BR 515 .A57 1893 v. 12 c.2 ^ Carroll, Henry K. 1848-193lj The religious forces of the ! United States ur JAN 29 1942 ^ C^utrc^ %iBioxi ^txm CONSISTING OF A SERIES OF DI'NOMINATIONAL HISTORIES PUBLISHED UNDER THE AUSPICES OF THE AMERICAN SOCIETY OF CHURCH HISTORY (Beneraf (B^itore Rev. Philip Schaff, D. D., LL. D. Bishop John F. Hurst, D.D.,LL. D. Rt. Rev. H. C. Potter, D. D., LL. D. Rev. E. J. Wolf, D. D. Rev. Geo. P. Fisher, D. D., LL. D. Henry C. Vedder, M. A. Rev. Samuel M. Jackson, D. D., LL. D. Volume XII A HISTORY OF THE DISCIPLES OF CHRIST THE SOCIETY OF FRIENDS THE UNITED BRETHREN IN CHRIST AND THE EVANGELICAL ASSOCIATION BY B. B. TYLER, D. D. PROFESSOR A. C. THOMAS, M. A. R. H. THOMAS, M. D. D. BERGER, D. D. AND REV. S. p. SPRENG AND BIBLIOGRAPHY OF AMERICAN CHURCH HISTORY BY SAMUEL MACAULEY JACKSON, D D., LL. D. ZU C^rtsttan feiferature Co. MDCCCXCIV Copyright, 1894, By The Christian Literature Company. CONTENTS THE DISCIPLES. PAGE CHAP. I.— Introduction: The Moral and Spiritual Condi- tion OF THE People. — Testimony of General Assembly. — Effect of Revolutionary War. — Testimony of Dr. Armitage. — ]\Iaterial Condition of the People I CHAP. II. — The Great Revival. — Origin of Revival. — Cane Ridge. — Immediate Results. — Evangelizing Agencies. — Increase in Church-membership lo CHAP. III. — Contention and Division. — Doctrinal Controversy; — Organization of the Springfield Presbytery. — The Last Will and Testament. — Similar Movements. — Success of Stone's Work. — Im- mersion Introduced 22 CHAP. IV. — Preparatory Events in EuROPE.^Conversion of Thomas Campbell. — John Wesley's Work. — Burghers and Anti- Burghers. — Alexander Campbell as a Reformer. — The Haldanes . 34 CHAP. V. — The Campbells in America. — The Heresy Trial. — Thomas Campbell's Defense. — Propositions of the Christian Asso- ciation.— The Practical Question 44 CHAP. VL — Connection with the Baptists. — Peace Desired. — The Question of B.aptism. — The Nature of Faith. — Position of the Brush Run Church. — Sermon on the Law. — Circular Letter. — Dis- solution of Mahoning Association 57 CHAP. VII. — The Problem of Christian Union.— Reformers and Christians. — The Language of Inspiration. — An Agreement Reached. — The Problem of Union. — Proposition of the Bishops. — Reply to the Proposition. — The Proposition Hailed with Gladness. — The Basis of Union. — Christian Fellowship. — Practical Ques- tions.— Willing to Confer. — Desire for Union. — Plans Proposed. — The True Basis 72 CHAP. VIII. — The Creed Question. — Articles of Belief. — Statement of P'aith. — The IHble Only. — Divine Test of Orthodoxy. — The Authority of Christ. — Creeds and Spiritual Development. — Heretics y[ CONTENTS. HAGE in the Apostolic Church. — Dcnominationalism Temporary. — Some I'eculiarities.— The Work of the Holy Spirit.— The Church.— Bap- tism and Forgiveness ^o^ CHAP. IX.— Literature and Education.— Polemic Period.— Con- troversy Defended.— The Belligerent Era.— Change of Style. — Robert Owen's Challenge.— Campbell and Purcell.— The New Testament Translated. — Books of Sermons. — Periodicals. — The Higher Education.— Colleges.— Universities.— Negro Education. . 127 CHAP. X. — Missions. — Missionary Organizations. — Work in Europe and Asia. — Woman's Board of Missions 155 THE SOCIETY OF FRIENDS. Introduction : Organization i73 CHAP. I. — Beginnings in England. — George Fox. — Early Mis- sionaries.—:\Iargaret Fell.— " The Inner Light."— Women as Preachers ' ^'3 CHAP. II. — Discipline and Doctrine. — John Perrot. — Meetings for, Discipline. — Declaration of Faith, 1693. — The Holy Scriptures. — Sufferings of Friends 196 CHAP. III. — Early Years in America. — Persecution in Massachu- setts.— The Friends in Rhode Island. — Dispute with Roger Will- iams.— The Friends in New Netherlands. — George Fox on Long Island. — The Friends in Virginia. — The Friends in Maryland. — The Friends in New Jersey. — The Friends in the Carolinas. — Pennsylvania. — The Keith Schism 206 CHAP. IV.— The Eighteenth Century.— The Discipline.- Middle Ages of Quakerism. — Treatment of the Indians. — Early Friends and Slavery. — Emancipation of Slaves. — Friends and the Revolu- tion 235 CHAP. V. — Divisions during the Nineteenth Century. — Elias Hicks. — Orthodox Party. — Elias Ilick^ and the Elders. — Yearly Meeting of 1827. — The Separation of 1827. — The Separati-m of 1827-28. — Joseph John C.urney. — J. J. Gurney ;md J. Wilbur. — Wilburite Separations. — The Wilburites 248 CIL\P. VI.— Pekiod of Reorganization — Further Progress. — I.ucretia Mott. — Education.al Institutions. — The Hicksite Body. — The Orthodox. — Friends and Slavery. — John Greenlcaf Whitticr. — The Civil War. — Friends and ihc Indians. — The Modocs. — Philanthropic Efforts. — Haverford College 273 ('IIAI'. \II. — Later Years. — Causes of Declension. — Reawakening. — Conference of 1SS7. — Conference of 1892. — Foreign Missions. 297 CONTENTS. THE UNITED BRETHREN IN CHRIST. PAGE CHAP. I. — Introductory Period, i 752-1 774. — Otterbein's Early Years. — Otterbein at Lancaster. — Otterbein at York. — Otterbein and Boehm 317 CHAP. II. — Second Period, i 774-1 789. — Otterbein in Baltimore. ^Spiritual Destitution.^ — Rules for Otterliein's Church. — Martin Boehm. — Geeting and Newcomer. — Otterbein ami Asbury 328 CHAP. III.— Third Period, 1789-1815.— Conference of 1789.— Confession of 1789. — Conference of 1791. — First General Confer- ence.— Transition from German to English 345 CHAP. IV. — Doctrine and Polity. — Present Confession of Faith. — Constitution. — Episcopacy. — The Ministry. — Attitude on Moral Reforms 356 CHAP. V. — Fourth Period, 1815-1894 — Growth and Develop- ment.— The Missionary Work. — The Educational Work. — Catho- licity 370 CHAP. VI. — C0NCL.US10N — Recent History 377 THE EVANGELICAL ASSOCIATION. CHAP. I. — Origin of the Evangelical Association.— The Palat- inate.— Illuminism. — Birth of Albright. — Albright's Conversion. — Beginning of Albright's Ministry 385 CHAP. II. — Ecclesiastical Organization. — The First Council. — Apostolic Succession. — George Miller's Conversion. — First Annual Conference. — Death of Albright. — Dreisbach and Asbury 397 CHAP. III. — Leaders of the Church. — John Seybert. — Death of Seybert. — The Fathers of the Church 411 CHAP. IV. — History of Legislation. — Christian Perfection. — The General Conference. — The Bishops ' 419 CHAP. V. — Institutions and Closing Observations. — The Mis- sion Work. — The Publishing House. — A Secession. — The Division. Spiritual Worship 427 A Bibliography of American Church History, 1820-1893 441 HISTORY OF THE DISCIPLES OF CHRIST. BY B. B. TYLER, D.D. Pastor of the Chi'rch of Discipi.es, West Fifty-sixth Street, New York City. BIBLIOGRAPHY. Dorchester, Daniel, Christiani/v in the Unittd States. New York, Phillips cV Hunt, 1888. McMaster, John Bach, History of the People of the Utiitcd States from the Revolution to the Civil War. New York, Appleton & Co., vol. i., 18S3; vol. ii., 1885; vol. iii., 1892. McDonnold, B. W., History of the Cumberland Presbyterian Chureh. Nashville, Cumberland Presbyterian Publication House, 1888. Baxter, William, Life of Elder Walter Seott. Cincinnati, Chase & Hall, 1874. Campbell, Alexander, " The Chnstutn Baptist^' (newspaper, 1823-29, Buinet edition), " Millenial Harbinger'''' (newspaper, 1830-70); Debate 7oith X. Z. /\iee. Cincinnati, E. Morgan & Co., 1844; A/emoirs of Elder Thomas Campbell. Cincinnati, H. S. Bosworth, 1861. Crisman, E. B., Origin and Doctrines of the Cumberland Presbyterian Church. Nashville, Cumberland Presbyterian Publication House, 1S75. Errett, Isaac, Oiir Position (a tract). Cincinnati, Standard Publishing Co., 1885. Garrison, J. H., The Old Faith Restated. St. Louis, Christian Publishing Co., 1 89 1. Green, F. M,, Christian Missions Among the Disciples of Christ. St. Louis, Johi Burns Publishing Co., 1884. Hayden, A. S., History of the Disciples in the Western Pesei-ee, Ohio. Cincinnati, Chase & Hall, 1875. Liamar, J. S., Memoirs of Isaac Erret. Cincinnati, Standard Pul)lishing Co., 1894, 2 vols. Longan, G. W., The Origin of the Disciples of Christ. St. Louis, Chris- tian I'ulilishinL: Co., 1889. Richardson, Robert, Memoirs of Alexander Campbell. Philadelphia, J. B. Li]ipincott ^S: Co., 1868-70, 2 vols. ; new edition, Cincinnati, Standard Publishing Co., 1888. Rogers, John, Bioi:^raphv cf Barton IVarren S/oju: Cincinnati, T- A. and C. J. Janic., 1847. Williams, John Augustus, Life of John Smith. Cincinnati, R. W. Carroll & Co., 1870. THE DISCIPLES. CHAPTER I. INTRODUCTION: THE MORAL AND SPIRITUAL CONDI- TION OF THE PEOPLE. The following pages will be devoted to an account of the origin, principles, aims, and progress of the Disciples of Christ. That the evolution of this communion may be under- stood in its genesis, purpose, and rapid growth, it is im- portant to consider the moral and spiritual condition of the people of the United States at the beginning of the nineteenth century. The moral and religious life of our fathers at the close of the eighteenth and beginning of the nineteenth centu- ries was very low. Unbelief in Jesus as the Son of God, and in the Bible as a book of supernatural origin and divine character, and in what are esteemed by evangelical believ- ers generally as the fundamental facts and truths of the Christian religion, abounded. The greatest immoralities were permitted to exist almost without rebuke. The Lord's house was neglected. The Lord's day was habit- ually profaned. The gospel was disregarded. The mes- 2 THE DISCIPLES. [Chap. r. sage of divine love was scorned. The Bible was treated with contempt. When Theodore Dwight became president of Yale Col- lege, in 1795, only four or five students were members of the church. The predominant thought was skeptical. In respect to the Christian faith, the students of the College of New Jersey (Princeton) were not superior to the young men in Yale. The College of William and Mary was a hot-bed of unbelief. Transylvania University, now Ken- tucky University, founded by Presbyterians, was in the hands of men who repudiated the evangelical faith. At Bowdoin College at one time in the early part of the nine- teenth century only one student was willing to be known as a Christian. Bishop Meade has said that so late as the year 18 10, in Virginia, he expected to find every educated young man whom he met a skeptic, if not an avowed unbeHever. Chancellor Kent, who died in 1847, said that in- his younger days there were but few professional men who were not unbelievers. Lyman Beecher, in his auto- biography, says, speaking of the early years of this cent- ury and the closing years of the last, that it was " the day of the Tom Paine school, when boys who dressed flax in the barn read Tom Paine and believed him." Mr. Beecher graduated from Yale in 1797, and he tells us that the members of the class of i 796 were known to one another as Voltaire, Rousseau, D'Alembert, etc. About this time also wild and undefined expectations were, in many places and by many persons, entertained of a new order of things and better, about to be ushered in. The Christian religion, it was thought, would soon be thrown to one side as obsolete. Illustrations of the bitter feeling which existed against the orthodox conception of the religion of Jesus are abundant. It is said that in the year 1800 only one Congregational TESTIMONY OF GENERAL ASSEMBLY. 3 church in Boston, remained loyal to the old faith. When the Rev. Dr. E. D. Griffin became pastor of the Park Street Church, in 181 1, the current of thought and feeUng against orthodoxy was so decided and intense that men went to hear him in disguise. They could not endure the ridi- cule that they would certainly receive from their acquaint- ances if the fact became known that they had given atten- tion to a sermon delivered by an evangelical minister. The General Assembly of the Presbyterian Church in 1 798 issued a general letter in which the following language was employed : " Formidable innovations and convulsions in Europe threaten destruction to morals and religion. Scenes of devastation and bloodshed unexampled in the history of modern nations have convulsed the world, and our coun- try is threatened with similar concomitants. We perceive with pain and fearful apprehension a general dereliction of religious principles and practice among our fellow-citizens ; a visible and prevailing impiety and contempt for the laws and institutions of religion, and an abounding infidelity, which in many instances tends to atheism itself. The profligacy and corruption of the public morals have ad- vanced with a progress proportionate to our declension in religion. Profaneness, pride, luxury, injustice, intemper- ance, lewdness, and every species of debauchery and loose indulgence greatly abound." Unbelief and immoral living were joined hand to hand. Intemperance prevailed to an alarming extent. To be- come stupidly drunk did not seriously injure a man's rep- utation. The decanter was in every home. Total absti- nence had hardl)/- been thought of. Temperance sermons were not preached ; the pulpit was dumb on this evil. Members of Christian churches in regular standing drank to intoxication. The highest church officials often in- 4 THE DISCIPLES. [Chap. i. dulged immoderately in drink. When the physician visited a patient he was offered a stimulant. At marriages, at births, and at the burial of the dead, drinking was indulged in. A pastor in New York City, as late as 1820, has left on record the statement that it was difficult to make pas- toral visits for a day without becoming, in a measure, in- toxicated. Lyman Beecher has given an account of an ordination in which the participating ministers drank until they were in a state bordering on intoxication. The Rev. Daniel Dorchester, D.D.. quotes a minister of this period as saying that he could reckon up among his acquaintances forty ministers who were either drunkards or so far ad- dicted to the use of strong drink that their usefulness was impaired. This man says that he was present at an ordi- nation at which two aged ministers of the gospel were literally drunk. The Rev. Peter Cartwright, in his autobiography, gives a dark picture of the moral condition of the portion of Kentucky in which his youth was spent. He was bom in 1785. He testifies that the state of society in southern Kentucky was desperate. Lawlessness prevailed. Such was the disregard for religion in this commonwealth at one time that the services of a chaplain in the State legis- lature were dispensed with. As the movement of which I am in the following pages to give an account began in Kentucky and Tennessee, it may not be improper to say. in perfect harmony with well- attested facts, that in that portion of our country the moral tone of the people generally was exceptionally low. There was a general disregard of religion, and a contempt for religious institutions. In many places having a con- siderable population there was not a place of public wor- ship. The Lord's day was distinguished from other days only by greater noise, more amusement, more profanity, EFFECT OF A'El'OLC I/OAAA'y HAK. 3 and a more shameless dissipation. The predominating influence in Lexington, the capital of the far-famed Bhie Grass region, was infidel. How are we to account for this moral and spiritual deso- lation ? The people had but recently passed through a war of seven years' duration. Moral and spiritual deterioration is almost unavoidably the accompaniment and conse- quence of great wars. The Revolution in North America does not furnish an exception to the usual tendencies of war. The year i "j^^ marked the conclusion, in a sense, of this long and bloody conflict. The people had secured the liberty for which they had struggled with a heroism unsurpassed in the annals of the race. They were free from the rule of Great Britain, but were in a condition bordering on lawlessness. It is recorded in our Bible, in the Book of Judges, that at a certain period "there was no king in Israel, but every man did that which was right in his own eyes." This is a pretty accurate description of the disorderly life of our people during the period intervening between the close of the Revolutionary War, the adoption of the present Constitution, and the formal inauguration of the system of government under which we so happily live. This time has been felicitously tlescribed by Mr. John Fiske as " the critical period in American history." So much had been spoken and writ- ton on the subject of liberty that multitudes were unwilling to be directed in their dealings with their fellow-men by the reasonable requirements of law. The people, also, during this period of time were com- pelled to give much attention to political questions. A government of some kind must be established. The lib- city which had been secured by an appeal to arms must be organized and transmitted. This required much anxious 6 THE DISCIPLES. [Chap. i. thought on the part of men who were leaders. Intense political thought and discussion are, as we all well know, not favorable to a high degree of moral and spiritual life. Almost as soon as the new form of government had, with almost incredible difficulty, been settled, questions between the infant republic and the British monarchy came to the front, resulting in the War of 1812. But most to be lamented, there was a famine of the Word of God. Before the War of Independence the mother-country would not permit the publication of the Bible within the limits of her dependencies on this side of the Atlantic. One of the first acts of Congress after the war was an act ordering the purchase of a quantity of Bibles to be distributed freely among the people. Dr. Dorchester, in " Christianity in the United States," says that " the most pious people in the beginning of the present century, in the United States, entertained a faith so unlike the present belief of evangelical Christians as to almost create the impression on our minds that their relig- ion was not the same as the religion which we now have, and in which we believe." President Way land, in " Notes on the Principles and Practices of the Baptists," says that in the early part of his ministry he was settled in an intelligent community in the goodly commonwealth of Massachusetts. In his church was a gentleman reputed to be intelligent in the doctrines of the denomination, the son of a Baptist minister, who had an interesting family, but devoted to worldliness. Dr. Way- land expressed to the father a desire to speak to the young people on the subject of personal religion. To this the father objected ! He assured his pastor that he wished no one to speak to his sons and daughters on the subject of personal piety : if they were of the elect, God would convert them in his own good time ; and if they were of TESTIMONY OF DR. ARMITAGE. 7 the non-elect, such conversation as Dr. Wayland suggested would probably make them hypocrites! Regeneration, as usually presented, from the pulpit and in current theological literature, by the accredited teachers in the orthodox denominations, was regarded as a miracle. Every case of moral quickening was as much a miracle as was the resurrection of Lazarus. As the ministers taught, so the people believed. The word of God in the Bible was popularly regarded as a dead letter. There was supposed to be no power in the preached gospel to produce saving faith. The faith by which men are saved was understood to be a direct gift from God. It was assumed that the gospel was impo- tent to produce spiritual life. The seed was thought to be dead. The Rev. Dr. Thomas Armitage, in his " History of the Baptists," gives an illustration of the condition of affairs among the Baptists. The Baltimore Association met at a place called Black Rock, in the State of Maryland. Those who opposed missions, Sunday-schools, and Bible societies under the pretense that they conflicted with the sovereignty of God in the kingdom of Christ were in a majority. They de- nounced these institutions as corruptions which were flowing in like a flood. It was accordingly resolved that the Baltimore Association would not hold fellowLhip with such churches as united with these and other societies of a benevolent, rehgious, and philanthropic character. The names of congregations cooperating in mission work, in Sunday-school work, and in the distribution of the Word of God through the agency of Bible societies, etc., were erased from the minutes of this association. This was as late as 1836. What must have been the attitude of these, churches before the new light began to spread ! 8 THE DISCIPLES. [Cii.u'. i. Dr. Armitage says that the Sator church started with a keen zest against the Roman CathoHc communion in what she called her " Solemn League and Covenant." The members of this church bound themselves to abhor and oppose Rome, the pope, and popery, with all their anti- christian ways. This, adds the historian, was all well enough, but it would have been much better to have set up a strong defense against the antinomian and 'anti-mis- sion pope who crippled so seriously the early Baptists in Maryland. An excellent way in which to obtain a reasonably ac- curate and full view of the condition of the Church of God and of the community at large in the United States when the present century came in, is to eliminate from the church and society, as we now know them, the spiritual organizations and forces known to be at work in this pres- ent time. The Sunday-school was not. More than a decade of the nineteenth century had passed when the American Bible Society began its beneficent career. Antislavery societies had not been organized. The crusade in behalf of total abstinence from the use of intoxicating beverages had not been inaugurated. The great missionary and other benevolent agencies, so full of blessing to the people, came into existence subsequent to the period of time here described. Eliminate these factors of human progress and blessing, and behold the moral and spiritual desert. The material and spiritual in man are intimately asso- ciated. Extreme poverty is not favorable to a high degree of spiritual development — nor is extreme wealth. Man's physical surroundings and condition determine, to a de- gree, his moral and spiritual state. A description of the religious — or, more correctly, irreligious — lives of our an- cestors is incomplete without a statement of their financial. MATERIAL CONDITION OF THE PEOPLE. 9 social, and physical condition ; but in this place there is no room for the proper presentation of this subject. It is a fact that at the conclusion of our War of Inde- pendence the houses of the people were meaner, their food was coarser, their clothing was scantier, and their wages were lower than at the present time. The man who did unskilled labor was peculiarly fortunate if at the close of a week he could carry to his home four dollars. In this home there were no carpets ; there was no glass on the table, no china in the cupboard, no pictures, not even cheap chromos, on the walls. His clothing was a pair of leather breeches, a flannel jacket, a rusty felt hat, shoes of neat's-skin, and a leather apron. The treatment of debtors shows beyond reasonable doubt that the gener- ation that witnessed the War of the Revolution was less merciful than the generation that witnessed the War of 1861-65. But from the revolting scenes in the prisons in which men and women were incarcerated for no other crime than debt it is a relief to turn. The theme treated so briefly and so very imperfectly is capable of indefinite expansion. But a better day ap- proaches. Let us behold its dawning. CHAPTER II. THE GREAT REVIVAL. It must not be thought, from the statement of facts on the preceding pages, that the people of the United States were, without exception, destitute alike of saving faith and genuine piety during the period described. Some there were who had successfully resisted the tide, of unbelief and immorality. In some of the institutions of learning where infidelity had reigned it is encouraging that there were indications of a practical interest in the spiritual veri- ties of the Christian religion. Dartmouth College, as an illustration, enjoyed a season of spiritual refreshing in 1781 and in 1788. There was a revival in Yale in 1783. The membership of the college church, as a result, became larger than at any previous period. A season, however, of spiritual declension fol- lowed. In 1795, as has already been related, twelve years after this revival, not more than four or five students in Yale College professed to be Christians. For three years during the Revolutionary War Princeton College was closed. For a period of forty years, or from 1770 to 1 8 10, there was no such interest in the gospel as could properly be called a revival. There were but two pro- fessors of religion among the students in 1782. As the eighteenth century came to a close there were a few relig- ious revivals in different parts of the country. There are in existence accounts of spiritual awakenings in portions of the State of New Jersey, in parts of Pennsylvania, in ORIGIN OF REVIVAL. II western New York, in Georgia, in the Carolinas, and in portions of Connecticut and Massachusetts. During these seasons of special interest in these widely separated localities, some young men who were destined to exert a great influence for good in coming years turned to the Lord. Barton Warren Stone (born in 1772, died in 1844) was such a person. In i 790 he entered an academy in Guil- ford, N. C., then in the midst of a revival. Here he found the peace that passeth understanding. But almost the whole of New England was exempt from special religious interest from the year 1745, the close of the revival under Jonathan Edwards and George White- field, which began in 1743, until long after the beginning of the present century. The same conditions, in general, existed in the churches located in eastern New York and in the Middle States. It becomes now my pleasant task to give some account of the radical moral and spiritual change which came over many thousands of our people. The Rev. Dr. Heman Humphrey, in a volume written by himself, entitled " Revival Sketches," expresses the opinion that " the revival period at the close of the last century and the beginning of the present furnishes ample material for a long and glorious chapter in the history of redemption." This revival had its origin in the northern part of Ten- nessee and the southern portion of Kentucky. The first indications of a quickened spiritual interest were manifested in settlements on what was then the frontier, where the greatest hardships were experienced, and where the people of God realized more fully the spiritual deso- lation, and where also they called on him with the most intense faith and fervor. 12 THE DISCIPLES. [Chap. ii. As a beginning, Christians entered into a solemn cove- nant with one another and the Lord to spend specified portions of time in prayer for a revival. In some places the time designated was a half-hour at sunset every Satur- day and a half-hour at sunrise every Lord's day. The Christian population in this spiritually desolate frontier region belonged generally to the Presbyterian, Methodist, and Baptist churches. The people had been attracted from Virginia and the Carolinas to what was then familiarly known as " the Cumberland country," b^^ the great beauty of the scenery and the extraordinary fertility of the soil. \\\ the latter part of i 799 two brothers named McGee — brothers in the flesh and in the Lord — William, a Presby- terian minister, and John, a minister of the Methodist Church, preached in special meetings in parts of Tennes- see and Kentucky — in some communities with remarkable results. As they proceeded on their evangelizing tour, their reputation spread, and the great good that the Lord was doing through them was told. They so preached the Word that many believed and turned to the Lord. Many families came to their meetings from great distances, and encamped in the woods for days. These meetings were conducted in the open air. This seems to have been the origin of camp-meetings. It is probable .that the first meeting of the kind was held in July, 1800, in Logan County, Ky. The Rev. James P>IcGready of the Presby- terian Church was the preacher. People came to this meeting from a radius of sixty miles. Young men, young women, aged persons of both sexes, white and black, dissolute and moral, were alike stirred by the preaching of the gospel. The Rev. E. B. Crisman, in his " History of the Cumberland Church," says that, as to the character of the preaching, " the minis- CANE RIDGE. 13 ters dwelt, with great power, continually on the necessity of repentance and faith, the fullness of the gospel for all, and the necessity of the new birth. They eloquently and earnestly presented the purity and justice of God's law, the odious and destructive consequences of sin, and the freeness and sufficiency of pardon for all." A work of grace was thus inaugurated, the extent and blessings of which the cycles of eternity alone will be able fully to reveal. Let us note, with some degree of leisure and care, the extension of this special interest in the things relating to the spiritual welfare and eternal destiny of men gener- ated in " the Cumberland country," and see how, from the southern portion of Kentucky and the adjoining districts of the State of Tennessee, it was carried to the central part of the first-named State, and thence to every part of the land. Barton Warren Stone, whose conversion to Christ is mentioned above, became an accredited minister in the Presbyterian Church. In the year 1800 he lived in Bour- bon County, K\'., where he served, in the pastoral office, two churches — the congregations at Concord and Cane Ridge. When he was more than seventy years of age he gave a full and minute account of the kindling of this great revival fire among his people. The story in full is of sur- passing interest. Only a part of it can be given in this place. The following is Mr. Stone's account of the revival at Cane Ridge in August, 1801. "Things moved on quietly in my congregations," says Mr. Stone, " and in the country generally. Apathy in re- ligious society appeared everywhere to an alarming degi^ee. Not only the power of religion had disappeared, but also the very form of it was waning fast awa}^ and continued so to the beginning of the present centur}-. Having heard 14 THE DISCIPLES. [Chap. ii. of the remarkable religious excitement in the south of Ken- tucky and Tennessee, under the labors of James McGready and other Presbyterian ministers, I was very anxious to be among them, and early in the spring of i8oi went to the scene of this remarkable religious excitement to attend a camp-meeting. There, on the edge of a prairie in Logan County, Ky., the multitudes came together and continued a number of days and nights, encamped on the ground, during which time worship was carried on in some part of the encampment. The scene was new to me, and passing strange. It baffled description. Many, very many, fell down as men slain in battle, and continued for hours to- gether in an apparently breathless and motionless state, sometimes for a few moments reviving and exhibiting symptoms of life by a deep groan, or piercing shriek, or by a prayer for mercy fervently uttered. After lying there for hours they obtained deliverance. The gloomy cloud which had covered their faces seemed gradually and visi- bly to disappear, and hope, in smiles, brightened into joy. They would rise, shouting deltverance, and then would address the surrounding multitude in language truly elo- quent and impressive. With astonishment did I hear men, women, and children declaring the wonderful works of God and the glorious mysteries of the gospel. Their appeals were solemn, heart-penetrating, bold, and free. Under such circumstances many others would fall down into the same state from which the speakers had just been delivered. " Two or three of my particular acquaintances from a distance were struck down. I sat patiently by one of them, whom I knew to be a careless sinner, for hours, and observed with critical attention everything that passed from the beginning to the end. I noticed the momentary revivings, as from death, the humble confession of sins, CANE RIDGE. I 5 the fervent prayer, and the ultimate deliverance ; then the solemn thanks and praise to God, and affectionate exhor- tation to companions and to the people around to repent and come to Jesus. I was astonished at the knowledge of gospel truth displayed in the address. The effect was that several sank down into the same appearance of death. After attending to many such cases my conviction was complete that it was a good work — the work of God ; nor has my mind wavered since on the subject. Much did I see then, and much have I seen since, that I consider to be fanaticism, but this should not condemn the work. The devil has always tried to ape the works of God, to bring them into disrepute, but that cannot be a satanic work which brings men to humble confession, to forsaking of sin, to prayer, fervent praise and thanksgiving, and a sin- cere and affectionate exhortation to sinners to repent and come to Jesus the Saviour. " The meeting being closed, I returned with ardent spirits to my congregations. I reached my appointment at Cane Ridge on the Lord's day. Multitudes had col- lected, anxious to hear the religious news of the meeting I had attended in Logan. I ascended the pulpit, and gave a relation of what I had seen and heard ; then opened my Bible, and preached from these words : ' Go ye into all the world and preach the gospel to every creature. He that beheveth and is baptized shall be saved, and he that believeth not shall be damned.' On the universality of the gospel and faith as the condition of salvation I particularly dwelt, and urged the sinner to believe in it and be saved. I labored to remove their pleas and obligations ; nor was it labor in vain. The congregation was affected with awful solemnity, and many returned home weeping. Having left appointments to preach in the congregation w'ithin a few days, I hurried over to Concord to preach at night. 1 6 THE DISCIPLES. [Chap. ii. " At our night meeting at Concord two little girls were struck down under the preaching of the Word, and in every respect were exercised as those were in the south of Kentucky, as already described. . Their addresses made deep impressions on the congregations. . . . On the next day I returned to Cane Ridge. ... I soon heard of the good effects of the meeting on Sunday. Many were sol- emnly engaged in seeking salvation, and some had found the Lord and were rejoicing in Him. . . . " A memorable meeting was held at Cane Ridge in August, 1 80 1. The roads were crowded with wagons, carriages, horses, and footmen, moving to the solemn camp. It was judged by military men on the ground that between twenty and thirty thousand persons were assembled. Four or five preachers spoke at the same time in different parts of the encampment without confusion. The Methodist and Baptist preachers aided in the work, and all appeared cordially united in it. They were of one mind and soul. The salvation of sinners was the one object. We all en- gaged in singing the same songs, all united in prayer, all preached the same things. . . . The numbers converted will be known only in eternity. Many things transpired in the meeting which were so much like miracles that they had the same effect as miracles on unbelievers. By them many were con\-inced that Jesus was the Christ, and were persuaded to submit to him. This meeting continued six or seven days and nights, and would have continued longer, but food for the sustenance of such a multitude failed. " To this meeting many had come from Ohio and other distant parts. These returned home and diffused the same s]3irit in their respective neighborhoods. Similar results followed. So low had religion sunk, and such careless- IMMEDIATE KESUITS. 17 ness had universally prevailed, that I have thought that nothing common could have arrested and held the atten- tion of the people." It would be interesting to describe the singular manner in which multitudes were physically affected during this revival, but there is not space to do so. What were some of the good results of the revival of religion which began in 1800? The permanent effects, from every point of view, were extensive, abiding, and in the highest degree salutary. The low plane of morals previously occupied by the people was abandoned. Infidelity received a permanent check. A distinctly religious phase of life was entered upon by entire communities. In all the churches formalism gave way to spiritual life and fervor. The Rev. George A. Baxter, D.D., who visited Ken- tucky soon after the revival above described, in a letter to the Rev. Dr. Archibald Alexander says : " On my way I was informed by settlers on the road that the character of Kentucky travelers was entirely changed, and that they were as remarkable for sobriety as they had formerly been for dissoluteness and immoral- ity ; and, indeed, I found Kentucky to appearances the most moral place I had ever seen. A profane expression was hardly ever heard. A religious awe seemed to per- vade the country. Upon the whole, I think the revival in Kentucky the most extraordinary that has ever visited the Church of Christ, and, all things considered, it was pecul- iarly adapted to the circumstances of the country into which it came. Infidelity was triumphant, and religion was on the point of expiring. Something extraordinary seemed necessary to arrest the attention of a giddy people who were ready to conclude that Christianity was a fable 1 8 THE DISCIPLES. [Chap. ii. and futurity a delusion. This revival has done it. It has confounded infidelity, and brought numbers beyond calculation under serious impressions." Similar testimonies were given by a committee of the General Assembly of the Presbyterian Church appointed to investigate the character of the revival. The Rev. Dr. Heman Humphrey, whose " Revixal Sketches" were quoted in the preceding chapter, says: " Looking back fifty years and more, the great re\'ival of that period strikes me in its thoroughness, in its depth, in its freedom from animal and unhealthy excitement, and in its far-reaching influence on subsequent revivals, as hav- ing been decidedly in ad\ance of any that had preceded it. It was the opening of a new revival epoch, which has lasted now more than half a century, with but short and partial interruptions ; and, blessed be God, the end is not yet. The glorious cause of religion and philanthropy has advanced until it would require space that cannot be afforded in this sketch, so much as to name the Christian and humane societies which have sprung up all over the land within the last forty }-ears. How much we at home and the world abroad are indebted for these organizations, so rich in blessing, to the revival of 1800 it is impossible to say, though much every wa}^ more than enough to mag- nify the grace of God in the instruments employed, in the immediate fruits of their labors, and the subsequent har- vests sprung from the good seed which was sown by the men whom God delighted thus to honor. It cannot be denied that modern missions sprang out of these revivals. The immediate connection between them, as cause and effect, was remarkably clear in the organization of the first societies which have since accomplished so much, and the impulse which they gave to the churches to extend the blessings which they were diffusing by forming the later EVANGELIZING AGENCIES. 1 9 affiliated societies of like aims and character is scarcely less obvious." The great evangelizing agencies with which we are to- day so familiar came as a result of this mighty spiritual revolution, as Dr. Humphrey claims. Note the following facts : The American Board of Commissioners for Foreign Missions was organized in 18 10. The American Bible Society was organized in 18 16. The New England Tract Society was organized in 18 14, and changed its name in 1823 to American Tract Society. The New York Meth- odist Tract Society, now the Tract Society of the Meth- odist Episcopal Church, was organized in 181 7. While the American Baptist Missionary Union did not receive its present name until 1846, it was established as early as 1 8 14. In 1 8 19 the Missionary Society of the Methodist Episcopal Church was organized. The General Conven- tion of the Protestant Episcopal Church organized the Protestant Episcopal Board of Missions in 1820. The Baptist Religious Tract Society, now the American Bap- tist Publication Society, was organized in 1824. To this period belongs also the introduction of the re- form in the use of intoxicating liquors. In 1802 a total abstinence society was organized in Sara- toga, N. Y. It was in the same year that Lyman Beecher delivered his first temperance discourse. Seventeen years later he delivered his famous six sermons on temperance. In 1812 the General Assembly of the Presbyterian Church urged the ministers of that denomination to preach on the subject, warning their hearers not only against actual in- temperance, but against all those habits and indulgences which have a tendency to produce intemperance. The same year the General Association of the Congregational churches in Connecticut recommended entire abstinence 20 THE DISCIPLES. [Chap. ii. from the use of distilled liquors as beverages. The Massa- chusetts Society for the Suppression of Intemperance was formed in 1813. In 18 10 the father of ex- United States Senator William M. Evarts, of New York, directed public attention to the great evils of intemperance by printed arguments. In 181 1 the Rev. Nathaniel S. Prime, father of the late Irenaeus Prime, D.D., of the "New York Ob- server," delivered a pungent discourse against intemper- ance before the Presbytery of Long Island. It is clear from almost countless facts that the consciences of Chris- tian men were aroused to see clearly and to feel keenly the evils of the drinking customs of the people. The national conscience also began to be quickened to the enormous evils of human slavery. The antislavery crusade was a religious enterprise. The moral sense of the people, having been aroused, was offended by the presence of human slavery. B. W. Stone, whose connec- tion with the great revival in Kentucky has been men- tioned, emancipated his slaves. When William Lloyd Garrison was moved to begin his life-work in behalf of freedom, he was a devout worshiper in Lyman Beecher's church in Boston. During the exciting days in the ex- perience of Wendell Phillips, he met a company of believers in a private house in Boston, where on every Lord's day they read the Scriptures, sang and prayed, uttered words of exhortation, and partook of the Lord's Supper. Mr. Phillips testifies that the strength gained in these meetings gave him ability to go on with his work. The antislavery crusade, in the beginning, was inspired by the spirit of Christ. The increase in the membership of the churches was large. From the year 1800 to 1803 the communicants of the Methodist Episcopal Church increased from 64,870 to IN CJ^ EASE IN CHURCH MEMBERSHIP. 21 104,070. This, however, was only the period of begin- ning. From 1800 to 1830 the increase in the membership of the Presbyterian Church was from 40,000 to 173,229, or more than fourfold. The number of communicants in the Congregational churches increased during the same period from 75,000 to 140,000, or almost twofold. The membership of the Baptist churches grew during "these thirty years from 100,000 to 313,138, or a little more than threefold. At the same time the membership of the Meth- odist Episcopal Church increased more than sevenfold, or from 64,000 to 476,153. It will be seen from this condensed statement of visible and known results that the revival of 1800 was no local nor temporary excitement. The entire country was al- most simultaneously wrought upon by a mighty spiritual force, reforming, regenerating, and lifting such multitudes into a life of faith as to change the moral and religious character of the American people. CHAPTER III. CONTENTION AND DIVISION. Let us return to Kentucky and see the progress of the work in that particular region. As might have been predicted without a special inspira- tion of the Holy Spirit, this new and profound interest in spiritual things encountered bitter opposition from the un- believing, the profane, the immoral. The work, as we have seen, was good. By it men were made better. It would, therefore, have been surpassingly strange had Satan permitted it to proceed without hin- drance. But opposition was met from characters alto- gether unlike those here named. The general character of the preaching in the revival in Tennessee and Kentucky has been shown by a quotation from the Rev. E. B. Crisman, D.D., author of " Origin and Doctrines of the Cumberland Presbyterian Church." A quotation from the "Autobiography of B. W. Stone" is here given : " The distinguishing doctrine preached by us was that God loved the world — the whole world — and sent his Son to save men, on condition that they would believe in him ; that the gospel was the means of salvation ; that this means would never be effectual to this end until believed and obeyed ; that God required us to believe in his Son, and had given sufficient evidence in his Word to produce faith, if attended to by us ; that sinners are capable of understanding and believing this testimony, and of acting DOCTRINAL CONTROVERSY. 23 upon it by coming to the Saviour and obeying him ; that from him may be obtained salvation and the Holy Spirit. We urged upon sinners to believe now and receive salva- tion ; that in vain they looked for the Spirit to be given them while they remained in unbehef ; that they must be- lieve before the Spirit or salvation would be given ; that God was as willing to save them now as he ever was or ever would be ; that no previous qualification was required, or necessary, in order to believe in Jesus and come to him ; that if they were sinners this was their divine warrant to believe in him and to come to him for salvation ; that Jesus died for all, and that all things were now ready. When we began first to preach these things the people appeared as just awakening from a sleep of ages. They seemed to see for the first time that they were responsible beings, and that a refusal to use the means appointed was a damning sin." Such preaching at the present time would not excite opposition in any evangelical church. Good men, however, in Kentucky and other places, then thought that such sermons were calculated to seri- ously injure the church. They loved the church, and the truth as they understood it. Loyalty to Christ's holy church and fidelity to the gospel, as they saw it, required them to enter an earnest protest against the course of the revival preachers in their treatment of some doctrines usually regarded as orthodox. There were five ministers in the Presbyterian Church, living in Ohio and Kentucky, who were active in the pro- motion of what they believed to be the work of God in the great meeting held at Cane Ridge in August, 1801. Their names were Richard McNemar, John Thompson, John Dunlavy, Robert Marshall, and Barton Warren Stone. IVIcNemar, Thompson, and Dunlavy lived in Ohio; Mar- 24 THE DISCIPLES. [Chap. in. shall and Stone, in Kentucky. David Purviance, whose name will appear further on in this history, was a candidate for the ministry, and was in sympathy with the then new theology and the new theologians. Charges were preferred against McNemar in the Pres- bytery, and he was cited for trial. He was condemned for preaching doctrines contrary to the Confession of Faith. The case came before the Synod. Marshall, Dunlavy, Stone, and Thompson understood that McNemar's was a test case, and that if he were condemned for heresy they also were under a ban. When it was seen that the deci- sion would be against them, and before the judgment of the court was announced, the five accused brethren with- drew to a garden, where, in prayer, they sought divine direction. Having prayed, they drew up a protest against the proceedings of the Synod in McNemar's case, a declara- tion of independence, and a withdrawal from the jurisdic- tion of this tribunal, but not from the Presbyterian Church. The public reading of this document created a sensation. A committee was at once appointed to confer with the protesting brethren, and induce them, if possible, to recon- sider their decision. This committee was prompt and faith- ful in the discharge of its duty, but was compelled to report to the Synod that the accused brethren remained firm. An aged gentleman named Rice — David Rice — familiarly and lovingly known as " Father Rice," was the most important member of this committee. He maintained, in his inter- views with the young brethren, that every departure from Calvinism was a step toward atheism! The steps named by him were: from Calvinism to Arminianism, from Ar- minianism to Pelagianism, from Pelagianism to deism, from deism to atheism ! Since the effort of the committee to reclaim the erring brethren was unsuccessful, they were, according to the ORGANIZATION OF THE SPRINGFIELD PRESBYTERY. 25 forms of law recognized in the Presbyterian denomination, adjudged guilty of departing from the standards in their public teaching, and were therefore suspended from the ministry. A result of the position of these brethren and the action of Synod was contention in the churches and division. The decision of the Synod still more turned the minds of Messrs. Marshall, Dunlavy, McNemar, Stone, and Thomp- son against all human authoritative creeds. They blamed their creed for the strife in their beloved church, and for the consequent division, but not yet had the suspended ministers a serious thought of leaving the fellowship of the Presbyterian denomination. Immediately, therefore, after their withdrawal from Syn- od, they organized the Springfield Presbytery. A letter was addressed by the excommunicated ministers to their congregations, in v/hich they informed them of what had transpired — the prayers in the garden, the protest, the declaration of independence, the withdrawal, the excom munication — promising soon to give a full account of their conception of the gospel, and reasons for their conduct. This promise was in due time redeemed. Their objections to the Confession of Faith were given at length. They assailed all authoritative creeds formed by fallible men. They declared their abandonment of all such creeds as tests of Christian fellowship. They affirmed their devotion to the Bible alone as containing a sufficient, and the only infallible, standard of faith and rule of life. They main- tained that it alone was " profitable for doctrine, for re- proof, for correction, for instruction in righteousness," and that by the Bible and the Bible alone " the man of God may be perfect, and thoroughly furnished unto all good works." This volume bore the title, "The Apology of Springfield Presbytery." 26 THE DISCIPLES. [Chap. hi. The conduct of the deposed brethren was not such as to cahn the troubled waters. Pamphlets were published against them ; pulpits engaged in the controversy ; almost of necessity there was more or less of misunderstanding, misrepresentation, and consequent injustice and ill-feeling. To claim that the suspended ministers and their adherents were in no respect to blame would be to claim for them more wisdom and forbearance and self-control than be- longs to our frail human nature. By the zeal of friends and enemies alike the views of the condemned ministers spread rapidly. Under the name of the " Springfield Presbytery " the five men mentioned above went forward preaching and organizing churches. During this time also David Pur- viance, spoken of already as a candidate for the ministry, united with this Presbytery. After about a year they saw, or thought they saw, that the name and organization of the " Springfield Presbytery " was not in harmony with their publicly expressed devotion to the Bible alone as a sufficient standard of faith and guide of life. The thought came into their minds that the name " Christian " was given to the disciples of Christ by divine authority. Con- verts to the new views were rapidly made. Churches were organized, and preachers multiplied. But the consciences of these good men could not long remain in such a state of tension. Their words and deeds alike must harmonize with their convictions of truth and duty. Consequently, at the next annual meeting of the newly organized Presbytery, held in the month of June, in the year 1804, it was determined by the organizers and other members to bring the existence of the body to an end. This they did with entire unanimity by the adoption of a singular paper entitled " The Last Will and Testament of the Springfield Presbytery." THE LAST WILL AND TESTAMENT. 27 This document, drawn in the form of a will, and signed by the deposed ministers, was followed by a statement called "THE witnesses' ADDRESS. "We, the above-named witnesses of 'The Last Will and Testament of the Springfield Presbytery,' knowing that there will be many conjectures respecting the causes which have occasioned the dissolution of that body, think proper to testify that from its first existence it was knit together in love, lived in peace and concord, and died a voluntary and happy death. " Their reasons for dissolving that body were the fol- lowing : With deep concern they viewed the divisions and party spirit among professed Christians, principally owing to the adoption of human creeds and forms. of government. While they were united under the name of a Presbytery they endeavored to cultivate a spirit of love and unity with all Christians ; but found it extremely difficult to suppress the idea that they themselves were a party separate from others. This difficulty increased in proportion to their success in the ministry. Jealousies were excited in the minds of other denominations, and a temptation was laid before those who were connected with the various parties to view them in the same light. At their last meeting they undertook to prepare for the press a piece entitled ' Observations on Church Government,' in which the world will see the beautiful simplicity of the Christian church government stripped of all human inventions and lordly traditions. " As the)^ proceeded in the investigation of that subject, they soon found that there was neither precept nor exam- ple in the New Testament for such confederacies as modern church sessions, presbyteries, synods, general assemblies. 28 THE DISCIPLES. [Ciiap. ill. etc. Hence they concluded that while they continued in the connection in which they then stood they were off the foundation of the apostles and prophets, of which Christ himself is the chief corner-stone. However just, there- fore, their views of church government might have been, they would have gone out under the name and sanction of a self-constituted body. Therefore, from a principle of love to Christians of every name, the precious cause of Jesus, and dying sinners who are kept from the Lord by the existence of sects and parties in the church, they have consented to retire from the din and fury of conflicting parties — sink out of the view of fleshly minds, and die the death. They believe their death will be a great gain to the world. But though dead, as above, and stripped of their mortal frame, which only served to keep them too near the confines of Egyptian bondage, they yet live and speak in the land of gospel liberty ; they blow the trum- pet of jubilee, and willingly devote themselves to the help of the Lord against the mighty. They will aid the breth- ren by their counsel when required, assist in ordaining elders or pastors, seek the divine blessing, unite with all Christians, commune together, and strengthen each other's hands in the work of the Lord. " We design, by the grace of God, to continue in the exercise of those functions which belong to us as ministers of the gospel, confidently trusting in the Lord that he will be with us. We candidly acknowledge that in -some things we may err through human infirmity ; but he will correct our wanderings, and preserve his church. Let all Chris- tians join with us in crying to God day and night to re- move the obstacles which stand in the way of his work, and give him no rest till he make Jerusalem a praise in the earth. We heartily unite with our Christian brethren of every name in thanksgiving to God for the display of his SIMILAR MOVEMENTS. 29 goodness in the glorious work he is carrying on in our western country, which we hope will terminate in the uni- versal spread of the gospel and the unity of the church." The Rev. John Allen Gano, one of the earliest disciples of B. W. Stone, and a lifelong personal friend, in a memo- rial discourse on the occasion of Mr. Stone's death, deliv- ered in the Cane Ridge Meeting-house, June 22, 1845, said : " The first churches planted and organized since the grand apostasy, with the Bible as the only creed, or church book, and the name ' Christian ' as the only family name, were organized in Kentucky in the year 1804. Of these Cane Ridge was the first." It was at this place that, on the twenty- eighth day of June, 1804, " The Last Will and Testament of the Spring- field Presbytery," as we have seen, was drawn up and signed by Marshah, Dunlavy, McNemar, Stone, Thomp- son, and Purviance, in which they declared to the church and the world that they were determined to take from that day forward the Bible as containing the standard of faith and rule of life to the exclusio.n of all human author- itative creeds, and the name " Christian," which they be- lieved to have been given to the disciples of Christ by divine authority, to the exclusion of all sectarian and denomina- tional designations. They sought peace with men, and union with all who believe in Jesus. Other similar movements — similar in aim and method — arose at about the same time in remote parts of the United States. The Rev. James O'Kelley was a member of the General Conference of the Methodist Episcopal Church in 1792. He made an inefTectual effort to secure a modification of the power of the bishops in the appointment of preachers. The next morning after his failure he and a number who 30 THE DISCIPLES. [Chai-. hi. were in sympathy with him addressed a letter to the con- ference announcing their withdrawal from that body. An effort was made to bring about a reconciliation, but in vain. The separation was final and irrevocable. This event is known in the history of the Methodist Church as " the O'Kelley Secession." The seceders at first took the name of "Republican Methodists"; but later this name was repudiated, and the name " Christian " was taken as a suf- ficient designation. At the same time it was declared that no other headship than that of the Christ v/ould be recognized, and that no other book of authority than the Bible would be received. Abner Jones was a member of the Regular Baptist Church in Hartland, Vt. " He had a peculiar travail of mind in regard to sectarian names and human creeds." In the year i8oo he gathered a church of twenty-five members in the town of Lyndon in the State of Vermont. In 1802 a church was organized in Bradford, same State, on the Bible alone, and in 1803 another came into exist- ence in Piermont, N. H. Through the influence of the Rev. Ehas Smith, a Baptist pastor in Portsmouth, N. H., his church adopted the views of Mr. Jones on the subject of creeds and denominational names. Several other min- isters among the Regular Baptists, and also from the Free Baptists, soon rallied to this standard, and labored with great zeal and success, securing an acceptance of their views through many parts of New England and in the States of New York, New Jersey, and Pennsylvania. Thus it will be seen that in distant parts of the country there were movements of similar aim, spirit, and methods to that inauguiated in Kentucky by the dissolution of the " Springfield Presbytery." Their authors in their inception were unknown to one another. After a few years they obtained some knowledge of each other, and were surprised SUCCESS OF STONE'S IVOR A'. 3 I and pleased to find that they had embraced and were advo- cating essentially the same principles. The result was a union on the agreement " that the name ' Christian ' is the only name of distinction which we take, and by which we as a denomination desire to be known, and the Bible is our only rule of faith and practice." This movement proved to be so popular that in 1844 there were said to be 1500 preachers, as many churches, and 325,000 communicants. About this time, however, their numbers were much reduced by the prevalence of Mr. Miller's views of the second coming of Christ, and the millennial reign. Let us now return to Kentucky, and note particularly the progress of the work inaugurated by the members of the late " Springfield Presbytery." There were stormy seas ahead. Their plan of peace was rather a tocsin of war. A resolution of those in authority in the Presbyterian denomination forbade the people of that communion to associate with the heretics in worship, on pain of censure, and, in certain cases, of exclusion from their fellowship. But what became of the men whose names are attached to " The Last Will and Testament of the Springfield Pres- bytery " as witnesses? Marshall became so fully convinced of the correctness of the Baptist teaching on the subject of baptism that he gave up the practice of infant baptism, and it was thought by his friends that he would unite with the Baptist denomi- nation. Mr. Stone wrote a letter to him on the subject of baptism in which he endeavored to convince him of the error into which he had fallen. Marshall replied with such force that Stone's mind was unsettled to such a degree that he gave up the baptism of infants, and began to immerse believers who desired to be baptized in that way. After ^2 THE DISCIPLES. [Chap. hi. a season Marshall returned to the Presbyterians. He was required by his Presbytery to visit the churches where he had preached his errors, renounce publicly the false doc- trines, and proclaim to the people pure doctrine as set forth in the Westminster Standards. And this he did. McNemar and Dunlavy joined the Shakers. Dunlavy lived long enough to see and lament his folly, and McNe- mar was expelled from the society. It is said that he too was convinced of his error. Stone and Purviance remained true to the cause of union on the Bible. Thompson returned to the Presbyterians. Having mentioned the letters which passed between Messrs. Marshall and Stone on the subject of baptism, it may be well at this point to set forth the manner in which immersion gained acceptance and became the practice of those who had agreed to be guided in their Christian life by no other book than the Bible. The following is Mr. Stone's account of the matter: " The brethren, elders, and deacons came together on the subject; for we had agreed previously with one an- other to act in concert, and not to- adventure on anything new without advice from one another. At this meeting we took up the matter in a brotherly spirit, and concluded that every brother and sister should act freely and accord- ing to their conviction of right, and that we should culti- vate the long- neglected grace of forbearance toward one another ; they who should be immersed should not despise those who were not, and vice versa. Now the question arose, Who will baptize us? The Baptists would not except we united with them ; and there were no elders among us who had been immersed. It was finally con- cluded among us that if we were authorized to preach we were also authorized to baptize. The work then com- menced : the preachers baptized one another, and crowds IMMERSION INTRODUCED. 33 came and were baptized. My congregations very gener- ally submitted to it, and it soon obtained generally ; and yet the pulpit was silent on the subject." In tracing the origin, aim, and progress of the Disciples, we must now cross the Atlantic and study the genesis and nature of an influence destined in time to affect very powerfully this movement in the United States in behalf of peace and unity among Christians, by a return in belief and in practice to the religion of Jesus as described in the New Testament. CHAPTER IV. PREPARATORY EVENTS IN EUROPE. Thomas Campbell was born February i, 1763, in County Down, Ireland. His father, Archibald Campbell, was in early life a Roman Catholic, but this representation of the Christian religion he rejected as being out of har- mony with the teaching of the Bible. He became a mem- ber of the Episcopal Church. His grandfather Campbell, whose name also was Thomas, was a member of the Roman Catholic Church. The formality of the worship in the Church of England, of which his father was a member, and the apparent want of piety in that church, led Thomas Campbell to the fellowship of the Covenanter and seceded branches of the Presbyterian Church. He became a man of marked piety. The consecration of Thomas Campbell to the service of God is thus described by Dr. Robert Rich- ardson in the first volume of his " Memoirs of Alexander Campbell " : " In his early youth he became the subject of deep relig- ious impressions, and acquired a most sincere and earnest love for the Scriptures. The cold formality of the Epis- copal ritual and the apparent want of vital- piety in the church to which his father belonged led him to prefer the society of the more rigid and dex'Otional Covenanters and Seceders, and to attend their religious meetings. As he advanced in years his religious impressions deepened. He began to experience great concern for his salvation, and the various doubts and misgivings usually presenting them- 34 CONVERSION OF THOMAS CAMPBELL. 35 selves when the sense of sin is deep and the conscience tender pressed very heavily upon his mind. For a long time his distress seemed to continually increase. By ear- nest and diligent prayer, and the constant use of all the means prescribed by sympathizing and pious friends, he sought, apparently in vain, for those assurances of accept- ance and those tokens of forgiveness which were regarded as necessary accompaniments of a true faith, and evidence of ' effectual calling.' While in this state, and when his mental distress had reached its highest point, he was one day walking alone in the fields, when, in the midst of his prayerful anxieties and longings, he felt a divine peace suddenly diffuse itself throughout his soul, and the love of God scented to be shed abroad in his heart as he had never before realized it. His doubts, anxieties, and fears were at once dissipated as if by enchantment. He was enabled to see and to trust in the merits of a crucified Christ, and to enjoy a divine sense of reconciliation that filled him with rapture and seemed to determine his destiny forever. From this moment he recognized himself as consecrated to God, and thought only how he might best appropriate his time and his abilities to his service." All men are to a considerable extent creatures of cir- cumstances. The influences about us in earh' life contrib- ute in no small degree to the formation of the characters that belong to us in the high noon and evening of life. It is important, therefore, in any attempt to understand the Campbells, Thomas and Alexander, father and son, who were destined to so greatly affect religious society in. the New World, especially the movement in behalf of Chris- tian union, whose genesis has been given on the fore- going pages, to look briefly at the condition of men as regards the subject of religion in the portions of the world in which their characters, during the pliant period of their 36 THE DISCIPLES. [Chap, iv lives, received, we may assume, the most permanent im- pressions. Thomas Campbell was born, as has been said, in the year i 763 ; Alexander, his son, was born also in Ireland, September 12, 1788. In 1729 four young men, students at Oxford, began to spend some evenings together, reading chiefly the New Testament in Greek. The band increased so that in 1735 the number of names together was fourteen. All the members of this society were staunch churchmen. They scrupulously observed all the sacred days and appointed fasts of the church. They partook of the Lord's Supper every first day of the week. They spent on themselves only so much money as was needful for their subsistence. They exercised the most severe self-denial. They gave in charity as much as they could spare. They visited the sick and the poor in their homes, and prisoners in their places of confinement. They paid for the education of some poor children, and educated others themselves. The consecrated young men thus united and working to- gether were called, in derision, "The Holy Club," "Bible Bigots," " Bible Moths," " Sacramentarians," " Superero- gation Men," and " Methodists." In the writings and ser- mons of John Wesley from this early and small beginn'ng to the close of his incomparably busy and useful life, he refers again and again to what he calls the primitive church. The idea of restoring primitive Christianity in faith and life dominated him from the year 1729 until he terminated his earthly career and entered into glory in 1 79 1. This was the charm which the Mora\-ians possessed for him. He thought their faith and manner of life were more like the belief and conduct of primitive Christians than anything he had seen elsewhere. John Wesley's work, as an itinerant, began in 1738, and JOHN WESLEY'S WORK. 37 continued more than fifty years. The mere figures which represent his labors are ahnost enough to take one's breath away. For a man to commence at the age of thirty-six, and to travel 225,000 miles in the slow manner of the eighteenth century, preaching more than 40,000 sermons, some of them to congregations of 20,000 people, is an ex- perience in the Christian ministry which probably stands without a parallel in the annals of the Church of Christ. What was the immediate visible result? No pen can place on paper a complete answer to this question. It is easy enough to say that Mr. Wesley left a well-trained itinerant ministry 550 strong, a local ministry of thou- sands of hardly less efYective workmen, and more than 140,000 members of his societies — for it must ever be borne in mind that to the very last he adhered to the idea that his organizations did not constitute churches, nor in the aggregate the church, but that they were simply soci- eties in the church, the Church of England. The people of England, Ireland, and Scotland were profoundly moved by the ministry of John Wesley and his co-workers. Mr. Wesley first visited Ireland in 1 747, and he crossed the Irish Channel forty-two times. At Dublin there were more Methodists than in any other place except London. Some of his most efficient helpers came from Ireland. He loved the Irish, and the Irish were fond of him. His fare- well to Ireland, when he was long past eighty years of age, was quite an ovation. At this time Thomas Campbell was a young man — a young man of ardent piety. This mighty movement was gathering force and momentum before his eyes. Was he ignorant of it ? Was he uninfluenced by it ? Had it noth- ing to do with making him the man that he became in later years ? The condition of Mr. Campbell's own denomination in 38 THE DISCIPLES. [Chap. iv. Scotland and Ireland must also be taken into account. He was a member of the Seceder branch of the Presbyterian Church. This denomination was the first great schism in the Church of Scotland — the schism of 1733. There were Presbyterians not a few in the north of Ireland who were affected more or less by the condition of the church in Scotland. Ministerial aid was sent in 1742 by the Scotch Seceders to those of the Presbyterian faith in Ireland who sympathized with them. Five years- later the Seceder Church " divided into two parties upon the question whether certain oaths required by the burgesses of towns, binding them to support ' the religion presently professed within the realm,' did not sanction the very abuses in the National Church against which the Seceders had constantly pro- tested. Both divisions of the Synod claimed to be the true church. Those who considered the oath unlawful came to be called Anti-Burghers, the other party being termed Burghers. This division spread at once through the churches in Scotland and Ireland, and the controversy was maintained with considerable bitterness for many years. " These two parties of Seceders continued for more than half a century to maintain each its separate ' testimony ' and its distinct organization. They were distinguished for the tenacity and zeal with which they maintained the ground they had respectively assumed, for the strictness of their religious life, and for the rigidity of their discipline. That hatred of prelacy which prevailed among them in common with all Presbyterian parties was at first intense, . . . but it became gradually softened down, and after the lapse of thirty or forty years gave place to the milder spirit of toleration. But the disposition to confound matters of opinion and questions of expediency with the things of faith and conscience still continued to display its power; and in i 795 a question arose among the Burghers as to BURGHERS AND ANTI-BURGHERS. 39 the power of civil magistrates in religion, as asserted in the thirty-third chapter of the Westminster Confession, and also in regard to the perpetual obligation of the ' Solemn League and Covenant.' This controversy had the usual effect to subdivide them into two parties, distinguished from each other as the ' Original ' or ' Old Light Burghers,' and the ' New Light Burghers.' About the same period this controversy prevailed also among the Anti- Burghers, the ' Old Light ' party being headed by Archibald Bruce, Thomas Campbell's former teacher of theology, who, with some other ministers, organized, in August, 1806, a new Presbytery, called the Constitutional Associate Presbytery. " There were thus at this time no less than four different bodies of Seceders, each adhering to its own 'testimony,' but all professing to adopt the Westminster Confession. In addition, there were not wanting various minor defections of those who, during the heated discussions of Synods and Assemblies, flew off like sparks from the iron heated in the forge. " Schooled amidst such schisms in his own denomina- tion, and harassed by the triviality of the differences by which they were maintained, it is natural to suppose that one of so catholic a spirit as Thomas Campbell conceived the greatest antipathy to party spirit in all its workings and manifestations." The same and other similar influences were at work on Alexander Campbell to cause him to become a zealous ad- vocate for the union of such as believe in the Lord Jesus. When he was in the seventeenth year of his age he saw the futile effort of his father to bring about a union between the Burghers and Anti-Burghers in Ireland. In 1804 a report with propositions for union was prepared by Thomas Campbell and presented to the Synod at Belfast. In March, 1805, a meeting of representatives of the two parties was 40 THE DISCIPLES. [Chap. n-. held with an apparently unanimous desire for union. The General Associate Synod of Scotland, however, dissented, and the measure failed. Of this Alexander Campbell was cognizant. In 1806 an application was made by the Pro- vincial Synod of Ireland to the Synod of Scotland, request- ing them to consider the expediency of permitting the Presbyterians in Ireland to transact their business without subordination to the Scottish Synod. Thomas Campbell was delegated to bring this subject to the attention of the General Associate Synod of Scotland. Thomas Campbell presented the case to the Synod, which met in Glasgow. In this movement in behalf of union Alexander Campbell was in thorough sympathy with his father. The failure produced on his mind a deep and lasting impression. When Alexander was a student in Glasgow, in 1808-09, a gentleman said to him : " I listened to your father in our General Assembly in this city, pleading for a union between the Burghers and Anti-Burghers. But, sir, while in my opinion he out- argued them, they outvoted him." The influences to which Alexander Campbell was sub- ject during his youth were such as naturally and almost of necessity to increase his reverence for the Bible as the only infallibly correct guide in all matters afl^ecting the life of the soul, to weaken the force of inherited prejudices, if he had any, and to deepen his conviction that the exist- ence of organized and antagonistic parties in the Church of Christ was one of the most serious hindrances to the conversion of the world. Thomas Campbell's health became so impaired that his physician enjoined a sea- voyage. He arrived in the United States about the 1st of June, 1807. He was so pleased wdth the country that he determined to remain in the New World. His family, under the care of Alexander, sailed ALEXANDER CAMPBELL AS A REFORMER. 41 from Londonderry for their new home the first day of October, 1808. After about a week, during which the vessel made but Httle progress, a violent storm came up, during the prevalence of which she was dashed against a sunken rock. The escape of the passengers was almost miraculous. They were cast on the island named Islay, one of the Hebrides. This wreck seemed at first to involve an entire failure of the well-matured plans of the Campbell family. But this apparent misfortune became, under God, an important means of still further preparing Alexander for the work before him. The voyage must, it was seen, for the present be postponed. It v^as soon de- termined during the period of waiting to go to Glasgow, where Alexander could employ the time profitably with studies in the University, in which his father had received his scholastic training. Three hundred days were spent in Scotland — days of great importance in fitting Alexander Campbell for the work in which with tireless zeal and a holy enthusiasm he continued until the infirmities of age rendered him incapable of using his eloquent tongue and facile pen. Aside from the impressions made on him by the faculty of the University of Glasgow must be reckoned the influ- ences of certain friends outside with whom he came in contact. Dr. Richardson, Alexander Campbell's chosen biographer, says that " Mr. Campbell received his first impulse as a reformer " during his sojourn in Glasgow, and as a result of personal association with the gentlemen to whom allusion is here made. The first man, it seems, with whom he met was the Rev. Greville Ewing, a cultivated, liberal-minded Christian gentleman, who introduced the young man to the profes- sors, and at whose house he was a frequent and always welcome guest. Mr. Ewing was highly esteemed by the 42 THE DISCIPLES. [Chap. iv. brothers Robert and James Alexander Haldane. The Haldanes were men of wealth and social position, destined for the East India trade ; but becoming much interested in the Christian religion, they gave themselves, their fortunes, their social position, everything, with a consuming zeal, to the dissemination of its truths and principles. Mr. Robert Haldane was in sympathy with William Carey, " the consecrated cobbler," in his missionary work in India. James was in this, as in all things relating to the extension of the Messiah's reign, in full accord with Robert. It was their purpose to inaugurate a permanent and far- reaching work in Bengal. Robert Haldane proposed to go out to the work in person, carrying with him three min- isterial coadjutors — the Rev. David Bogue, the Rev. Grev- ille Ewing, and the Rev. William Innes. A printer was also engaged, and it was the purpose of Mr. Haldane to support a well-equipped printing-establishment, so that the Word would be proclaimed to the millions in India, especially in Bengal, by the press as well as by the voice. Others were also to have gone out — such was the plan — as catechists, city missionaries, and school-teachers. But this comprehensive scheme came to nothing by reason of the determined opposition of the East India Company. Mr. Robert Haldane proposed to assume the entire finan- cial responsibility of this great missionary enterprise. After its failure Mr. Haldane turned his attention to the evan- gelization of Scotland with such zeal and liberality that before Alexander Campbell went to Glasgow he had ex- pended almost $300,000 in home evangelization. He also thought to evangelize Africa, by having boys and girls of promise brought from the Dark Continent to be in- tellectually trained, to be educated also in the faith of the gospel, and in the good customs of our civilization ; after which they were to be sent back to their native land to THE HALDANES. 43 educate and Christianize others. Mr. Haldane pledged seven thousand pounds sterHng for. this purpose. He edu- cated about three hundred young men for the ministry, and erected large buildings for public worship in the prin- cipal cities of Scotland. He also organized a theological seminary in Paris. At the beginning of their benevolent career the Haldanes were members of the Church of Scot- land, but they left that communion and became independ- ent, attempting to conform, alone, always, and in all things, to the teaching of the New Testament. They afterward identified themselves pretty fully with the great Baptist family, agreeing with the Baptists particularly as to the subjects and form of baptism, and the independency of the individual churches. James Alexander Haldane became pastor of an independent church in the city of Edinburgh in 1799, in which office he continued, without salary, more than fifty years. There can be no doubt that Alexander Campbell was influenced by these men during his sojourn in Scotland. He himself said, in a letter, in 1835 : " I am greatly indebted to all the Reformers, from Mar- tin Luther down to John Wesley. I could not enumerate or particularize the individuals, living and dead, who have assisted in forming my mind. I am in some way indebted to some person or other for every idea I have on every subject. When I begin to think of my debt of thought, I see an immense crowd of claimants. . . . " If all the Hebrew, Greek, Roman, Persian, French, English, Irish, Scotch, and American teachers and authors were to demand their own from me, I do not know that I would have two mites to buy incense to offer upon the altar of my genius of originality for the honors vouchsafed to me." CHAPTER V. THE CAMPBELLS IN AMERICA. Immediately on the arrival of Thomas Campbell in the United States, he was cordially received by his Pres- byterian brethren, and found employment, as a Christian minister, in the Presbytery -of Chartiers in western Penn- sylvania. The country in which he wrought was .sparsely settled, and it was the*efore but seldom that ministerial services and public worship were enjoyed by the represent- atives of the various denominations which, having floated off from the Old World upon the tide of emigration, had been thrown together in these new settlements in this western world. As a communion season approached, Mr. Campbell's sympathies were aroused by the spiritually destitute condition of some in the vicinity of his labors who belonged to other branches of the Presbyterian fam- ily, and who had not for a long time enjoyed an oppor- tunity of partaking of the Lord's Supper, so that he felt it to be his duty, in his preparation sermon, to lament the exjsting divisions, and to suggest that all his pious hearers who felt disposed and duly prepared should, without refer- ence to denominational differences, enjoy the approaching communion. This furnished a basis for formal charges against Thomas Campbell before the Presbytery of which he was a member. When the trial came on the accused did not fail to reiterate his oft-expressed convictions as to the manifold evils of sectarianism, and to bear testimony in favor of a more fraternal and Christ-like .spirit. His appeal 44 THE HERESY TRIAL. 45 was to the Bible. He maintained that his conduct was in accord with the teaching and spirit of the One Book, which contains all things necessary to salvation. But his earnest lament and tender words in behalf of Christian liberty and fraternity were in vain. The court found him so far guilty as to deserve censure. From this decision an appeal was made to the Associate Synod of North America. When the case was called before this superior court Mr. Campbell delivered the following address : " Honored brethren : Before you come to a final issue in the present business, let me entreat you to pause a moment and seriously consider the following things : "To refuse any one his just privilege, is it not to op- press and injure? In proportion to the magnitude and importance of the privilege withheld, is not the injustice done in withholding it to be estimated? If so, how great the injustice, how greatly aggravated the injury will ap- pear, to thrust out from communion a Christian brother, a fellow-minister, for saying and doing none other things than those which our divine Lord and his holy apostles have taught and enjoined to be spoken and done by his ministering servants, and to be received and observed by all his people! Or have I, in any instance, proposed to say or do otherwise? If I have I shall be heartily thankful to any brother that shall point it out, and upon his so do- ing shall as heartily and thankfully relinquish it. Let none think that by so saying I entertain the vain presumption of being infallible. So far am I from this that I dare not venture to trust my own understanding so far as. to take upon me to teach anything as a matter of faith or duty but what is already expressly taught and enjoined by divine authority ; and I hope it is no presumption to be- lieve that saying and doing the very same things that are said and done before our eyes on the sacred page is infal- 46 THE DISCIPLES. [Chap. v. libly right, as well as all-sufficient for the edification of the church, whose duty and perfection it is to be in all things conformed to the original Standard. It is therefore be- cause I have no confidence, either in my own infallibility or in that of others, that I absolutely refuse, as inadmissible and schismatic, the introduction of human opinions and human inventions into the faith and worship of the church. Is it, therefore, because I plead the cause of the Scriptural and apostolic worship of the church, in opposition to the various errors and schisms which have so awfully corrupted and divided it, that the brethren of the union should feel it difficult to admit me as their fellow-laborer in that blessed work ? I sincerely rejoice with them in what they have done in that way ; but still, all is not done ; and surely they can have no objection to go further. Nor do I pre- sume to dictate to them, nor to others, as to how they should proceed for the glorious purpose of promoting the unity and purity of the church ; but only beg leave, for my own part, to walk upon such pure and peaceable ground that I may have nothing to do with human controversy, about the right or wrong side of any opinion whatsoever, by simply acquiescing in what is written, as quite sufficient for every purpose of faith and duty, and thereby to influ- ence as many as possible to depart from human contro- versy, to betake themselves to the Scriptures, and in so doing to the study and practice of faith, holiness, and love. " And all this without any intention on my part to judge or despise my Christian brethren who may not see with my eyes in these things, which to me appear indispensably necessary to promote and secure the unity, peace, and purity of the church. Say, brethren, what is m.}- off'ense, that I should be thrust out from the heritage df the Lord, or from serving him in tliat good woric to wliich he has been graciously pleased to call mc? For what error or im- THOMAS CAMPBELL'S DEFENCE. 47 morality ought I to be rejected, except it be that I refuse to acknowledge as obligatory upon myself, or to impose upon others, anything as of divine obligation for which I cannot produce as ' thus saith the Lord ' ? This I am sure I can do while I keep by his own Word ; but not quite so sure when I substitute my own meaning or opinion or that of others instead thereof. " Surely, brethren, from my steadfast adherence to the divine Standard ; my absolute and entire rejection of hu- man authority in matters of religion ; my professed and sincere willingness to walk in all good understanding, com- munion, and fellowship with sincere and humble Christian brethren who may not see with me in these things ; and, permit me to add, my sincere desire to unite with you in carrying forward that blessed work in which you have set out, and from which you take your name — you will do me the justice to believe that if I did not sincerely desire a union with you I would not have once and again made application for that purpose. A union not merely nomi- nal, but hearty and confidential, founded upon certain and established principles ; and this, if I mistake not, is firmly laid on both sides. Your Standard informs me of your views of truth and duty, and my declarations gi\-e you precisely the same advantage. You are willing to be tried in all matters by your Standard, according to your printed declaration ; I am willing to be tried in all matters by my Standard, according to my written declaration. You can labor under no difficulty about my preaching and practic- ing whatever is expressly enjoined in the divine Standard, as generally defined in my ' Declaration,' and although I have not the same clearness about everything contained in your Standard, yet where I cannot see, believing you to be sincere and conscientious servants of the same great and gracious Master who freely pardons his willing and 48 THE DISCIPLES. [Chap. v. obedient servants their ten thousand talents of shortcom- ings, I am, therefore, through his grace, ready to forbear with you ; at the same time hoping that you possess the same gracious spirit, and therefore will not reject me for the lack of those fifty forms which might probably bring me up to your measure, and to which, if necessary, I also through grace may yet attain, for I have not set myself down as perfect." After the reading of this paper and the hearing of the case by the Synod, it was decided that there were such informalities in the proceedings of the Presbytery as to afford sufficient reason to the Synod to set aside their judg- ment and decision, and to release Mr. Campbell from cen- sure. (Richardson's " Memoirs of Alexander Campbell," vol. i., pp. 222-229.) It is evident that Thomas Campbell had no desire to separate himself from the fellowship of this church. For many of the ministers, and for the people generally, he cherished sentiments of Christian affection ; but more and more it became apparent that an amicable adjustment of the differences between him and his brethren was im- possible, and that a separation was inevitable. The feeling against Mr. Campbell on account of his liberal spirit and principles was greater than he was able to resist. He ac- cordingly presented to the Synod a formal renunciation of its authority, announcing that he abandoned all ministerial connection with it, and would thenceforth hold himself utterly unaffected by its decisions. These proceedings and this step antedated the arrival of his son Alexander and the family in the early autumn of 1809. Alexander, when he heard the story, was in en- tire accord with his father, and greatly rejoiced when his father told him that f(^r scmiic time he had been preaching to audiences made up of individuals entertaining tlifferent FROPOSIT/OiVS OF THE CHRISTIAN ASSOC/J T/O.V. 49 conceptions of the gospel — men who were wilHng to give attention to overtures for Christian union on the basis of the Bible alone. In due time these persons were united in an organiza- tion called "The Christian Association of Washington, Pa." That all might understand its purpose and method, this association published an elaborate " Declaration and Ad- dress." This document is too verbose to find a place in full in this story. It was a carefully prepared and most significant paper. It contained the seeds of coming fruit, nor is the end yet. This paper, prepared by Thomas Campbell, as time goes on is seen to contain a far-reach- ing wisdom of which its scholarly and pious author had no adequate conception. This was the second document which was given to the public in the beginning of the communion known as Disciples of Christ. The first was the publication made by Stone and his friends in Ken- tucky, five or six years before. We can only pause, at this point in our progress, to read the following propo- sitions, containing the substance of the " Declaration and Address " : " Proposition I. That the Church of Christ upon earth is essentially, intentionally, and constitutionally one ; con- sisting of all those in every place that profess their faith in Christ and obedience to him in all things according to the Scriptures, and that manifest the same by their tempers and conduct, and of none else ; as none else can truly and properly be called Christians. " Proposition II. That although the Church of Christ upon earth must necessarily exist in particular and distinct societies, locally separate one from another, yet there ought to be no schisms, no uncharitable divisions among them. They ought to receive each other, as Christ Jesus hath also received them, to the glory of God. And for 50 THE DISCIPLES. [Chap. v. this purpose they ought all to walk by the same rule, to mind and speak the same thing, and to be perfectly joined together in the same mind and in the same judgment. " Proposition III. That in order to this, nothing ought to be inculcated upon Christians as articles of faith, nor required of them as terms of communion, but what is ex- pressly taught and enjoined upon them in the Word of God. Nor ought anything to be admitted as of divine obligation in their church constitution and managements but what is expressly enjoined by the authority of our Lord Jesus Christ and his apostles upon the New Tes- tament Church, either in express terms or by approved precedent. " Proposition IV. That although the Scriptures of the Old and New Testaments are irreparably connected, mak- ing together but one perfect and entire revelation of the divine will, for the edification and salvation of the church, and therefore in that respect cannot be separated ; yet as to what directly and properly belongs to their immediate object, the New Testament is as perfect a constitution for the worship, discipline, and government of the New Testa- ment Church, and as perfect a rule for the particular duties of its members, as the Old Testament was for the worship, discipline, and government of the Old Testament Church and the particular duties of its members. " Proposition V. That with respect to the commands and ordinances of our Lord Jesus Christ, where the Script- ures are silent as to the express time or manner of per- formance, if any such there be, no human authority has power to interfere in order to supply the supposed defi- ciency by making laws for the church; nor can anything more be required of Christians in such cases, but only that they so observe these commands and ordinances as will evidently answer the declared and obvious end of their in- PROPOSITIONS OF THE CHRISTIAN ASSOCIATION. 51 stitution. Much less has any human authority power to impose new commands or ordinances upon the church which our Lord Jesus Christ has not enjoined. Nothing ought to be received into the faith or worship of the church, or be made a term of communion among Christians, that is not as old as the New Testament. " Proposition VI. That although inferences and de- ductions from Scripture promises, when fairly inferred, may be truly called the doctrine of God's holy Word, yet are they not formally binding upon the consciences of Christians further than they perceive the connection, and evidently see that they are so; for their faith must not stand in the wisdom of men, but in the power and \'eracity of God. Therefore, no such deductions can be made terms of communion, but do properly belong to the after and progressive edification of the church. Hence, it is evident that no such deductions or inferential truths ought to have any place in the church's Confession. " PropositicTn VII. That although doctrinal exhibi- tions of the great system of divine truths and defensive testimonies in opposition to the prevailing errors be highly expedient, and the more full and explicit they be for those purposes the better; yet, as these must be in a great mea- sure the effect of human reasoning, and of course must contain many inferential truths, they ought not to be made terms of Christian communion ; unless we suppose, what is contrary to fact, that none have the right to the com- munion of the church but such as possess a very clear and decisive judgment, or are come to a very high. degree of doctrinal information; whereas the church from .the beginning did, and ever will, consist of little children and young men as well as fathers. " Proposition VIII. That it is not necessary that per- sons should have a particular knowledge or distinct appre- 52 THE DISCIPLES. [Chap. v. hension of all divinely revealed truths in order to entitle them to a place in the church; neither should they, for this purpose, be required to make a profession more ex- tensive than their knowledge; but that, on the contrary, their having a due measure of Scriptural self-knowledge respecting their lost and perishing condition by nature and practice, and of the way of salvation through Jesus Christ, accompanied with a profession of their faith in and obe- dience to him in all things according to his Word, is all that is absolutely necessary to qualify them for admission into his church. " Proposition IX. That all that are enabled through grace to make such a profession, and to manifest the re- ality of it in their tempers and conduct, should consider each other as the precious saints of God, should love each other as brethren, children of the same family and father, temples of the same Spirit, members of the same body, subjects of the same grace, objects of the same divine love, bought with the same price, and joint-heirs of the same in- heritance. Whom God hath thus joined together no man should dare to put asunder. " Proposition X. That division among Christians is a horrid evil fraught with many evils. It is antichristian, ' as it destroys the visible unity of the body of Christ ; as if he were divided against himself, excluding and excom- municating a part of himself. It is antiscriptural, as being strictly prohibited by his sovereign authority ; a direct violation of his express command. It is antinatural, as it excites Christians to contemn, to hate, and oppose one another, who are bound by the highest and most endear- ing obligations to love each other as brethren, even as Christ loved them. In a word, it is productive of confu- sion and of every e\il work. " Proposition XI. That (in some instances) a jxirtial PROPOSITIONS OF THE CHRISTIAN ASSOCIATION. 53 neglect of the expressly revealed will of God, and (in others) an assumed authority for making the ap]jrobation of human opinions and human inventions a term of com- munion, by introducing them into the constitution, faith, or worship of the church, are, and have been, the imme- diate, obvious, and universally acknowledged causes of all the corruptions and divisions that ever have taken place in the Church of God. " Proposition XII. That all that is necessary to the highest state of perfection and purity of the church upon earth is : first, that none be received as members but such as, having that due measure of Scriptural self-knowledge described above, do profess their faith in Christ and obe- dience to him in all things according to the Scriptures ; nor, secondly, that any be retained in her communion longer than they continue to manifest the reality of their profession by their temper and conduct ; thirdly, that her ministers, duly and Scripturally qualified, inculcate none other things than those very articles of faith and holiness expressly revealed and enjoined in the Word of God ; lastly, that in all their administrations they keep close by the observance of all divine ordinances, after the example of the primiti\-e church, without any additions whatsoever of human opinions or inventions of men. " Proposition XIII. Lastly, that if any circumstantials indispensably necessary to the observance of divine ordi- nances be not found upon the page of express revelation, such, and such only, as are absolutely necessary for this purpose should be adopted under the title of human ex- pedients, without any pretense to a more sacred origin, so that any subsequent alteration or difference in the ob- servance of these things might produce no contention nor division in the church." This document in full, from beginning to end, exhibits 54 THE DISCIPLES. [Chap. v. a beautiful spirit. It is an earnest appeal to evangelical believers to come together in aggressive Christian work, by a return in faith, in ordinance, and in life to the rehgion of Christ as described on the pages of the New Testament. The closing paragraph of the " Declaration and Address " reads as follows : " May the Lord soon open the eyes of his people to see things in their true light, and excite them to come out of their wilderness condition, out of this Babel of confusion, leaning upon their Beloved, and embracing each other in him, holding fast ' the unity of the Spirit in the bond of peace.' This gracious unity and unanimity in Jesus would afford the best external evidence of their union with him, and of their joint interest in the Father's love. ' By this shall all men know that ye are my disciples,' says he, 'if you have love one to another.' And, 'This is my com- mandment, that ye love one another as I have loved you.' And again, ' Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are,' even 'all that shall believe in me; that they all may be one, as thou. Father, art in me and I in thee, that they also may be one in us : that the world may beheve that thou hast sent me. And the glory which thou gavest me I have given them ; that they may be one, even as we are one : I in them, and thou in me, that they may be made perfect in one ; and that the world may know that thou hast loved me.' May the Lord hasten it in his time. Farewell. " Peace be with all them that love our Lord Jesus Christ in sincerity. Amen." The spirit manifested in the above quotations, a spirit of tenderness, gentleness, and affection, is exhaled by the entire document from beginning to end. To guard against misunderstandings and consequent THE PRACTICAL QUESTION. 55 misrepresentations, the " Declaration and Address" was followed by an explanation called an "Appendix." In the " Appendix " the following language is employed : " We beg leave to assure our brethren that we have no intention to interfere, either directly or indirectly, with the peace and order of the settled churches by directing any ministerial assistance with which the Lord may please to favor us to make inroads upon such ; or by endeavoring to erect churches out of churches, to distract and divide congregations." They express, however, a "desire to be instrumental in erecting as many churches as possible throughout tJic desolate places of God's heritage," on the one divine foundation, "being well persuaded that every such erection will not only in the issue prove an accession to the general cause " of Christian union on New Testa- ment principles, " but will also, in the meantime, be a step toward " this grand consummation, " and, of course, will reap the first-fruits of that blissful harvest that will fill the face of the world with fruit." Alexander Campbell said, in 1861, of this " Declaration and Address" that it "contains what may be called the embryo, or the rudiments, of a great and rapidly increas- ing community. It virtually contains the elements of a great movement of vital interest to every citizen of Christ's kingdom. The author of it, and those who concurred with him in the views and propositions developed in it, did not, indeed could not, comprehend all its influence and bear- ings upon the nominal and formal profession of what is grossly called ' Protestant Christendom.' " One of the first practical questions that came up as a result of the adoption by the Washington Association of the " Declaration and Address " related to the Scriptural subject of Christian baptism. Alexander Campbell says that on reading the proof-sheets of this now historic docu- 56 THE DISCIPLES. [Chap. v. ment immediately after his arrival in Washington, Pa., in the autumn of 1809, he remarked to its author: " Then, sir, you must abandon and give up infant bap- tism and some other practices for which, it seems to me, you cannot produce an express precept or an express ex- ample in any book of the Christian Scriptures." To which Thomas Campbell, after a pause, replied : " To the law and to the testimony we make our appeal. If not found therein we must, of course, abandon it. But," he added, " we could not unchurch ourselves now, and go out into the world and then turn back again and enter the church merely for the sake of form or decorum." CHAPTER VI. CONNECTION WITH THE BAPTISTS. So large an amount of space has been given to the Christian Association of Washington, Pa., to the "Decla- ration and Address," and to the " Appendix," because of their importance in coming to a correct understanding as to the origin and aim of the Disciples of Christ. There is no other single document in existence which states so fully, so clearly, and so authoritatively the intention of the Disciples in the very beginning of their existence as the " Declaration and Address " with the accompanying "Appendix." After two or three years Thomas Campbell became dis- satisfied because the work for which the Christian Asso- ciation had been organized did not progress as rapidly as he desired. His proposition looking toward a union of evangelical believers seemed in a large degree to have fallen on dull ears. The favorable responses to his kindly overtures were few. No societies were organized auxiliary to the society in Washington, as was contemplated. The association itself was gradually assuming a character differ- ent from that which was in the minds of its organizers. It was expressly stipulated in the "Declaration and Address" that " this society by no means considers itself a church, nor does at all assume to itself the power peculiar to such a society; nor do the members, as such, consider them- selves as standing connected in that relation ; nor as at all 57 58 THE DISCIPLES. [Chap. vi. associated for the peculiar purposes of churcii association ; but merely as voluntary advocates of church reformation." But under the ministry of himself and of his son Alexan- der, the Christian Association of Washington seemed to be gradually taking the position of a distinct ecclesiastical body. With this tendency they were displeased. The thought that they should be the agents in bringing into existence another denomination was most abhorrent to their minds. There were already too many religious de- nominations. Their purpose was the ultimate destruction of denominationalism in the Church of Christ. To avoid what now began to seem to be almost inevitable, the Campbells were willing to adopt any measures which were consistent with the clearly defined principles of the New Testament. It was at this juncture that the principal in this movement was invited by ministers and members to identify himself and the association with the Presbyterian Church. This, however, was not practical. The Associa- tion had no thought of surrendering its identity or its aims. It only desired to continue its labors as a society for the promotion of Christian union under the auspices and with the approval of the Presbyterian Church, and thus avoid the organization of a new denomination. Dr. Richardson says (" Memoirs of Alexander Camp- bell," vol. i., p. 330) that " the society must obtain admis- sion into some regularly organized religious body, or be itself compelled to change its attitude and resolve itself into an independent church — an alternative which Thomas Campbell particularly desired to avoid. It was this very dread of the ultimate formation of a new religious body that caused him to overlook the absurdity of expecting that any sect would receive him and the society he repre- sented on the terms proposed. For a party to have ad- mitted into its bosom those wlio were avowedly bent on PEACE DESIRED. 59 the destruction of party ism would, of course, have been perfectly suicidal." The origin of the Disciples of Christ is represented in this narrative as a Christian union movement, as a move- ment in the interest of love and peace among believers ; but there is a general opinion, or seems to be, that the characteristics of the Disciples are in direct opposition, so far as their relation to other Christians is concerned, to this pleasant and altogether fascinating representation. What is the explanation? The Synod of Pittsburg, to which Thomas Campbell applied for admission with his Christian Association, by its action in the case initiated a most unpleasant contro- versy, which continued, almost without interruption, for a sufficient length of time to give the Disciples the reputa- tion here named. It is easy to see, from the records of the Synod, that the position and aim of Thomas Campbell were greatly misunderstood, and consequently misrepre- sented. The very thing that he was doing his utmost to avoid was one of the things charged upon him and the Christian Association of Washington — the promotion of division among the people of God. The work in which he was engaged was characterized as " baleful " and " destruct- ive " — not pleasant epithets, it must be confessed. He was even accused of " declaring that the administration of baptism to infants is not authorized by Scriptural precept or example, and is a matter of indifference." Mr. Camp- bell at once " denied having said that infant baptism was a matter of indifference." The advocates of reformation and union were compelled, by misrepresentations, for the time to stand before the world in the attitude of belligerents. As to the peaceable purposes of the Campbells, the chosen biographer of the younger, Dr. Robert Richardson, says that " among the numerous discourses which Alex- 6o THE DISCIPLES. [Chap. vi. ander Campbell delivered during the early years of his ministry, and of which he preserved skeletons and notes sufficient to make an interesting volume, none are to be found of a partisan or disputatious character, and none of them are directed against existing denominations." Many years afterward, in the " Millennial Harbinger," of which he was editor, Alexander Campbell counseled preachers of the gospel to avoid controversy in the pulpit. He himself became a polemic from necessity, not as a matter of choice ; and as long as he lived and was able to preach, his selection of topics and the general character of his discourses was in harmony with the beginning of his ministry. Circumstances, such as have been here in brief placed before the reader, at length compelled the members of the Christian Association to organize themselves into an inde- pendent Church of Christ " in order to carry out for them- selves the duties and obligations enjoined on them in the Scriptures." The time of this organization was May 4, 1 8 10. The Lord's Supper was duly observed on the fol- lowing day. From almost the beginning of the organiza- tion the Lord's table was spread every Lord's day. Weekly communion was seen to have the sanction of the New Testament Scriptures, by these reformers, before they un- derstood that the same writings require in the administra- tion of the ordinance of baptism the immersion in water, in the name of the Lord, of believing, penitent souls. Gradually they saw tiiis teaching, which, when they saw, they practiced. They started out to follow as closely as possible the teaching of the Holy Spirit in the sacred writ- ings, and this they did with a steadfast devotion nothing below the sublime. The congregation organized by the Campbells and their associates, May 4, 18 10, was called "The First Church of THE QUESTION OF BAPTISM. 6 1 the Christian Association of Washington, meeting at Cross Roads and Brush Run, Washington County, Pa." A most important and ahogether unexpected change was just before this httle congregation of devoted men and women. The members had committed themselves wholly to the teachings of the Holy Spirit in the New Testament. They were determined to believe and do all things en- joined on men under the gracious administration of the Lord Jesus in his own book. When reading the " Declaration and Address " in 1809, Alexander Campbell called the attention of his father to the fact that the principles therein announced required the abandonment of infant baptism, since there could not be found in the Christian Scriptures " an express precept or an example " authorizing the baptism of babes. A little later he engaged in a friendly private discussion with the Rev. Mr. Riddle, a minister of the Associate Reformed Church, in regard to the principles of the " Declaration and Address," in which Mr. Riddle admitted that there is no direct authority in sacred Scripture for infant baptism. This admission led Alexander Campbell to determine that he would make an effort to settle in his own mind and for at least his own satisfaction the teaching of the New Testa- ment on the subject. Up to the time of entering on this investigation de novo, Mr. Campbell occupied a position on the whole question of baptism well expressed in his own way in the following words : " As I am sure that it is unscriptural to make this mat- ter a term of communion, I let it slip. I wish to think and let think on these matters." (" Memoirs of Alexander Campbell," by Richardson, vol. i., p. 392.) But he now determined to abandon all unin.spired author- ities and apply himself diligently and prayerfully to a care- ful study of Jesus and his apostles, that he might learn 62 THE DISCIPLES. [Chap. vi. from than alone what baptism is, and for whom. Thomas Campbell had already immersed three members of the Christian Association. There seems to have been no doubt in the minds of the Campbells and their associates that an immersion of believers in the name of the Lord Jesus was a legitimate form of Christian baptism. The question began to be, Ca7i we innocently omit the baptism of believers ? The immediate result of the investigation was that on the twelfth day of June, i8i2, Alexander Campbell and his wife, Thomas Campbell and his wife. Miss Dorothea Camp- bell, and Mr. and Mrs. James Hanen were immersed by Elder Mathias Luce, of the Baptist denomination. Thomas Campbell, before going into the water, delivered a lengthy address, in which he set forth in detail the steps by which he had reached a position in favor of the immersion of be- lievers as alone the act of Christian baptism. Alexander delivered an elaborate address on the same subject. The services continued through seven hours! At the next meeting of the church thirteen other members expressed a desire to be immersed. They were, therefore, baptized on a simple confession of faith in Jesus as the Son of God. By faith in Christ was meant such a reception of the testimony concerning the Messianic claims of the Son of Mary as led to the belief that he is the Son of God, and the Saviour of lost men ; and this again to a simple, un- reserved, hearty trust in him as willing to save sinners. Paul said, " I know him whom I have believed, and I am persuaded that he is able to guard that which I have com- mitted to him against that day." This is saving faith. " The faith that saves is a believing on or into Christ ; a receiving Christ himself; a trusting in Christ, in all the grandeur of his personal character, and in all the glory of his official relations as Prophet, Priest, and King." "The THE NATURE OF FAITH. 63 question, therefore, in regard to faith was not in the be- ginning " of the Christian reHgion, " Wliat do you be- Heve? but, in whom do you beheve?" " It was the ques- tion addressed by Christ himself to one who sought to know the truth : ' Dost thou believe on the Son of God ? ' And the answer was, ' Who is he, Lord, that I may believe on him? ' " Alexander Campbell, in a discourse delivered in the early part of the year 181 1, took the position that the faith by which the soul is saved is a " trusting in Christ," a "hearty reliance on him for salvation." Thomas Camp- bell about the time of his immersion said : " It is not a theory, but a believing experience of the power of the truth in our own hearts, that will qualify us either to live or preach the gospel of a free, unconditional salvation through faith ; and we may as well look to the north in December for the warming breeze to dissolve the wintry ice as to extract this believing experience of the power of the truth out of the most refined and exquisite theory about the nature and properties of faith, or of justi- fication, or of any other point of the divine testimony, abstracted from the testimony itself, as exhibited and ad- dressed to us in the Scriptures. Let us once for all be convinced by this, that we may addict ourselves to study, believe, and preach our Bibles, and then shall we study and live and preach to profit." Thomas Campbell had no thought in the beginning" of his great movement in behalf of Christian union by a re- turn in faith and in life to the religion of our Lord as de- scribed in the New Testament that he would abandon the practice of baptizing unbelievers; nor that he would be .led to administer the ordinance only to such as would believe in and confess Christ ; nor that sprinkling would be given up for immersion. Far from his mind were such radical changes as these ; but he had determined to follow the 64 THE DISCIPLES. [Chap. vi. Christ, and this solemn and fixed determination produced the change in his beUef and practice here recorded. The fact that the immersion of penitent believers on a confession of faith in Jesus as the Son of God and the Saviour of men had been accepted by the Campbells and their cooperants in the work of reform as tJie one baptism taught in the New Testament, at once destroyed the fee- ble bond of sympathy which yet remained between them and the Pedobaptists. Nor did this change at once place the reformers in living sympathy with the Baptists S.s Baptists then taught and practiced. To all who desired to be baptized, the reformers, in harmony with their openly avowed principles, could only say, " If thou believest with all thine heart, thou mayest." (Acts viii. 37.) But this simple method was not at all pleasing to the Baptists of that time in that place. The little Brush Run church, therefore, was, apparently at least, more entirel)' out of fellowship with Christian believers than at any previous period. The acceptance of believers' baptism — and im- mersion— caused some disturbance also among those who had been beautifully united in the sentiments expressed in the " Declaration and Address," and in the work of union which had been begun. Immersion, instead of being a bond of union, was an occasion of separation between some who had previously been joined together in a loving fellowship. But while the changed position of the Brush Run church as to baptism did not identify it altogether with the churches of the Baptist denomination, there was, on the part of some Baptists, a feeling of brotherly kind- ness toward the Campbells and their little flock which led to invitations " from every quarter " to Alexander Camp- bell " to visit their churches, and, though not a member, to preach for them." " He often," therefore, "spoke to the Baptist congregations for sixty miles around." " They all POSITION OF THE BRUSH RUN CHURCH. 65 pressed " the Brush Run church " to join their Redstone Association." There were, however^ from the point of view occupied by the Campbells, some objections to such a union. In the first place, and chiefly, " the churches composing the association had adopted the Confession of Faith set forth by a Baptist association at Philadelphia, Septem- ber 25, 1747, and which contained a fair proportion of the unscriptural theories and speculations usually found in such standards." And in the second place, as has been said, " immersion itself was not to the church at Brush Run precisely what it was to the Baptist Church. To the latter it was merely a cominandincut — a sort of front door by which regularity and good order required people to en- ter the church. With the former it was a discovery which had the effect of readjusting all their ideas of the Christian institution. It was to them the primitive confession of Christ, and a gracious token of salvation." (" Memoirs of Alexander Campbell," vol. i., p. 437.) In 1848 Alexander Campbell said that at the time of his immersion, thirty-six years before, he " had no idea of uniting with the Baptists more than with the Moravians or the mere Independents. I had unfortunately formed a very unfavorable opinion of the Baptist preachers as then introduced to my acquaintance, as narrow, contracted, illib- eral, and uneducated men." ("Millennial Harbinger," series iii., \o\. \-., p. 344.) The Brush Run church, however, having been invited to become a member of the Redstone Association of Bap- tist Churches, the matter was placed " before the church in the fall of 1 81 3. We discussed the propriety of the mea- sure. After much discussion and earnest desire to be directed b}' the wisdom which cometh from above, we finally conchuled to make an o\-erture to that effect, and 66 THE DISCIPLES. [Chap. vi. to write out a full view of our sentiments, wishes, and determinations on that subject. We did so in some eight or ten pages of large dimensions, exhibiting our remon- strance against all human creeds as bonds of communion or union amongst Christian churches, and expressing a willingness, upon certain conditions, to cooperate, or to unite with that association, provided always that we should be allowed to teach and preach whatever we learned from the Holy Scriptures regardless of any creed or formula in Christendom. . . . This proposition was discussed at the association, and, after much debate, was decided by a con- siderable majority in favor of our being received. Thus a union was formed " with the Baptists. (" Millennial Har- binger," series iii., vol. v., pp. 346, 347.) Thomas Campbell warmly approved of the union of the Brush Run church with the Baptist denomination, since it removed from him and the little congregation the odium of forming a new religious body, and so adding to the lamentable divisions already existing in the church for which Jesus laid down his life. Peace with his brethren, not war, was his aim. Of Baptists who. were opposed to the reception of the Brush Run church was Elder Pritchard. In 18 16 the association met with his church. When a desire was ex- pressed that Alexander Campbell should deliver one of the discourses, Mr. Pritchard objected on the ground that Mr. Campbell lived so near to the place of meeting — only some ten miles distant — that those who wished to hear him could do so at any time. The real reason for the ob- jection seems to have been jealousy. There was only one congregation of Baptists in the county (Brooke County, Va.), and Mr. Pritchard was its pastor. Mr. Campbell had been active in organizing another, and had collected SERMOX OX THE LAW. 6 J a considerable sum of money with which to erect a house of worship. Mr. Pritchard felt that Mr. Campbell was pur- suing a course calculated to materially reduce his influence in the county. This seems to be the true state of the case, and furnishes a satisfactory explanation of the intense hos- tility of Mr. Pritchard toward Mr. Campbell. At any rate, Mr. Pritchard was determined that Alexander Campbell should not deliver a discourse before the Redstone Asso- ciation at its meeting in 1816. The name of a Mr. Stone was therefore put in the place of that of Alexander Camp- bell as the preacher at a given hour. But Stone was seized with a sudden illness, and Campbell was, after all, called on to preach. After much persuasion he consented to deliver a discourse. Rumors were abroad concerning his orthodoxy, so that there was the greatest anxiety and the keenest interest not only to see him, but to hear every word that might fall from his lips. Mr. Campbell gives the following account of an impromptu discourse destined to become historic. He says : " Not having a subject at command, I asked to speak the second discourse. Elder Cox preceded me. At the impulse of the occasion I was induced to draw a clear line between the law and the gospel, the old dispensation and the new, Moses and Christ. This was my theme. No sooner had I got on the way than Elder Pritchard came up into the tent and called out two or three of the preach- ers to see a lady suddenly taken sick, and thus created much confusion in the audience. I could not understand it. Finally, they got composed, and I proceeded. The congregation became much engaged ; we all seemed to forget the things around us, and went into the merits of the subject. The result was, during the interval (as I learned long afterward) the over- zealous elder called a 68 THE DISCIPLES. [Chap. vi. council of the preachers, and proposed to them to have me forthwith condemned before the people by a formal decla- ration from the stand, repudiating my discourse as ' not Baptist doctrine.' One of the elders said, 'Elder Pritch- ard, I am not yet prepared to say whether it be or be not Bible doctrine ; but one thing I can say, were we to make such an annunciation, we would sacrifice ourselves and not Mr. Campbell.' " And thus originated Alexander Campbell's " Sermon on the Law." The full text of the discourse is in the " Mil- lennial Harbinger " for 1846 ; the text was Romans viii. 3 : " For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the Hke- ness of sinful flesh and for sin, condemned sin in the flesh." The following is the outline : " I. Endeavor to ascertain what ideas we are to attach to the phrase tJie lazv, in this and similar portions of the sacred Scriptures. " II. Point out those things which the law could not accomplish. " III. Demonstrate the reason why the laiv failed to ac- complish those objects. " IV. Illustrate how God has remedied those relative defects of tJie lazv. " V. Deduce such conclusions from these premises as must obviously and necessarily present themselves to every unbiased and reflecting mind." Many years afterward, looking back on the incidents preceding, accompanying, and following the " Sermon on the Law," Mr. Campbell said: " I may, I presume, regard its existence as providential ; and although long unwilling to believe it, I must now think that envy or jealousy, or some fleshly principle, rather than pure zeal for dixine truth, instituted the cru- CIRCULAR LETTER. 69 sade which for seven successive years was carried on against my views as superlatively heterodox and danger- ous to the whole community." It is more than probable that Alexander Campbell would have lived and died in the fellowship of the Baptist de- nomination but for the persecutions to which he was sub- jected on account of the sermon delivered before the Red- stone Association in 1816. (" Millennial Harbinger," 1846, P- 493-) An effort was made to bring Mr. Campbell to a trial for heresy based on this discourse, but it was not successful. Thomas Campbell at this meeting of the association presented an application for admission from a small con- gregation of immersed believers in Pittsburg. The appli- cation was rejected because it was not accompanied, as the constitution of the association required, by a formal statement of theological opinions. At the same meeting Thomas Campbell read the annual circular letter which by appointment he had prepared. The item in the minutes referring to this mattei" reads as follows: "The circular letter prepared by T. Campbell was read and accepted without amendment." The sub- ject treated in this letter was the doctrine of the Trinity, and a most remarkable feature of the production is the fact that the word Trinity is not used in any part of it. Nevertheless, the "circular letter" on the Trinity, "pre- pared by Rev. T. Campbell, was read and accepted with- out amendment " ! Mr. Campbell presented the nature of our Lord and the mysterious relations of Father, Son, and Spirit to one another, as near as possible, in the lan- guage of the Holy Scripture. He did it in such a spirit and manner as to be, so far as the records furnish evidence, altogether acceptable to the brethren present, notwith- standing their eagerness to discover heretical sentiments 70 THE DISCIPLES. [Chap. vi. in the minds of the Campbells and their friends. When the suggestion was made that at the meeting of the associ- ation, to be held in 1817, with the church at Peter's Creek, Alexander Campbell should be proceeded against on the ground of entertaining and promulgating heretical opinions, he expressed a readiness to defend, at once, his position, as expressed in the offensive discourse, against any and all attacks from any person or persons whomsoever. The question of proceeding against Mr. Campbell for heresy was dismissed on the ground that the association had no jurisdiction in the case. It is interesting to look back to the meeting of the Red- stone Association of Baptist Churches in 18 16, and note its composition as we study its effort to maintain the true and, in that part of the world, orthodox conception of the gospel of the Son of God. Thirty-three churches were represented in the association. The aggregate member- ship was ele\^en hundred and thirty-nine, an axerage of a little more than thirty-four members to a church. No church in the association had a hundred members. Look, too, at the names of some of them : Peter's Creek, George's Creek, Turkey Foot, Forks of Cheat, Little Redstone, Maple Creek, Big Redstone, Indian Creek, Head of Whitely, Ten Mile, Forks of Yough, Horseshoe, Sandy Creek, Plumb Run, King's Creek, Dunkird Creek, Cross Creek, Short Creek, Pigeon Creek, Wells Creek, Flat Run, and Salt Creek! Comment as to the fitness of such an association to determine the orthodoxy of Alexander Campbell, or any other gentleman of liberal culture, is not needed. The Campbells were never expelled from an}' Baptist church nor from any association of Baptist churches. In the course of time life in the Redstone Association became so unplea.sant that they voluntarily entered the Mahoning DISSOLUTION OF MAHONING ASSOCIATION. 7 I Association. In 1827 this association adjourned, as such, sine dine, the majority beheving that there is no warrant in Scripture for such organizations of churches. To this action Alexander Campbell was opposed. He thought that some such organization was needed, and that there was no reason why a specific " thus saith the Lord " should be required in a case of this character. CHAPTER VII. THE PROBLEM OF CHRISTIAN UNION. One of the most natural things in the world was that the people who had been taught and influenced respect- ively by B. W. Stone and Alexander Campbell, princi- pally in the States of Kentucky and Virginia, should come together on the simple, practical, evangelical platform suggested and advocated by each. An interesting correspondence between Messrs. Camp- bell and Stone on the nature of Jesus, on the atonement for sin made by the Christ in his death, on the work of the Holy Spirit in conversion and sanctification, and on the doctrine of baptism for the remission of sins, resulted in such an agreement that a union was consummated in Lex- ington, Ky., in the early part of the year 1832. A careful and impartial study of this happy event shows that it was not the result of an entire agreement in matters of exegesis, interpretation, theology, nor dogma, but there was an agreement in these things only in such a degree that the parties to the union were able to cooperate heartily in ])reaching the gospel to the unevangelized. There was no difficulty in coming to an agreement as to the fundamental facts, the great underlying truths, the commands, the promises, and the warnings of the gospel of the Son of God. There was an agreement to present these things to the people, urging them at the same time by an im- mediate and unconditional surrender of heart and life to the Christ to begin to live with reference to him. Accom- 72 REFORMERS AND CHRISTIANS. 73 plished men were employed to do the work of evangel- ists, going through the country in pairs, one a represent- ative of those who had been taught by Stone, the other representing such as had received instruction from Camp- bell. The divine blessing attended the efforts of these men to such an extent that great numbers were turned to the Lord Jesus. The friends of Campbell were currently known as Re- formers, while those who were more especially under the influence of Stone were popularly designated as Christians. To increase and make more perfect and permanent the union, a joint editorial supervision was taken of the " Christian Messenger," a paper which had been established by and conducted in the interests of the Reformers. There were many little differences to adjust between these communities, of which it is not necessary to speak further than to say that the devotion of all to the Lord Jesus was so sincere and hearty that these matters, as time passed, gradually settled themselves in a satisfactory manner. The name may, however, be mentioned as one of these topics. Mr. Stone favored the name Christian ; Mr. Camp- bell preferred the name Disciple. Stone and his friends maintained that the name Christian was given, in the be- ginning, by divine authority. This Mr. Campbell and h-is friends denied. They also preferred, as less offensive to good people, and quite as Scriptural, to sa)/ the least, as the name Christian, the name Disciple. But these opin- ions were not permitted to disturb the fellowship of these children of God. And so it has come to pass that the people the story of whose genesis and growth is here given, are known sometimes as Christians, sometimes as Disciples of Christ, while their local organizations are known in some places as the Christian Church, and in 74 THE DISCIPLES. [Chap. vii. Others as Church of Disciples, or Disciples' Church. Usu- ally, however, the legal title of any local church is simply the Church of Christ at such a place. In this union there were mutual pledges to meet on the Bible as common ground, and to preach only, in the evangelization of men, the simple and obvious truths, facts, commands, promises, and warnings of the gospel. The friends of Stone did not join Alexander Campbell as their leader, nor did the brethren of Campbell join B. W. Stone, but, all having taken Jesus as their leader, became one body — not Stoneites, nor Campbellites, but simply and only Christians, Disciples of Christ, saints, brethren, chil- dren of God. And why may not similar results be brought about between other people? As still further illustrating the spirit and character of this union, read the following address, delivered at the time of the consummation of the union by the Rev. John Smith. " God has," said Mr. Smith, " but one people on earth. He has given to them but one Book, and therein exhorts and commands them to be one family. A union such as we plead for — a union of God's people on that one Book — must then be practicable. " Every Christian desires to stand complete in the whole will of God. The prayer of the Saviour and the whole tenor of his teaching clearly show that it is God's will that his children should be united. To a Christian, then, such a union must be desirable. " But an amalgamation of sects is not such a union as Christ prayed for and God enjoins. To agree to be one upon any system of man's invention would be contrary to his will, and could never be a blessing to the church or the world. Therefore the only union practicable or desirable must be based on the Word of God as the only rule of faith and practice. THE LANGUAGE OF INSPIRATION. 75 " There are certain abstruse or speculative matters — such as the mode of the divine existence, and the ground and nature of the atonement — that have for centuries been themes of discussion among Christians. These ques- tions are as far from being settled now as they were in the beginning of the controversy. By a needless and intem- perate discussion of them much feehng has been provoked, and divisions have been produced. " For several years past I have tried to speak on such subjects only in the language of inspiration, for it can offend no one to say about those things just what the Lord himself has said. In this Scriptural style of speech all Christians should be agreed. It cannot be wrong — -it can do no harm. If I come to the passage, ' My Father is greater than I,' I will quote it, but wih not stop to specu- late upon the inferiority of the Son. If I read, ' Being in the form of God he thought it not robbery to be equal with God,' I will not stop to speculate upon the consub- stantial nature of the Father and the Son. I will not linger to build a theory on such texts, and thus encourage a speculative and wrangling spirit among my brethren. I will present these subjects only in the words which the Lord has given to me ; I know that he will not be dis- pleased if we say just what he has said. Whatever opin- ions about these and similar subjects I may have reached in the course of my investigations, if I never distract the Church of God with them, or seek to impose them on my brethren, they will never do the world any harm. " I have the more cheerfully resolved on this course because 'the gospel is a system of facts, commands, and promises, and no deduction or inference from them, how- ever logical or true, forms any part of the gospel of Jesus Christ. No heaven is promised to those who hold them, and no hell is threatened to those who deny them. They 76 THE DISCIPLES. [Chap. vii. do not constitute, singly or together, any item of the ancient apostoHc gospel. " While there is but one faith, there may be ten thou- sand opinions ; and hence if Christians are ever to be one they must be one in faith and not in opinion. When cer- tain subjects arise even in conversation or social discussion to which there is a contrariety of opinion and sensitiveness of feeling, speak of them in the words of the Scriptures and no offense will be given and no pride of doctrine will be encouraged. W'e may even come in the end, by thus •Speaking the same things, to think the same things. " For several years past I have stood pledged to meet the religious world, or any part of it, in the ancient gospel and order of things as presented in the words of the Book. This is the foundation on which Christians once stood, and on it they can and ought to stand again. From this I cannot depart to meet any man or set of men in the wide world. W'hile for the sake of peace and Christian union I have long since waived the public maintenance of any .speculation I may hold, yet not one gospel fact, command- ment, or promise will I surrender for the world. " Let us then, my brethren, be no longer Campbellites or Stoneites, New Lights or Old Lights, or any other kind of Lights, but let us all come to the Bible, and to the Bible alone, as the only book in the world that can give us the light we need." (" Life of Elder John Smith," by John Augustus Williams, pp. 452-454.) At the close of this address B. W. Stone arose and said : " I will not attempt to introduce any new topic, but will say a few things on the subjects already presented by my beloved brother. "The controversies of the church sufficiently prove that Christians ne\er can be one in their speculations upon .-/.\' AGREEiMENT REACHED. ']'] these mysterious and sublime subjects, which, while they interest the Christian philosopher, cannot edify the church. After we had given up all creeds and had taken the Bible, and the Bible alone, as our rule of faith and practice, we met with so much opposition that by force of circumstances I was led to deliver some speculative discourses upon these subjects, but I never preached a sermon of that kind that once feasted my heart. I always felt a barrenness of soul afterward. I perfectly accord with Brother Smith that these speculations should never be taken into the pulpit, but that when compelled to speak of them at all we should do so in the words of inspiration. " I have not one objection to the ground laid down by him as the true Scriptural basis of union among the people of God, and I am willing to give him now and here my liand." (" Life of Smith," by Williams, p. 455.) It remains only to be said that this union was not a surrender of one party to the other. It was an agreement of such as already recognized and loved one another as brethren to henceforth worship and work together. It was a union of those who held alike the necessity of im- plicit faith and unreserved obedience ; who accepted the facts, commands, and promises contained in the New Tes- tament; who conceded the right of private judgment to all ; who taught that opinions are no part of the faith once for all dehvered to the saints ; and who now pledged to one another and to the world that no speculative matters should ever be debated to the disturbance of the peace and harmony of the church, but that, when compelled to speak on controverted subjects, they would adopt the style and language of the Holy Spirit. Throughout their entire history the Disciples have been deeply interested in the problem of union among the divided children of our common Father. Thev ha\-e given 78 THE DISCIPLES. [Chap. vii. sympathetic attention to every proposition looking to the reunion of Christendom. Frequent conferences, more or less formal, looking to such an adjustment of differences between them and their Baptist brethren as wi'U enable them to cooperate in giving the word of life to those who are dead in sins have been held. Nor is there reason to doubt that there is between Baptists and Disciples an in- creasing desire for such a union, with a growing probabil- ity that sooner or later such a result will be secured. This expectation is entertained, not because we are good enough or wise enough to bring it to pass, but because it is the will of God, and he will bring it to pass. And there will be a much more extensive union for this beneficent work, the preaching of the gospel to the whole creation. There is not a word in the New Testament on the subject of church union, but there is much about Christian union. Believers are exhorted in the New Testament to " en- deavor to keep the unity of the Spirit in the bond of peace." (Eph. iv. 3.) Those who are called saints are told to "mark" those who "cause divisions and offenses con- trary to the doctrine of Christ," and " avoid them." (Rom. xvi. 17, 18.) Members of the Church of God are exhorted to speak the same things and to be perfectly joined together in the .same mind and in the same judgment, (i Cor. i. 10.) Divisions among those who call on the name of Jesus Christ our Lord are evidences of remaining among those who ought in all things to be led by the Spirit of God. (Rom. viii. 14; I Cor. iii. 1-4.) The Christ prayed that his per- sonal friends and followers might be united as the Father and the Son are one. (John xvii. 11.) And this prayer was answered, for we read that after the departure of our Lord for heaven his friends returned from the place of the ascension to an upper room in Jerusalem, where they " continued witli one accord in prayer and supplication " THE PROBLEM OF UNION. 79 (Acts i. 14) until "the day of Pentecost was fully come," when " suddenly " " they were all filled with the Holy Spirit, and began to speak," in such a manner that "the multitude came together and were confounded," becom- ing at length, as they heard of " the wonderful works of God," "pricked in the heart" (Acts ii. 2, 4, 6, 37), ex- claiming at length, " Men, brethren, what shall we do? " The Christ also prayed for those who would believe on him through the testimony of those whom he ordained to be his witnesses, " both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth " (Acts i. 8), that they might " be one, as thou, Father, art in me, and I in thee, that they also may be one in us : that the world may believe that thou hast sent me." (John xvii. 20, 21.) And this prayer also received an answer in the apostolic age, for we read that "the multitude" of those who " believed " on Jesus as the Messiah in Jeru- salem " were of one heart and of one soul " (Acts iv. 32), and that as a result of this unity " a great company of the priests were obedient to the faith." (Acts vi. 7.) The Holy Spirit places sectarianism in a list with adultery, fornication, uncleanness, licentiousness, idolatry, sorcery, enmity, strife, jealousy, contention, envy, murder, and drunkenness. (Gal. v. 20.) All these things belong to the flesh and are opposed to the Spirit. On the contrary, " the fruit of the Spirit is love, jo}^ peace, longsufTering, kindness, goodness, faith, meekness, and self-control." (Gal. V. 22, 23.) There can be no reasonable doubt as to the desire of the Head of the Body, Jesus Christ our Lord, concerning the relation in which his disciples should stand toward him and toward one another. Let us now consider the Disciples in their relation to the proposition made a few years ago by the Protestant 8o THE DISCIPLES. [Chap. vu. Episcopal Church looking toward the reunion of Christen- dom. The facts are as follows : In the year 1853 the bishops of the Episcopal Church appointed a commission to confer with the Christian bod- ies in the United States which were desirous of promoting union and concord among all who love our Lord Jesus in sincerity and truth. This commission did formally set forth and advocate sundry suggestions and recommenda- tions intended to accomplish the great end in view. In 1 880 the bishops set forth a declaration to the effect that in virtue of what they were pleased to characterize as "the solidarity of the Catholic Episcopate," " it was the right and duty of the episcopates of all national churches holding the primitive faith and order to protect in the holding of that faith and the recovering of that order those who had been wrongfully deprived of both." The special reference was to Christians in foreign countries who are struggling to set themselves free from the tyranny of the Bishop of Rome. In view of these things, and also in view of the fact that " many of the faithful in Christ Jesus are praying with renewed and increasing earnestness that some measure may be adopted at this time for the reunion of the sundered parts of Christendom," the following decla- ration was published to the world : " The bishops of the Protestant Episcopal Church in the United States of America in council assembled, as bishops in the Church of God, do hereby solemnly declare to all whom it may concern, and especially to our fellow-Chris- tians of the dififerent communions in this land, who, in their several spheres, have contended for the religion of Christ : " (1) Our earnest desire that the Saviour's prayer ' that we all may be one ' ma}-, in its deepest and truest sense, be speedily fulfilled. PROPOSITION OF THE BISHOPS. 8 I " (2) That we believe that all who have been duly bap- tized with water in the name of the Father, and of the Son, and of the Holy Ghost are members of the Holy CathoHc Church. " (3) That in all things of human ordering or human choice, relating to modes of worship and discipHne or to traditional customs, this church is ready, in the spirit of love and humility, to forego all preferences of her own. " (4) That this church does not seek to absorb other communions, but rather, cooperating with them on a basis of a common faith and order, to discountenance schism, to heal the wounds of the body of Christ, and to promote the charity which is the chief of Christian graces and the visi- ble manifestation of Christ to the world. '' But fnrthermoi'e, we do affirm that the Christian unity now so earnestly desired by the memorialists can be re- stored only by the return of all Christian communions to the principles of unity exemplified by the undivided Cath- olic Church during the first ages of its existence ; which principles we believe to be the substantial deposit of Chris- tian faith and order committed by Christ and his apostles to the church unto the end of the world, and therefore incapable of compromise or surrender by those who have been ordained to be its stewards and trustees for the com- mon and equal benefit of all men. "As inherent parts of this sacred deposit, and therefore as essential to the restoration of unity among the divided branches of Christendom, we account the following, to wit : "(i) The Holy Scriptures of the Old and New Testa- ments as the revealed Word of God ; " (2) The Nicene Creed as the sufficient statement of the Christian faith ; " (3) The two sacraments, baptism and the Supper of 82 THE DISCIPLES. [Chap. vii. the Lord, ministered with unfailing use of Christ's words of institution, and of the elements ordained by him ; " (4) The Historic Episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the unity of his church. "Furtheriuorc, deeply grieved by the sad divisions which afflict the Christian church in our own land, we hereby declare our desire and readiness, so soon as there shalJ be any authorized response to this declaration, to enter into brotherly conference with all or any Christian bodies seek- ing the restoration of the organic unity of the church, with a view to the earnest study of the conditions under which so priceless a blessing might happily be brought to pass." By resolution a commission, consisting of five bishops, five clerical and five lay deputies, was appointed to com- municate to the organized Christian bodies the declaration set forth by the bishops, above quoted, and to express a readiness to enter into brotherly conference with all or any Christian bodies seeking the restoration of the organic unity of the church. This commission in 1887 communicated the foregoing facts and request to the General Convention of Di-sciples of Christ at its annual meeting held in Indianapolis in the month of October of the same year. The following is taken from t4ie minutes of the General Convention : " REPORT OF THE COMMITTEE ON CHRISTIAN UNITY. " The commission of the Protestant Episcopal Church on Christian unity, having sent a communication to the General Christian Missionary Convention at Indianapolis, inviting a conference on this question, accompanying the REPLY TO THE PROPOSITION. 83 invitation with a copy of the Declaration of the House of Bishops of said church on this subject, the General Chris- tian Missionary Convention appointed a committee to consider the invitation and report on it, and the following report from the committee was adopted, enthusiastically, by a unanimous vote : " ' Your committee, to whom was referred the commu- nication of the secretary of the commission on Christian unity, appointed by the General Convention of the Protest- ant Episcopal Church, October 27, 1886, beg leave to sub- mit the following reply to said communication : " ' "Rev. Herman C. Dinicaii, Secretary of Coiiuuission on Christian Unity of tJic General Convention of t lie Protest- ant Episcopal CJuircJi : " ' " Dear sir : Your communication, addressed to the Genera;! Christian Missionary Convention through R. Mof- fitt, its corresponding secretary, was by him laid before our convention, at its annual meeting in Indianapolis, October 20, 1887. After due consideration the following response was unanimously agreed to, w^hich you will please present to your honorable commission, with assurances of our cor- dial approval of their noble aim : " ' " Having carefully, and with deep interest, considered the ' Declaration of the House of Bishops of the Protestant Episcopal Church, adopted October 20, 1886,' we respect- fully and affectionately submit the result of our delibera- tions. In doing this it is proper to say that the General Christian Missionary Convention is possessed of no eccle- siastical authority. It is made up partly of delegates from our State and Territorial missionary conventions, and partly of annual members, life members, and life directors, and its objects are purely benevolent and philanthropic. It has no control over the faith or discipline of our churches. 84 THE DISCIPLES. [Chap. vii. While there is a broad Christian fellowship of faith and love among all these churches, and organized cooperation alike of individuals and of churches, in districts, States, and nation, for missionary, educational, and other benev- olent and charitable purposes, there is no central ecclesi- astical organization having control of questions of doctrine and discipline, and no possibility, therefore, of an authorita- tive response to your Declaration. But, as this convention is composed of members from all the States and Territo- ries in which we have churches, and of members of these churches, embracing a fair share of the intelligence, expe- rience, and wisdom of their membership, this unanimous expression of sentiment on the part of this convention may be safely regarded as the most trustworthy utterance ob- tainable of the convictions of the entire brotherhood in the United States known as Christians, or Disciples of Christ. We have the fullest confidence that it will be generally approved. " ' "Allow us, therefore, to say : " ' " I. You may infer with what lively interest and admiration we regard the Declaration of your House of Bishops when we state that, in so far as our religious movement is distinctive, its original differentiation from all other religious movements of the time was the con- demnation of the sect spirit and of sectarian organizations as unscriptural, sinful, and fruitful of mischief, and the advocacy of a return to the unity, catholicity, simplicity, and spirituality of the faith and practice of the churches of apostolic times ; a return, in other words, to New Testa- ment teaching. This movement, which took on, in 1809, the public form of a voluntary Christian Association, finally developed into the organization of churches seeking to restore, as it was then expressed, ' in letter and in spirit, in principle and in practice,' the faith and discipline of apos- THE PROPOSITION HAILED WITH GLADNESS. 85 tolic times. They were known simply as ' Churches of Christ.' These organizations were formed not because those entering into them desired a separation from the ecclesiastical communions with which they had been asso- ciated, but because the narrow and bitter s.ectarian spirit then prevailing forbacie all utterance of such antisectarian sentiments and all promotion of such antisectarian aims within their respective pales. These churches have in- creased until they now number, in the United States, about eight hundred thousand communicants, and to-day there sounds out from them all, with no diminution of earnestness or emphasis, the same condemnation of secta- rian parties, sectarian creeds, sectarian names, sectarian aims, and the same entreaty for the return of all believers to the unity of faith and catholicity of spirit taught, fos- tered, and defended by the apostles of Jesus Christ. We cannot, therefore, do otherwise than hail with gladness the Declaration of your ' desire and readiness, so soon as there shall be any authorized response to this Declaration, to enter into brotherly conference with all or any Christian bodies seeking the restoration of the organic unity of the church with a view to the earnest study of the conditions under which so priceless a blessing might happily be brought to pass.' We are especially glad that this overture comes from the Protestant Episcopal Church. Eminentl)^ con- servative as that church is known to be, its leadership in such a movement is evidence that the religious sentiment of this country in behalf of Christian unity is deep and strong, while the cautious proceedings of thirty-three years, ripening into this Declaration and the appointment of this commission, give us unmistakably the • result of mature deliberation and ripe conviction. While we do not accord with everything suggested in the Declaration as to what is * essential to the restoration of unity among 86 THE DISCIPLES. [Chap. vii. the divided branches of Christendom,' we do most heartily approve the proposal for ' brotherly conference . . . with a view to the earnest study of the conditions under whicli the desired unity may be brought to pass.' " ' '' II. The frankness and candor with which you ex- press your understanding of ' the principles of unity ' is, in our view, as admirable as the kind spirit in which you invite us to brotherly conference. While it would be manifestly premature to enter, at present, on a discussion of these principles, we deem it altogether proper to imitate your frankness in simply stating, in the light of the inves- tigations and experiences of three quarters of a century, what we deem essential to Christian unity. " ' " I. We heartily concur in your statement of the first essential to the restoration of unity — the recognition of ' the Holy Scriptures of the Old and New Testaments as the revealed Word of God.' In the language of the West- minster Confession of Faith : ' The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture, unto which nothing is at any time to be added, whether by new revelations of the Spirit or traditions of men.' And 'though all things in Scripture are not alike plain in themselves nor alike clear unto all, yet those things which are necessary to be known, believed, and observed for salvation are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain unto a sufficient understanding of them.' "'"The Holy Scriptures are the only catJiolic rule of faith and discipline. On no other platform can the scat- tered hosts of spiritual Israel be restored to unity. The ' Historic Episcopate,' or ' the ])rinciplcs of unity exempli- THE BASIS OF UNION. 87 fied by the undivided Catholic Church during the first ages of its existence,' will not be accepted by the various ' divided branches of Christendom ' as essential to Christian unity, or as binding on the conscience. Nothing less authorita- tive than a tJius saith the Lord will be universally recog- nized as essential to Christian unity or as binding on the conscience. The history of the early Christian centuries may have a universally admitted value as illustrating or confirming Scripture ; but as essential to union in Christ no historical teaching outside of the inspired books will be universally, or even generally, accepted by the divided branches of Christendom. For instance : if parochial or diocesan episcopacy, or an order of priesthood in the church other than that ' royal priesthood ' which belongs to all believers, is set forth in the New Testament Script- ures as of divine authority, then collateral evidence of such forms of episcopal government and such order of priesthood may be brought from the history of ' the undi- vided Catholic Church during the first ages of its exist- ence ; ' and such testimony of a ' Historic Episcopate ' would doubtless be allowed to have its just weight. But a basis of union involving anything as essential other than what is contained in the revealed Word of God we regard as utterly impracticable. " ' " What w^e have said of the testimony of the early Christian centuries may also be said of what is styled the Apostles' Creed, the Nicene Creed, and all other human creeds. Nothing less authoritative than God's Word should be regarded as beyond the reach of ' compromise or surrender.' ' Hold fast the form of sound words which thou hast heard of me,' said the inspired Paul to Timothy. No form of uninspired words, however admirable in the estimation of multitudes, can be insisted on as beyond ' compromise or surrender,' without placing an insuperable 88 THE DISCIPLES. [Chai'. vii. obstacle in the way of ' the restoration of unity among the divided branches of Christendom.' If any 'statement of the Christian faith ' should at any time be deemed neces- sary, not as a bond of fellowship, but for public informa- tion or to condemn prevalent errors, we respectfully submit that Christians of to-day can put such statement in a form much better suited to the people of this generation than the Nicene formula, which had birth out of the controver- sies of that time, and came into being under conditions which not only do not now exist, but which are not so much as known to the great majority of professed Chris- tians of the present time. " ' " 2. The restoration of unity demands a return to New Testament teaching. We may not presume to im- prove on the ideas of unity and catholicity taught by inspiration. We ought to improve on the practice of the apostolic churches, being made wiser by their errors and by the apostolic rebukes which those errors called forth ; but in our conceptions of spiritual unity and ecclesiastical union, of catholicity, and of all that is to be insisted on as essential to Christian fellowship and ' incapable of com- promise or surrender,' we must be guided solely by the teaching of Jesus Christ and his apostles. " ' " Coming, then, to the New Testament, to the ' pure river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb,' before it was con- taminated by the muddy streams of human doctrine and tradition, what do we find? " ' " (i) That the original, inspired creed — that and that alone which was required to be believed and confessed by all who sought membership in the Church of God — had but one article, viz., ' Jesus IS THE CHRIST, THE Son OF THE LIVING God.' That which justified and saved, and held all the sax'cd in one blessed fellowship, was not assent CHRISTIAN FEILOWSHIP. 89 to a system of doctrines, a formulation of speculative opin- ions and theories, or a form of church government, but faith in Jesus the Messiah, the Son of God ; faith in a divine person, love of a divine person, absolute and entire personal surrender and committal, in conscience, heart, and life, to a divine person — this was the requirement, the only requirement, laid on those who sought salvation and entrance into the fellowship of Christians. This is a divine creed, which can be neither compromised nor surrendered. Everything that is not legitimately involved in this one article of faith concerning the Christhood and divinity of Jesus, as a test of fitness, on the score of faith, for admis- sion to membership in the church, not only may be, but ought to be, surrendered. " ' " (2) That all who confessed this faith in the Lord Jesus were admitted to Christian fellowship by an immer- sion in water into the name of the Father, and of the Son, and of the Holy Spirit. And only such were admitted. We would say, therefore, that those who thus accepted Jesus as their Lord and Saviour, and were thus immersed, were, in the apostolic age, members of the Church of God ; or, to use the language of the Declaration, ' members of the Holy Catholic Church.' The church of apostolic times acknowledged ' one Lord, one faith, one baptism ' ; and these were among the essentials of Christian unity. " ' " (3) That those who were thus added to the church were continued in fellowship so long as they zvalked in the commandments of Jesns. Obedience to the Lord Jesus — in other words. Christian character — was the test of fel- lowship in the church. If any one denied the Lord that bought him, or refused to honor him by obedience to his commandments, he was to be condemned as unworthy of Christian fellowship. But so long as one cherished faith in the Son of God and kept his commandments, he was 90 THE DISCIPLES. [Chap. vii. entitled to a place among the children of God. If he was rigJit concerning Christ, though he might be wrong about many things, it was presumed that Christ would bring him right about everything essential to spiritual life and enjoy- ment. And if he was not right as to his faith in and obe- dience to Christ, however free from error in other respects, his unbelief and disobedience formed an insurmountable barrier to the fellowship of Christians. " ' " It will be seen that this is catholic ground. ' The Holy Scriptures of the Old and New Testaments as the revealed Word of God ' is catholic. This cannot be said of any creed of human compilation. " ' " Faith in Jesus as the Christ, the Son of God, is catholic. It is the faith of all who accept the Old and New Testaments as the revealed Word of God. " ' " The immersion of believers into the name of the Father, and of the Son, and of the Holy Spirit is catholic. No one disputes that the believer is a proper subject of baptism, while there is serious and widespread controversy over the admission of infants to that ordinance. All admit that the immersion of a proper subject is valid baptism, while there is endless controversy over sprinkling and pouring. " ' " Disciples of Christ, Christians, Church of God, Churches of Christ — these are catholic. All evangelical parties claim these designations, and complain of any ex- clusive appropriation of them ; while Episcopalian, Presby- terian, Baptist, Methodist, etc., are party names which can never be universally approved. " ' " Here, then, we stand on unsectarian ground, where, it seems, if anywhere, we find the essential principles of Christian unity, which cannot be compromised or surren- dered. " ' " III. Outside of that which is essential to Christian PRACTICAL QUESTIONS. 9 1 unity, there are many things pertaining to growtli in knowledge, to methods of working, etc., in reference to which, for the sake of peace and for the preservation of unity, there should be a common agreement. There should, we think, be the largest liberty of opinion, of in- vestigation, and of utterance on all questions arising out of the Scriptures, and no one who holds to Jesus as ' God manifest in the flesh,' and who keeps his commandments, should be disturbed in his church relations on account of his opinions, provided he does not attempt to force his opinions on others, or to make an acceptance of them a test of fellowship. Should he attempt this he becomes a factionist, to be rejected after the first and second admo- nition. '* ' " Many questions unprofitable for discussion in the pulpit may be profitably, or at least harmlessly, discussed in the schools, to which all speculative questions should be remanded. "'"Then there are practical questions — questions of method in carrying out the work of the church — which, being left to the discretion of Christians, to be answered according to times and circumstances, should never be made tests of fellowship or occasions of strife. In all questions of this class — as to what is expedient, and not as to what is of divine authority and obligation — Chris- tians should learn to please each other, and study the things that make for peace and edification. We are pleased, therefore, to read in the Declaration: 'That in all things of human ordering or human choice, relating to modes of worship and discipline or to traditional customs, this church is ready, in the .spirit of love and humility, to forego all preferences of her own.' To refuse to forego preferences in all things of human ordering or human choice, or in things resting on merely traditional authority, 92 l^HE DISCIPLES. [Chap. vii. and to allow such preferences to stand in the way of Chris- tian union, would be to assume the tremendous responsi- bility of exalting the human to an equality with the divine. May we not say that it would be to make the Word of God of none effect by human traditions and usages? If ' the spirit of love and humility ' prevail, this declaration of the Protestant Episcopal Church will receive unstinted approval from all who aim to ' keep the unity of the Spirit in the bond of peace.' Yet it is just here that we fear. It is so easy to mistake attachment to mere usages for a conscientious adherence to God's will, that there is more danger of disagreement in things not taught in the Script- ures than in the things that are taught therein. " ' " IV. There remains one item in the Declaration too important to be passed without notice : ' That this church does not seek to absorb other communions, but rather, cooperating with them on the basis of a common faith and order, to discountenance schism, to heal the wounds of the body of Christ, and to promote the charity which is the chief of Christian graces and the visible manifestation ot Christ to the world.' As we understand it, this is a grati- fying declaration. We do not regard it as looking toward a theological and ecclesiastical eclecticism or syncretism, by which the various denominational systems of doctrine and of church government shall be perpetuated in whole or in part, under some nebulous scheme or vague profes- sion of Christian unity ; but simply as a frank disavowal of selfish aims. This is alike manly and just. It exhibits the only spirit in which it is possible to ' discountenance schism and heal the wounds of the body of Christ.' Not what will promote the interests of any denomination, but what will serve the purposes and promote the welfare of the ' one body ' of Christ, is to be sought. All other com- munions should adopt this sentiment as their own, as a WILLING TO CONFER. 93 necessary preliminary to all successful efforts to heal divi- sions and make manifest that unity which is so prominent a characteristic of the Church of God. " ' " In conclusion, permit us to say that we very cor- dially approve the gentle and loving spirit that breathes in your Declaration, and heartily coincide with your pro- posal to ' enter into brotherly conference with all or any Christian bodies seeking the restoration of the organic unity of the church with a view to the earnest study of the conditions under which so priceless a blessing might happily be brought to pass.' " ' " We respectfully submit this answer to your Decla- ration, with humble reliance on the Head of the church that we may be delivered from pride and prejudice, and be led into all the truth, so that all may speak the same things, and that there may be no divisions among us, but that we may be perfected together in the same mind and in the same judgment — thus realizing and fulfilling the prayer of our blessed Lord and Saviour in behalf of all who believe in him : ' That they all may be one ; as thou, Father, art in me, and I in thee, that they also may be one in us : that the world may believe that thou hast sent me.' This report was signed by the members of the commit- tee, as follows : " Isaac Errett, editor of ' Christian Standard,' Cin- cinnati, O. "J. W. McGarvey, editor of 'Apostolic Guide,' and Professor of Sacred History and Evidences in the College of the Bible, Lexington, Ky. " D. R. Dungan, Professor of Sacred Literature, Drake University, Des Moines, la. "J. H. Garrison, editor 'Christian Evangelist,' St. Louis, Mo. 94 THE DISCIPLES. [Chap. vii. " B, J. Radford, formerly president of Eureka College, Eureka, 111. " C. L. Loos, president of Kentucky Uni\'ersity, Lex- ington, Ky. "A. R. Benton, president of Butler University, Irving- ton, Ind." A standing committee on Christian Union was appointed by the General Convention of Disciples in Des Moines, la., in 1890. This committee consisted of: B. B. Tyler, New York ; F. D. Power, Washington, D.C. ; C. L. Loos, Lexing- ton, Ky. ; T. P. Haley, Kansas City, Mo. ; and R. Mofifitt, Cleveland, O. This committee made the following report to the Gen- eral Convention meeting in Allegheny City, Pa., in 1891 : " I. There are on every hand indisputable indications of a steadily growing sentiment in favor of a more intimate spiritual unity and manifest union among those who be- lieve on the Son of God to the saving of the soul. An ex- haustive enumeration of evidences of this increasing desire is neither possible nor desirable at the present time. Such united efforts, however, as are made in the world-wide distribution of the sacred Scriptures, witliout note or com- ment, by the American Bible Society and other similar organizations on both sides of the Atlantic ; the systematic instruction of the -young in the fundamental truths and principles of the Bible, by the International System of Sunday-school work ; the gratuitous distribution of evan- gelical literature, in which there is a Union of Evangelical Christians, without reference to theological peculiarities or denominational usages through the agency of the Ameri- can Tract Society and other kindred organizations; the lively and growing interest in the evangelization of all nations, leading to such conferences as the World's Mis- sionary Congress, held in London in 1888, and to almost DESIRE FOR UNION. 95 countless smaller assemblies of a like spirit in our own and other lands ; the annual summer meetings for conference and Bible study in Northfield, Mass., under the direction of Mr. D. L. Moody, in which leaders of religious thought, representing almost all the great Protestant denominations, freely participate ; the Evangelical Alliance of the United States, with its encouragement of cooperation in reaching the vast and rapidly increasing population of our land with the life-giving truths of the glorious gospel of the blessed God, making necessary, and bringing into existence, important conferences in Washington, Boston, and other great centers of influence, to prayerfully consider certain topics relating to the one end — ought certainly to be men- tioned, in this report, under the head of encouraging indi- cations. And what shall we say when we come to speak of the meaning of almost two millions of people of both sexes, and all ages and conditions, banded together — 225,000 in Young Men's Christian Associations, 170,000 in the Women's Christian Temperance Union, 36,000 in Chautauqua Circles, 200,000 in King's Daughters' Bands, and 1,078,980 in more than sixteen thousand societies of Christian Endeavors — an aggregate of 1,639,980? What shall we say but that these are a few of the undoubted indications of a desire among those who profess and call themselves Christians for a more perfect union, and of the approaching answer in our day to the prayer of our divine Lord that all who would believe on him, through the words of his apostles, might be one as he and the Father are one ? Not only is the sentiment in favor of unity and union seen in the above-named movements, but the same signs of promise can easily be discerned in public discourses deliv- ered, in public prayers off'ered, in the official deliverances of powerful ecclesiastical bodies, in the publication of mul- titudinous essays and carefully prepared books, in which 96 THE DISCIPLES. [Chap. vn. attention is ciilled to the manifold e\-ils of sectarianism, setting forth at the same time the pressing importance of such a union as will lead the world to believe in Jesus as the Son of God and the Saviour of the lost. " II. There are four principal bases of union before the people for their acceptance or rejection, which may be characterized as 'submission,' 'confederation,' 'consolida- tion,' and 'restoration.' " I. The first-named is the Roman Catholic plan of union. It is exceedingly simple. The scheme involves the unconditional surrender of all to one. "2. The second plan of union has its principal advo- cates among our brethren of the Presbyterian faith. The scheme of confederation contemplates, for purposes of work in turning the world to Christ, the preservation of denominational organization and identity, each organized body of Christians standing on terms of equality with all other denominations, but all entering into formal counsel with the others in regard to all interests held in common. It may be sufficient to say by this plan in this connection that while it is complex and difficult to handle, it seems to us to be a step in the right direction. "3. The third is the plan proposed by the House of Bishops of the Protestant Episcopal Church in the United States, in 1886, and indorsed by the Lambeth Conference, in London, in 1888. This quadrangular basis of union is placed before Christendom in the words following: '"(i) The Holy Scriptures of the Old and New Tes- taments as "containing all things necessary to salvation," and as being the rule and ultimate standard of faith ; " ' (2) The Apostles' Creed as being the baptismal sym- bol, and the Nicene Creed as the sufficient statement, of the Christian faith ; " ' (3) The two sacraments ordained by Christ himself — PLANS PROPOSED. 97 baptism and the Supper of the Lord — ministered with unfailing use of Christ's words of institution, and of the elements ordained by him ; " ' (4) The Historic Episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the unity of his church.' "An eloquent advocate of this plan, in speaking of it lately, used the word ' consolidation ' as properly describ- ing it. He explained that the scheme contemplates the consolidation under one self-consistent and well-under- stood system of polity and doctrine, with ample constitu- tional guarantees for a permitted diversity in the methods of worship and of work. " It may be sufficient to say of this plan in passing that our divine Lord did not pray for a consolidation of denom- inations as such, nor for church union, but for a union of all who would believe on him through the ministry of his elect apostles. "4. The fourth plan of union proposed contemplates a return in faith and ni Hfe, in doctrine and in spirit, to the religion of the Son of God as correctly and authoritatively outlined and placed before all men on the pages of the New Testament. " The founder of the church was God, manifest in the flesh in the person of Jesus of Nazareth. He gave men in person, when he was on earth, and through his chosen apostles, whom he inspired by the Holy Spirit after his return to heaven, just such a religion as pleased him, and is best for man in all places and in all times. " Protestantism affirms the infallibility of sacred Script- ure. The fathers of the Reformation of the sixteenth century affirm that in religion there is no better certainty than the teaching of the Bible. The Westminster A.ssem- 98 THE DISCIPLES. [Chai>. \\\. bly of divines affirmed that ' the whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture ; unto which nothing at any time is to be added, whether by new revelations of the Spirit or traditions of men.' " The scheme of union now under consideration contem- plates the practical as against the merely theoretical resto- ration of the religion of the Son of God as he gave it to man, ' its doctrine, its ordinances, its fruits.' Then Christ was infallible. His thought and speech and conduct were always right. His apostles spoke as they were mo\ed b}' the Holy Ghost. It is proposed, therefore, to unite the divided people of God on the following basis : " I. The original creed of Christ's church; 2. The ordi- nances of his appointment; 3. The life which has the sin- less Son of man as its perfect exemplification. " The creed of the church of which tjie Son of God was the builder is simply this : Jesus is the Christ, the Son of the living God. When Simon Peter declared this truth in the presence of the Master, then Christ expressed himself as pleased with it, and said that on this basis he would build his church. With this creed he is doubtless pleased to-day. Why longer delay the \'isible union of the people of God by a search for a better creed than tliis, so em- phatically approved by our blessed Lord? " The ordinances of Christ's appointment are baptism and the Supper of the Lord. Baptism is an immersion in water of penitent believers in the name of the Lord Jesus, and into the name of the Father, and of the Son, and of the Holy Spirit. That this is Christian baptism is denied by none. Its acceptance is universal. The region of con- troversy is left b}' accepting this as the ' one baptism.' THE TRUE BASIS. 99 Affusion, as a mode of baptism, is in dispute ; immersion, as baptism, is not in controversy. The way to peace at this point is clear. " In the Lord's Supper the Christ appointed the use of bread and the fruit of the vine to symboHze to his disciples through the ages his body broken and his blood poured out for the sins of the whole world. " The life of the Christian is to be lived with a continual reference to the man Christ Jesus. To be a Christian is to drink in his spirit of love and loyalty, reproducing in our associations with men, as far as possible, aided by divine grace, the life of our Lord Jesus Christ. He is the standard of right living, both Godward and manward. " This, in brief, is the basis on which we, who desire to be known as Disciples of Christ, or as simply Christians, believe that the church of the living God may be so visibly united as to move on compactly to the conquest of the world. " There is a necessity for the exercise of a large char- ity toward all who profess and call themselves Christians, while maintaining an unswerving loyalty in all things to the Head of the body — -Chri.st Jesus the Lord. In matters of human ordering or human choice, relating to modes of worship and discipline or to traditional customs, we are ready, in the spirit of love and humility, to forego all pref- erences of our own to secure the union for which the Son of God so fervently pra}'ed. " Finally, realizing, as we think we do, the hindrance to the successful evangelization of the nations in obedience to our Lord's final command, occasioned by our denomi- national divisions, we hereb}- declare our desire to enter into fraternal conference with our brethren from whom we are separated by denominational differences, with a view to the earnest studv of the conditions under which a more lOO THE DISCIPLES. [Chai'. vii. manifest union among the people of God may be brought about. " And now may the God of peace, who brought again from the dead our Lord Jesus, that great and good Shep- herd of the sheep, through the blood of the everlasting covenant, make us perfect in every good work to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ, to whom be glory forever and e\-er. Amen." On motion, the report was adopted and the committee continued, Jabez Hall leading the convention in prayer for union. CHAPTER VIII. THE CREED QUESTION. One of the earliest points discussed was the expediency of humanly devised creeds as tests of fellowship and bonds of union among Christians, the Disciples maintaining that such creeds as bonds of u-nion and terms of communion are necessarily heretical and schismatical. This was one of Mr. Campbell's affirmations in his debate w ith Mr. Rice in Lexington, Ky., in the year 1843. The word " authoritative " is an important word, and is to be borne continually in mind in any attempt to under- stand the position of the Disciples on the creed question. Their objection was and is to authoritative human creeds. That is to say, they object to creeds of this character as conditions of Christian and church fellowship. " By an authoritative creed is meant an abstract of human opinions concerning the supposed cardinal articles of Christian faith, v/hich summary is made a bond of union or term of com- munion." ("Millennial Harbinger" for 1832, p. 344.) The Disciples do not object to publishing what they understand to be the teaching of Holy Scripture on any subject of faith or duty as a matter of information. They protest only against using such statement as a condition of fellowship. In an early period of the discussion attention was called to the fact that Unitarians, for example, warred against human creeds because those creeds supported Trinitarian- I02 THE DISCIPLES. [Chai'. viii. ism. Arminians too were hostile, it was said, to creeds because those creeds supported Calvinism. The contro- versy of the Disciples is to be distinguished from all pre- vious controversies on this subject in that their opposition to creeds arose from the conviction that whether their contents were true or false they were hostile to the union, peace, harmony, and purity of Christians, and so were hindrances in the way of the con\'ersion of the world to Christ. (" Christian System," p. 9.) The principle which in the beginning was heartily ac- cepted, and to which the Disciples have been and are de- voted, may be expressed in the following words: " Faith in Jesus as the true Messiah, and obedience to him as our Lawgiver and King, the only test of Christian character and the only bond of Christian union, communion, and cooper- ation irrespecti\e of all creeds, opinions, commanciments, and traditions of men." (" Christian System," p. 8.) The constitutional principle in the organization of the Christian Association of Washington, Pa., is expressed in the following words : " That this society, formed for the purpose of promoting simple evangelical Christianity, shall to the utmost of its power countenance and support such ministers, and such only, as exhibit and manifest conformity to the original standard in conversation and doctrine, in zeal and diligence, only such as reduce to practice the simple original form of Christianity expressly exhibited upon the sacred page, without attempting to inculcate any- thing of human authority, of private opinion, or inventions of men as having any place in the constitution, faith, or worship of the Christian church or anything as matter of Christian faith or duty for which there cannot be produced a ' thus saith the Lord,' either in express terms or by approved precedent." ("Memoirs of Thomas Campbell," p. 28.) ARTICLES OF BELIEF. IO3 Alexander Campbell declared that next to personal salvation two objects constituted the sicnnnuin bonuin, or supreme good : the first was the union, peace, purity, and harmonious cooperation of Christians, guided by an under- standing enlightened by the Holy Scriptures ; and second, the conversion of sinners to God. He said that his predi- lections and antipathies on all religious questions arose from and were controlled by these all-absorbing interests. From these commenced his campaign against creeds as above defined. He said that he was always willing to give a declaration of his faith and knowledge of the Chris- tian system, but that he firmly protested against propound- ing dogmatically his own views or those of any fallible mortal as a condition or foundation of church union or co- operation. (" Christian System," p. 9.) While he and the Disciples generally were and are en- tirely willing, either with the tongue or by the pen, to pro- claim to the ends of the earth all that they know concern- ing the gospel and the religion of Jesus, they have always desired, and desire now, to have it distinctly understood that they take the Bible, the whole Bible, and nothing but the Bible, as the foundation of all Christian union and communion. As to the readiness of the Disciples to make such a publication, attention is called to the fact that in 1 846 (see "Millennial Harbinger" for 1846, p. 385) Mr. Campbell published the following eight propositions as embodying his theological beliefs : " I. I believe that all Scripture given by inspiration of God is profitable for teaching, for conviction, for correc- tion, for instruction in righteousness, that the man of God may be perfect, and thoroughly accomplished for every good work. " 2. I believe in one God, as manifested in the person of I04 THE DISCIPLES. [Ciiai. viii. the Father, of the Son, and of the Holy Spirit — who are, therefore, one in nature, power, and vohtion. " 3. I believe that every human being participates in all the consequences of the fall of Adam, and is born into the world frail and depraved in all his moral powers and capacities, so that without faith in Christ it is impossible for him, while in that state, to please God. "4. I believe tliat the Word, wliich from the beginning was witJi God, and whicli icas God, became flesh, and dwelt among us as Eminanucl, or ''God manifest in the flesh,''' and did make an expiation of sin " by the sacri- fice of himself," which no being could have done that was not possessed of a superhuman, superangelic, and di\ine nature. "5. I believe in the justification of a sinner by faith, without the deeds of law; and of a Christian, not by faith alone, but by the obedience of faith. " 6. I believe in the operation of the Holy Spirit through the Word, but not without it, in the conversion and sanc- tification of the sinner. " 7. I belie^'e in ' the right and duty of exercising our own judgment in the interpretation of the Holy Script- ures.' " 8. I believe in ' the divine institution of the exangel- ical ministry; the authority and perpetuit\- of the institu- tion of baptism and the Lord's Supper.' " In " Our Position," a tract by Isaac Errett, which is ex- tensively circulated by the Disciples as setting forth their position, the following thirteen items of evangelical belief are named : " I. The divine inspiration of the Holy Scriptures of the Old and New Testaments. " 2. The revelation of God, especially in the New Tes- STATEMENT OF FAITH. IO5 tament, in the tri-personality of Father, Son, and Holy Spirit. " 3. The alone-sufficiency and all-sufficiency of the Bible, as a revelation of the divine character and will, and of the gospel of grace by which we are saved ; and as a rule of faith and practice. "4. The divine excellency and worthiness of Jesus as the Son of God ; his perfect humanity as the Son of man ; and his official authority #nd glory as the Christ — the Anointed Prophet, Priest, and King, who is to instruct us in the way of life, redeem us from sin and death, and reign in and over us as the rightful Sovereign of our being and Disposer of our destiny. We accept, therefore, in good faith, the supernatural religion presented to us in the New Testament, embracing in its revelations : "(i) The incarnation of the Logo.s — the eternal Word of God — in the person of Jesus of Nazareth. " (2) The life and teachings of this divinely anointed Lord and Saviour, as the highest and completest unfold- ing of the divine character and purposes, as they relate to our sinful and perishing race, and as an end of controvers)^ touching all questions of salvation, duty, and destiny. " (3) The death of Jesus as a sin-oflFering, bringing us redemption through bis blood, even the forgiveness of sins. " (4) His resurrection from the dead, abolishing death and bringing life and immortality clearly to light. " (5) His ascension to heaven and glorification in the heavens, where he ever liveth, the Mediator between God and men ; our great High-priest to intercede for his peo- ple ; and our King, to rule until his foes are all subdued and all the sublime purposes of his mediatorial reign are accomplished. " (6) His supreme authority as Lord of all. I06 THE DISCIPLES. [Ciiai'. viii. " 5. The personal and perpetual mission of the Holy- Spirit to convict the world of sin, righteousness, and judg- ment, and to dwell in believers as their Comforter, Strength- ener, and Sanctifier. " 6. The alienation of the race from God, and their entire dependence on the truth, mercy, and grace of God, as manifested in Jesus the Christ, and revealed and con- firmed to us by the Holy Spirit in the gospel, for regener- ation, sanctification, adoption, and life eternal. " 7. The necessity of faith and repentance in order to the enjoyment of salvation here, and of a life of obedience in order to the attainment of everlasting life. " 8. The perpetuity of baptism and the Lord's Supper, as divine ordinances, through all ages, to the end of time. " 9. The obligation to observe the first day of the week as the Lord's day, in commemoration of the death and resurrection of Jesus Christ, by acts of worship such as the New Testament teaches, and by spiritual culture such as befits this memorial day. " 10. The Church of Christ, a divine institution, com- posed of such as, by faith and baptism, have openly con- fessed the name of Christ ; with its appointed rulers, min- isters, and services, for the edification of Christians and the conversion of the world. "II. The necessity of righteousness, benevolence, and holiness on the part of professed Christians, alike in view of their own final salvation and of their mission to turn the world to God. " 12. The fullness and freeness of the salvation offered in the gospel to all w^ho accept it on the terms proposed. " 13. The final punishment of the ungodly by an ever- lasting destruction from the presence of the Lord and from the glory of his power." A prominent writer among the Disciples has been quoted THE BIBLE OXLY. IO7 as saying: " We take the Bible, the whole Bible, and noth- ing but the Bible, as the foundation of all Christian union and communion." (" Christian System." preface to the second edition.) It has also been said that the Disciples inscribed on their banner the following motto: " Faith in Jesus as the true Messiah, and obedience to him as our Lawgi\-er and King, the only test," etc. If the question is as to the book by which a church is to be guided or ought to be guided, the language quoted can easily be defended. The Bible is the book. This was the doctrine of the Reformers of the sixteenth century. This is the true Protestant position. In the contro\"ersy with Rome at the time of the Reformation one chief issue was an infallible church or an infallible book — which? Romanists said an infallible church ; Protestants, an infal- lible book. Chillingworth, a champion of the Protestant faith of the sixteenth century, is the author of the famous aphorism. " The Bible, the Bible only, is the religion of Protestants." When Chillingworth said that he was com- paring the unity of the Bible teaching with the lack of unit}' in the doctrine of Bellarmine or Baronius, in the doctrine of the Sarbonne or of the Jesuits or Dominicans. He said that Rome furnished no safe guide since popes in faith and in doctrine were arrayed against popes, coun- cils were against councils, fathers against fathers, and the church of one age against the church of another age. As the way out of this confusion the Protestants said that the Bible, and the BITdIc alone, contained their religion. So when it is said by the Disciples, "The Bible is our creed." the statement is made with the various books of human and uninspired composition, written to aid in the preservation of faith and government of the church, in mind. I08 THE DISCIPLES. [Chap. viii. The Bible is the creed of the Disciples, not the Con- fession of Faith framed by the Westminster Assembly of divines. The Bible is the creed of the Disciples, not the articles of religion of the Protestant Episcopal Church. The Bible is the rule of faith of the Disciples, not the book of discipline of the Methodist Episcopal Church. This is the contrast and connection in which the Disci- ples desire to be understood as affirming that the Bible is their creed. As a comparative statement it is true; as an absolute statement it is not altogether correct. The Disciples maintain that the original creed of Chris- tianity contained but a single article, namely, "Jesus is the Christ, the Son of the living God," and that all doc- trinal tests but this must be abandoned. With them faith in Jesus as the. divine Lord and Saviour is the one essen- tial condition of baptism and church fellowship. Jesus said expressly that on this creed he would build his church. (Matt. xvi. 1 8.) This was the basis of the Church of Christ in Jerusalem, in Antioch, in Ephesus, in Corinth, in Philippi, in Thessa- lonica, in Berea, and in every place where the inspired apostles preached the gospel and planted churches. This creed was sufficient then — is sufificient now. Not the be- lief of theological dogmas, howe\'er true, but faith in Jesus as the Christ, the Son of God, is the faith that saves the soul. With the Dir^ciples this statement concerning the nature and official character of the Son of man is not merely an article of Christian faith standing on a level with other articles of belief, but it is tJic article of the Christian faith, tJie creed of the church. " Dost thou believe on the Son of God ? " (John ix. 35.) " If thou belie vest with all thine heart, thou may est " (Acts viii. 37) be baptized, is the language of Philip the evangel- DIVINE TEST OF ORTHODOXY. IO9 ist to the treasurer of Queen Candace. To every person, therefore, who apphes for membership in a church of Dis- ciples the questions are, " Do you beheve in your heart that Jesus is the Christ, the Son of the hving God? Do you take him to be your Saviour? Do you desire to obey him? " These exact words, it may be, are not ahvays employed, but always and everywhere the candidate for baptism and church-membership is asked concerning his faith in and his purpose toward Jesus, and nothing else. " What think ye of Christ? whose Son is he? " (Matt. xxii. 42) was our Lord's test of orthodoxy. The Disciples do not object, as has been said, to the publication of statements of belief for information, but they do object to using such statements as tests of fellovv^- ship. Alexander Campbell, for instance, said : " While we are always willing to give a declaration of our faith and knowledge of the Christian system, we firmly protest against dogmatically propounding our own views or those of any fallible mortal as a condition or foundation of church union and cooperation." (Preface to the second edition of "The Christian System.") Their uniform custom is to follow without unnecessary delay this confession of faith in the Son of God with the administration of baptism and the hand of Christian fellowship. The principal arguments which have been used against human creeds as conditions of fellowship are the fol- lowing : I. They are destitute of divine authority. God com- manded no one to make them, no one to write them, no one to receive them. There is no " Thus saith the Lord " for any synopsis of faith, for any formula of belief such as has been in this connection described, nor is there any precedent containing the sanction of our Lord for any- no THE DISCIPLES. [Chai'. viu. thing of this character. Had the apostles placed such a statement at the close of the New Testament as is here contemplated, it would have been a sort of labor-saving device not at all designed by our Lord. It would have been a sort of acknowledgment that the writing in the book was not in some respects well adapted in the aggre- gate to the wants of society. For the good of man it was intended that to come to a knowledge of Jesus Christ our Lord and of the way of salvation should invoke much labor, reading, thinking, praying, searching, meditation, and inquiry. Our Father intended to keep the minds of his children much in company with himself by placing in their hancis a book of principles which they might read and ponder upon for millenniums of years, and still find in it something new. A fortune left to a child is really a misfortune. This proposition is almost universally true. Whatever lifts the mind above the necessity of exertion robs one not only of employment but of enjoyment as well, and permits him to fall into ennui, uselessness, dissi- pation, and ruin. Hereditary orthodoxy is, however, if possible, a greater misfortune. It often ruins a man in his best interests, and always robs him of the pleasure of searching for the truth, of musing, reflecting, acting for himself. 2. Creeds have often operated, and their tendenc}- has been, to cast out the good, the intelligent, the pure, and to retain those of contrary characteristics and character. They strain out the gnats and swallow the camels. They are in clanger of racking off the pure wine and retaining the lees. 3. An examination of the history of the Christian church from almost the beginning will demonstrate that human authoritatixe creeds have generally been i)roscrijjti\-c and overbearing, and if proscrij')ti\-e and o\'erhearing, also heret- THE A UTHORITY OF CHRIST. I I I ical and schismatical in their tendency. The truth of this proposition is copiously illustrated by incidents in the his- tory of the church from the construction of the Nicene Creed to the present hour. 4. Their tendency has been to dethrone the Prophet, Priest, and King ordained of God to teach, to make inter- cession, and to rule over the children of men. Such a principle was not, of course, in the minds of their authors, but such a tendency certainly belongs to authoritative creedal statements. Men are commanded to hear Christ. (Matt. xvii. 5.) He, and he alone, is Head of the body, which is the church. (Col. i. 18.) He possesses all au- thority in heaven and on earth. (Matt, xxviii. 18.) He is the Author and Finisher of the faith. (Heb. xii. 2.) To substitute, even by implication, the teaching of any other for his doctrine is to displace infallible by fallible in- struction. 5. It has been thought that creeds, as above defined, are prohibited by such precepts as the following : " Hold fast the form of sound words, which you have heard from me." (2 Tim. i. 13.) " Contend earnestly for the faith once for all delivered to the saints." (Jude i. 3.) " Hold fast the traditions which you have heard from us, whether by word or by our epistle." (2 Thess. ii. 15.) "This is my beloved Son; hear ye him." (Matt. xvii. 5.) These and other similar passages clearly inhibit all rivals to the sacred writings, all substitutes, even by implication, for the New Testament teaching, all final and authoritative summaries of inspired doctrine. If men are commanded to hear Christ as the ultimate authority, it is certain that Christ forbids a rival Lord. It has been declared that it was the divine purpose that in all things he should be pre- eminent. (Col. i. 18.) 6. In the protracted and sometimes heated discussions 112 THE DISCIPLES. [Chap. viii. of the creed question great emphasis was placed on the fact that the interval of time from the death of the apostles to at least the year 200 of the Christian era was the pur- est, most harmonious, united, prosperous, and happy period of the church — the very time when there was no other statement of belief than that contained in the apostolic word and literature. It is admitted that there were dec- larations of faith made, especially at baptism and at other times, but there was nothing formal, nothing extended, nothing authoritative, except the apostolic writings. In the third century men began to frame doctrinal and meta- physical creeds. This was the beginning of controversy about doctrines, ordinances, observances, etc., etc. The purest period of Christianity, and the most practical and useful, was when it had the one Book, and nothing else, in the way of writing as an authority. 7. It was said that creeds necessarily became the con- stitutional law of the churches, exceeding difficult, almost impossible to revise, and, as such, embodied and perpetu- ated the elements of schism from generation to generation. Illustrations of the exceeding difficulty and great peril in- volved in any attempt to revise and readapt a creed or confession of faith we have before our eyes to-day. A society built upon a religious controversy is a sort of com- memorati\'e institution, cherishing in the minds of those in succeeding ages ancient animosities, and encouraging men to love and to hate artificially, superficially, and irra- tionally. 8. If the foregoing points are well taken, then it fol- lows that human authoritative creeds are unfavorable to that growth in Christian knowledge and that development of the social excellencies of our profession which in the apostolic age were presented by the spirit of inspiration as the paramount objects of Christian attainments. By attach- CREEDS AND SPIRITUAL DEVELOPMEX'J\ 113 ing the mind to denominational shibboleths they detached it from a free and unrestrained consecration of itself to the whole truth as contained in the Bible. They confined the mind to a certain range of tenets and principles which have in various ways acquired an undue importance, giv- ing thus to a definite number of points a factitious value, and in this way to a degree obliterating the proper dis- tinctions between children, young men, and fathers in the Church of God. It must be apparent to every person that it is unreasonable to require children and men Of un- disciplined intellects to subscribe to statements of abstract themes carefully and laboriously prepared by trained think- ers as conditions of membership in Christ's holy church. 9. It was contended also that human creeds are obvi- ously unfavorable to a large development of genuine spirit- uality. It was said that no one has ever been turned to Christ by a statement of theological dogmas. Such state- ments not only fail to turn sinners to Christ, but fail to promote sanctification on the part of those devoted to our Lord. They are at the best mere mummies of the life-inspiring truths of the Bible, which breathe with liv- ing efficacy and the warmth of divine love upon the soul. No one ever became enamored of a skeleton, however just its proportions or however perfect its organization, and no one call fall in love with the anatomical abstractions of a creed. They may excite the admiration of the intellect, but never the aflfections of the soul. This last, however, is essential to spirituality and sanctification. 10. Without at all intending to do so, they assume to be plainer and more intelligible in their statements of truth than the Bible. This is as derogatory to the honor of the Holy Spirit who is the author of these sacred writings as it is false. They are the veriest jargon of abstract terms compared with the clear, intelligible, and admirable sim- 114 THE DISCIPLES. [Chap. viii. plicity and beauty of the divine writings. Take the word " election " or the phrase " Son of God " as explained in the creeds of human device and in the Bible, and, if pos- sible, imagine a greater contrast in all that is plain, intel- ligible, and beautiful. Is not the Spirit of God the spirit of eloquence, of clear conceptions, and of appropriate, beau- tiful, and sublime language? An angel is not to be be- lie\-ed if he presumes to improve the diction of the apostles and prophets. (Gal. i. 6-9.) The Spirit of the living God is the spirit of revelation, of all wisdom and utterance. Men are always infinitely more safe under his guidance than under that of any man, or company of men, however great, wise, or good. 11. Human creeds have been peculiarly hostile to the work of reformation in all ages by their tendency to eject godly and intelligent ministers of religion. All the great reformers of the world h^ve been excommunicated per- sons. No eminent Christian reformer has ever been per- mitted to exercise his ministry in the church in which he commenced his work. Such men have always been cast out, rejected, condemned. For this excommunication, re- jection, and condemnation the creeds are responsible, and ought, for this reason, themselves to be rejected and con- demned. 12. Another argument w^as, that they are entirely super- fluous and altogether redundant so far as their detection of either error or errorists is concerned. The greatest plea for them has always been their importance and utility in the detection and exposure of heretics and heresy. A ready reply to this, and one apparently satisfactory, is that heretics and heresy existed in the apostolic age, and under the ministry of those men made wise by the indwell- ing of the Holy Spirit. Judc, for instance, complained that ungodly men, turning the favor of God into lasciviousness HERETICS IN THE APOSTOIIC CHURCH. 115 and denying the one God and our Lord Jesus Christ, had crept into the church unawares. (Jude i. 4.) Paul echoes the same sentiment in reference to false brethren who " came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage." (Gal. ii. 4.) There were those who " went out from us because they were not of us," and there was Demas, who " forsook " Paul in the hour of danger, " having loved this present world." (i John ii. 19; 2 Tim. iv. 10.) Time fails to speak at length of Simon the sorcerer (Acts viii. 9-24), of Alexander the coppersmith (2 Tim. iv. 14), of Phygellus and Hermogenes (2 Tim. i. 15), of Hyme- neus and Alexander (i Tim. i. 20), whom Paul delivered over to Satan that they might learn not to blaspheme, and of many others who proved insincere in their con- fession and false to its obligations. Pharisees in Jeru- salem crept in to spy out the liberty of the new covenant (Acts XV. 1-5), and bring the brethren back into bond- age to the law, and there were Sadducees in the church in Corinth who denied the resurrection, (i Cor. xv. 12.) There were philosophers, such as Hymeneus and Philetus, who concerning the faith erred, saying that the resurrec- tion was past, and thus they overthrew the faith of some. (2 Tim. ii. 18.) There were transcendentalists who de- nied that Jesus Christ had come in the flesh, having specu- lated his bodily existence into the science of moonshine or something equally unreal, (i John iv. 1-3.) James warned some against the worship of the heavenly bodies by assuring them that every good gift and every perfect boon comes down from the Father of lights and not from the lights themselves. (James i. 17.) Paul fought a hard battle against the brethren who were disposed to openly countenance fornication, incest, and, the sacrificial banquets of heathen worship. (See i Cor.) Under the pressure of Il6 THE DISCIPLES. [Chap. viii. all this influx of falsehood and iniquity, why did not these inspired men see their mistake, and, discarding the simple confession of faith in Jesus as the Son of God, draw up a masterly catechism or skillfully arranged articles of re- ligion which would shut out every error and guard the purity of the church? How sad the reflection that men so ingenious in other respects were so stupid in this, and how fortunate for us that the wiser heads of Nice, Rome, Geneva, Augsburg, and Westminster have supplied this deficiency in the work of the apostles! Our Lord, in one of the epistles addressed to the seven churches in Asia, commends a body of believers because men claiming to be apostles, but who were not, had been put to the proof, and their true character detected. (Rev. ii. 2.) It is a fact that in that early period of the church's history pretenders of a most accomplished character were detected, condemned and repudiated, by churches pos- sessing only parts of the New Testament, without the help of creeds ; and who will say that we in these last days can- not try persons by the rule of faith presented in the Bible, detect their deviations from the good and the right way, and inflict on them proper punishment by the authority of Jesus Christ? 13. Another argument was that human creeds are for- midable obstacles in the way of such a communion of be- lievers as that for which the Master prayed. No man for even a moment seriously entertains the thought that Dis- ciples of Christ will ever be induced to unite on any human statement of belief. No man thinks that the world will ever be converted to Episcopalianism, Presbyterianism, or Methodism. These, and all other similar denominations, are results of serious eff'orts to return to the simple, spirit- ual Christianity of the New Testament. Christianity was before denominationalism, and it will survi\'e all denomina- DENOMIXATIOXALISM ■JEMrOKARY. W] tions. They are destined to perish. Take from each its peculiarities, and Christianity still remains. What they all hold in common as matters of faith may be regarded as Christianity. What is peculiar to each is not essential to the religion of Jesus. These peculiarities are of them- selves inadequate to meet the deathless wants of human- ity. Their utter incompetency to turn men to the Lord must be apparent. They are not permanently suited to the genius of human nature. They are but temporary expedients. They are mere incidents in the progress of Christ's holy church, and must, therefore, sooner or later, give place to a better order. Pure, uncorrupted, original Christianity in letter and in .spirit as described on the pages of the New Testament, is, without doubt, superior to present-day denominationalism. Denominational insti- tutions built chiefly upon phrenological and psychological developments of human nature must by and by ine\-itably yield to the whole geniu.s of our common humanity. Men want a brighter, deeper, higher, purer, and more spiritual Christianity than any of them. The world longs for it, de- mands it, and the most spiritually-minded Christians pray for it. Mr. Campbell said in his debate with Mr. Rice that: " Our Reformation began in the conviction of the inade- quacy of the corrupted forms of religion in popular use to effect that thorough change of heart and life which the gospel contemplates as so essential to admission into heaven." (" Campbell and Rice Debate," p. 678.) If Christians would sheathe forever their swords of strife, if they would make one grand auto-da-fc oi all their creeds and shibboleths, if they would make one great burnt-offer- ing of their schismatical constitutions, and cast forever to the moles and the bats their ancient apocryphal traditions, and then unite in the apostolic and divine institutions, the 1 1 8 THE DISCIPLES. ' [Chap. viii. Christian religion might be sent to the ends of the earth in triumph in less than a single generation. Protestant England and Protestant America have at their disposal all the means necessary to send the gospel from pole to pole and from the Thames to the ends of the earth. They have men enough, genius, learning, talent, ships, books, money, enterprise, and zeal adequate to such a splendid scheme if they would in Christian faith and pur- ity unite in one holy effort on the plain teaching of the Book of God to humanize, civilize, and evangelize all the brotherhood of man in a comparatively short period of time. Too much of the artillery, intellectual, moral, and physical, is expended upon our little, scattering citadels, fortifications, and towers. This warfare among the pro- fessed followers of the Prince of Peace is uncivil, barba- rous, savage. Unintentionally, of course, but nevertheless truly, it is a warfare against ourselves, against the common Saviour, and against the whole family of man. For these and other reasons Disciples pray for the anni- hilation of partyism, and of everything that directly or in- directly tends to keep it up, and instead of human devices, instead of ordinances and traditions of men, they plead for the doctrine of the Bible, and nothing but the accredited teachings of the Bible, as the standard and rule of all per- sonal duties, as the sufficient bond of union, as containing the only divinely authorized terms of Christian communion, and the sufficient director and formulator of our entire church relations, faith, discipline, and government. It would seem to be proper before closing this chapter to make a more definite statement than has yet been pre- sented of certain points in the teaching of the Disciples by which they are differentiated from their brethren of the evangelical faith. Some years ago the late Isaac Errctt made a statement of particulars in which Disciples SOME PECULIARITIES. II9 differ from other Christians, and in which, consequently, their doctrinal peculiarities most strikingly appear. This statement is, so far as can be learned, universally accept- able to the Disciples of Christ. Mr. Errett said : " I. While agreeing as to the divine inspiration of the Old and New Testaments, we differ on the question of their equal binding authority on Christians. In our view, the Old Testament was of authority with Jeivs, the New Testament is noiv of authority with Christians. We accept the Old Testament as true, and as essential to a proper understanding of the New, and as containing many in- valuable lessons in righteousness and holiness which are of equal preciousness under all dispensations ; but as a book of authority to teach us what we are to do, the New Testament alone, as embodying the teachings of Christ and his apostles, is our standard. " 2. While accepting fully and unequivocally the Script- ure statements concerning what is usually called the trinity of persons in the Godhead, we repudiate alike the philo- sophical and theological speculations of Trinitarians and Unitarians, and all unauthorized forms of. speech on a question whicli transcends human reason, and on which it becomes us to speak ' in words which the Holy Spirit teacheth.' Seeing how many needless and ruinous strifes have been kindled among sincere believers by attempts to define the indefinable, and to make tests of fellowship of human forms of speech, which lack divine authority, we have determined to eschew all such mischievous specula- tions and arbitrary terms of fellowship, and to insist only on the ' form of sound words ' giv^n to us in the Script- ures concerning the Father, the Son, and the Holy Spirit. " 3. While agreeing that the Bible furnishes an all-suf- ficient revelation of the divine will and a perfect rule of faith and practice, we disagree practically in this : We act I20 THE DISCIPLES. yCnw. \\\\. consistently ivith this principle, and repudiate all human antJioritative creeds. We ol-jcct not to publishing, for information, what we believe and practice, in whole or in part, as circumstances may demand, with the reasons there- for. But we stoutly refuse to accept of any such state- ment as authoritative, or as a test of fellowship, since Jesus Christ alone is Lord of the conscience, and his word alone can rightfully bind us. What he has revealed and en- joined, either personally or by his apostles, we acknowl- edge as binding; where he has not bound us, we are free; and we insist on standing fast in the liberty wherewith Christ hath made us free, carefully guarding against all perversions of said liberty into means or occasions of strife. " 4. With us, the divinity and Christhood of Jesus is more than a mere item of doctrine — it is the central truth of the Christian system, and, in an important sense, the creed of Christianity. It is the one fundamental truth which we are jealously careful to guard against all com- promise. To persuade men to trust and love and obey a divine Saviour is the one great end for which we labor in preaching the" gospel ; assured that if men are right about Christ, Christ will bring them right about everything else. We therefore preach Jesus Christ, and liim crucified. We demand no other faith, in order to baptism and church- membership, than the faith of the heart in Jesus as the Christ, the Son of the living God ; nor have we any term or bond of fellowship but faith in this divine Redeemer V and obedience to him. All who trust in the Son of God and obey him are our brethren, however wrong they may be about anything else ; and those who do not trust in tliis di\ine Saviour for salvation, and obey his command- ments, are not our brethren, however intelligent and excellent they may be in all beside. Faitli in the une- quivocal testimonies concerning Jesus — his incarnation. THE WORK OF THE HOLY SPIRIT. 12 1 life-teachings, sufferings, death for sin, resurrection, ex- altation, and divine sovereignty and priesthood — and obe- dience to the plain commands he has given us, are with us, therefore, the basis and bond of Christian fellowship. In judgments merely inferential we reach conclusions as nearly unanimous as we can ; and where we fail, exercise forbearance, in the confidence that God will lead us into final agreement.. In matters of expediency, where we are left free to follow our own best judgment, we allow the majority to rule. In matters of opinion — that is, matters touching which the Bible is either silent or so obscure in its revelations as not to admit of definite conclusions — we allow the largest liberty, so long as none judges his brother, or insists on forcing his own opinions on others, or on making them an occasion of strife. " 5. While heartily recognizing the perpetual agency of the Holy Spirit in the work of conversion — or, to use a broader term, regeneration — we repudiate all theories of spiritual operations and all theories of the divine and human natures which logically rule out the Word of God as the instrument of regeneration and conversion ; or which make the sinner passive and helpless, regarding regenera- tion as a miracle, and leading men to seek the evidence of acceptance with God in supernatural tokens or special revelations, rather than in the definite and unchangeable testimonies and promises of the gospel. We require assent to no theory of regeneration or of spiritual influence ; but insist that men shall hear, believe, repent, and obey the gospel — assured that if we are faithful to God's require- ments on the Jninian side of things, he will ever be true to himself and to us in accomplishing what is needful on the divine side. Our business is to preach the gospel and plead with sinners to be reconciled to God ; asking God, while we plant and water, to give the increase. W^e care 122 THE DISCIPLES. [Chap. viii. little for the logic of any theory of regeneration, if we may but persuade sinners to believe, repent, and obey. " 6. While agreeing with all the evangelical in the necessity of faith and repentance, we differ in this : We submit no other tests but faith and repentance, in admitting persons to baptism and church-membership. We present to them no articles of faith other than the one article con- cerning the divinity and Christhood of Jesus ; we demand no narration of a religious experience olher than is ex- pressed in a voluntary confession of faith in Jesus; we demand no probation to determine their fitness to come into the church; but instantly, on their voluntary confes- sion of the Christ and avowed desire to leave their sins and serve the Lord Christ, unless there are good reasons to doubt their sincerity, they are accepted and baptized, in the name of the Lord Jesus, and into the name of the Father, the Son, and the Holy Spirit. They are thus wedded to Christ, and not to a set of doctrines or to a party. " 7. We not only acknowledge the perpetuity of baptism, but insist on its meaning, according to the divine testi- monies : ' He that believeth and is baptized shall be saved.' ' Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and you shall re- ceive the gift of the Holy Spirit.' We therefore teach the believing penitent to seek, through baptism, the divine assurance of the forgiveness of sins, and that gift of the Holy Spirit which the Lord has promised to them that obey him. Thus, in a hearty and Scriptural surrender to the authority of the Lord Jesus, and not in dreams, vis- ions, or revelations, are we to seek for that assurance of pardon and that e\-idence of sonship to which the gospel points us. " The Lord's Supper, too, holds a different ])lace with THE CHURCH. 1 23 US from that which is usually allowed to it. We invest it not with the awfulness of a sacrament, but regard it as a sweet and precious feast of holy memories, designed to quicken our love of Christ and cement the ties of our common brotherhood. We therefore observe it as part of our regular worship, every Lord's day, and hold it a sol- emn, but joyful and refreshing feast of love, in which all the disciples of our Lord should feel it to be a great privi- lege to unite. ' Sacred to the memory of our Lord and Saviour Jesus Christ,' is written on this simple and solemn family feast in the Lord's house. " 8. The Lord s day — not the Jewish Sabbath — is a New Testament observance, which is not governed by statute, but by apostolic example and the devotion of loyal and loving hearts. " 9. TJtc Church of Christ — not sects — is a divine insti- tution. We do not recognize sects, with sectarian names and symbols and terms of fellowship, as branches of the Church of Christ, but as unscriptural and antiscriptural, and therefore to be abandoned for the One Church of God which the New Testament reveals. That God has a people among these sects, we believe ; we call on them to come out from all party organizations, to renounce all party names and party tests, and seek only for Christian union and fellowship according to apostolic teaching. Moreover, while we recognize the seeming necessity for various denominational movements in the past, in the ton- fusions growing out of the Great Apostasy, we believe that the time has now fully come to expose the evils and mischiefs of the sect spirit and sect life, and to insist on the abandonment of sects and a return to the unity of spirit and the union and cooperation that marked the churches of the New Testament. We therefore urge the Word of God against human creeds ; faith in Christ against 124 'J'^f^'- J)JSCIPLES. LCiiAi'. viii. faith in systems of theology; obedience to Christ rather than obedience to church authority ; the Church of Christ in place of sects ; the promises of the gospel instead of dreams, \-isions, and marvelous experiences as evidences of pardon ; Christian character, in place of orthodoxy in doctrine, as the bond of union ; and associations for co- operation in good works instead of associations to settle questions of faith and discipline. "It will thus be seen that our differential character. is found not in the advocacy of new doctrines or practices, but in rejecting that which has been added to the original simple faith and practice of the Church of God. Could all return to this, it Vv'ould not only end many unhappy strifes and unite forces now scattered and wasted, but would revive the spirituality and enthusiasm of the early church ; as we should no longer need, as in the weakness of sectism, to cater to the world's fashions and follies to maintain a precarious existence. Zion could again put on her beautiful garments and shine in the Jight of God, and go out in resistless strength to the conquest of the world. To this end, we are not asking any to cast away their con- fidence in Christ, or to part with aught that is divine ; but to cast away that which is human, and be one in clinging to the divine. Is it not reasonable? Is it not just? Is it not absolutely necessary, to enable the people of God to do the work of God?" ("Our Position," by Isaac Errett, jjp. 6-i i.) It seems appropriate to note in the conclusion of this chapter the fact that there is on the part of the Disciples agreement with the Baptists as to the proper form and subjects of ba])tism, but when the specific design of the ordinance is consideied. Disciples and Baptists seem to part company. The former maintained that " regeneration must be so far accomplished before bajitism that the sub- BAPTISM AXD FORGIVEXESS. 1 25 ject is changed in heart, and in faith and penitence must have yielded up his heart to Christ ; otherwise baptism is nothing but an empty form. ^n\. forgiveness is something distinct from regeneration ; forgiveness is an act of the Sovereign ; not a change of the sinner's heart ; and while it is extended in view of the sinner's faith and repentance, it needs to be offered in a sensible and tangible form, such that the sinner can seize it and appropriate it with unmis- takable definiteness. In baptism he appropriates God's promise of forgiveness, relying on the divine testimonies : ' He that belie veth and is baptized shall be saved.' ' Re- pent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit.' He thus lays hold of the promise of Christ and appropriates it as his own. He does not merit it, nor proen re it, nor earn it, in being bap- tized; but he appropriates what the mercy of God has provided and offered in the gospel. We therefore teach all who are baptized that if they bring to their baptism a heart that renounces sin and implicitly trusts the power of Christ to save, they should rely on the Saviour's own promise, ' He that believeth and is baptized shall be saved.'" (" Our Position," pp. 12, 13.) On the subject of church government Disciples are, in the main, in harmony with the Congregationalists and Baptists. For the sake of order and efficiency they have elders or bishops, deacons and evangelists, yet in the ab- sence of these the members are taught to meet, to keep the ordinances, and encourage one another to love, to good works, and to administer baptism and partake of the Lord's Supper, or do whatever needs to be done to pro- mote their own growth and the salvation of sinners. Nevertheless, as soon as suitable gifts are developed per- sons are chosen to act as elders and deacons, and to serve 126 THE DISCIPLES. [Chap. viii. in any other ministry the church may need. The position and authority of eldership in a congregation of Disciples is about the same as in a Presbyterian church. They have no ecclesiastical courts, properly speaking, outside the individual churches, but it is becoming some- what general to refer difficult cases to a committee mutu- ally agreed on by the parties concerned, their decision to be final. (See " Our Position," p. 14.) Their position on the subject of union among believers for evangelistic work has been stated with a reasonable degree of fullness. While they make to their brethren of every name a distinct and definite proposition, which they believe to be thoroughly Scriptural also, looking to the re- union of believers, they rejoice in every utterance which tends to break down sectarian barriers, and hail with glad- ness every step which condemns the folly and wickedness of denominationalism. They have, however, generally, no faith in the practicability of uniting denominations, as such, on any merely human basis, however liberal. The union cannot' be Christian unless it is union in Christ, in those things which Christ enjoins, neither less nor more. CHAPTER IX. LITERATURE AND EDUCATION. The Disciples have been fruitful in the production of literature, especially of a periodical and polemic character. Their movement was, as has been abundantly shown, in the interests of peace and union among the people of God. Theological reconstruction and contention were no part of the original program. A campaign of theological and ecclesiastical war v/as not so much as thought of by the pious men who were moved by the Spirit of God to under- take to lead the people back to Christianity according to Christ. It was certainly not the purpose of Thomas Campbell when he wrote the " Declaration and Address " for the Christian Association in 1809 to engage in contro- versy with his brethren, and no one who is at all acquainted with the gentle spirit of Barton Warren Stone can for a moment think of him as a polemic. He was prominently a man of peace. Thomas Campbell especially, and Alexander, his son, entertained a natural aversion to everything which looked in the direction of theological pugilism. The former never conquered this aversion. The latter, however, did to such an extent that in the minds of many people he is thought of chiefly, if not altogether, as a theological polemic. Alexander Campbell's published debates, are with the Rev. John Walker, a minister of the secession Presbyte- rian Church in 1820; with the Rev. W. L. Maccalla, of the Presbyterian Church ; with Robert Owen, the Socialist ; 127 128 'J'JIE DISCIPLES. [CHA1>. IX. with Archbishop Purcell, of the Roman CathoHc Church; and with the Rev. N. L. Rice, of the Presbyterian Church. These were oral debates, which were pubHshed in book form. The story of a change of view on the part of Alexander Campbell in regard to the subject of a public or^l discussion of religious topics is not only interesting but necessary, in order to fully understand a portion of the history of the Disciples. The first public discussion was conducted in the town of Mount Pleasant, in the State of Ohio, a village about twenty-three miles distant from Mr. Campbell's residence in Brooke County, Va., in the month of June of the year 1820. The debate was with a gentleman named John Walker, a minister of the gospel in the seceder branch of the Presbyterian Church. This debate originated as follows : John Birch, pastor of a Baptist church near Mount Pleas- ant, during the autumn of 1819 baptized an unusual num- ber of believers. As a means of hindering the progress of Baptist principles and usages in the community Mr. Walker preached on infant baptism. Mr. Birch listened to one of his discourses. In the course of the sermon Mr. Walker quoted from a Dr. Baldwin. Mr. Birch thought the quo- tation was unfair, and at the conclusion of the address he asked Mr. Walker to what part of Dr. Baldwin's works he had referred. This gave rise to a short discussion as to the meaning of the quotation. During this interview Mr. Walker challenged Mr. Birch, or any regular Baptist min- ister of good moral character and of reputable standing intellectually, whom Mr. Birch might choose, to meet him in a joint, public, oral cnscus.sion on the general subject of baptism, but especially the baptism of infants. Mr. Birch at once accepted the challenge, and invited Alexander Campbell, as a champion of Baptist faith and practice in rOLEMIC PERIOD. ' 129 that part of the world, to represent the denomination in such a meeting. Three times Mr. Birch wrote to Mr. Campbell, inviting him to engage in a debate, before he succeeded in eliciting a reply. In Mr. Birch's third letter to Mr. Campbell he told him that : " It is the unanimous wish of the church to which I belong that you should be the disputant." Writing of this discussion ten years later, Mr. Campbell said : " In the year 1820, when solicited to meet Mr. Walker on the sub- ject of baptism I hesitated for about six months whether it was lawful thus to defend the truth. I was written to three times before I gained my own consent. I did not like controversy so well as many have since thought I did, and was doubtful of the effects it might have on society. These difficulties, however, were overcome, and we met. It was not until after I discovered the effects of that dis- cussion that I began to hope that something might be done to arouse this generation from its supineness and spiritual lethargy." In his first address Mr. Campbell referred to the hesi- tancy with which he gave his consent to engage in a public discussion. He said : " But why should I hesitate on the lawfulness of thus vindicating truth and opposing error? Did not the Apostle Paul publicly dispute with Jews and Greeks, with the leaders in philosophy and religion of his time? Yes, he publicly disputed with Epicureans and Stoics, the Jewish priests and the Roman orators, and openly refuted them. Nay, he disputed publicly in the school of one Tyrannus two entire years with all that came unto him. The Messiah himself oublicly disputed with the Pharisees and the Sadducees, the priests and the rulers of the people ; and by public discussion did Martin Luther, the celebrated Reformer, wage war with the whole learning and see of Rome. By these means he began and carried on 130 THE DISCIPLES. [Chai-. ix. the Reformation. . . . Heaven has stamped its probatuni est upon this method of maintaining truth." From the above facts it will be seen that this initial de- bate was not sought by Mr. Campbell and his friends, but that the challenge which resulted in the discussion was issued by the Rev. John Walker. Mr. Campbell was not connected with the controversy in any manner until after he had received a thrice- repeated invitation from Mr. Birch, at Mr. Walker's request, to meet the latter in a public defense of Baptist principles. Mr. Campbell, in a preface to the debate w^hich was published in 1822, tells with w^hat hesitancy he consented to engage in the un- pleasant and doubtful business. He says : " I hesitated a little, but my devotion to the cause of truth, and my being unwilling even to appear, much more to feel, afraid or ashamed to defend the cause of truth, overcame my natu- ral aversion to controversy, and finally determined me to agree to meet Mr. Walker." Let the fact also be noted that Mr. Campbell appeared in behalf of the Baptist cause, and as " a regular Baptist minister of good moral character and reputable standing." During this debate he spoke as a Baptist. He said : " On my side, or rather on the Baptist side, of the question there is nothing to be proved. The Pedobaptists them- selves admit that the baptism which we practice is Christian baptism. They also maintain that infant sprinkling is Christian baptism. This we deny. A Baptist man can present in five minutes a divine warrant and express com- mand authorizing his faith and practice, but a Pedobaptist requires days to prove his practice, and finally fails in the attempt." (Preface to " Campbell and Walker De- bate," p. 6.) At the close of this discussion Mr. Campbell's scruples were so effectually overcome that he gave notice of his CONTROVERSY DEFEADED. I31 willingness to debate the same subject with any reputable and able minister in the Presbyterian Church, feeling, as he said, that Mr: Walker had not argued the Pedobaptist cause in such a manner as the Pedobaptists would gener- ally abide by. A little later, through the agency of Mr. A. D. Keith, Alexander Campbell published the following: " I this day publish to all present that I feel disposed to meet any Pedobaptist minister of any denomination, of good standing in his party, and I engage to prove in a de- bate with him, either viva voce or with the pen, that infant sprinkling is a human tradition, and injurious to the well- being of society, religious and political." Out of these expressions of readiness to engage in public discussion came Mr. Campbell's second debate, that with the Rev. W. L. Maccalla, in the year 1823. This gentleman was a minister in the Presbyterian denom- ination, and the general subject of discussion was the same as in the debate with Mr. Walker. Meantime Mr. Camp- bell experienced such a change of sentiment on the subject of public oral discussions of religious and theological ques- tions that he was able to write the following : " It is long since religious controversy began. The first quarrel that arose in the human family was about religion, and since the proclamation, ' I will put enmity between thy seed and her seed,' the controversy has been carried on by different hands, by different means, and with various success. It is the duty of the Christian, and has ever been the duty of the saint, to contend for the truth revealed in opposition to error. From the days that Jannes and Jambres withstood Moses down to the present time every distinguished saint has been engaged in controversy. The ancient prophets, the Saviour of the world, and "his holy apostles were all religious controversialists. The Saviour's life was one continued scene of controversy and debate 132 THE DISCIPLES. [Chai'. ix. with the scribes, the elders, the Pharisees, the Sadducees, and with the estabhshed priesthood of his era. The apos- tles were noted disputants and the most successful contro- versialists that ever lived. Paul the Apostle was more famous in this department than Alexander the Great or Bonaparte in the field. Whether a Stoic or an Epicu- rean philosopher, a Roman orator, a Jewish high-priest, or Sadducean teacher encountered him, he came off victorious and triumphant. Never was he foiled in battle, never did he give back the sword which he wielded, and the arm which directed it proved resistless in the fight. " There are not a few who deprecate religious contro- versy as an evil of. no small magnitude [to this company Alexander Campbell himself belonged only a short time before], but these [he now says] are either ill-informed or themselves conscious that their principles will not bear in- vestigation. So long as there is good and evil, truth and error, in this world, so long will there be opposition, for it is the nature of good and evil, of truth and error, to oppose each other. We cheerfully confess that it is much to be regretted that controversy among Christians should exist, but it is more to be regretted that error, the professed cause of it, should exist. Seeing, then, that controversy must exist, the only question is. How may it be managed to the best advantage? To the controversies recorded in the New Testament we must appeal as furnishing an answer to this question. They were, in general, public, open, plain, and sometimes sharp and severe, but the dis- putants who embraced the truth in those controversies never lost the spirit of truth in the heat of conflict, but with all calmness, moderation, firmness, and benevolence they wielded the sword of the Spirit, and their controver- silE!^ when recorded by impartial hands breathe a heavenly sweetness that so refreshes the intelligent reader that he THE BELLIGERENT ERA. I 33 often forgets the controversy in admiration of the majesty of truth, the benevolence and purity of their hearts." (Preface to " Maccalla and Campbell Debate.") With the discussions here named and the beginning of the publication of the " Christian Baptist," August i, 1823, the belligerent era among the Disciples was fairly inaugu- rated. The prospectus of this paper was at once a declaration of independence and a proclamation of war. The end and objects of the proposed publication were candidly and clearly stated in the following words : " The ' Christian Baptist ' shall espouse the cause of no religious sect, excepting that ancient sect ' called Christians first at Antioch.' Its sole object shall be the eviction of truth and the exposing of error in doctrine and practice. The editor, acknowledging no standard of religious faith or works other than the Old and New Testaments, and the latter as the only standard of the religion of Jesus Christ, will, intentionally at least, oppose nothing which it contains and recommend nothing which it does not enjoin. Having no worldly interest at stake from the adoption or reprobation of any articles of faith or religious practice, having no gift nor religious emolument to blind his eyes or to pervert his judgment, he hopes to manifest that he is an impartial advocate of truth." (" Memoirs of Alex- ander Campbell," vol. ii., p. 50.) The note of dedication prefixed to the original edition of the " Christian Baptist" reads as follows: " To ALL those, without distinction, who acknowledge the Scriptures of the Old and New Testaments to be a Revelation from God ; and the New Testament as con- taining the Religion of JESUS CHRIST: " Who, willing to have all religious tenets and practices 134 ^^^ DISCIPLES. [Chap. ix. tried by the divine Word; and who, feehn^^ themselves in duty bound to search tlie Scriptures for themselves, in all matters of religion, are disposed to reject all doctrines and commandments of men, and to obey the truth, holding fast the faith once delivered to the saints — this work is most respectfully and affectionately dedicated by "The Ed'itor." The foregoing prospectus and dedication still express the spirit of whait may be characterized as the belligerent era of the Disciples, and the facts here stated clearly show the manner in which they were drawn into a war theologic and ecclesiastic. Mr. Campbell, in his preface to his published report of the Maccalla and Campbell debate, refers to the " calm- ness, moderation, benevolence, and heavenly sweetness " of the controversies reported in the New Testament, as examples to be imitated by all in modern times who engage in the discussion of ecclesiastical, theological, moral, and religious questions. But no one who has read or who now reads, if any do now read, the " Christian Baptist," has been impressed with the " calmness, moderation, benevo- lence, and heavenly sweetness" of those whose controver- sies have come down to us on its pages. No person, in reading the lines of this magazine, " often forgets the con- troversy in admiration of the majesty of truth, benevolence, and purity of their hearts " — the hearts of the controver- sialists. Dr. Richardson, in his " Memoirs of Alexander Camp- bell," says that expositions of primitive Christianity and of the corruptions in the church were " well calculated to startle the entire religious community," and that this was what Mr. Campbell " designed to do, for he conceived the people to be so completely under the dominion of the CHANGE OF STYLE. 1 35 clergy at this time that nothing but bold and decisive measures could arouse them to proper inquiry." (" Mem- oirs of Alexander Campbell," vol. ii. p. 53.) The name " Christian Baptist " was adopted with some hesitancy, since the word " Baptist " was a denominational designation, and the purpose of the Campbells was to free from denominationalism themselves and all whom they might be able to influence. It was, however, after con- ference, determined to give the name " Christian Baptist " to the magazine in order to avoid offending religious prej- udice, as Dr. Richardson says, and to give greater currency to the principles which were to be presented. After con- ducting this magazine with remarkable success through seven years, Mr. Campbell began to fear that the advo- cates of the union of believers in Christ, by a return to the religion of the Son of man as set forth in the New Testament, would come to be known as Christian Baptists. For this reason in part he determined to change the name of his paper and also his style of writing, inasmuch as his trenchant and caustic style had accomplished the purpose which he had in view when he adopted it, that is, the awakening of a general public interest in the themes which to him possessed a very special interest. But he had no thought of surrendering his position in order to avoid controversy. He would cultivate more assiduously the " calmness, moderation, benevolence, and heavenly sweetness " which he found in New Testament controversy and so much admired. That Alexander Campbell, in starting the new monthly magazine called "The Millennial Harbinger," had no thought of ceasing to earnestly contend for what he believed to be " the faith once for all delivered to the saints," is evident from the following, taken from the first number of " The Millennial Harbinger," in January, 1830: 136 THE DISCIPLES. [Chap. ix. " Many will contend that religious controversy, oral or written, is incompatible with the pacific and contemplative character of the genuine Christian, and promotive of strifes, tumults, and factions in society, destructive of true piety toward God and of benevolence toward man. This is a prejudice arising from the abuses of controversy. Admit for a moment that it were so and what would be the con- sequence? It would unsaint and unchristianize every dis- tinguished patriarch, Jew, and Christian enrolled in the sacred annals of the world. For who of the Bible's great and good men was not engaged in religious controversy ? To go no farther back than the Jewish lawgiver, I ask, What was his character? I need not specify. Whenever it was necessary, all — yes, all — the renowned men of antiquity were religious controversialists. Moses long contended with the Egyptian magi ; he overcame Jannes and Jam- bres too. Elijah encountered the prophets of Baal. Job long debated with the princes of Edom. The Jewish prophets and the idolatrous kings of Israel waged a long and arduous controversy. John the harbinger and the scribes and Pharisees met in conflict. Jesus and the rabbis and the priesthood long debated. The apostles and the Sanhedrim, the evangelists and the doctors of divinity, Paul and the skeptics, engaged in many a conflict, and even Michael fought in ' wordy debate ' with the devil about the body of Moses. Yet who was more meek than Moses, more zealous for God than Elijah, more patient than Job, more devout than Paul, and more benevolent than John ? . . . " Religious controversy has enlightened the world. It gave new vigor to the mind, and the era of the Reforma- tion was the era of the revival of hterature. It has en- lightened men on all subjects, in all the arts and sciences, in all things philosophic, literary, moral, and political. It ROBERT OWEN'S CHALLENGE. 137 was the tongue and pen of controversy which developed the true solar system, laid the foundation for the American Revolution, abolished the slave trade, and which has so far disenthralled the human mind from the shackles of superstition. Locke and Sydney, Milton and Newton, were all controversialists and reformers, philosophers, liter- ary and political. Truth and liberty, both religious and political, are the first-fruits of well-directed controversy. Peace and eternal bliss will be the harvest home. Let the opponents of controversy, or they who controvert contro- versy, remember that had there been no controversy neither the Jewish nor the Christian religion could ever have been established, nor, had it ceased, could the Reformation ever have been achieved. It has been the parent of almost all social blessings which we enjoy." In the year 1820 Robert Owen published in the secular press, first in the city of New Orleans and later through- out the United States, the followang challenge to the clergy : " Gentlemen : I have now finished a course of lectures in this city, the principles of which are in direct opposition to those which you have been taught it your duty to preach. It is of immense importance to the world that truth upon these momentous subjects should now be es- tablished upon a certain and sure foundation. You and I and all our fellow-men are deeply interested that there should be no further delay. With this view, without one hostile or unpleasant feeling on my part, I propose a friendly public discussion. " I propose to prove, as I have already attempted to do in my lectures, that all the religions of the world have been founded on the ignorance of mankind ; that they are directly opposed to the never-changing laws of our nature ; that they have been and are the real source of vice, dis- 138 THE DISCIPLES. [Chap. ix. union, and misery of every descriptiDn; that they are now the only real bar to the formation of a societ}- of virtue, of intelligence, of charity in its most extended sense, and of sincerity and kindness among the whole human family ; and that they can be no longer maintained except through the ignorance of the mass of the people and the tyranny of the few over that mass." This was Mr. Owen's challenge, and Mr. Campbell took up the gauntlet thrown down by the defiant unbeliever, the immediate result of which is a published volume con- taining the arguments for and against the truth of the Christian religion, containing nearly five hundred pages. It was in this debate that Mr. Campbell delivered an argument in behalf of the truth of the Christian religion, extending through twelve hours, with only such interrup- tions as were necessary for rest and refreshment. At the conclusion of the debate all persons in the assembly who believed in the Christian religion, or who felt such an in- terest in it as to wish to see it pervade the world, were asked to signify their belief, interest, and desire by stand- ing up. The result was an apparently universal rising on the part of the great audience. Mr. Campbell then said that he wished all persons who were doubtful of the truth of the Christian religion, or who did not believe in it, or who were not friendly to its spread and prevalence over the world, to signify their doubts, their disbelief, and their unwillingness by rising to their feet. Only three persons arose. Mr. Campbell's next public discussion was in the city of Cincinnati, in the month of January, 1837, with the then bishop, afterward Archbishop, Purcell. This discus- sion was the outgrowth of an address delivered in the same city at a meeting of the college of teachers, in which Mr. Campbell criticised the Roman Catholic Church. This criti- CAMPBELL AND PURCELL. I 39 cism was resented by Bishop Purcell, and led to a public oral discussion. In this debate Mr. Campbell affirmed : " I. The Roman Catholic Institution, sometimes called the ' Holy, ApostoHc, Catholic Church,' is not now nor was she ever catholic, apostolic, or holy ; but is a sect, in the fair import of that word, older than any other sect now existing, not the ' Mother and Mistress of all Churches,' but an apostasy from the only true, holy, apostolic, and catholic church of Christ. " 2. Her notion of apostolic succession is without any foundation in the Bible, in reason, or in fact ; an imposition of the most injurious consequences built upon unscriptural and antiscriptural traditions resting wholly upon the opin- ions of interested and fallible men. " 3. She is not uniform in her faith or united in her members, but mutable and fallible, as any other sect of philosophy or religion — Jewish, Turkish, or Christian — a confederation of sects under a politico-ecclesiastic head. " 4. She is the ' Babylon ' of John, the ' Man of Sin ' of Paul, and the * Empire of the Youngest Horn ' of Daniel's sea-monster. " 5. Her notions of purgatory, indulgences, auricular confession, remission of sins, transubstantiation, superero- gation, etc., essential elements of her system, are immoral in their tendency and injurious to the well-being of society, religious and political. " 6. Notwithstanding her pretensions to have given us the Bible and faith in it, we are perfectly independent of her for our knowledge of that book and its evidences of a divine original. " 7. The Roman Catholic religion, if infallible and un- susceptible of reformation, as alleged, is essentially anti- American, being opposed to the genius of all free institu- tions and positively subversive of them, opposing the I40 THE DISCIPLES. [Chap. ix. general reading of the Scriptures and the diffusion of useful knowledge among the whole community, so essen- tial to liberty and the permanency of good government." In 1843 ^ debate extending through eighteen days was conducted in the city of Lexington, Ky., between Alex- ander Campbell and Nathan L. Rice, of the Presbyterian Church, on the general subject of baptism, on the charac- ter of spiritual influence in conversion and sanctifi cation, and on the expediency and tendency of human creeds as terms of union and communion. Almost one thousand pages are occupied in recording the arguments urged by the distinguished gentlemen on this occasion. It is such a repertory of facts, arguments, and illustrations on the points of issue between Disciples and Pedobaptists as has left nothing new to be said by those who have written and spoken in a controversial way on these topics during the last fifty years. The " Christian Baptist " was continued through seven years, to be succeeded by a similar publication, entitled " The Millennial Harbinger," which continued forty years. An edition of the " Christian Baptist," revised, in one la;rge volume, is still in print. This magazine was intended to arouse the people, call- ing attention to the necessity not only of a reformation, but of a restoration of the religion of Jesus to the world in its doctrine, ordinances, and fruits. This fact will account for the style of much of the writing, especially of the arti- cles by the editor. He intended to be cutting, caustic, and severe. Having succeeded in arresting attention, his style of writing changed with the beginning of " The Millennial Harbinger." In 1826 Mr. Campbell published a translation of the New Testament, based on work previously done by George Campbell, James McKnight, and Philip Doddridge, with . THE NEW TESTAMENT TRANSLATED. 141 prefaces, various emendations, and an appendix. This book is still in print. The general preface contains valu- able suggestions as to the manner in which the New Tes- tament should be read in order to the fullest and most accurate understanding of its contents. A fact worthy of mention at this point is the omission as spurious of the thirty-seventh verse of the eighth chapter of Acts of Apostles. It is believed that this is the first time in which this passage was omitted in the publication of an English edition of the New Testament, and what makes this omission the more remarkable is the fact that this text seemed to be of greatest value to Mr. Campbell and his friends in locating the confession of faith in Jesus, and its character and scope in the plan of salvation. Partly because, probably, of the use of the word " im- mersion " instead of the word "baptism," and partly be- cause of the style of English — a sort of Anglicized Latin — this book has never been popular, notwithstanding cer- tain obvious merits which belong to it. In 1864 a translation of the New Testament was made by H. T. Anderson. The English dress of this work is quite attractive. Mr. Anderson allowed himself certain liberties in his work which give to portions of it the char- acter of a paraphrase rather than that of a close and ac- curate translation of the original text. In the department of theology the principal books are: "The Christian System," by Alexander Campbell; " Reason and Revelation " and the " Scheme of Redemp- tion," by President R. MilHgan, of the College of the Bible, in Kentucky University; "The Evolution of a Shadow; or. The Bible Doctrine of Rest," by A. M. Weston, A.M. ; " The Remedial System ; or, Man and His Redeemer," by H. Christopher, A.M., M.D. ; "The Gospel Restored," by Walter Scott (now out of print) ; "The Messiahship," 142 THE DISCIPLES. . [Cn.vi'. ix. by the same author; "The Divine Demonstration," by H. W. Everest ; "A Vision of the Ages," by B. W. Johnson, being an exposition of the Apocalypse ; " The Man in the Book," by Henry Schell Lobingier; "The Old Faith Restated," being a presentation of the fundamental truths and essential doctrines of Christianity as held and advocated by the Disciples of Christ in the light of experience and biblical research, edited by J. H. Garrison, A.M. ; " The Gospel Plan of Salvation," by T. W. Brents; "Modern Phases of Skepticism," by President D. R. Dungan ; " Evidences of Christianity," by J. W. McGarvey, A.M., Professor of Sacred History and Evidences in the College of the Bible, Kentucky University ; " Christian Baptism with its Antecedents and Consequents," by Alexander Campbell ; "The Form of Baptism : An Argument De- signed to Prove Conclusively that Immersion is the Only Baptism Authorized by the Bible," by J. B. Briney ; " The Genuineness and Authenticity of the Gospels," by B. A. Hinsdale, A.M., of the University of Michigan; "The Organon of Scripture ; or. The Inductive Method of Bibli- cal Interpretation," by J. S. Lamar; " First Principles and Perfection; or, The Birth and Growth of a Christian," by the same author ; " The Christian Preacher's Companion ; or, The Gospel Facts Sustained by the Testimony of Un- believing Jews and Pagans," by Alexander Campbell; "The Office of the Holy Spirit," by Robert Richardson; and " Encyclopaedia on the Evidences," by J. W. Mon.ser. The Disciples have done but little in the writing of commentaries. The earliest work of the kind is a " Com- mentary on Acts of Apostles," by Professor McGarvey, published in 1863, but recently revised and enlarged. Moses E. Lard w rote a " Commentary on the Epistle to the Romans," a work of merit. In 1876 the publication of a series of volumes, to be known as " The New Testa- BOOKS OF SEKMOXS. 1 43 ment Commentary," was commenced. Of this series only the following volumes have appeared : One volume on Matthew and Mark, by J. VV. McGarvey; one volume on Luke, by J. S. Lamar; and one volume on Hebrews, by Robert Milligan. B. W. Johnson has written a " Com- mentary on the Gospel of John," and also a work for de- votional reading on the entire New Testament. Of books of sermons the following may be mentioned : "The Family Companion," by Elijah Goodwin; "The Pulpit of the Christian Church," by W. T. Moore; " Kin- ship to Christ," by J. Z. Tyler ; "Serial Discourses," by B. K. Smith; "The Western Preacher," by J. M. Mathes; "The Gospel Preacher," by Benjamin Franklin, two vol- umes; "Practical and Doctrinal Discourses," by J. M. Tribble ; " Fourteen Sermons," by J. S. Sweeney ; " Evan- gelistic Sermons," by Robert T. Mathews; "Views of Life," by VV. T. Moore; "Talks to Bereans," by Isaac Errett; " Lectures and Addresses," by Alexander Camp- bell; "The Iowa Pulpit," by J. H. Painter; "Lectures on the Pentateuch," by Alexander Campbell; and "The Old Path Pulpit," by F. G. Allen. Probably under this head ought also to be mentioned five volumes entitled " Missouri Christian Lectures," being some of the principal lectures delivered at the annual meetings of a summer school of theology in the State of Missouri. In the department of history and biography, " The Memoirs of Alexander Campbell," by Robert Richardson, in two volumes, easily stands at the head. Mrs. Alexander Campbell has written also reminiscences of her husband. Books of historic value to those who would understand the genesis and aim of the Disciples are : " History of the Disciples in the Western Reserve, Ohio^ with Biographi- cal Sketches," by A. S. Hayden ; " Life of Walter Scott, with Sketches of His Fellow-Laborers," bv William Bax- 144 '^'^^^ DISCIPLES. [Chap. ix. ter; " Life of John Smith," by John Augustus Williams; "Life of John T. Johnson," by John Rogers; "Life of L. L. Pinkerton," by John Shackelford; " Life and Times of Benjamin Franklin," by Joseph Franklin ; " Life of Judge Jeremiah S. Black," by Mrs. Clayton; " Life of James A. Garfield," by F. M. Green; " Life of Knowles Shaw," by William Baxter; "Life of Jacob Creath," by P. Donan ; " Origin of the Disciples of Christ," by G. W. Longan ; " Dawn of the Reformation in Missouri," by T. P. Haley; " History of Reformatory Movements," by John F. Rowe ; and " Autobiography of Barton Warren Stone," edited by John Rogers. \\\ 1 850 the Disciples established a mission in the ancient city of Jerusalem. Dr. James T. Barclay was the mis- sionary. This work was sustained until the civil disturb- ances in our country interrupted it and Dr. Barclay and his family returned home. The chief result of the Jerusa- lem mission is a book of standard value from the pen of the missionary, entitled "The City of the Great King." Professor McGarvey has written a book of substantial merit contiiining more than six hundred pages, entitled " Lands of the Bible." This work contains a geographical and topographical description of Palestine, with letters of travel in Egypt, S)ria, Asia Minor, and Europe. " Under Ten Flags " is the title of an interesting book of travel by Z. T. Sweeney, late United States Consul to Turkey. Of devotional books it is sufficient to name " Alone with God," by J. H. Garrison; "The Heavenward Way," by the same author; "Letters to a Young Christian," " Walks about Jerusalem," and " Evenings with the Bible," by Isaac Errett. A volume entitled " The Lord's Supper " has been published, edited by John L. Brandt. Of periodical literature the most pretentious publication which has been attempted is " The Christian Quarterly," PERIODICALS. 145 edited by W. T. Moore, at present editor of a weekly paper entitled " The Christian Commonwealth," London, Eng- land. Dr. Moore conducted " The Christian Quarterly " in Cincinnati from January, 1869, to October, 1875. In 1864 Moses E. Lard began the publication of "Lard's Quarterly," which continued until April, 1868. The suc- cessor of these publications is " The New Christian Quar- terly," edited in St. Louis by J. H. Garrison and B. W. Johnson. The principal weekly papers are : " The Chris- tian Standard," Cincinnati ; " The Christian Evangelist," St. Louis; "The Christian Courier," Dallas, Tex.; "The Christian Oracle," Chicago; "The Christian Guide," Louisville; "The Christian Leader," Cincinnati; "The Harbinger," San Franqisco ; "The Gospel Advocate," Nashville, Tenn. ; " The Christian Commonwealth," Lon- don, England; and " The Canadian Evangelist," Hamil- ton, Ont. Sunday-school papers, lesson-leaves, and commentaries are also published by The Standard Publishing Co., Cin- cinnati, The Christian Publishing Co., St. Louis, The Christian Printing and Publishing Co., Louisville, Ky., and The Gospel Advocate Publishing Co., Nashville, Tenn. The earliest institution of higher education established by the Disciples was Bacon College, which began its exist- ence in Georgetown, Ky., in 1836. It was removed to Harrodsburg, in the same State, in 1839. In 1850, be- cause of a lack of financial support, the college was sus- pended. In 1857, through the agency of Mr. John B. Bowman, the college was revived with the idea of ulti- mately building up a great university. In 1858 the pro- visions of the charter were greatly extended by the legis- lature of Kentucky, and the name of the institution was changed to Kentucky University. Transylvania Univer- sity was chartered by the legislature of Virginia in i 783, 146 THE DISCIPLES. [Chap. ix. and after an existence of sixty-six years it became, by an act of the legislature, a part of Kentucky University. The city of Lexington became its home in 1865. The office of regent, created in 1865 and occupied by John B. Bow- man, the founder of the university, was discontinued in 1878. Henry H. White became president, and filled that office until 1880. Charles Louis Loss is at present the chief executive officer of Kentucky University. The usual departments of such an institution are organized and in successful operation. The theological department is known as the College of the BibleJ in which the Bible itself is used as a text-book. The number of students is about two hundred. The entire number of students in all branches of the university for the year 1892-93 was 121 1. The establishment of an institution of learning differing in some essential respects from any in existence had long been a favorite scheme with Alexander Campbell. When he was fifty years old he formulated and published the plan of an institution of higher learning. The teaching was to be essentially and permanently biblical. All science, all literature, all nature, all art, all attainments, were to be made tributary to the Bible and man's ultimate and eter- nal destiny. In this scheme education and moral character were identical. The blasphemer, the profane swearer, the liar, the calumniator, the peculator, are vulgar, barbarous, and uneducated persons. Mr. Campbell felt, moreover, the need of educated and consecrated men for every sphere of life — editors, teachers, physicians, lawyers, merchants, mechanics, farmers. He was impressed especially with the great need of an educated and efficient ministry to cooperate in the great work of restoring to the world the Christianity of Christ in its doctrine and life. Bethany College, located at Bethany, W. Va., not far from Wheeling, is a result of Mr. Campbell's meditations THE HIGHER EDUCATION. 1 47 and agitations. A charter for the institution was granted b)^ the legislature of Virginia in 1840. Mr. Campbell be- came its first president, and held the office to the close of his life, in 1866. This work he regarded as the consum- mation and crown of all his earthly projects. After Mr. Campbell's death W. K. Pendleton became president, to be succeeded by W. H. Woolery, to be followed by Arch- ibald McLean, in turn to be followed by Hugh McDiarmid. The work of Bethany College has been of great value to the Disciples, especially in the training of men for the work of the ministry. The religious life of the college has from the beginning been most pronounced. Daily and weekly meetings for prayer and praise are held by the students. Evangelistic services are held every year. It is a rare thing for a student who is not a Christian to be graduated. Ninety-four per cent, of the students in 1 89 1 were professed Christians. No particular pressure is brought to bear on the students to induce them to enter the ministry, but so common is it for students to decide to give themselves to prayer and to the ministry of the Word that it has been said there is something in the very air at Bethany which inclines men to preach. The evan- gelization of the world is kept continually before the minds of the students. A number of graduates are at work in heathen lands. The missionary spirit is fostered by correspondence with men working in the midst of heathenism. Weekly meetings are held in which fields are studied, information is disseminated, and prayers are offered for the conversion of the world. The attendance at Bethany has never been large. " Not quantity, but quality " has been the motto. Eureka College is located in Woodford County, 111., eighteen miles east of the city of Peoria. In 1848 Walnut Grove Academy began its career under the superintend- 148 THE DISCIPLES. [Chap. ix. ence of A. S. Fisher. A building was erected in 1850. A charter was granted in 1855, and the name was changed at the same time to Eureka College. Two hundred and thirteen students matriculated during the first session. William M. Brown was president one }ear. Charles Louis Loss succeeded to the office in 1856. Li 1859 George Callender became president. He was followed by B. W. Johnson, w^ho was succeeded by H. \V. Everest. The first class graduated in i860. From the year 1872 to the pres- ent time the chief executive officers of the college have been : A. M. Weston, three years ; B. J. Radford, two years ; H. W. Everest, again, four years ; then J. M. Allen, six years. Carl Johann, who became president in 1888, occupies the position now. In the building up of this institution of learning the name of John Dorst, a con- secrated business man, deserves to stand conspicuous. Although himself an uneducated man, his devotion to the cause of higher learning was so great that in one of the financial crises through which the institution has passed, when other friends, gentlemen of financial ability, lost heart, he pledged every dollar of property that he had on earth to save the institution. The buildings are of modern construction, and are adequate in size for the accommo- dation of six hundred students. For Burgess Memorial Hall, the latest building erected on the college campus, the friends of the institution are indebted to Mrs. O. A. Burgess, widow of Rev. O. A. Burgess, one of the early friends of the college. From the beginning the sexes have been admitted to the college on terms of perfect equality. The institution at the present time is in a high degree of prosperity. Eminence College, Kentucky, is about forty miles from the city of Louisville. Its situation is all that can be de- sired for an institution of learning, being removed from COLLEGES. 149 the evil influences of city life. The college is situated in the midst of an intelligent and moral community. The first session of Eminence College began in September, 1857. In this school also the coeducation of the sexes obtains. W. Giltner has been president from the begin- ning. The last session is reported as having been one of marked prosperity and success. The institution is self- sustaining. Oskaloosa College, located at the town of Oskaloosa, in Iowa, is a product of the churches of Christ in that com- monwealth. In a convention of Disciples of Christ in 1855 it was resolved to establish a college in Iowa, the location to be decided at a later time. Oskaloosa was selected as the home of the new institution. In 1857 a charter was obtained, and the first session began in the autumn of 1858. Financial reverses and the Civil War, with other unpleasant occurrences, have conspired to make the course of the Oskaloosa College stormy and sometimes perilous, but since 1873 the life of the college has steadily improved. The tone of the institution is intensely earnest, practical, and Christian. John M. Atwater is president. Oskaloosa College, more than any other institution of learning among the Disciples, probably, maintains a close connection with the churches which gave it existence. Hiram College is located about twenty miles from the city of Cleveland, and is an evolution from the Western Reserve Eclectic Institute, which began in 1850. The aims of the Eclectic Institute were : " I. To provide a sound scientific and literary education ; " 2. To temper and sweeten such education with moral and Scriptural knowledge ; " 3. To educate young men for the ministry." One peculiar tenet of the religious movement in which it originated was impressed upon the Eclectic Institute ISO THE DISCIPLES. [Chap. ix. at its organization. The Disciples believed that the Bible had been in a degree obscured by theological speculations and ecclesiastical systems. Hence, they proposed a revolt from the theology of the schools, and made an overture to men to come face to face with the Scriptures. They be- lieved, also, that to the holy writings belonged a larger place in general culture than had yet been accorded to them. Accordingly, in all their educational institutions they have emphasized the Bible and its relative branches of knowledge. The charter of the Eclectic Institute there- fore declared the purpose of the institution to be: "The instruction of youth of both sexes in the various branches of literature and science, especially of moral science, as based on the facts and precepts of the Holy Scriptures." In 1867 the Western Reserve Eclectic Institute became Hiram College. It was in this institution that James A. Garfield was prepared for graduation at Williams College. Mr. Garfield became principal of the Hiram Eclectic In- stitute in 1857. His active connection with the school ceased in 1861, after he had secured wide popularity as a teacher, preacher, manager, and lecturer on religion and scientific topics. His name, however, as a sort of adviser, remained on the catalogue for three or four years aftef 1861. The commencement exercises of 1880 were of un- usual interest, owing to the presence of General Garfield, who a few days before had been nominated for President of the United States. It was also the year for the regular meeting of the College Reunion Association. This meet- ing was held the day after commencement, and was pre- sided over by General Garfield. On the 4th of February, 1 88 1, he made his last visit to Hiram Hill, when he de- livered a short but touching address to the citizens and students in the college chapel. In 1886 the old college building was completely remodeled. Four years later two UNIVERSITIES. I 5 I fine boarding-halls were erected, and these new facilities, together with the vigorous administration of President Zol- lars, have caused Hiram College to grow greatly in influ- ence and importance. The endowment has been largely increased, the curriculum extended, and the teaching force greatly strengthened ; but notwithstanding the changes made in the growth of the institution the original aims and spirit remain as in the beginning. The coeducation of the sexes obtains also in Hiram. The preparation of students for the work of the ministry is, and has been from the first, specially emphasized. During the session of 1892-93 ninety young men were candidates for the gospel ministry. Courses of study in law and medicine have recently been added to the curriculum. The number of students annually is in the neighborhood of five hundred. Drake University, located at Des Moines, la., is one of the youngest and most prosperous of all the institutions of learning founded by the Disciples of Christ. The name was given on account of the deep interest taken in and liberal financial assistance rendered to the founding of the university in 1881 by General F. M. Drake. The first session began in September of that year. The institution in its beginning was veritably a school in the wild woods. The first session was held in buildings hastily erected. In the midst of shavings, plaster, fresh paint, etc., the pro- fessors taught and the students studied for nearly two years. These temporary buildings served the purposes of chapel, schoolroom, and boarding-house. The opening of the fall term of 1883 was made memorable by the dedi- cation of the main portion of the magnificent buildings in which Drake Univensity has its home. The prosperity of this institution from the very beginning has been marked. In 1889 B. O. Aylesworth became president of Drake University, and so efficient and satisfactory has been his 152 I'HE DISCIPLES. [Chap. ix. administration of its affairs that every department is thoroughly organized and in successful operation, while the number of students annually reaches almost one thousand. Cotner University is located in the vicinity of Lincoln, Neb. In the winter of 1887 an effort was made to build a Baptist college at this place. The people were to donate two hundred acres of land, and the church w^as expected to erect buildings and organize a school. Matters, how- ever, moved slowly, and the people began to feel that there was a lack of business energy. At this point the question was raised as to the propriety of the Disciples undertaking to carry forward the enterprise. They agreed to donate three hundred instead of two hundred acres of land. A few men in the city of Lincoln pledged their financial re- sources to insure the erection of suitable buildings. The institution began work in a private house in the autumn of 1889. The spring term began in the university building. The number of students was 137. The enrollment in 1890-91 reached 212. During the year 1893 nearly 400 students were enrolled. A considerable debt has been in- curred, but the university is in possession of a large amount of real estate. There are thirty teachers and lecturers. Cotner announces that no man will ever receive credits in that institution which have not been earned, and no honor- ary titles will be granted, as a matter of favor to some good contributor who has no scholarship. It is claimed that the best buildings belonging to any institution of learning con- trolled by the Disciples are owned by Cotner University. The outlook is promising. Carlton College is located at Bonham, Fannin County, Tex., and was founded in 1867 by Charles Carlton, who is still president. Mr. Carlton is a graduate of Bethany College. For fifteen years males and females were ad- NEGRO EDUCATION. I 53 mitted to Carlton College on terms of perfect equality, but on account of the demand for a college for ladies alone the institution is now a female school. The buildings are well located, solidly constructed, and of sufficient capacity to accommodate four hundred students. The twenty-first session of Add-Ran Christian Uni- versity, located in the neighborhood of Fort Worth, Tex., began in the autumn of 1893. Add-Ran University is a distinctively Christian institution of learning. The number of students enrolled during the last session was 445. The coeducation of the sexes obtains here also. The Southern Christian Institute, located at Edwards, Miss., is devoted to the education of colored people, and is under the direction of the General Christian Mission- ary Convention. J.'B. Lehman, Ph.D., is president. The charter was granted by the legislature of Mississippi in 1875, and provided for the management of the institution by a joint-stock company. The minimum amount of stock was subscribed and the organization effected in 1877, and a plantation of eight hundred acres, known as Mount Beulah, was purchased. Great sacrifices have been made by the men and women who have undertaken to carry forward this work, but the blessing of God has been upon them, so. that their labor has not been in vain. The work is being energetically done by the Board of Negro Education and Evangelization, a department of the General Convention. The Christian Bible College, located at Newcastle, Henry County, Ky., founded in 1884, is also devoted to the edu- cation of negroes. T. Augustus Reid is president, and professor of biblical literature and pedagogics. This partial and imperfect enumeration of institutions of learning founded and controlled by Disciples of Christ is sufficient to show their practical interest in the cause of higher education. There is not space to mention other in- 154 THE DISCIPLES. [Chap. tx. stitutions of the same general character, whose existence and prosperity are a result of this appreciation of the value of learning. By their avowed principles and repeatedly published aims the Disciples must be keenly alive to the cause of education and literature, as well as to the great work of evangelizing the nations. CHAPTER X. MISSIONS. The first church organized with the Bible as the only creed or book of discipline and the name " Christian " as a sufficient designation was at Cane Ridge, Bourbon County, Ky., in the year 1804, under the direction of B. W. Stone. The purpose of this organization was evangelistic. The Christian Association organized by the Campbells at Washington, Pa., in 1809, had as its avowed purpose the promotion of evangelical Christianity. Each member of the associ^ation was required to contribute a specified sum to be used in the support of the gospel ministry. The association at Washington regarded it as a duty to encour- age the formation of other associations similar in character and aim. The constitution specified that the society was not a church, but merely an association of voluntary ad- vocates for the reformation of the church. Its sole pur- pose, according to one of the articles, was to promote simple evangelical Christianity by giving support to such ministers as exhibit a manifest conformity to the original teaching of Christianity in behavior and doctrine, in zeal and dili- gence, without attempting to inculcate anything of human authority, of private opinion, or inventions of men as having any place in the constitution, faith, or worship of the Chris- tian Church. The last article of the constitution declared that the society held itself engaged to afford a competent support to such ministers as the Lord would dispose to assist in promoting a pure evangelical reformation by the 156 TIJE DISCIPLES. [Chap. X. simple preaching of the everlasting gospel, and the admin- istration of its ordinances in conformity with the teaching of the New Testament. (" Memoirs of Elder Thomas Campbell," pp. 27-30.) In a word, the Christian Associa- tion of Washington, Pa., was a missionary society. The arbitrary course of the Redstone and Beaver asso- ciations of Baptist churches with regard to churches and individuals who could not accept fully all that was em- bodied in creeds and articles of faith, caused the Campbells and their immediate friends to become members of the Mahoning Association. This association was composed of such churches as had been induced to lay aside all human standards of faith and practice as tests of fellow- ship, although still wearing the name " Baptist." At the meeting in 1829 it was resolved: "That the Mahoning Association as an advisory council or an ecclesiastical tribunal should cease to exist." (" Life of Walter Scott," by William Baxter, pp. 216, 21 7.) This was in accordance with the general feeling, but Alexander Campbell, thinking the course proposed too precipitate, was on- the point of rising to oppose the motion when Walter Scott, an able and eloquent assistant of Mr. Campbell, went to him, and placing a hand on each of his shoulders, begged him not to do so. Mr. Campbell yielded, the motion passed unan- imously, and it was determined that in place of the asso- ciation there should be an annual meeting for praise and worship, and to hear reports of the progress of the good work from laborers in the field. Walter Scott was selected, employed, and sent out to do the work of an evangelist by and under the direction of this, in efifect, new mis- sionary society. The dissolution of the Mahoning Association at Austin- town, O., in 1829, may be regarded as the formal separa- tion of Disciples from the Baptists. Up to this time the MISSIOXAR y ORGAXIZA TJOXS. 1 5 7 association was a Baptist body and bore the Baptist name. After the dissolution those Baptists who had embraced the new views, together with the new converts made, were called Disciples. At an early period in Alexander Campbell's life he wrote some caustic criticisms of missionary operations, which produced the impression in the minds of some that he was opposed to the work of organized world-wide evangeliza- tion. Such an inference, however, does Mr. Campbell injustice. A careful reading of what he published in the " Christian Baptist " on this subject, in the light of those times and his surroundings, will make apparent the fact that he only called in question the wisdom of the manage- ment of some of these associations. It seems also that he had in his mind a scheme for the propagation of Chris- tianity in heathen lands closely akin to what are now called self-supporting missions. He thought that the Christian religion could be most effectively propagated by planting Christian colonies in the midst of heathenism, these colonies to be self-supporting and permanent settlements. After much discussion the American Christian Mis- sionary Society was organized in October, 1849, in Cin- cinnati. The call for this meeting was published in Mr. Campbell's paper, "The Millennial Harbinger" for that year. Article H. of the constitution adopted at that meet- ing declared that " the object of this society shall be to promote the preaching of the gospel in this and other lands." (" Christian Missions," by F. M. Green, p. 1 14.) The first mission attempted was in the ancient city of Jeru- salem, and the missionary was Dr. James T. Barclay. After a few years the effort was discontinued. An effort was also made to establish a work in Liberia. Soon after the arrival of the gentleman who had been selected to preach the gospel — Alexander Cross, a pious and devoted man — 158 THE DISCIPLES. [Chap. x. he fell a victim in death to the climate. A mission, which produced considerable fruit, was also established on the island of Jamaica in the West Indies. On account, how- ever, of the disturbances occasioned by the Civil War in this country, all effort at work in foreign lands was for a number of years abandoned. The entire energies of the Disciples were devoted to evangelistic and educational work at home. The foreign Christian Missionary Society was organized in 1875 in the city of Louisville, Ky. The object of this society is " to make disciples of all nations, and teach them to observe all things whatsoever Christ has commanded." (" Christian Missions," by F. M. Green, p. 195.) The re- ceipts, year by year from the first, are as follows : 1876 $ 1,706 00 1877 2,174 00 1878 8,76600 1879 8, 287 00 1880 12, 144 00 1881 13, 178 46 1882 20,063 94 1883 25,504 85 1884 26,501 84 1885 30, 260 10 1886 64,556 06 1887 47,392 85 1888 57.997 19 1889 57,289 15 1890 63, 109 49 1891 59.365 76 1892 70,320 84 1893 60,355 01 There are now 124 agents of this society at work in Eng- land, India, Japan, China, Turkey, and Scandinavia. Work began in England and Scandinavia in 1876; in Turkey, in 1879; in India, in 1882 ; in Japan, in 1883 ; and in China, in 1886. WORK IN EUROPE AND ASIA. I 59 The work in England was largely supported by Timothy Coop, of SoLithport, a successful and consecrated English tradesman. It was expected that the churches planted in England would be self-supporting in three or four years. This expectation has not been realized. At the last meet- ing of the Christian Association 13 churches were repre- sented, only two of which were self-supporting. The aggre- gate membership is 1750; baptisms last year, 316. In Scandinavia work is carried on in Denmark, Sweden, and Norway. Eight evangelists were employed last year. The aggregate number of Disciples is 779 ; Sunday-school pupils, 620. The number of conversions last year was 191. In Turkey work is carried on at twelve points. Accord- ing to the last report, there are 583 Disciples at these sta- tions; Sunday-school pupils, 519; pupils in day-schools, 481. Thirteen persons are engaged in this work. Twenty-three men and women and 6 native helpers are connected with the work of the Disciples in China. There are 5 stations, 4 out-stations, 9 day-schools, 2 boarding- schools, a hospital, and 2 dispensaries. Groups of Chris- tians are gathered at 5 stations, one of which has formed itself into a self-supporting church. The number of con- verts is 70. Mankin is the central station. Not less than 10,000 patients are treated annually by the hospital force, and to each of these the gospel is personally presented. In Japan penitents inquired of the missionaries the way of salvation before the latter understood the language sufficiently well to return intelligible answers. There are 12 stations, 25 out-stations, 23 native helpers, 334 con- verts, 403 pupils in the day-schools, and 588 in the Sun- day-schools. The principal stations are Tokyo, Akita, and Shonai. The number of converts last year was 102. The day of numerical results in India has not yet come, although about 150 converts have been baptized. Hurda, 1 60 THE DISCIPLES. [Chai'. x. in the Central Provinces, is the center of work for the Dis- ciples in the Indian Empire. Their principal stations are Bilaspur and Mungeli. Work is carried on at several out-stations. The missionaries preach every day, conduct day-schools, Sunday-schools, orphanages, manage a Bible and tract depot, and carry on medical and zenana work. Recently a school for training evangelists has been opened. The origin and progress of the Christian Woman's Board of Missions furnishes one of the brightest pages in the his- tory of mission w^ork among the Disciples of Christ. From the beginning woman has been treated with unusual con- sideration among the Disciples, and granted a rather re- markable degree of liberty in the departments of educa- tion and evangelical work. W^e ha\-e already seen that generally in the Disciples' institutions of learning there is one curriculum for men and w^omen. Naturally, therefore, the time came when the women organized for the purpose of preaching the gospel to those who are in the region of death. The purpose of the Christian Woman's Board of Missions is expressed in Article II. of the constitution in the language following: "Its object shall be to cultivate a missionary spirit, to encourage missionary efforts in our churches, to disseminate missionary intelligence, and to secure systematic contributions for missionary purposes." (" Christian Missions," by F. M. Green, p. 382.) The Christian Woman's Board supports work in the western part of our country, in the South among the negroes, in India and in Japan. They also revived and are carrying forward the work on the island of Jamaica. They pur- chased ground and erected a house of worship in Ann Arbor, Mich., in 1891. They sustain a theological de- partment in connection with Michigan University, which is remarkably popular and successful. Their last annual report shows over eighteen hundred IVOMAN'S BOARD OF Jl//SS/OA'S. l6l auxiliaries and bands. The receipts for the year ag- gregated $52,327.93. The receipts for the first year after the organization in 1874 were $1200, and the grand total for the eighteen years is $370,000. This society has a small endowment fund of $20,000. The Christian Woman's Board of Missions is unique from the fact that the business of the society is managed entirely by women. The executive committee is composed altogether of women. Women select mission fields, em- ploy missionaries, both male and female, and are in every way responsible for the conduct of the business. On the island of Jamaica 7 ministers are employed, caring for 18 stations and 1600 members. There are 10 day-schools and I 7 Sunday-schools, with a total attendance of i 788. There are 5 workers at Bilaspur, India, 2 of whom are female physicians, 2 teachers, and i zenana worker. The buildings there are a bungalow, schoolhouse, orphanage, and hospital. These were erected under the direct super- vision of women. The money for the buildings was raised by the children's missionary bands. Nearly 4000 patients were treated by the two phj-sicians in 1893. A mission among the Chinese i:: supported at Portland, Ore. The missionary is a native of China. Papers published by the Christian Woman's Board are the " Missionary Tidings," and the " Little Builders at Work." The General Christian Missionary Convention is the lineal and legal descendant of the American Christian Missionary Society, organized in 1849. The object of this organization is " the spread of the gospel jn this and in other lands." (" Christian Missions," by F. M. Green, p. 376.) The actual work of the convention is, however, limited to the United States and Canada. Auxiliary to this are organizations in the States and Territories of the Union. About a million and a half dollars have been 1 62 rilE DISCIPLES. [Chap. x. collected and expended from the beginning by this society and its auxiliaries. The annual collections and disburse- ments at the present time aggregate about $50,000. Mis- sionaries are employed in Alabama, Arkansas, Georgia, Illinois, Iowa, Idaho, Kansas, Louisiana, Mississippi, Mich- igan, Minnesota, Massachusetts, New York, North Caro- lina, Nebraska, New Mexico, Oregon, Oklahoma, South Dakota, Tennessee, Texas, Utah, Wisconsin, West Vir- ginia, and Ontario. In connection with the General Convention are the Board of Negro Education and Evan- gelization and the Board of Church Extension. There is an increasing interest among the Disciples in city mission work Vv^hich promises in the near future to greatly augment their influence for good. The offices of the General Convention and the Foreign Christian Missionary Society are in Cincinnati. Indian- apolis is the headquarters of the Christian Woman's Board of Missions. The home of the Board of Negro Evan- gelization is Massillon, O. The office of the Board of Church Extension is in Kansas City, Mo. For statistics concerning the number of organizations, church edifices, seating capacity of church buildings, value of church property, and number of communicants, see vol. i. of "American Church History Series," pp. 125-128. HISTORY OF THE SOCIETY OF FRIENDS IN AMERICA. Professor ALLEN C. THOMAS, A.M., Havekfokd College, Havekford, Pa., AM) RICHARD H. THOMAS, M.D., Baltimore, Md. 163 BIBLIOGRAPHY, I. Bibliographies, and Manuscript Collections dating from the Seventeenth Century. Smith, Joseph, Descriptive Catalogue of Friends' Books. Two vols. Lon- don, Joseph Smith, 1867; Supplement, London, Edward Hicks & Co., 1893. Smith, Joseph, Bibliotheca Anti-Qnakeriann : A Catalogue of Books Adverse to the Society of Friends. London, Joseph Smith, 1873. Manuscript Collections : The London Yearly Meeting, at its depository, 12 Bishopsgate Street Without, London, England, has an unrivaled collection of manuscripts illus- trating the early history of the Society. The Swarthmoor papers are often indorsed in George Fox's handwriting. The official records are very com- plete, reaching from the seventeenth century to the present time. Records relating to New England are at Sandwich and New Bedford, Mass., and at Friends' School, Providence, R. L The Records relating to New York are much scattered. At Friends' Library, Philadelphia, there are many records relating to Pennsylvania and New Jersey. Tlie Records of Baltimore Yearly Meeting previous to 1828 are at the Meeting-House (Hicksite), Baltimore, Md., where they, like those at Philadelphia, are ad- mirably cared for ; the Records of Yirginia Yearly JNIeeting are in the posses- sion of the Orthodox Friends of Baltimore, Md. The Records of North Carolina Yearly Meeting are at Guilford College, North Carolina. Manuscript Records : Records of Sandwich, Mass., Monthly and Quarterly Meetings begin- ning 1672. Records of Yirginia Yearly Meeting beginning 1673. Records of Burlington, N. J., Monthly Meeting beginning 1678. Records of Perquimans, N. C, Quarterly Meeting beginning 1679. II. Printed Collections, Etc. Connecticut, Records of, idjd-dj. Edited by J. H. Trumbull. Hartford, Brown & Parsons, 1850. *Maryland, Archives of. Edited by Wni. Hand Browne. — Proceedings of the Cotincil ibjjb-b'j, ibS-jlS-ibgji; Proceedings of the .isseiiibly 1666-76. Baltimore, 1884-90. *Massachusetts Bay, Records of Edited by N. B. Shurtleff, vols, iii.-v. Boston, 1854. * These are State publications. 164 BIBLIOGRAPHY. 1 65 * Nciu Jeiscy , State of. Documents of the Colotiial History of. Vol. i., edited by William A. Whitehead. Newark, N. J., 1880. '"JVrcU York, Documents relative to the Colonial History of. Tliirteen vols. Edited by E. B. O'Callaghan. Albany, 1856-61. *^ Pennsylvania, Colotiial Records. Sixteen vols. Harrisburg, 1S51-53. — Archives. Six vols. Philadelphia, 1852-53. — Archives. 2d Series, 12 vols. Harrisburg, 1874-80. III. Printed Sources and Books Written from the Sources. Adams, Brooks, The Emancipation of Massachusetts. Boston and New York, Houghton, Mifflin & Co., 1887. Adams, Charles Francis, Massachusetts, its Historians and its History. Boston and New York, Houghton, Mifflin & Co., 1893. Bancroft, George, History of the United States of America. Six vols. Author's last revision. New York, D. Appleton & Co., 1886. Barclay, A. R. (Editor), Letters, etc., of Early Eriends. London, Har- vey & Darton, 1841. Barclay, Robert (of our day), 7'he Inner Life of the Religious Societies of the Coinmonivealth Considered Principally with Reference to the Influ- ence of Church Organization on the Spread of Christianity. London, Hodder & Stoughton, 1876: 2d ed., 1877; 3d ed., 1879. '(The second and third editions are exact reprints of the first with the exception of the correction of one slight error.) Baylie, Robert, A Dissuasive from the Errours of the Times. London, printed for Samuel Gellibrand, 1645. Beck, William, The Friends. London, Edward Hicks, Jr., 1893. Beck, William, and T. Frederick Ball, The London Friends' Meetijigs. London, F. Bowyer Kitto, 1869. Besse, Joseph, Sufferiitgs of the Quakers. Two vols. London, Luke Hinde, 1753. Bishope, George, A~eiu-England Judged, etc. London, 1661 ; reprinted 170^. (No publisher.) Bowden, James, The History of the Society of Friends in America. Two vols. London, Alfred W.' Bennett, 1850-54. Bownas, Samuel, An Account of the Life, Travels, etc., of. London, Luke Hinde, 1756; 2d ed., James Phillips, 1795. Braithwaite, Joseph Bevan, Memoirs of Joseph John Gurney, etc. Two vols. Philadelphia, Lippincott, Grambo & Co., 1854. Burnyeat, John, The Truth Exalted. London, printed for Thomas Northcott, 1691. Comly, John, Journal of the Life and Religious Labois of Philadelphia, T. Ell wood Chapman, 1853. Croese, Gerard, General History of the Quakers. I,ondon, John Dunton, 1 596; originally published in Latin, Amstelodami, Apud Henricum & Viduam Theodori Boom, 1675. An abstract of the translation is in Crouch's " Posthuma Christiana." Crouch, William, Posthuma Christiana, or a Collection of Papers, being a brief Historical Account, etc., 'with Remarks on Sundry Memorable Transactions relating to the People called Quakers. London, Assigns of J. Sowle, 1 712. * These are State publications. 1 66 BIBLIOGRAPHY. Dixon, William Hepworth, History of William Penn, Founder of Peiiu- svhiiiiia. London, Chapman & Hall, 185 1 ; 3d ed., Hurst & Blackett, 1S72. Edmundson, William, Journal of the Life, Travels, etc., of. Dublin, Sam- uel Fairbrother, 1715. Edwards, Thomas, The First and Second Part of Gangruna. London, 3d ed., printed for Ralph Smith, 1646. Ellwood, Thomias, History of the Life of [an Autobiography]. London, Assigns of J. Sowle, 1 714. [Boston, Jas. R. Osgood & Co., 1877.] Evans, William and Thomas, The Friends'' Library, comprising Jour- nals, Doctrinal Treatises, and other Writings of Alembers of the Religions Society of Friends. Fourteen vols. Philadelphia, printed for the Editors by Joseph Rakestraw, 1837-50. Exiles in Virginia, zvitk Observations on the Conduct of the Society of Friends during the Revolutionary War, etc. Pliiladelphia, published for the Subscribers, 1848. Fox, George, A Journal or Historical Account of the Life, Travels, Suffer- ings, Christian Experiences, atid Labour of Love in the Work of the Minis- try of that Ancient, Eminent, and Faithful Se>"vant of Jesus Christ, George Fox, who departed this life in great peace with the Lord, the ijth day of the nth month, i6go. The first volume, etc., London, Thomas Northcott, 1694. (Folio, the 1st ed., one of the earliest im- pressions.) Note.— This volume is called " the first volume," the second being the one described in tlie next entry. Fox, George, -/ Collection of many Select and Christian Epistles, Letters, and Testimonies, Written on sundry Occasions by that Ancient, Eminent, Faithful Friend and Minister of Christ Jesus, George Fox. The second volume, etc. London, J. Sowle, 1698. (Folio, the ist ed.) Fox, George, Gospel Truth Demonstrated in a Collectiofi of Doctrinal Books, Given forth by that Faithful Minister of Jesus Christ, George Fox, Containing Principles Essential to Christianity and Salvation, held among the People called Quakers, etc. London, J. Sowle, 1706. (Folio, the ist ed.) (Called the third volume.) Friend, The : A Religious and Literary Jottrnal. Philadelphia, Office of " The Friend," 1827 sqq. Gough, John, History of the People called Quakers. Four vols. Dublin, Rol)ert fackson, 1 790. Hallowell, Richard P., The Pioneer Quakers. Boston and New York, Houghton, Mifflin & Co., 1887. Hallowell, Richard P., The Quaker Invasioti of Massachusetts. Boston and New York, Houghton, Mifflin & Co., 4th ed., 1887; ist ed., 1883. Hicks, Elias, Journal of the Life and Religious Labors of. Philadelphia, 1.S2S; 5th ed.. New York, Lsaac T. Hopper, 1832. Hicks, Elias and Edward, Sermons delivered by, in Friends' Meetings, Xe-ii' York, in j;th Month, 182J, taken in shorthand by L. H. Clarke and T. C. Gould, stenographers. New York, sold by J. V. Shearman, 1825. Hicks, Rachel, Lif\ IVritten by Herself. New York, G. P. Putnam's Sons, 1890. Hodgson, William, The Society of Friends in the Nineteenth Century : A Historical J'ieza of the Successive Convulsions and Schisms therein during BIBLIOGRAPHY. 1 6 7 the Period. Two vols. Philadelphia, for sale bv Smith, English & Co., 1876. Howgil, Francis, Da-vnings of the Gospel Day, etc. London (no pub- lisher), 1672. Hutchinson, Mr. [Thomas], History of Massachusetts Bav, etc. Two vols. Boston, New England, 1764-67; 2d ed., London, M. Richard- son, 1765-68. Janney, Samuel M. , History of the Religious Society of Friends, front the Rise to the year 1828. Four vols. Philadelphia, T. Ellwood Zell, 1859- 67; 2d ed., 1867. Janney, Samuel M., The Life of William Pemt, with Selections frotn his Correspondence and Autobiography. Philadelphia, Lippincott, Grambo & Co., 1st ed., 1851; 2ded., rev., 1852. Johns Hopkins University Studies in History and Political Science. Tenth Series " Church and State," Baltimore, 1892. Long Island Historical Society, Memoirs of the. Vol. i.," Journal of a Voy- age to New York in 1679-80." [Jasper Bankers and Peter Sluyter!] Brooklyn, published by the Society, 1867. Magill, Edward H., Education in the Religious Society of Friends. Phila- delphia, Friends' Book Association, 1893. Marsden, J. B., History of the Early Puritans [to 1642]. London, Ham- ilton, Adams & Co., 1850; 2d ed., 1853. Marsden, J. B., History of the Later Puritans [to 1662]. London, Ham- ilton, Adams & Co., 1852; 2d ed., 1854. Marshall, Charles, Journal, Epistles, etc. London, Richard Barrett, 1844. Maule, Joshua, Transactions and Changes in the Society of Friends. Philadelphia, J- B. Lippincott & Co., 1886. Michener, Ezra "A., Retrospect of Early Quakerism. Philadelphia, T. Ell- wood Zell, i860. Mott, James and Lucretia, Life and Letters of Edited by their grand- daughter, Anna Davis Hallowell. Boston, Houghton, MifHin & Co., 1884. Neal, Daniel, History of iVeiu England. Two vols. London, J. Clark, 1720. Heill, Edward D., The English Colonization of Anierica during the Seven- teenth Cetitury. London, Strahan, 1871. Neill, Edward D., The Founders of Maryland. Albany, Joel Munsell, 1876. Neill, Edward D., Virginia Carolorum. Albany, N. Y., Joel Munsell's Sons, 1886. O'Callaghan, E. B., Documentaty History of N'ezv York. Four vols. Alliany, Weed, Parsons & Co., 1850. Penn, William, A Collection of the Works of Two vols. London, Assigns of J. Sowle, 1726. Penn, William, Preface to George Fox's "Journal," afterward reprinted in many editions as Rise and Progress of the People called Quakers. See list of Doctrinal Works. Pennsylvania Magazine of History and Biography. Vols, i.-xvii. Phila- delphia, Pennsylvania Historical Society, 1877-94. Proud, Robert, History of Pe7insylvania in North America from 1681 till after the year 1742, etc. Two vols. Philadelphia, Zachariah Poulson, 1797- l68 BIBLIOGRArilY. Rowntree, John Stephenson, QiKiI^nisnt Past and Present. London, Smith, Elder & Co., 1859. Rutty, John, ./ Pirn/isc Con cc ruing Christian Discipline, etc. [Dublin?], piiiiled in the year 1752. Seebohni, Benjamin, Alenioirs of IVilHam Forsler. Two vols. London, Alfred W. Bennett, 1865. Seebohm, Benjamin, Memoirs of the Life and Gospel Labors of Stephen Grellet. Two vols. London, Alfred W. Bennett, i860; 3d ed., 1862. [Philadelphia, H. Longstreth, 1868.] Sewel, WiUiam, The History of the Rise, Increase, and Progress of the Christian People called Quakers. Intermixed with several remarkable occurrences written originally in Low Dutch, and also translated into English [by the author]. The second edition corrected. London, As- signs of J. Sowle, 1725. (Reprinted in many editions.) Smith, Samuel, The History of the Colony of Not' a Cccsaria, or New Jersey , etc. Burlington, James Parker, 1765. Reprinted (2d ed.), 1877. Speakman, Thomas, Divisions in the Society of Li-iends. Philadelphia, J. B. Lippineott & Co., 1869; 2d ed. enlarged, 1893. Story, Thomas, Journal of the Life of Newcastle-upon-Tyne, Isaac Thompson & Co., 1747. Taylor, John, Memoir of London, J. .Sowle, 17 10; reprinted, York, W. Alexander & Son, 1830. Turner, Frederick Storrs, The Quakers. London, Swan, Sonnensehein & Co., 1889. Webb, Maria, The Fells of S-ioarthmoor Hall. London, T. Bowver Kitto, 1865; 2d ed., 1867. Webb, Maria, Penns and Peningtons of the Seventeenth Century. Lon- don, F. Bowver Kitto, 1867. Westcott, Brooke Foss, Social Aspects of Christianity. London and Cambridge, Macmillan & Co., 1887. Whitehead, William A,, East Jersey under the Proprietary Govermnents. 1846; 2d ed., revised and enlarged, Newark, N. J., Martin R. Dennis, 1875. Whittier, John Greenleaf, The Journal of John Woolman, with an In- Iroduetion. Boston, J:is. R. Osgood & Co., 1876. Wilbur, John, Journal of etc. Providence, Geo. H.Whitney, 1859. 'Wil&on^TlciOVH&S, Journal of the Life, Travels, etc., of. Dublin, Samuel Fuller, 1728. Winsor, Justin, Narrative and Critical History of America. Eight vols. Boston, Houghton, Mifflin & Co., 1886-89. Woolman, John, Journal of Dublin, R.Jackson, 1776. (See Whittier, J no. G.) IV. DocTRiNAT., Controversial, Etc. An Address from Rhode Island Quarterly Meeting of Friends to the mem- bers of that Religious Society within the limits of New England Yearly Meeting. New York, Percy & Reed, 1845. An Appeal for the Ancient Doctrines of the Religious Society of Friends. Published by the direction of the Yearly Meeting held in Philadelphia, in the Fourth Month, 1847. Addressed to its members. Philadelphia, printed by Joseph Kite & Co., 1847. BIBLIOGRAPHY. 1 69 Barclay, Robert, An Apology for the True Christian Divinity as the same is held forth and preached by the People called in Scorn Quakers, etc. In Latin, Aiiistenlam, Jacob Claus, 1676; 1st ed. in English [Aber- deen?], 1678. Christian Discipline of the Society of Friends in Great lU'ituin, etc. I-ondon, Samuel Harris & Co., 1883 (now Edward Hicks, Jr., 14 Bishopsgate Street Without). A Confession of Faith in the most necessary things of Christian Doctrine, Faith, and Practice according to the Testimony of Holy Scriptures. Given forth from the Yearly Meeting at Burlingto}i the yth ofyth Aloneth, ibgs, by the despised Christian People called Quakers. Printed and sold by William Bradford in Philadelphia, 1693. (2d ed. ) Crewdson, Isaac, A Beacon to the Society of Friends. London, Hamilton, Adams & Co., 1835. A Declaration of Neiu England Yearly Meeting of Friends upon various Christian Doctrines, etc. Providence, Knowles & Vose, 1845. Epistles from the Yearly Meeting of Friends held in London, -to the Quarterly and Monthly Meetings in Great Britain, Ireland, and elsewhere, from 1681 to 1 8^7 inclusive. With an Historical Introduction, and a chapter comprising some of the early Epistles and Records of the Yearly Meet- ing. In two volumes. London, Edward Marsh, 1858 (now Edward Hicks, Jr., 14 Bishopsgate Street Without). An Epistolary Declaration and Testimony of the Yearly Meeting of Friends for New England respecting the Pjvceedings of those who have effected a Separation therein, etc. Providence, B. A. Moore, 1845. Evans, Thomas, Exposition of the Faith of the Society of Friends. Phila- delphia, Kimber & Sharpless, 1827. (Frequently reprinted. Friends' Book-store, Philadelphia.) See also Friends' Library, Introduction, vol. i., p. i. and pp. 109-141. Gurney, Joseph John, Obsei-rations on the Distinguishing Views and Practices of the Society of Friends. London, Gilpin, 1824; 7th ed., Darton & Harvey, 1834. Letters and Obseii'ations relating to the Controversy respecting the Doctrine of Elias Hicks. Containing a review of his letter to Dr. N. Shoemaker. 3d edition revised. Printed for the Reader, 1824. Narrative of Facts and Circumstances that have tended to produce a Secession from the Society of Friends in New England Yearly Meeting. Provi- dence, Knowles & Vose, 1845. Also Strictures on the above by the Meet- ing of Sufferings of New England Yearly Meeting. 1845. Perm, William, The Rise and Progress of the People called Quakers, in winch their Fundamental Principles, Doctrines, Worship, Ministry, and Discipline are plai>ily stated, etc. 7th ed., London, 1769. (Originally published as the preface to George Fox's "Journal." Many editions, e.g., Friends' Book-store, Philadelphia, 1865.) Proceedings, inchtding Declaration of Christian Doctrine, of the General Conference of F'riends held in Richmond, Indiana, U. S. A., i88j. Published by direction of the Conference. Richmond, Ind., Nichol- son & Bro., 1887. Proceedings of a Conference of Friends of Ajnerica held in Indianapolis, Indiana. Published by direction of the Conference. Richmond, Ind., Nicholson & Bro., 1892. IJO BIBLIOGRAPHY. A Summary of Some of the Doctrines and Testimonies of the People of God or Friends {called Quakers). Pre]mred and published by Aljraham Law- ton, Joseph Bancroft, and Evan T. Flinn. Thos. W. Stuckev, printer [1869J. ^'. Lp:(;ai. Trials and Decisions. Bancroft, Sidney C, Report of some of the Proceedings in the case of Oliver Earle and others, in Equity against IVilliam Wood and others in the Supreme Court of the Commonwealth of Massachusetts, includi^ig the opinion of the Court as pronounced, Lemuel S/urw, C.-J., etc. Boston, Little, Brown & Co., 1855. Foster, Jeremiah J., An Authentic Report of the Testimony in a cause at issue in the Court of Chancery of the State of New Jersey, between Thomas L. Shotzuell, Coinplainant, aiid Joseph Hendrickson and Stacy Decoiv, Defendants. Two vols. Philadelphia, J. Harding, 1831. A Full Report of the Case of Stacy Deco7u and Joseph Hendrickson vs. Thomas L. Shotcvell, decided at a Special Term of the New Jersey Court of Ap- peals, held at lyenton in July and August, 1833, embracing the decision of the Court of Chancery from which the Appeal was made, the argu- ments of the Counsel on each side, and the Final Decision of the Court of Appeals. Taken doivn in slioi-thand by competent reporters, and revised by the respective counsel. Philadelphia, P. J. Gray, 1834. PREFACE. The following sketch of the history and doctrines of the Society of Friends in America is based on an inde- pendent examination of original records, documents, con- temporary histories, journals, and other materials. To compress the history of two hundred and fifty years into less than one hundred and fifty pages has been no easy task ; and while great care has been taken to omit nothing of supreme importance, it is altogether likely that omis- sions will be found more or less serious. It is believed, however, that the account fairly represents the main lines of a remarkably eventful history. In describing the various divisions which have occurred in the Society the aim has been to be impartial and, so far as practicable, let each side speak for itself. If any feel themselves not fully represented, indulgence is craved for unintentional shortcoming. To those who have so kindly rendered aid in furnishing information and materials for use in the preparation of this sketch a grateful acknowledgment is due. Haverford, Pa., Fourth month, 1894. 171 THE SOCIETY OF FRIENDS. INTRODUCTION ORGANIZATION. [In the following sketch the titles adopted in the United States Census of 1890 are used to distinguish the various divisions of the body calling itself by the name of " Friends," as " Orthodox," " Hicksites," " Wilburites," and " Primitive." These terms are used simply for the sake of distinction, and with no invidious meaning.] The Society of Friends in the United States and Can- ada is composed of Yearly Meetings, of which the Ortho- dox have thirteen, the Hicksites seven, and the Wilburites six. As the organization is essentially the same in all, they may be considered together. Each Yearly Meeting, as its name implies, meets aimually, and exercises a juris- diction over a certain amount of territory. The geographi- cal extent of each varies, but altogether they include the whole territory on the continent, and all Friends belong- to some one of the Yearly Meetings with the exception of the small bodies, styled " Primitive," which form inde- pendent congregations.^ On all matters relating to faith 1 The Orthodox Yearly Meetings are (1894) : New England, New York, Canada, Pliiladelphia, Baltimore, North Carolina, Ohio, Wilmington (O.), Indiana, Western (Ind.), Iowa, Kansas, Oregon. The Hicksite Yearly Meetings are: New York, Genesee (N. Y.), Philadelphia, Baltimore, Ohio, Indiana, Illinois. The Wilburite Yearly Meetings are : New England, Canada, Ohio, Western (Ind.), Iowa, and Kansas. 174 THE FKIEXDS. and practice each Yearly Meeting is independent of all the rest, nor is it amenable to the others, either singly or com- bined. On rare occasions one Yearly Meeting may ask advice and assistance of others.^ In the very early days, London Yearly Meeting was regarded in a rather indefinite way as a court of appeal, but voluntarily relinquished that position. It continues to send, in addition to the special " epistles " to each of the Yearly Meetings, one that is known as the " London General Epistle," which is read in all the Yearly Meetings, but which is simply a message of Christian greeting. English Friends at times of dissension and separation have sometimes endeavored by friendly mediation to settle the diflficulties. The Yearly Meetings -are not isolated from one another, but are united in various ways, (i) A member in one place is received as a member everywhere else by his own branch of the Society, and if he brings suitable ofificial letters with him becomes an active member of the meeting to which he removes. (2) A minister if lie removes into the limits of another Yearly Meeting is, on presenting the proper credentials, received, without further action, as a full min- ister."-^ (3) Ministers of one Yearl}^ Meeting, who feel it right to travel and labor as preachers elsewhere, are re- ceived, if presenting proper credentials, without transfer of their membership, and are assisted in their work, they for the time being putting themselves under the authority of the meetings where they happen to be. (4) Each Yearly Meeting addresses all the others belonging to its section of the Society every year an "epistle" expressing Chris- 1 For example, Virginia Yearly Meeting when it had become depleted by emigration consulted Philadelphia, Baltimore, and North Carolina, and on their advice united itself with Baltimore Yearly Meeting in 1845. A number of other cases of less importance have occurred. 2 By comparatively recent action Philadelphia Yearly Meeting (Orthodox) must be excepted from this statement. INTROD UC riON. I 7 5 tian sympathy and giving information as to its work. This method of correspondence is, we believe, unique, and has played an important part in the history of the denom- ination. When separations have occurred in one Yearly Meeting and both divisions send out epistles to the other Yearly Meetings, each of them decides which division to recognize ; and whichever one is recognized has its epistle read and answered. By an unfortunate logical strictness the result of this has been that, if two Yearly Meetings having such a question before them should reach different conclusions, this alone has been considered sufficient reason for discontinuing correspondence with each other, for cor- respondence has been interpreted to mean indorsement of the position held, at least on Inter-Yearly Meeting matters.^ (5) There are various Inter- Yearly Meeting organizations officially recognized. Thus the Hicksites have their Union for Philanthropic Labor, and on Indian Affairs, and the Orthodox have their Associated Committee on Indiaw Affairs, the Peace Association of Friends in America, and are forming a Foreign Mission Board. (6) Delegated ad- visory conferences are held. Of these the Orthodox have held several, and it seems probable that they will here- after hold them once in every five years, though each Yearly Meeting will be at liberty not to send delegates without interfering with its regular intercourse.- We be- lieve that no stated conferences referring to the general condition and work of the Society have been held by the other branches of Friends. {7) The visits of ministers and other members of one Yearly Meeting to other Yearly Meetings during their sessions is a very strong practical 1 It has been on this ground that the correspondence between Philadelphia Yearly Meeting and other Yearly Meetings has ceased. 2 Thus in 1892 Canada Yearly Meeting declined to take part in tlie In- dianapolis Conference, but this action has not put it out of harmony witli the rest. 176 THE FKIEXDS. bond of unity. (8) Among the Orthodox, whenev^er a new Yearly Meeting is to be estabHshed the Yearly Meeting proposing the action asks the consent of the others. Each Yearly Meeting prepares and adopts its own Book of Discipline for .the regulation of its own meetings and members. There is a very close resemblance between these Disciplines taken as a whole, though there are also wide divergencies. The Yearly Meeting is the unit of authority in the So- ciety ; to it belongs every man, woman, and child who is counted in its membership. Every one of these has an equal right to speak on any matter that may be before the meeting, for it is not a delegated bod}*. It is true that the meetings immediately next to it in rank send repre- sentatives (sometimes called delegates), but this is simply to insure a representation from the various quarters. Cer- tain duties, such as the nomination of the chief officers for the year, de\-olve upon the representati\-es, and any mat- ters may be referred to them as a convenient committee by the meeting at large. The meetings are organized by the appointment of a clerk and assistants. There is no president. The clerk combines the presiding officer and secretary in himself, but the discussions are not conducted on parliamentary rules. A subject is introduced and freely discussed, and at the concIu.'=;ion the clerk draws up what he beheves to be the general judgment of the meeting as developed by the discussion, and reads it to the meeting, and if it is approved it is recorded as the decision. No vote is taken, for the feeling is that in spiritual matters majorities are not safe guides, and among Friends the de- cision oftener turns upon the sentiments expressed by the more experienced and spiritually-minded members than upon the actual number of \-oices, though of course num- INTRODUCTION. 1 77 bers have weight. The theory is that the guidance of the Lord is to be realized and followed in the business meeting, and there is therefore an entire absence of evidences of applause, or of motions and counter-motions. The prac- tical result of this system is conservative, for the theory is that, so far as possible, any new step shall be taken as the united action of the meeting ; and if a reasonable num- ber, even though a minority, be dissatisfied with a proposi- tion, it is either dropped or modified, the effort being to convince but not to force. ^ Nearly all the separations that have occurred have been due to the neglect of this principle. The position of women is one of absolute equality with men.- In some cases the sessions are held with the men and women meeting together, in others separately. When the latter prevails, the propositions adopted by one meet- ing are sent for approval to the other, where they may be rejected or adopted. It is competent for a Yearly Meeting at any given year to make any change in its Discipline, though it is custom- ary to appoint a committee to consider important changes for a year and then report. The decisions of the Yearly Meeting are binding on all the meetings within the limits of its jurisdiction. It is also the only authoritative in- terpreter of the Discipline, and the final court of appeal. During its recess it is represented by an executive com- mittee called the representative meeting,^ meeting at stated ^ In some of the Western Yearly Meetings methods somewhat, though not entirely, similar to parliamentary ones prevail. 2 This is not strictly correct as far as Philadelphia is concerned, and per- haps is not fully the case as regards the business of the church' among the Wilburites. s This committee, owing to the fact that the first object of its appointment was to assist members who were suffering for their principles, was called for many years the " Meeting for Sufferings," a name still retained in a few cases. 178 THE FRIENDS. times and upon special call. It has a few special duties, but is not allowed in any way to interfere with or to en- force the discipline. In addition to this, the Yearly Meetings have standing committees on various subjects, such as peace, education, temperance, etc. The Orthodox bodies, with one or two exceptions, have also committees on home and foreign missions, evangelization, etc. Every Yearly Meeting is divided into quarterly meet- ings. These meet foiir times a year,^ and receive reports from the meetings which constitute them (monthly meet- ings). A summary of these reports is made and forwarded to the Yearly Meeting. As in the Yearly so 'in the quarterly meetings, every member is entitled to take part in the discussions, the same order of procedure prevailing in them as in the former. The quarterly meeting takes cognizance of the action of the monthly meeting, and can be appealed to whenever dissatisfaction is felt with the action of a lower meeting. Its assent is required for the establishment of any new meeting. When a new quarterly meeting is to be established, however, the consent of the Yearly Meeting is necessary. It appoints its own com- mittees on various lines of Christian work, and sends down word to the monthly meetings how much each meeting is expected to contribute toward the expenses of the Yearly Meeting. The monthly meeting is the executive power so far as the membership is concerned, subject to appeal to the quarterly and Yearly meetings. In practical working, however, its acts are seldom criticised by its superior meet- ings, and its executive duties make it a most important I In some cases these meet but three times or even only twice a year, in which case they are called four-months meetings or half-year's meetings, respectively. INTRODUCTIOiX. 1 79 body. It receives and on occasion can disown (i.e., expel) members, and it has the direct oversight of the congrega- tions composing it. Its organization is similar to that of other "business meetings or meetings for discipline" (as they are called in distinction to the " meetings for wor- ship "). In addition to this and its committees, its regular officers are elders and overseers. The duties of the former are, first, to encourage and counsel the ministers, and second, to have a Christian care over the membership. In some places they hold office for life or good behavior, in others for a term of years. They are appointed by the joint action of the monthly meeting and the quarterly meeting of ministers and elders, of which we shall speak presently. The overseers are (i) a committee to receive applications for admission before being presented to the monthly meeting. (2) Their duty is to be on the lookout for any in the meeting in need of spiritual or temporal aid. (3) They are to admonish offenders and endeavor to re- store them ; and if they fail in this, they are to report to the monthly meeting for its action. (4) In some localities, as in New England, they have special duties in regard to the holding of church property. (5) They prepare at stated times in the year answers to certain questions, called " queries," directed by the Discipline to be answered in order to show the condition of church life and progress. These answers are laid before the monthly or preparative meeting^ for emendation or approx'al, and to be forwarded to the superior meetings. They are appointed directly by the monthly meeting alone, and the length of their tenure of office varies in different places. 1 Preparative meetings are wholly subordinate to monthly meetings, and usually consist of but one meeting for worship. Their powers are small. When they exist it is chiefly for the purpose of sending answers to the que- ries and appointing delegates to the monthly meeting. l8o THE FRIEXDS. Ministers have not been referred to as regular officers. The reason of this has been that the organization is con- sidered complete, as an organization, without them. The Disciplines require the appointment of elders and overseers, but do not require that of ministers. There is no pro- vision in the Disciplines for their training at seminaries or otherwise. The theory is that the church recognizes when the gift and the qualification have been committed to a man or woman, and acknowledges it, after which he or she is called an " acknowledged," " recommended," or "recorded" minister. There is no ceremony of ordina- tion. The minister continues to follow his ordinary voca- tion, except when for the time being he is prevented from so doing by special religious service at home or abroad ; in such case, if his work has the approbation of the meet- ing, his wants are supplied ; but as a minister he receives no salary.^ The acknowledgment, or recording, of a minister is accompHshed as follows: A Friends' meeting for wor- ship is supposed to be held under the immediate direc- tion of the Spirit of Christ.- The congregation meets in silence, with no prcarrangement of service ; there is no stated length for any sermon, prayer, or exhortation, and often several persons, not necessarily ministers, take part during the same meeting. If any speak in a way that appears to lack the evidence of having a right call, it is the duty of the elders to admonish such ; if they speak with acceptance, the elders are to encourage and advise them. If one has spoken frequently and is seen to have a gift, it is acknowledged by the church and a record made of it; the action is in this case, as in that of the elders, taken conjointly by the monthly meeting and the quarterly 1 The custom in this respect has been modified in some places among the Orthodox. - .See p. 202. INTR on L T riON. 1 8 1 meeting of ministers and elders. The minister is the only- officer, if such he can be called, who is not affected by change of residence beyond the limits of the monthly meeting.^ It remains for us now to consider the constitution of the meeting of " min.isters and elders," called also in many places the meeting on " ministry and oversight," and sometimes the " select meeting." In every Yearly Meet- ing the ministers and elders, in many places the overseers as well, and sometimes also persons appointed to sit with them, are required to meet together at regular times, generally every three months, to review the state of the membership and to consider the needs of the work, but wathout disciplinary powers. They are frequently the ones to propose a suitable person to the monthly meeting for acknowledgment as a minister. They also are re- quired to answer certain " queries " applying especially to them as to doctrine, life, and practice ; these are forwarded to a quarterly meeting of similar character, to which rep- resentatives are sent. This meeting is composed of the several monthly meetings on ministry and oversight within the limits of the ordinary quarterly meeting. It unites with the monthly meetings in the acknowledgment of ministers or appointment of elders, or, when need requires, in the removal of them from office. Once a year it for- wards its summary of the reports from its lower meetings to the Yearly Meeting on Ministry and Oversight. The only duty of this latter meeting beyond that of advice and recommendation is to sanction the action of the monthly and quarterly meetings (of the general membership), or to 1 In some Yearly Meetings among tlie Ort'nodox certain doctrinal ques- tions are asked of the ministers and elders, and no one is allowed by disci- pline to hold office unless these can be satisfactorily answered. In other places these questions are regarded as an interference with personal liberty. 1 82 THE FRIENDS. refuse its sanction to consenting to ministers traveling on religious service beyond the seas. This brings us to a peculiarity of the Society of Friends, which is its arrangement for its ministers traveling. When a minister feels it right to go to a place more or less dis- tant to engage in some form of religious work, he asks the monthly meeting to which he belongs for liberty to go. When he expects to engage in a more extensive work it is required that he obtain the consent of the quarterly meeting as well. When the consent is obtained the clerks of the meetings give him a copy of the minute which states the action of the meeting. If the permission is refused, he is expected to remain at home. When he wishes to cross the ocean in his religious labor, the certifi- cate is not complete without the indorsement of the Yearly Meeting on Ministry and Oversight.^ The discipline re- quires that a committee be appointed to see that such are suitably provided with pecuniary means for defraying ex- penses, etc. Last in order, though first in importance, is the indi- vidual congregation known as the Meeting for Worship, the character of which is sufficiently described elsewhere. - Meetings are always held on the first day of the week, and usually on one week-day also. 1 Tn Nortli Carolina, and perliaps elsewliere, the consent of the Yearly Meeting at large must also Ijc obtained. 2 See pp. i8o, 202. CHAPTER I. BEGINNINGS IN ENGLAND. Among the many denominations which appeared in England during the sixteenth and seventeenth centuries, that time of reHgious upheaval, none is more striking than the Society of Friends. Though scarcely one of its doc- trines was absolutely new, yet the combination of so many radical tenets produced a remarkable factor in the religious economy of Christendom, the effects of which are only be- ginning to be appreciated. . " England had been stunned for twenty years with re- Hgious polemics. The forms of church government — pres- byterianism and prelacy — the claims of the independents and the clamors of the sectaries, the respective rights of the pastors and the people, were discussed in every pulpit, they distracted every parish and every house." ^ Torn by civil war, agitated with bitter theological disputes, full of men dissatisfied with church, with state, with almost every existing institution, England was indeed in a sad way. It was amid such surroundings, influenced by such currents of thought, out of such a hurly-burly, that the Society of Friends arose. The history of the early years of the Society is the his- tory of its founder. George Fox was born at Fenny Dray- ton, sometimes known as Drayton-in-the-Clay, Leicester- shire, July, 1624. "My father's name was Christopher 1 J. B. Marsden, " History of the Later Puritans," 2d ed., London, 1854, P- 235- 183 1 84 '^'^lE FRIENDS. [Chap. i. Fox ; he was by profession a weaver, an honest man. . . . The neighbors cahed him Righteous Christen My mother was an upright woman ; her maiden name was Mary Lago, of the family of the Lagos, and of the stock of the mar- tyrs." ^ His youth " was endued with a gravity and stayed- ness of mind that is seldom seen in children." - Notwithstanding his sober and serious youth, he seems to have had no idea that he was to be called to any special work, and, as with many a man, a slight thing, apparently, proved the turning-point in his life. Being asked to drink healths by some young men who were " professors " of re- ligion, he was so grieved that such persons should act in this way that he threw down his share of the previous entertainment and went out of the room. A sleepless night followed, during which he believed he heard the call of the Lord summoning him to leave all things. He went from place to place seeking peace of mind ; once he says that " a strong temptation to despair came upon me, and then I saw how Christ was tempted, and mighty troubles I was in." He went from "priest to priest " to get help, but found them sorry comforters, for they did not see that he was one who needed spiritual food and enlightenment, not mental distraction. He remained more than a year in this state. At last, he writes, " about the beginning of the year 1646, as I was going to Coventry and entering toward the gate, a consideration arose in me how it was said that all Christians are believers, both Protestants and papists. And the Lord opened to me that if all were be- lievers, then were they all born of God and passed from 1 "Journal" of George Fox, London, 1694, p. i. W'c hear little or nothing of George Fox's relatives except now and then he simply mentions visiting them. (But sec " Journal,'" pp. 390, 396.) Charles Marshall says, under date of " nth month, 19th, 1671 " : " I went to see G. F.'s mother in Leicestershire." ("Journal" of Charles Marshall, London, 1844, p. 17.) 2 William Sewel, " History of the Quakers," London, 1725, 2d ed., p. 6. GEORGE FOX. 1 85 death to life, and that none were true behevers but such, and though others said they were believers yet they were not. Another time, as I was walking in a field on a first- day morning, the Lord opened to me that being bred at Oxford or Cambridge was not enough to fit and qualify men to be ministers of Christ ; and I stranged at it, be- cause it was the common belief of people." 1 He still did not find absolute peace, but continued to go up and down though the country. After the conviction that education was no essential qualification of a minister, he naturally turned more and more to the dissenters, but he found little satisfaction with most of them. So he goes on to say : " When ... I had nothing outwardly to help me, nor could tell what to do, then, oh, then I heard a voice which said, ' There is one, even Christ Jesus, that can speak to thy condition,' and when I heard it my heart did leap for joy." '-^ And when he cried to the Lord, " ' Why should I be thus, seeing I was ne\'er addicted to commit those evils?' the Lord answered that it was needful I should have a sense of all conditions — how else should I speak to all conditions? And in this I saw the infinite love of God. I saw also that there was an ocean of darkness and death, but an infinite ocean of light and love which flowed over the ocean of darkness." 3 Again he says: "Now was I come up in spirit through the flaming sword into the Paradise of God. All things were new, and all creation gave another smell unto me beyond what words can utter." This was when he was about twenty-three. The sentences quoted lie at the root of Fox's practice and teaching — consistency of the outward life with the profession ; the necessity of some power within the man to enable him to live in accordance with the will of God; 1 "Journal," pp. 3-6. 2 Ibid., p. 8. 3 Ibid., pp. 13, 17. 1 86 THE FRIENDS. [Chap. i. the direct communication of this will to every believer in the Lord Jesus Christ. His labors were from first to last a comment on the text, " If we live by the Spirit, by the Spirit let us also walk." Fox does not seem to have really preached, in the or- dinary acceptation of the term, until late in the year 1647. And then, Sewel says, his preaching " chiefly consisted of some few but powerful and piercing words, to those whose hearts were in some measure prepared to be capable of receiving this doctrine." ^ There seems little doubt that, as Sewel says, many if not most of the early converts of Fox were those who, like himself, were believers in the fundamental doctrines of Christianity, but, like him also, dissatisfied with the teachings and practices of the day, were longing for a higher and more spiritual life. The meetings, which were at that time frequently held for discussion of points of doctrine, afforded Fox admirable opportunities for spread- ing his views. He speaks of a " meeting of priests and professors at a justice's house," " a great meeting at Leicester for a dispute wherein both Presbyterians, Inde- pendents, Baptists, and Common-Prayer men were said to be all concerned."- "This meeting was in a steeple- house," and as it is the first record of Fox entering one of those buildings to speak, it will be well to say a few words respecting this phrase, the practice the early Friends had of entering places of worship, and, as is so often charged, of interrupting public worship.^ It is true that there are instances of Friends disturbing public worship, but the 1 "Journal," p. 13; Sewel, p. 13. " "Journal," pp. 14, 15. 3 The phrase " steeple-house " is not peculiar to Friends, nor did they originate it; it is found, for instance, in Edwards's " Gangrosna," the third edition of which was published before Fox began to preach. And other cases might be cited. (" ("langraina," etc., Thomas Edwards, 3d ed., Lon- don, 1646, part ii., p. 4.) GEORGE FOX. 1 87 number of cases has been greatly exaggerated. It was usually after the "priest" was through that the Friend spoke, and then it was on account of the unpalatable doc- trine, rather than for the interruption, that he suffered. The places of worship he entered were usually those be- longing to the Independents, and this body allowed dis- cussion after the sermon.^ Fox frequently speaks of wait- ing until the minister was through, and once at least he was invited up into the pulpit. A striking instance oc- curred at Ulverstone, where Margaret Fell, who, when he was interrupted as he was speaking after the "priest," called out, " Why may not he speak as well as any other? " ^ Had it not been for his strong common sense. Fox might have gone through an experience somewhat similar to that of his adherent, James Nayler,'^ or have become a second Ludowick Muggleton. As it was, though one of the most mystical of modern reformers, he was at the same time one of the most practical, all his spiritual teach- ing, from the very first, being accompanied by not only desires, but by efforts for the moral, political, and social welfare of his hearers ; his journal is full of practical sug- gestions. He " was the first who raised his voice against the evils of West Indian slavery. He claimed freedom of ' "After all this is done [praying, preaching by the pastor, etc.] they [the Independents] have yet another exercise, wherein by way of conference, questioning, and disputation every one of the congregation may propound publicly and press their scruples, doubts, and objections against anything wliich that day they have heard." (" A Dissuasive from the Errors of the Time," etc., Robert Raylie, London, 1645, p. 30. This book was published just before George Fox began to preach. The writer has found no instances of the interruption of a Church of England service.) 2 " Journal," pp. 56, 57, 61, 78, 109; see also R. Barclay, " Inner Life," pp. 274-293. 3 Nayler is often quoted as an example of the wild enthusiasm of the early Friends ; even so careful a writer as II. Weingarten being deceived as to the true character of the episode. (" Die Revolutionskirchen Englands," Leip- zig, 1868, p. 271.) Nayler's actions were disavowed by Friends at the time, and he recanted, confessed his error, and M-as restored. (Sewel, pp. 147- I55-) 1 88 'J'HE FRIENDS. L<-"ai'. i. opinion in things pertaining to God. . . . He denounced war. . . . He could not conceive of religion and morality apart." ^ No man was more absolutely truthful than he, no one could be more desirous to get at the very roots of things. It was this sincerity of character and purpose which led him to reject almost with scorn all language and manners which appeared to convey any impression other than the truth.- It does not seem to have been the intention at first to establish a new branch of the church. Fox and his early adherents felt that their message was to the church at large, but their testimony against " steeple-houses " and " priests " necessarily caused them to meet by therriselves for worship, and probably before he or they realized it meetings for worship were actually established. Fox soon recognized this fact, and wherever opportunity offered set up meetings. He tells us " that the truth sprang up first (to us, as to be a people to the Lord) in Leicestershire in 1644." This probably refers to his own personal experi- ence. He goes on to describe how the movement spread first to the neighboring counties, then, by J 654, over Eng- land, Scotland, and Ireland. " In 1655 many went be- yond seas," and " in 1656 truth brake forth in America." ^ The number of his adherents rapidly increased, and, like Fox, were filled with zeal to spread what was to them glad tidings to all people.'^ The missionary zeal of the 1 B. F. Westcott, " Social Aspects of Christianity," London, 1887, pp. 129, 130. ^ "Journal," p. 24. 3 " Epistles," London, 1698, p. 2. * Fox's illiteracy has often been spoken of, but it seems to have been much overrated, and the fact remains that he influenced and retained the esteem and affection of men like Robert Barclay, William Penn, Thomas Kllwood, and many others — highly educated men. (See Sewel, p. 25, and Penn's preface to Fox's "Journal," Elhvood's "Autobiography.") While, as has been almost always the case in great religious revivals, his adherents were primarily drawn from the lower middle class, it was by no means ex- clusively so, and he was also joined heart and soul by the men just named, EARLY MISSIONARIES. I 89 early Friends has, perhaps, only been equaled in modern times by the Jesuits. In a ■' General Epistle " dated 1660, " Germany, Amer- ica, Virginia, and many other places, as Florence, Mantua, Palatine, Tuscany, Italy, Rome, Turkey, Jerusalem, France, Geneva, Norway, Barbadoes, Bermuda, Antigua, Jamaica, Surinam, and Newfoundland," are mentioned as having been visited by Friends. It is true that there was no systematic missionary effort, but even if, as was often the case, the visits were made singly, or two by two, the ex- tensive service and the great expense, which was borne by the membership at large, show the true spirit of mis- sionary enterprise.^ The fact that little or no record remains of many of these visits does not show that they were made in vain. It is clear that for some time no formulated statement of doctrine was made. " The purport of their doctrine and ministry," says William Penn, " for the most part is what other professors of Christianity pretend to hold in words and forms." ^ But to this was added a belief in the direct revelation of Christ to the soul. " Now I was sent," Fox says, " to turn people from darkness to light, that the)^ rnight receive Christ Jesus ; for to as many as should receive him in his light I saw that he would give power to be- come the sons of God, which I had obtained by receiving Christ; and I was to direct people to the Spirit that gave forth the Scriptures by which they might be led into all truth and so up to Christ and God, as they had been who as \\ell as by many others, such as Isaac Penington, Samuel Fisher, Margaret Fell, who with a hundred others would have adorned any Christian body. Some of his followers had been " priests." 1 William Beck, " The Friends," London, 1893. p. 92. " Epistles," etc., London, 1858, p. ix., where a detailed account of receipts and expenditures is given, the latter amounting to ^490 13s. 5d. (date, about 1659). See also Bowden, vol. i., p. 58. 2 Preface to Fox's "Journal," p. xiii. ; " Rise and Progress," p. 34. igo THE FRIENDS. [Chai'. i. gave them forth. ... I saw that the grace of God which brings salvation had appeared to all men, and that the manifestation of the Spirit of God was given to every man to profit withal." ^ He and his followers saw that wherever there was a human soul, Christ Jesus, the Light of the world, had called that soul, and by his Spirit had visited it, that he might bring it to himself. We can imagine what a won- derful discovery this must have been to men brought up to believe in a limited salvation, open only to an elect few. What wonder that they felt constrained to tell all men that God was seeking their salvation, not their destruction, and that he was personally calling each one to himself. They thus presented an entirely different picture of God from that presented by the Puritans, and their zeal was such in those early days that the term Quaker meant, in the minds of a large number of outsiders, a people who were a terror to their religious opponents, an unanswerable puzzle to the magistrates, and whose frenzy neither pillory, whipping- post, jail, nor gallows could tame. It was this, sense of the universality of the work of the Holy Spirit, and of the completeness of the salvation for each individual man through Jesus Christ, which not only made them so hope- ful for the whole race, but also so ready to work for the bettering of mankind. There was no one too high to be spoken to, no one too low to be considered. Thus we find Oliver Cromwell, the Pope, the Sultan visited, and the slave and Indian pleaded for. Absolute, unhesitating- obedience to what was believed to be the will of God was characteristic of Fox and his associates, and a knowledge of this fact will explain many things otherwise inexplicable. Matters which might to an outsider seem of little moment were held of supreme importance if believed to be required 1 " Journal," p. 22. MARGARET FELL. I9I or forbidden as the case might be. Expediency was a word that hardly possessed any meaning for them.^ He soon gathered a band of those who felt they were called to preach and exhort. There was no ordination, there was no formal recognition of their position, for there was no church organization; but by 1654 there were " sixty ministers " - traveling up and down. Many of these missionaries were young in years,'* few beyond the prime of life. There seems to have been no organized arrangements for these ministers ; they went wherever they believed the Lord sent them, whether it was to a neighboring county or to a distant land, though not infre- quently counsel was taken with George Fox, when practi- cable, or with other Friends."* The adhesion of Margaret Fell, the wife of Judge Fell of Swarthmoor Hall, near Ulverstone, was a great support. She was a woman of remarkable attainments, great executive ability, and ex- cellent judgment. Her husband. Judge Fell, though he never joined the Society, was a powerful friend to it. Margaret Fell was also a woman of property and position, and used both liberally in aid of the new movement.^ She has been compared, and not without reason, to Lady Huntingdon among the early Methodists. Her house soon became the headquarters of the missionary band, her 1 George Fox on one occasion refused to be released from a prison in which he had been confined for seven months, though he was very ill, when a pardon was offered him. He says : " I was not free to receive a pardon, knowing I had not done evil. . . . For I had rather have Iain in prison all my days than have come out in any way dishonorable to truth." ("Jour- nal," p. 405.) 2 "Journal," p. 124; Sewel, p. 78. 3 James Parnell, James Dickinson, and William Caton began to preach at eighteen, the first dying in prison after most cruel treatment at nineteen ; Edward Burrough died in prison at twenty-eight. * "Journal" of John Taylor (1657), York, 1830, p. 15 (a reprint of ed. 1710); "Journal" of John Banks, London, 1712, pp. 65-68; "Truth Ex- alted," etc., John Burnyeat, London, 1691, pp. 21, 24, 27, etc. 5 " The Fells of Swarthmoor Hall," Maria Webb, 2d ed., London, 1867, pp. 70 ff. 192 rilE FRIENDS. [Chap. i. advice was sought and given, and though comparatively few of her own letters have been preserved, very many of those addressed to her are still in existence,^ over four hundred being in the Devonshire House collection alone. There is no doubt also that at Swarthmoor Hall contribu- tions were received for the expenses of those traveling and for the relief of those suffering for their principles. The funds thus received were distributed as occasion required. Many of the early preachers came from the neighborhood of Swarthmoor, which fact also helps to account for Mar- garet Fell's great influence." No distinct creed was preached by this early band, but they caljed every one away from dependence upon any- thing but Christ himself. They directed their hearers to the light of Christ within their hearts. Fox loved to dwell 1 " Letters of Early Friends," John Barclay, p. 25, note, London, 1841 ; M. Webb, p. 82. See Margaret (Fell) Fox's Testimony concerning George Fox, prefi.xed to his " Journal." - Barclay, in his " Inner Life" (already referred to), pp. 268 ff., has sought to prove that Fox acted much like a modern missionary society in supplying ministers where they were needed, and in displacing those who were unsuitable. He also endeavors to show that there was a system of itinerant preaching nearly as complete as that of the later Wesleyans. Bar- clay appears to have made up his mind on these points and then to have set out to find evidence for his view. In bringing this forward he takes little account of the vast amount of testimony on the other side, and sometimes it would seem he even ignores what does not make for his side. A careful examination of his arguments, and of many of the official documents of the Society, of Croese's, Sewel's, and Cough's histories (the first two being contemporary accounts), as well as of many of the "Journals" of early Friends, fails to confirm his position. It is incredible that Fox, with " his superhuman truthfulness," should never have mentioned such an arrange- ment in his " Journal." Barclay's work treats with great ability of subjects generally neglected by other historians, gives much curious information, and is the result of much ialior and thought. It is, therefore, the more to be regretted that the wide circulation of the book should have given currency to views regarding the Society of Friends which rest on insufficient evidence, if they are not largely erroneous. See an able criticism, " An Examen," etc., Charles Evans, M.D., Friends' Book-store, Philadelphia, 1878; J. Winsor, " Narrative and Critical History of America," Boston, 1884, vol. iii., p. 504. The little book, " Letters, etc., of Early Friends," A. R. Barclay (editor), London, 1841, pp. 274 fT., alone almost disproves his position, the editor being R. Barclay's uncle! " THE INXEK light:' 1 93 on the light of Christ. " BeHe\'e in the Light, that ye may become children of the Light," was his message again and again. So much did he and his followers dwell on this, that though at first they called themselves " Children of Truth," they were soon termed " Children of Light," a name which they adopted and used for some time. They also called themselves " Friends of Truth," and finally "The Religious Society of Friends," to which was very frequently added, "commonly called Quakers."^ The phrase " Inner Light " has also become inseparably attached to them and their successors.- Accompanying this spiritual teaching there was the practical testimony against oaths, as being contrary to the words of Christ, "Swear not at all;" against tithes, as being also contrary to the gospel, whose ministers were to freely give what they had freely received ; against all lan- guage which departed from verbal truthfulness, such as titles of compliment;^ the use of the plural form of the pronouns in address ; of refusing to uncover the head to any man, regarding the act as one of worship, and to be practiced only toward God.^ 1 The origin of the name Quaker is thus described by George Fox him- self: " This was Justice Bennet of Darby, who was the first that called us Quakers, because I bid them tremble at the word of the Lord. And this was in the year 1650." (" Journal," p. 37; " Doctrinal Works," London, 1706, p. 507.) So also Sewel, who adds, the name " hath also given occa- sion to many silly stories " (Sewel, p. 24. See Gerard Croese, " The General History of the Quakers," London, 1696, p. 5), stories which are repeated to this day. (See Maryland, Wm. Hand Browne, Boston, 1884, p. 135.) 2 There is no doubt that meanings have been attributed to this phrase widely different from that held liy Fox. He says : " I turned the people to the divine light, which Christ, the heavenly and sjiiritual man, enligliteneth them withal ; that with that light they might see their sins, and that they were in death and darkness, and without God in the world ; and that with the same light they might also see Christ, from whom it comes, their Saviour and Redeemer, who shed his blood and died for them, and who is the way to God, the truth, and the life." (" Journal," p. 168.) 3 Legal bona fide titles, as king, duke, justice, etc., were excepted. ■* This fact explains the tenacity with which the early Friends held to this testimony, believing that to take off the hat was giving the honor to men 194 ^'-^^^ F/UEXDS. [Chap. i. It was the practice in those times to make a difiference in the manner of speaking to equals and to superiors. " Thou " and " thee " was used to the former and to in- feriors, but " you " to superiors. It seemed to many at the time, as well as at a later day, that Fox attached too much importance to language and to the hat, but it is difficult to judge correctly without an accurate knowledge of the period. The principle involved was right, and hav- ing accepted that, he carried it to its logical conclusion. The practice of calling the days and months by their numerical names was not original with him, it was a cus- tom among the early Baptists as well. As to dress, there is absolutely nothing to show that Fox advised anything but simplicity ; uniformity he does not hint at ; that was the product of a later age. His " leather breeches" ha\-e become famous through Carlyle,^ but there is no authorit}- whatever for the statement that he stitched them himself, and the material seems to have been chosen for its wearing qualities alone. He himself bought for his wife a piece of red cloth for a mantle. - The views of Fox spread, and thousands flocked ^ to hear and to accept the comforting doctrines proclaimed by these earnest men and women. Fox's acceptance of the uni- versality of the gospel, and of the direct visitation of every soul by the Holy Spirit, logically brought him to see that women could .not be excepted from any part of the divine commission. ■* Though the number of women who preached which was due to God only. (Fox's "Journal," p. 179, and many other places.) " There was nothing which brought more abuse on these scrupu- lous reformers. In vain they explained that they did not mean it disre- spectfully. Many were hurried away and cast into prison for contempt of court witliout any other crime being proved against them." (M. Webb, PP- 31. 32-) 1 " Sartor Resartus," book iii., chap. i. 2 ]\i. Webb, p. 259. 3 Thurloe, " State Papers," vol. v., p. 166; vol. viii., jip. 403, 527, etc. 4 His statement of his views on this subject in a letter to the Duke of Holstein is remarkably clear and convincing. (" Journal," pp. 523 ff.) Fox WOMEN AS PREACHERS. 1 95 was somewhat less than that of the men, those that preached took an active part in the work at home and abroad, and were full partakers, even to death, in the sufferings of the early days. The early meetings for worship which sprang up all over the kingdom appear to have been strictly congregational at first, and the beginnings of organization were strikingly like the apostolic practice. Fox, in 1652, thus writes to Friends: "Be faithful to God, and mind that which is committed to you, as faithful servants, laboring in love ; some threshing, and some plow- ing, and some to keep the sheep : he that can receive this, let him : and all to watch over one another in the Spirit of God." ^ This was Fox's ideal meeting, and the whole organization afterward developed by him is based on the principle involved in these words. Like the early church, one of the first objects was the care of the poor, " and to see that all walked according to truth. "- did not, however, introduce women's preaching into the modern church. Edwards, in his " Gangraena," mentions the fact of women's preaching more than once. (See part i., pp. 26, 113, London, 1646.) 1 " Epistles," Epistle 16, London, 1698, p. 15. 2 "Letters, etc., of Early Friends," p. 311. CHAPTER II. DISCIPLINE AND DOCTRINE. As numbers increased, necessity for some formal plan naturally suggested itself, though from the first, as Fox's " Epistles " and those of other Friends clearly show, the spirit of discipline was always present and carried out, though informally. Individual monthly meetings for dis- cipline-were set up, certainly as early as 1653, in Durham, and elsewhere in tlie northern counties,^ but the practice was occasional. Among the earliest held were " general meetings," which were held for discussion, for advice, and to take into consideration all matters of common in- terest. The first of which any record remains was held at Swanington, Leicestershire, 1654; another was at Balby, Yorkshire, in 1656, which issued a number of directions and advices ; and from this time such meetings were held frequently. In 1660 Fox mentions a meeting at Skipton " for business relating to the church both in this nation and beyond the seas." He states also " this meeting had stood for several years, and part of the business was to con- sider the cases of those who had sufTered for truth's sake, and to help the poor." - Quarterly meetings were established contemporaneously with monthly meetings, and for similar purposes. The 1 Fox's" Journal, "pp. 310, 321,419; " Letters, etc.," pp. 283, 286, 311 ff ; " Epistles from Yearly Meeting of Friends held in London," etc., Historical Introduction, London, 1S58, vol. i., pp. vii. ff. 2 "Journal," p. 215; .Sewel, p. 93. 196 JOHN FERKOT. I 97 quarterly meeting of the present day was a later devel- opment. I^en in 1666, though there were many meetings for discipline, some even in America/ it still was not a general practice. The occasion for the setting up of so many meetings of discipline is one of the most curious episodes in the history of the Society. George Fox had been in prison most of the time for three years, and during this period of his withdrawal from service not a few had gone into extremes. One of the most radical was a John Perrot, a preacher who had been very active, " and though little in person, yet great in opinion of himself; nothing less would serve him than to go and convert the Pope."^ Perrot on reaching Rome was confined as a madman. After great difficulty his release was secured. On his re- turn to England his eccentricities were great, but the suffer- ings he had undergone gave him position, and his ability in speaking gained him adherents. He taught that " unless they had an immediate motion at that time to put it ofif," the hat should be kept on in time of public prayer, both by the one praying and by those worshiping with him. This teaching spread ; some very prominent Friends being tem- porarily led away by it to a greater or less degree, among them Isaac Penington, Thomas EUwood, and John Crook.-* 1 Bowden, vol. i., p. 208. 2 " History of the Life of Thomas Ellwood " (an autobiography), Lon- don, 1714, p. 241. 3 In the MS. Records of Virginia Yearly Meeting there is a copy of a letter from Isaac Penington expressing sorrow at his being partly led away, and asking the Virginia Friends to give up or destroy certain papers " written by me in time of great darkness and temptation." He also says : "It was God's mercy that he [John Perrot] did me no more hurt than he did ; and for that of the hat, I did not practice it myself nor desire that others should practice it, but only that the tender-hearted might be borne witliin that respect." Dated "London, the 29 of the 3rd mo. [May] 1675." There is a letter of the same date from John Crook very much to the same effect, and speaking of " a paper writ by me about 12 years since." Virginia Yearly Meeting of Friends, MS. Minutes, " 28 of 8 month [October] 1675." 198 THE FRIENDS. [Chap. ii. To Fox, who was a most reverent man, this teaching was abhorrent; he speaks of Perrot's followers as those who " had run out from the truth." He held several meetings with them " which lasted whole days," and re- claimed a number who, Thomas Ellwood says, with great simplicity and humility of mind acknowledged their " out- going " and took condemnation and shame to themselves. 1 Fox's good sense saw something must be done to avoid, as far as possible, such schisms in the future. Ellwood's statement is so clear that it deserves to be quoted : " Not long after this, G. [eorge] F.[ox] was moved of the Lord to travel through the countries, from county to county, to advise and encourage Friends to set up monthly and quarterly meetings, for the better ordering the affairs of the church; in taking care of the poor; and exercising a true gospel discipline for a due dealing with any that might walk disorderly under our name ; and to see that such as should marry among us did act fairly and clearly in that respect."- To these might be added: recording the suf- ferings of Friends, and extending aid to those in prison and to their families; keeping records of births, marriages, and deaths ; and other minor matters. The admirable system of meetings and records thus in- stituted by Fox has lasted with little alteration to the present day. Fox's practical mind is well illustrated on this journey by his advising friends at Waltham to set " up a school there for teaching boys, and also a women's school at Schacklevvel for instructing girls and young maidens in whatsoever things were civil and useful in the creation."^ His efforts were not confined to England, but he wrote to Scotland, Holland, Barbadoes, and other parts of America 1 Fox's "Journal," p. 310; Ellwood's " .'\ut()l>ios^rnpliy," p. 244. 2 " Autobiography." p. 245 ; Fox's own account, " Journal," pp. 310 ff. 3 " Journal," p. 316. MEETINGS FOR DISCIPLINE. 1 99 advising the same course. Thus it is seen that not only was Fox a founder but a skillful organizer. He did not accomplish this work without opposition. Two well-known ministers, John Wilkinson and John Story, opposed him, partly, Sewel says, from envy, and partly because things were not ordered as they wished. The ground taken by them was, " that every one ought to be guided by the Spirit of God in his own mind, and not to be governed by rules of man." They were also opposed to women's meetings. They gathered a number of adherents, and at one time threatened much trouble ; but, in Sewel's quaint words, "at length they decayed and vanished, as snow in the fields."! At first all meetings for discipline were " men's meet- ings " ; but Fox soon saw the advantage of women's meet- ings also, as being better adapted for looking after the members of their own sex, " and especially in that par- ticular of visiting the sick and the weak, and looking after the poor widows and fatherless. "- Fox wrote many epistles to individuals and to meetings regarding ^ood order in the church, dwelling on the ne- cessity for Christian lo\'e and practice. To write epistles was a very common thing both for meetings and individuals to do, and valuable collections have been made of such.^ The first Yearly Meeting held in London was in i668,4 at which time it is likely that the most formal document prepared up to that date was issued. This is often known 1 Sewel, p. 561 ; also " Journal " of Charles Marshall, London, 1844, p. 26. 2 " Letters, etc.," pp. 293, 309, 343; Fo.\'s "Journal," p. 386; William Crouch, " Posthuma Christiana," London, 1 71 2, p. 22. ■"* " Letters, etc.," 1657, 1659, 1663, 1666, pp. 287-318. * The Yearly Meeting held at I>ondon appears to be the continuation of that held at Skipton beginning in 1656. Several were held at London from time to time, but it was not until 1672 that Yearly Meetings were regularly held in London. They have continued to be held annually without interrup- tion ever since. 200 THE FRIEXDS. [Cmap. ii. as the " Canons and Institutions," and there seems little doubt that Fox was the author, as it bears his signature. This document was practically the Discipline of the Society for a long time. R. Barclay, in his " Inner Life " (p. 395), says that it is found at the commencement of the records of every quarterly meeting which had been hitherto in- spected by him bearing date 1669. The writer of the present sketch found it in the beginning of the Virginia Records, which state that they were begun " in the year 1673 by the motion and order of George Fox, the ser- vant of God."^ There are nineteen different heads, under which are grouped appropriately advices and regulations concerning almost all matters which would be likely to come up before a church organization. They largely re- late to matters of practical morality and Christian oversight and care. No document exactly answering to a creed has ever been put forth by the Society as a whole, though a num- ber of declarations of faith have been issued from time to time ; but these have been rather for the benefit of out- siders, or in answer to charges preferred, than for the members of the Society. One of the earliest formal state- ments was that made by John Crook in 1663, entitled " Truth's Principles " ; and Edward Burrough published one in 1658.^ Another, in 1671, was addressed by George Fox and his companions, while in the island of Barbadoes, to the governor of that island. This is so comprehensive that it has been quoted and referred to by the Society more than any similar document. As it is a defense 1 The document is printcil in full in "The Lontlon Friends' Meetings," by William Beck and T. Frederick Ball, London, 1S69, pp. 47 ff. ; also in substance by R. Barclay, " Inner Life," p. 395. 2 " A Declaration to all the World of Our Faith," etc., works of Edward I'.urrou^h, 1672, \>\). 439 fT. ; " The Design of Christianity," etc., John Crook, London, 1701, pp. 355 fT. DECLARATION OF FAITH, 160S. 20I against "false and scandalous reports," more stress is laid upon those points which Friends had in common with other Christian bodies than those in which they differ.^ The earliest formal statement by the Society was a doc- ument put forth in 1693. This action was due to the charges preferred by George Keith, who, after having been a prominent member, left the Society and became one of its bitterest enemies,^ and " charged the Quakers with a belief which they never had owned to be theirs, [and] they found themselves obliged publicly to set forth their faith anew in print which they had often before asserted both in words and writing, thereby to manifest that their belief was really orthodox, and agreeable with the Holy Script- ures."'' This document remains one of the best state- ments of the Quaker faith. It was probably the work to a large extent of George Whitehead, who nearly forty years before was one of George Fox's band of sixty min- isters. The widely known " Apology " of Robert Barclay, though published in 1678,'^ was not regarded as an official statement in the seventeenth century. It is a little curious that George Fox never directly refers to the work. The main points of the teaching of Friends must be gathered from various documents issued at various times. Accepting the ordinary fundamental doctrines of Chris- tianity, they differed from other denominations in several important respects,^' which may be grouped under the 1 "Journal," pp. 357-361 ; " Christian Discipline," pp. 2-6; and in the Disciplines of all the Yearly Meetings. 2 See chapter iii., Pennsylvania. 3 Sewel, pp. 618-625, ^^''''" gives the document in full. It has been re- printed in part in most of the Disciplines of the Yearly Meetings. * Originally published in Latin under the title " Theologise vera? Chris- tians A]iologia,'* Amstelodami, 1676, but afterward translated by the author into English, as "An Apology for the True Christian Divinity," 1678 (Aber- deen?). 5 These difTerences were far greater in the seventeenth and eighteenth centuries than at present, not only in doctrine but in practice; e.g., the liberty 202 THE FRIENDS. [Chap. ii. following heads: (i) The importance attached to the immediate personal teaching of the Holy Spirit — this lay at the root of most of their " testimonies " ;,(2) The disuse of all types and outward ordinances ; (3) The manner of worship and of appointment of ministers ; (4) The manner of carrying into daily life and practice the commands of Christ. Their teachings in regard to the Spirit and in regard to oaths, dress, and language have been sufficiently indicated in the preceding pages. In disusing the ordinances of Baptism and the Supper, they believed, first, that there was no command for their continuance ; and secondly, that as the spiritual baptism and spiritual communion were essential there was no need for the outward sign ; also holding that the use of the type tended to beget reliance upon the t}-pe. Dependence upon the immediate guid- ance of the Holy Spirit led the Friends to meet for divine worship in outward silence, as it was only under such cir- cumstances that the Holy Spirit could call for what service he would, and from whomsoever he would. They believed that nothing should come between the soul and God but Christ, and that to make the worship of a whole congre- gation depend upon the presence or absence of one man was contrary to the idea of true worship. Ministers, they held, were called and qualified of God, and so the exercise of their gifts was not to be dependent upon education or upon any special training;' that the gift of the ministry was bestowed upon men and women alike. They believed in carrying gospel precepts into daily life more than most to decline to take judicial oaths, which privilege the Friend died to uphold, through his efforts is the right of every one in America, and also in England of all who can show that they have conscientious scruples against taking an oath. 1 Education was not undervalued, but highly esteemed, as has been seen in George Fox's recommending the establishment of schools ; but this w.as for all persons. THE HOLY SCRIPTURES. 203 of their contemporaries, and all their dealings were to be in strict accord with their religious profession. War, they held, was clearly antagonistic to the commands of Christ, and contrary to the whole tenor of a gospel of love and peace. Their views in regard to the Holy Scriptures have been much misunderstood. This has been due partly to the way in which they often expressed their views, and partly from readers not paying due attention to the context, from not examining other writings, or from being ignorant of the real practice of the early Friends. George Fox " had an extraordinary gift in opening the Scriptures." (Penn's preface to "Journal"), and it is well known he carried a Bible with him ; few persons have been more familiar with the Bible than he, or been able to make a more ready use of it, as his journal abundantly testifies. Samuel Bownas at times preached with his Bible in his hand.^ The ex- treme literalism of the age led the early Friends to make use of language to which their antagonists gave meanings often quite foreign to the real facts. Barclay's words, "We shall also be very wihing to admit it as a positive certain maxim, that whatsoever any do pretending to the Spirit, which is contrary to the Scriptures, be accounted and reckoned a delusion of the devil," are a fair statement of the general belief.- Their views as to marriage and the marriage ceremony are peculiar, and were laid down by Fox himself as early as 1653.^ "They say that marriage is an ordinance of God," marriage " is God's joining, not man's," " We marry none, but are witnesses of it." The man and the woman 1 " Life," pp. 7, 23, 100, London, 1795. 2 R. Barclay, "Apology," Prop. IIL, ^ VI. It must be confessed that Barclay himself, when he terms the Scriptures a " secondary rule," uses lan- guage likely to convey a wrong impression. ^ " Journal," p. 315. 204 THE FRIEXDS. [Chai-. ii. were to take themselves as man and wife in the presence of God's people ; the clearness from all other engagements being ascertained, and consent of parents and guardians obtained.^ The Friends were faithful to this testimony; " to such an extent did the care respecting marriages . . . prevail in the Society . . . that [in England] prior to i 790 the man had to attend twelve distinct meetings for disci- pline, to repeat in pubhc his intention of marriage, and the intentions were announced twenty times prior to the solemnization of the marriage "- The Friends, with no boastful feeling, but with the de- sire that the record should stand as a testimony and as a memorial, directed that " sufiferings of Friends (of all kinds of sufferings) in all the countries be gathered up and put together and sent to the General Meeting, and so sent to London." The result has been that a remarkable and detailed record of sufferings for conscience' sake has been preserved. " The severity and extent of their sufferings is shown by the fact that during the twenty-five years of Charles the Second's reign 13,562 Friends were imprisoned in various parts of England, 198 were transported as slaves beyond seas, and 338 died in prison or of wounds received in violent assaults on their meetings."^ This does not in- 1 " And when they do go together, and take one another, let there not be less than a dozen friends and relations present (according to your usual order), having first acquainted the men's meeting, and they have clearness and unity with them, and that it may be recorded in a book." (" Canons and Constitutions," 1668; "The London Friends' Meetings," p. 47; Vir- ginia MS. Records, 1673.) The Friends' meetings before giving consent to a marriage were required to see that there was no existing engagement, that there was no legal obstruction, and that if there were children of a former marriage, that their rights should be carefully protected. (See also Fox's "Journal," p. 315; Sewel, p. 667; Penn's " Rise and Progress," 7th ed., London, 1769, pp. 43 ff., also the Disciplines of the various Yearly Meetings.) At present, applications for permission to marry are made to monthly meet- ings, which appoint a committee to see if anything stands in the way, and on it-i report, if satisfactory, give permission. - R. Barclay, " Inner Life," ji. 407. •i William Beck, " The Friends," p. 65. SilFFEJUiVCS OF FRIENDS. 205 elude those who sufifered in America, where also four were executed on Boston Common. 1 [Note. — The authority for the statements made in the text is to be found in " Christian Discipline," etc., London, 1883; the Disciplines of the various Yearly Meetings; William C Westlake, " The Sure Foundation," London, i860, pp. 11-36; Thomas Evans, " Exposition of the Faith of the Society of Friends," Philadelphia, 1828 (frequently reprinted) ; William Penn, preface to Fox's "Journal," reprinted as " Rise and Progress of the People called Quakers," in many editions (Philadelphia, Friends' Book-store) ; R. Barclay, "Apology," " Friends' Library," vol. i., pp. 109-141, Philadelphia, 1837.] 1 Joseph Besse, in his " Collection of the Sufferings of the People called Quakers" (from 1650 to 1689), used the records referred to above, and in his volumes (London, 1753) may be found the details, geographically and chronologically arranged, with full indices. It should be said that the suffer- ings of Friends did not cease with 1689, either in England or in America, but it was chiefly on account of refusal to pay tithes. Their sufferings in America will be referred to in the following chapter. CHAPTER III. EARLY YEARS IN AMERICA. [Note.— All dates before 1752 areOld Style.] Owing to the disorders in England, the colonists of Massachusetts Bay had increased rapidly in numbers by 1656. It would naturally be supposed that, having left England largely on account of religious persecution, they would be ready to establish religious liberty in their new home. Nothing was further from their thoughts. The express purpose of their coming was to do as they pleased in regard to rehgious matters. Stern and unbending op- ponents of toleration, one of their first acts was to send back two Episcopalians. Another episode was the ban- ishment of Roger Williams. Scarcely were they clear of him, before Anne Hutchinson and the Antinomians rose up; then the Anabaptists; "fines, imprisonment, whip- ping, etc.,"^ were brought into use to clear the colony of these dangerous heretics. If the colonists felt in this way toward those differing with them who had already ap- peared, it is not to be wondered at that they felt still more strongly in regard to the Quakers, against whom, howe\-er, there was in 1656 no law.- The first recorded visit of any Quakers to Massachusetts was that of two women, Ann Austin and Mary Fisher, who arrived in a vessel from Barbadoes in the beginning of July, 1656. As soon as Richard BelHngham, the dep- uty-governor, heard of their arrival, he sent " officers ' Ncal, " New England,'" vol. i., p. 291. 2 Hutcliinson, " Massachusetts," vol. i., p. 197. 206 PERSECUTION IN MASSACHUSETTS. 207 aboard who searched their trunks and chests and took away the books they found there, which were about a hundred, and carried them ashore, after having com- manded the said women to be kept prisoners aboard, and the said books were by an order of the council burned in the market-place by the hangman." The women were then brought on shore, put in prison, all persons forbidden to speak to them under penalty of fi\-e pounds ; pens, ink, and paper were taken away from them, and a board nailed before the" window that no one might see or speak to them. Worse than this, they were stripped perfectly nude and subjected to an outrageous examination to see if they were witches. All this was done, it should be remem- bered, before trial and before there was any law against the Quakers. After an imprisonment of five weeks, during which they were cruelly treated, they were put on board the vessel and sent back to Barbadoes.^ Two days after they left, a vessel arrived from London with eight of the hated sect on board. One can imagine the horror of the magistrates. The master of the \-essel was forced to take them back to England.- It was while these were still in prison that the first law directly aimed against the Quakers was passed, strictly an ex post facto one so far as the prisoners were concerned. It is dated "Boston, 14 of October, 1656."^ It begins : " Whereas, there is a cursed sect of heretics lately risen 1 Sewel, p. 156; Bisho]), pp. 8 ff. ; Besse, vol. ii., pp. 177 ff.; Bowden, vol. i., pp. '^,2, ff- ; Hallowell, "Quaker Invasion," pp. 32 ff. ; Brooks Adams, "Emancipation of Massachusetts," pp. 128 ff. ; George E. Ellis, " Memo- rial History of Boston," fames R, Osgood & Co., Boston, 1882, vol. i., pp. 177 ff. ; G. E. Ellis, " The Puritan Age in IMassachusetts Bay," Boston, Houghton, Mifflin & Co., 1888, pp. 408 ff. (the last two are a- defense of the Puritans) ; Bryant and Gay's " History of the United States," Chas. Scribner & Sons, New York, 1878, vol. ii., chap. viii. 2 Hutchinson, " Massachusetts," vol. i., p. 197. 3 Mass. Records, vol. iv., part i., pp. 277 ff.; Hallowell, pp. 133 ff-; Besse, vol. ii., p. 179; Bowden, vol. i., p. 46, etc. 208 THE FRIEXDS. [Chap. hi. up in the world which are commonly called Quakers, who take upon them to be immediately sent of God and infal- libly assisted by the Spirit to speak and write blasphemous opinions, despising government and the order of God in church and commonwealth," etc. Hea\y penalties were provided for the master of any vessel who might know- ingly bring a Quaker into the colony, while any of the sect who might come from any direction were to be " forthwith committed to the house of correction, and at their entrance to be se\-erely whipped and by the master thereof, be kept constantly to work, and none suffered to converse or speak \\ ith them. " Any person importing, con- cealing, etc., " Quaker books or writings concerning their devilish opinions," was to suffer heavy penalties likewise. Notwithstanding this law, the Quakers continued to come, and on October 14, 1657, the second law against them was enacted, and severer penalties prescribed.^ A third law, enacted May 19, 1658, forbade the Quakers holding meetings, those attending being fined ten shillings and those who might speak five pounds, with further penalties for old offenders. But this was not enough, for on October 19th of the same year, and May 22, 1661, it was provided that banished Quakers who might return were to suffer death.- Space does not allow a description of even one of the punishments inflicted under these laws ; suffice it to say that the laws were rigorously carried out, even to the hanging on Boston Common of three men and one woman. These cruelties, and particularly the execu- tions, having been brought to the notice of Charles II., lie issued the " King's Missive," which reached Boston shortly before the day fixed for the execution of one of the sufferers, Wenlock Christison, and he and his fellow- 1 Mass. Records, vol. iv., part i., pp. 308 ff. '- Ihici.^ pp. 321, 345: vol. iv., jiart ii., p. 2. PERSECUTION IN MASSACHUSETTS. 209 prisoners to the number of twenty-seven were set at liberty.' This action, however, only applied to the punishment of death, for a year later the laws, so far as whipping, etc., were concerned, were reenacted with but little modifica- tion. In May, 1681, the death penalty was formally re- pealed, and on March 23, 1681/82, the laws were sus- pended.- There was no whipping after 1677, though Friends sufifered imprisonment for their refusal to pay tithes, etc. Even the Plymouth colonists made use of whipping, disfranchisement, fines, banishment.^ Friends were always ready to pay their share toward the expenses of the civil government, but they would not pay tithes.* It may be said, as it has often been said, " The Quakers brought all this suffering upon themselves; why did they 'intrude' themselves where they were not wanted?" It may well be said in reply. Why should they have stayed away ? They were Englishmen, with all the rights of Englishmen. Wenlock Christison on his trial appealed to the laws of England, asking the pertinent question, " How have you power to make laws repugnant to the laws of England?" and declaring that the patent had been for- feited. There is no doubt whatsoever that he was legally correct in claiming that his legal rights were violated.^ 1 Bowden, vol. i., p. 226; Bishop, pp. 335 ff. ; Neal, vol. i., p. 314; Hallo- well, " Quaker Invasion," pp. 55, 189-191 ; Besse, vol. i., preface, p. xxxii., and p. 225. See Whittier's poem, " The King's Missive." 2 Mass. Records, vol. iv., part ii., pp. 4, 19, 34, 59, 88; vol. v., pp. 60, 134. 322. 3 Bowden, vol. i., p. 294; MS. Records, Sandwich Monthly Meeting, " 8th mo., 2, 1674, 4th mo., 4, 1675, 6th mo., 1705 " (" Thos. Bowman in prison for priest's rates ") ;• Bishop, pp. 164 ff. ; Bowden, vol. i., pp. 75 If. * Hallowell, " Pioneer Quakers," p. 51 ; Sandwich Monthly Meeting Records, " 3d mo., 9, 1712." Two Friends report that they have found out the proportion between the priest's rates and town and county charge, " and the priest's part, which Friends cannot pay, is near about one half, lacking half a third of the whole." 5 For a full statement see Hallowell's "Quaker Invasion" and " Pio- neer Quakers " ; Brooks Adams, " Emancipation of Massachusetts " ; Chas. 2IO fHE FRIEXDS. [Chap. in. Much has been made by Massachusetts historians and apologists of one or two women who divested themselves of the whole or part of their clothing, and then marched up and down the streets. Such apologists forget the age, and also that these acts were not done until after persecu- tion had goaded the sufferers into what seems to this cent- ury to be a most unseemly exhibition. But while there were only two or three such episodes, the laws of Massa- chusetts passed, presumably after deliberation, directed that women should be " stripped naked from the middle up, tied to a cart's tail, and whipped through the town and from thence" to the next town and until they were con- veyed out of " our jurisdiction." ^ This was done not once or twice, but again and again, most cruelly. It was a rude age, and both Friends and Puritans must be judged by the standards of the time in which they lived. The records show that the magistrates and church officers were re- sponsible for the persecutions, for there is scarcely a single instance where the people at large manifested their ap- proval of the cruelties practiced, while their disapproval was frequently shown.- It was not until 1724 that the Quakers received the re- ward of their long endurance. In 1723 some Friends were appointed assessors in Dartmouth and Tiverton, and being conscientiously scrupulous of assessing taxes for the sup- port of the ministers of the churches, were cast into prison and fined. Having made ineffectual application to the Francis Adams, " Massachusetts, its Historians and its History." The last author discusses in a trenchant manner the spirit of the Puritans. See also Bowden, vol. i., pp. 243 ff. ; Bishop, p. 337. 1 Mass. Records, vol. iv., part ii., p. 4; Hallowell, "Quaker Invasion," p. 142; Besse, vol. ii., p. 227. George Fox and John Burnyeat, in their " New England's Fire-Brand Quenched," use this argument well, pp. 32, 184, 196, 197, 224. (Quoted in Hallowell.) 2 The defense of the magistrates is a curious document. Mass. Records, vol. iv., part ii., p. 386; vol. v., p. 198; Gough, vol. i., p. 393, who dis- cusses it section by section. THE FRIENDS IN RHODE ISLAND. 2 I I colonial government, the)^ appealed to the Royal Privy Council in England. This sustained them on all points, remitted the heavy fines imposed, and ordered their re- lease after thirteen months' confinement. This " marks the collapse of the efl'ort made by the Puritans to establish a theocracy in Massachusetts."^ Laws exempting Ana- baptists and Quakers from supporting the ministers were passed in 1728 and later. Notwithstanding the persecutions in New England, the Society grew in numbers, but particularly in Rhode Isl- and, where under the liberal charter and administration they found a safe refuge. As early as 1666 they were of sufficient strength in the colony to cause the General Assembly to refuse a proposition for enforcing an oath of allegiance, and in 1667 their views were regarded still more.'' Many of the influential men embraced Quaker doctrines, three of whom, William Coddington, Nicholas Easton, and Henry Bull, filled the office of governor. In 1672 the governor, deputy-governor, and magistrates were Friends, and the colony was largely if not wholly under their control. This circumstance was an extraordinary one not only in the history of the colonies ^but in the world, for it is doubtless the first example of any political com- munity being ruled by men who believed strictly in the principles of peace. Nothing occurred to test their peace principles for some time : a law, however, was passed (1673) exempting from penalty those who had conscien- tious scruples against military service, but not relieving them from c'wW duties, and requiring all to aid in carry- ing out of danger women, children, and weak persons, also 1 Gough, vol. iv., pp. 218-226, where papers are given in full, as also in Hallowell, " Pioneer Quakers," pp. 57-70; Brooks Adams, " Emancipation of Massachusetts," p. 321 ; " Acts and Resolves of the Province of Massa- chusetts Bay," Boston, 1814, vol. ii., p. 494, etc. 2 Bowden, vol. i., p. 296. 212 THE FKIEXDS. {Klww. in. "to watch to inform of danger." In 1675, however, their peace principles were severely tried. The colony was asked to join with the other New England colonies in pre- paring for the Indian War then impending, but she, the governor being William Coddington, declined to join in the war. This course was not pleasing to the majority of the colonists of Providence Plantations. Though the latter suffered, Warwick being burnt and Providence set on fire during the war, those on the island of Rhode Island escaped.^ Sandwich monthly meeting (Mass.) seems to have been the first established in America,'-^ and Scituate was estab- lished before 1660."^ There is no reason for doubting that a Yearly Meeting was regularly held on Rhode Island from 1661, when it was set up.'* This makes New England Yearly Meeting, as it was subsequently called, the oldest Yearly Meeting in the world, except that of London. It was in 1672 that Roger Williams made his proposal for a disputation with Friends ; but though Roger Williams speaks of George Fox slyly departing, there is no rea- son to suppose that Fox had not left before the challenge reached Newport. Roger Williams engaged to maintain fourteen propositions in public against all comers. He was met in debate by John Burnyeat, William Ednumd- son, and John Stubs in the presence of a great crowd who were gathered in the Friends' Meeting-House. Burnyeat rightly characterizes the propositions as " charges." They may be judged from the following : " 2ly that ye Christ 1 Bowden, vol. i., pp. 306 ff. ; Edmundson, pp. 76 fT. 2 The records are preserved from 1672, the first entry being " 4th mo. [June] 25, 1672." These were personally examined by the writer of the present sketch. 3 " Mass. Hist. Soc. Collections," Second Series, vol. x. (see Duxlmry) ; also Bowden, vol. i., pp. 207, 296. 4 Bishop, p. 351. Burnyeat, p. 47, describes the nicetini; in 1672. See also " Letters, etc.," p. 313; Fox, " Journal," p. 366; Bowden, vol. i., p. 280. DISPUTE WITH ROGER W I ILIA MS. 213 yt they profess is not ye true Lord Jesus Christ. . . . 4ly That they doe not owne ye holy Scriptures. . . . 61y That their Prinsipels : & profession are full of contradictions and Hipocrisies."^ As Roger Williams speaks of William Edmundson as " rude," and Edmundson of him as " the bitter old man," the dispute must have been a stirring one. Burnyeat says Roger Williams "could not make any proof of his charges to the satisfaction of the auditory." Three days were consumed at Newport, and one day at Providence, Ed- mundson and Stubs being the defenders there. Each side was satisfied that it had gained the \'ictory. Williams clearly had the weaker side, as he really was very ignorant of the true views of the Society of Friends.- He was not silenced, however, for he wrote an account of the incident and defended himself in " George Fox digged out of his Burrows," styled by Fox " a very envious and wicked book."^ This was replied to by Fox and Burnyeat by "A New England Fire-Brand Quenched." These two books are good examples of the language which even the religious men of the seventeenth century allowed them- selves to use.'^ Connecticut followed the example of Massachusetts, and on the recommendation of the Council of the United 1 For Roger Williams's letter and complete list, see " Historical Maga- zine," New York, 1858, vol. ii., p. 56. 2 Edmundson, pp. 64!!.; Burnyeat, p. 53; William Gammell, "Life of Roger Williams," Sparks's " American Biography," vol. iv. , Boston, 1864, pp. 187-190; James D. Knowles, "Memoir of Roger Williams," Boston, Lincoln, Edwards & Co., 1834, p. 338. 2 "Journal," p. 432. Professor Gammell says that it is "distinguished by a bitterness and severity unequaled in any other of his [Williams's] writ- ings." (" Life," pp. 187-190.) * Both books are rare; Williams's has, however, been reprinted. " Bur- rows " in the punning title refers to Edward Burrough, Fox's able coadjutor. An account of the incident will be found in Henry M. Dexter's " As to Roger Williams," Boston, 1876, but the author all through the book is very unfair toward the Quakers. See Hallowell's " Invasion," pp. 61, 73-75. 2 14 ^'^^^' FRIENDS. [Cn.u'. iii. Colonies the General Court of Hartford passed an act sim- ilar to that of Massachusetts, October 2, 1656; this was amended so as to be more effective against " loathesome heretics, whether Quakers, Ranters, Adamites, or some others like them." In 1658 corporal punishment was added.' New Haven passed similar laws, and executed them more severely. Humphrey Norton, in 1657, being imprisoned was put into the stocks, flogged on his bare back till the bystanders through their strong expressions of disapproval stopped it ; he was then branded deeply on his right hand with the letter H, signifying heresy, and sent back until his fines were paid, which w-as done by a perfect stranger, a Dutchman, out of compassion;^ and Norton was banished in addition. Other instances of per- secution took place, but none so severe.^ Connecticut was much more liberal, but that colony never was a fruitful field for the Quaker missionaries. The first Friends in New York appear to have been on Long Island, and to have come from Massachusetts and Connecticut. Long Island, at least as far as Oyster Bay, was under the jurisdiction of the Dutch. Gravesend was settled almost wholly by the English, some of them Ana- baptists, and others refugees from the intolerance of Massa- chusetts. One of the most prominent v/as a Lady Moody, who joined the Friends and had a meeting at her house.'* The first Friends who visited New Amsterdam (New York) were Robert Hodgson and four companions, three being women, who landed in August, 1657. At first they were courteously treated by Stuyvesant, the governor, but afterward two of the women, who had held a meeting in 1 " Colonial Records of Connecticut," J. II. Trumbull, Hartford, 1850, pp. 283, 303, 324. 2 Besse, vol. ii., p. 196; Bishop, p. 203. 3 Burnyeat, pp. 54-58 ; Edniundson, pp. 82 ff. * Creese, part ii., ji. 157. THE FRIENDS IN NEW NETHERLANDS. 215 the street, were arrested, cast into prison, and finally put on board a vessel bound for Rhode Island. Robert Hodgson went on to Gravesend, where he was arrested and, with two women who had entertained him, brought back to New Amsterdam. The women, who were very roughly treated, were discharged, but Hodgson was sentenced to work two years at a wheelbarrow with a negro, or pay a fine of six hundred guilders. He refused to do either, and was most barbarously treated. Finally he was released at the intercession of the sister of Stuyvesant, without paying a fine or working.^ Persecution was not confined to visitors. Inhabitants of Long Island were subjected to heavy fines, imprisonment, forfeiture of goods, and banish- ment. The severe punishments ended sooner in the New Netherlands than in Massachusetts, for on April 16, 1663, the enlightened Directors at Amsterdam a few weeks after the arrival in Holland of John Bowne, a banished Friend, not only gave him permission to return, but sent a letter to Stuyvesant breathing a true spirit of toleration. Among other things they said : " We very much doubt if vigorous proceedings against them [the Quakers] ought not to be discontinued except you intend to check and destroy your population, which, however, in the youth of your existence ought rather to be encouraged by all possible means. . . . The consciences of men, at least, ought ever to remain free and unshackled. Let every one be unmolested as long as he is modest ; as long as his conduct in a political sense is irreproachable ; as long as he does not disturb others or oppose the government. This maxim of moderation has always been the guide of the magistrates of this city, and the consequence has been that, from every land, people 1 Bishop, pp. 213 flf.; Whiting, "Truth and Innocence," p. 121 (bound with Bishop); John Romeyn Brodhead, "History of the State of New York," New York, Harper & Brothers., 2d ed., vol. i., pp. 636 flf. ; Bryant and Gay, " History of the United States," vol. ii., pp. 239 flf. 2l6 THE FRIENDS. [Chap. iii. have flocked to this asylum. Tread thus in their steps, and, we doubt not, you will be blessed."^ Friends increased rapidly on Long Island, and were vis- ited by many traveling ministers, some of whom suff'ered much.^ John Burnyeat came in 1666 and again in 167 1, when he says he " was with them at their Half- Year's Meeting at Oyster Bay" ; at the second Half-Year's Meet- ing, at the same place, "in the meeting for business" he found those who " rose in a wrong spirit against the blessed order of the truth. . . . And chiefly their envy and bitterness was against George Fox and his papers of wholesome advice, which he in the love of God had sent among Friends." Burnyeat was successful, before he left, in satisfying " Friends in general " of the errors of these people.''' This is the first meeting for discipline in New York of which there is any record, though Burnyeat's ac- count clearl}- implies such meetings were nothing new.'* But the most important visit was that of George Fox himself, who, on his way from Maryland to New England, attended the Half- Year's Meeting at 0\-ster Bay. In company with him were John Burnyeat, Robert Widders, and George Pattison. This was the spring of 1672. The meeting. Fox says, lasted four days, beginning on the First day of the week. " The first and second days we had publick meetings for worship, to which the people of the world of all sorts miglit and did come. On the third day of the week were the men's and women's meetings, wherein the affairs of the church were taken care of. I lere we met some of the bad spirit, who were run out 1 Bowden, vol. i., pp. 309-326; Cioese, book ii., \>. 157; llishop, pp. 213 ff., 422 IT. ; Besse, vol.'ii., pp. 182, 237; Brodhead, vol. i., pp. 705-707. 2 Bishop, p. 424. 3 Burnyeat, pp. 35, 40-42. The opposition was due to John Perrot's in- fluence. Bowden, vol. i., p. 329. * The first official records yet found read: " At a men's meeting the 23rd day of 3rd month [May] 1671." GEORGE EOX OX LOXG ISLAXD. 21 7 from truth into prejudice, contention, and opposition to the order of truth and to Friends therein." He would not allow the disputes to come up in the regular meetings, but appointed a special meeting for the " discontented," " where as many Friends as had a desire were present also." "The gainsayers " were confounded, and "some of those that had been chief . . . began to fawn upon me and to cast the matter upon others." The force of the schism was ended. ^ After his visit to Rhode Island and other places in New England, already referred to, Fox returned to Long Island in the sixth month (August), and held a number of meet- ings at Oyster Bay, at " Rye on the Continent," at Flush- ing, and at Gravesend. William Edmundson, who visited Long Island a second time in 1676, found Friends troubled with " Ranters — i.e., men and women who would come into Friends' meetings singing and dancing in a rude manner, which was a great exercise to Friends." He remained some time, and says he reclaimed many.'-^ The objection of Friends to oaths, military service, and their method of solemnizing marriages brought upon them fines, distraints, imprisonment, disfranchisement, and dis- qualification for holding office.'' The meetings in Westchester County were settled from New England, and were independent of New York until " the 14th of 4th month [June], 1695," when by. the direc- 1 "Journal," pp. 365, 366. Burnyeat names the " chief," and proved it " under his own hand," p. 46. Bowden, vol. i., pp. 329(1. 2 " Journal," p. 94. These " Ranters " may be the ones referred to in a petition from the inhabitants of Huntington, L. I., 1677, against Quakers who disturbed public worship. " Documentary History of New York," vol. iii., p. 209. ^ " Documentary History of New York," vol. iii., pp. 603-612 ; " Docu- ments Relating to the Colonial History of New York," Albany, 1856, vol. iii., p. 415 ; vol. v., pp. 978, 983, 984. 2l8 THE FRIENDS. [Chap. ill. tion of New England Yearly Meeting a general meeting was authorized to be held at Flushing, L. I. From that time to the present the Yearly Meeting has been regu- larly held.^ The Friends must have increased rapidly, for on February 22, 1687, Governor Dongan reports "an abun- dance of Quakers preachers men and women."" The first Friend who visited Virginia was Elizabeth Harris, who must have come in 1656, possibly in 1655. She appears to have persuaded a number to embrace her views. In 1657 Josiah Coale and Thomas Tiiurston came on their way to New England. Their coming created an uproar; they were thrown into prison, and, when released, required to leave the country. In 1658 an act banishing the Quakers was passed. In 1661, after the restoration, an act was passed requiring all persons to contribute to the support of the established (Episcopal) church. Friends were to be fined twenty pounds per month for absence from church, and their own meetings were forbidden under heavy penalties. In 1662 all who refused to have their children baptized were to be " amerced two thou.sand pounds; half to the informer, half to the public." In 1663 the Quakers were specially named : it provided " that if any Separatists above the age of sixteen years to the number of five or more assembled at any time and at any place to worship not according to the laws of England," they were to be fined for the first and second offense, but banished for the third. Masters of vessels and those en- tertaining Quakers were to be heavily fined. "* 1 First known as " the Yearly Meeting held at Flushing," tlien as New York Yearly Meeting. It was held at Flushing until 1777, then at Westbury, until 1793, when it was adjourned to he held in New York. The first regu- lar meeting for worship in New York City was probably in 1681. A house may have l:)een built in 1698, but it is doubtful; one was built in 1774. (James Wood, " MS. History of the .Society of Friends in New York.") 2 " Documentary History of New York," vol. i., p. 1 16. '■'' Neill, "Virginia Carolorum," pp. 252, 292 ff. ; Bancroft, "United States" (last revision), vol. i., p. 448; Howden, vol. i., pp. 339 ff- THE FRIENDS TX VIRGINL4. 219 The Episcopalians in Virginia seemed desirous of rival- ing the Puritans and the Dutch in persecution, but there are fewer instances of personal cruelty. One was that of George Wilson, who, after being severely whipped, was confined in a loathsome dungeon in Jamestown, where, "in cruel irons which rotted his flesh," after a long im- prisonment he laid down his life.' The Society of Friends in Virginia was not only troubled from without but also from within. Nowhere, perhaps, in America was the schism of John Perrot so strong. He had gone to the West Indies and America to propagate his views, and had visited Virginia. Many were attracted by his teachings and led away, so that some did not meet together in a meeting once a year, and " were become loose and careless." At the height of this movement John Burnyeat visited the colony, 1665-66, and earnestly labored for the restoration of the erring. He was very successful in his mission.- Burnyeat's efiforts were ably seconded by William Ed- mundson, who arrived soon after the former's departure. During his visit he went to see Governor Berkeley, whose brother he had known in Ireland ; but the governor was "peevish and brittle." Some one told Burnyeat, how- ever, that the governor must have been in a good humor, as he had not called him "dog, rogue, etc."^ In November, 1672, George Fox and four companions on their return from New England visited Virginia, and held many large meetings, setting up meetings for disci- pline, and confirming and extending the work of Burnyeat and Edmundson. It is said that the number of the Soci- ety was about doubled through George Fox's preaching, many of the prominent colonists being converted.'^ 1 Bishop, p. 351. 2 Burnyeat, pp. 34, 43. 3 "Journal," pp. 60 ff. 4 "Journal," pp. 375-382; Bowden, vol. i., p. 354. The opening entry of the Records of Virginia Yearly Meeting states : ' ' This booke begun in tlie 220 THE FRIENDS. [Cn.u'. in. It might have been supposed that in Maryland, as in Rhode Island, the Quakers would have found rest if not a welcome, but such was not the case. Though there are good reasons for believing that Elizabeth Harris was in Maryland during 1657, the first positixely recorded visit was that of Josiah Coale and Thomas Thurston in 1658, for whose arrest a warrant was issued in July of that year, because they had been in the province over a month with- out taking the oath of fidelit}' ; and two weeks later, on account of their "insolent behavior" in standing "pre- sumptuously covered," they were forever banished, on pain of being whipped from constable to constable. Those who had entertained them and a man who had refused to assist in the arrest of Thurston were whipped.^ There were many refugees from Virginia in Maryland, as well as many other persons in the colony, who were without preachers. To such these earnest preachers were most welcome. In 1659 William Robinson and others visited Maryland without hindrance. But during the Claiborne troubles a militia was organized, and Friends suffered much from fines and distraints on account of their refusal to bear arms or contribute funds. The names of thirty who thus refused and the detailed account of prop- erty seized are preserved, showing that they were well- to-do.'' In 1660 persecution ceased, and, with a slight exception in 1662, for sixteen years there was no act of in- year 1673 by the motion and order of George ffo.x, the servant of God. " ( MS. Records Virginia Yearly Meeting.) Virginia Yearly Meeting, first held at Pagan Creek, Isle of Wight County, was afterward held at various places until 1845, when it was joined to Baltimore Yearly Meeting. 1 Besse, vol. ii., p. 380 ; Neill, " Founders of Maryland," p. 131 ; Archives of Maryland, Proceedings of Council, 1636-67, pp. 348-353, 364, 494; J. Saurin Norris, " The Marly Friends in INIaryhind," Md. Historical Soci- ety, Baltimore, 1862, pp. 6-9; J. Thomas Scharf, " History of Maryland," vol. i., p. 26S. 2 Besse, vol. ii., pp. 378 fT. ; Neill, " Founders of Maryland," p. 149. THE FKIEXDS IX MARYLAXD. 22 1 tolerance. The Perrot heresy, however, was rife, among the adherents being Thomas Thurston.' In April, 1672, John Burnyeat "appointed a meeting at West River, in Maryland, for all the Friends in the province, that I might see them together before I de- parted. . . . And when the time appointed came, George Fox wdth several brethren came from Jamaica and landed at Pertuxon, and from thence came straight to the meet- ing." There was a very large meeting, which continued for several days, and " a men-and-women's meeting for the settling of things was set up. . . . G. F. did wonder- fully open the service thereof unto Friends, and they with gladness of heart received advice in such necessary things."- This meeting, the first for discipline in Maryland, was the beginning of what was afterward known as Baltimore Yearly Meeting, and has been held regularly ever since. George Fox held meetings and established meetings for discipline at various places on both sides of Chesapeake Bay. One interesting episode of this visit was the effort to reach the Indians. He had two " good opportunities with the Indian emperor and his kings " on the eastern shore, and was listened to with the deepest attention. On his return from New England he visited Maryland, in September, 1672, a second time, when he held many meetings, and some with the Indians. The meetings among the colonists were largely attended, sometimes a thousand being present. His account of this journey is most graphic.'' " His labors had been incessant ; neither wintry sleet nor the burning sun detained. He forded streams, slept in the woods and in barns with as much serenity as in the 1 Burnyeat, p. ^t,. - Ibid., p. 43. See also Fox's "Journal," p. 364, who says " five or six justices of the peace " and the speaker of the Assembly were present, besides " many of the world's people." (J. S. Norris, " TheEarly Friends," pp. 12 ff.) 3 "Journal," pp. 372-375. 222 TJIE FRIENDS. [Chai>. hi. comfortable houses of his friends, and was truly a wonder unto many."^ Fox's visit appears to have been the occasion of start- ing a regular correspondence, first between the Friends of England and America, then of America as well.- The sufferings of Friends in Maryland were small in comparison with those in other colonies, and the fines and imprisonments which they underwent were almost wholly on account of their testimonies against tithes, oaths, and military services. From 1674 until they gained, in 1702, the privileges they sought, petition after petition in re- gard to oaths was made to the Assembly and Council, and more than once favorably considered by one or both bodies, only to be ignored or refused by the proprietaries.^ Mean- time the Friends grew in numbers and in influence, so strong, indeed, that largely through their opposition the act for the establishment of the Protestant religion, in 1691, was rendered inoperative ; an act passed in 1694 forbidding the Roman Catholic worship was repealed in 1695, through their influence and that of the Romanists. Again, these two bodies used all their power to prevent the Episco- pal Church being made the established church, but were only partly successful. The Friends were more succes.*^- ful in February, 1702 3, in getting the law modified as far as " Protestant dissenters and Quakers " were con- cerned.'* 1 Neill, " Founders of Maryland," p. 145. 2 Bristol Friends wrote to those of Marylaml, " 24tli of 9th mo. [November] 1673." (Bovvden, vol. i., PP- 355> 377-) This epistolary correspondence has been kept up to the present day. ^ Archives of Maryland, Proceedings of Assembly, 1666-76, pp. 354, 492 ; Proceedings of Council, 1687/8-93, pp. 57, 221 ; Neill, " Founders of Mary- land," p.. 164; Bowden, vol. i., pp. 382 fT. ; Besse, vol. ii., pp. 383-388; J. Thomas Scharf, " History of Maryland," Baltimore, 1879, vol. i., p. 270; (jeorge Petrie, " Johns Hojikins University Studies," vol. x., pp. 35 flF. ; Janney's " Penn," p. 106; T. C. Gambrall, " Early Maryland," New York, 1893, p. 199. 4 Scharf, vol. i., pp. 365 IT. THE FRIENDS IN NEW JERSEY. 223 The first Friends in New Jersey appear to have settled along the Raritan River in 1663 ; in 1670 a meeting was settled at Shrewsbury, where a meeting-house was built; in 1672 George Fox and his companions visited the Friends at this place and also at Middletown.^ In 1674 Berkeley, one of the proprietors, sold his half of the province of New Jersey to John Fenwicke and Ed- ward BiUinge for i,'iooo. Both of these men were mem- bers of the Society of Friends, and there is some reason to think that the acquisition was made for the benefit of the Society at large. A difference having arisen between these two men, William Penn was chosen arbitrator, who made an award. Edward Billinge became embarrassed in his circumstances, and he assigned his property to three of his fellow-members, one of whom was William Penn. This was the beginning of William Penn's personal inter- est in America. The subsequent circumstances which led to the division of New Jersey into East and West Jersey and the disputes with Fenwicke cannot be entered into here. John Fenwicke with a company of emigrants landed June, 1675, on the shores of Delaware Bay, at a place they named Salem. Meantime William Penn and his co-pro- prietors issued a statement of their views in regard to the government of the province. They said: "Thus we lay a foundation for after ages to understand their liberty as men and Christians, that they may not be brought into bondage but by their own consent ; for we put the power in the people. . . . No person to be called in question or molested for his conscience or for worshiping according to his conscience." - The charter of West New Jersey, known as the " Concessions and Agreements, etc.," dated "3rd 1 "Journal," pp. 365, 370; Burnyeat, p. 45; Edmundson, p. 92. 2 S.^Smith, " Historyof New Jersey," p. 80; New Jersey Archives, vol. i., p. 228. See also Edmundson, pp. 92, 94. 224 '^'^^^ FRIENDS. [Chap. hi. day of March, 1676^7," consisting of forty-four chapters, is drawn up in the spirit of the words just quoted.^ In 1677 two hundred and thirty Friends emigrated in a body to the new province ; so striking a circumstance as this attracted even royal attention, and it is said that as the ship was about sailing King Charles II., who was " in his barge pleasuring on the Thames, came alongside and gave them his blessing. "- The emigrants from this ship founded Burlington in 1677; other emigrants followed, so that by 1681 four- teen hundred had come thither, mostly Friends. Their just treatment of the Indians not only secured them from mo- lestation, but brought them supplies of maize and venison. They were " zealous in performing their religious service, for, having at first no meeting-house to keep public meet- ing in, they made a tent or covert of sail-cloth to meet under " ; they then met in private houses until a meeting- house could be built.-' By common agreement, " for the well ordering of the affairs of the church " a monthly meet- ing was set up " the 15th of the 5th month [July], 1678." At the next meeting " it was agreed that a collection be made once a month for the relief of the poor and such other necessary uses as may occur, ... to be collected the First day before the Monthly Meeting."^ On "the 4th of 7 month [September] 1679," " it was also desired that Friends would consider the matter as touching the selling of Rum unto Indians [if it] be lawful at all for Friends professing truth to be concerned in it."'' The earliest Epistle from an American meeting to the Yearly 1 New Jersey Archives, vol. i., pp. 241 fT. ; Smith, Appendi.x, pp. 521 ff. '^ Smith, p. 93. ^ Proud's " Pennsylvania," vol. i., p. 157. * MS. Records, Burlington Monthly Meeting; also Bowden, vol. i., p. 401 ; A. M. Gummere in " Pennsylvania Magazine of History and Biography," vol. vii., \>. 249; vol. viii., p. 3, etc. 5 MS. Records, Burlington Monthly Meeting. THE FRIENDS IN THE CAROLINAS. 22$ Meeting- in London was sent by Burlington Friends in 1 68 1 . Friends continued to come to this land of liberty, and vari- ous meetings were set up. Burlington Quarterly Meet- ing appears to have been set up in 1680, and in May, 1681, it was concluded to establish a Yearly Meeting to be held in the " sixth month " (August) following. This meeting was held for four days. A meeting was held annually until 1686, after which for a number of years it was held alternately at Burlington and Philadelphia. The success which Friends had met with in West New Jersey naturally led them to look toward East New Jersey, and in 1681 it was purchased by William Penn and eleven other Friends ; these increased the number of proprietors to twenty-four, among whom were included those not members. Several of the new owners were Scotchmen, among them Robert Barclay, the Apologist ; he was elected governor of New Jersey, but never went out himself, ap- pointing Thomas Rudyard as his deputy.^ In 1688 the proprietors surrendered their political rights to the crown. The earliest Friend in the Carolinas of whom there is any record is Henry Phillips, who lived where Hertford now is, and who was visited by William Edmundson in 167 1 ; he had not seen a Friend for seven years. Ed- mundson appointed a meeting, which was attended by many people, " but they had little or no religion, for they came and sat down in the meeting smoking their pipes." He made some impression, however, for they wished to have more meetings.^ George Fox in 1672 was the next visitor, and has left a graphic account of his visit.^ Edmundson went to Caro- lina again in 1676, and from his account it would seem 1 Smith, pp. 156, 166; Winsor, vol. iii., pp. 435 ff. ; New Jersey Archives, vol. i., pp. 376, 383, 395 ff. ; Whitehead, pp. iiSff. - Edmundson, p. 59. ^ " Journal," p. 376. 226 THE FRIENDS. [Chap. hi. that Friends were established there.^ Though some of the inhabitants may have been religious refugees from Virginia, the accounts of Fox and of Edmundson do not convey that impression. The early Quakers in North Carolina appear to ha\e been originally persons without religion, and to have been first converted through the efforts of these missionaries.- Monthly and quarterly meetings were set up probably as early as 1680, and George Fox, writing in 1681, advises the establishment of a Half- Yearly or Yearly Meeting.^ In 1698 the Yearly Meeting was set up, and from that date to the present has been held regularly. The settle- ments were at first on or near Albemarle Sound, but as the colony increased in population the Friends spread, not only in the northern part of the province but in the south- ern, for we find Fox addressing an Epistle to Friends in Charleston, 1683, in answer to one sent by them to him during the pre\-ious year.'* During the seventeenth cent- ury there was perfect religious liberty in the Carolinas, and, as in Rhode Island, Friends were very influential. They reached the height of their influence under the ad- ministration of John Archdale, himself a Friend. The his- tory of this remarkable man has been too much neglected. He appears to have become a Friend under the preaching of George Fox. He was elected governor by the pro- prietaries, his declaration being accepted in place of the 1 Edmundson, pp. 99 ff. 2 Bowden, v()l. i., pp. 40S ff. ; Stephen B. Weeks, "The Religious De- velopment in the Province of North Carolina," "Johns Hopkins University Studies in History and Political Science," Tenth Series, Baltimore, 1892, pp. 22 ff. 3 " Epistles," p. 462. Late in 1691 or early in 1692 Thomas Wilson and James Dickinson visited Friends in North Carolina, " who were ex- ceeding glad to see [them], they not having had any visit by a traveling Friend for several years." Wilson .also speaks of the wolves roaring " about the houses in the night time." (Wilson, p. 29; Dickinson, p. 53.) 4 " Epistles," p. 490. PENNSYLVANIA. 22; usual oath, and, coming out to the province, brought order out of the poHtical chaos. Naturally he regarded the scruples of the Friends, and they became members of the Assembly, and held other offices. Though never in the majority, they held the virtual control from 1694 to 1699. Archdale's scruples as a F"riend did not prevent him from requiring strict obedience to the laws. In 1696 the representatives in South Carolina declared that Archdale by " his wisdom, patience, and labor had laid a firm foun- dation for a glorio\is superstruction."^ The culmination of Quaker influence was reached in Pennsylvania. This colony was an obvious result of Penn's connection with the Jerseys already referred to, where the success of the Quaker colonists must have confirmed in his mind a project of securing a safe refuge for his fellow- believers from persecution. This, idea was not original with Penn ; Fox had suggested it in 1660. William Penn joined the Quakers in 1667, and almost at once became one of the most prominent and influential. The story of his life, often told, is outside the limits of this sketch." As is well known, Penn obtained the grant of Pennsyl- vania in return for a debt due by the crown to his father, the late Admiral Penn,^ in the year 1681, and at once 1 Weeks, pp. 32 ff. ; Bancroft, vol. ii., pp. 11, 12 (last revision) ; Bowden, vol. i., p. 415. Archdale wrote a description of Carolina, printed in Lon- don, 1707. See W. J. Rivers in \^'insor, vol. v., pp. 285 IT. 2 See Frederick D. Stone's admirable chapter on " The Founding of Pennsylvania," in Winsor, vol. iii., pp. 469 fT. ; Bowden, vol. ii., chapters i-vi. Janney's " Life of Penn " is still the best ; William Hepwortli Di.xon's " William Penn" is the view of an outsider. John Stoughton, " William Penn," London, Hodder & Stoughton, 1882, also by an outsider, is the best except Janney's. Macaulay's charges in his " History of England" against Penn, though somewhat modified in later editions, still stand in the text. They have been disproved by Janney, Dixon, and Stoughton in their "Lives " ; by John Paget in his " Par.adoxes and Puzzles," Edinburgh, 1874, and others. 3 The name was given by the king in honor of Admiral Penn ; William Penn would have called it New Wales, then Sylvania, but without avail : "nor would twenty guineas move the under-secretary to vary the name." (" Letter," " 5th of ist mo., 1681," Janney, p. 165.) 228 THE FRIENDS. [Chap. hi. made preparations for the establishment of the new col- ony. No founder of a State ever placed before himself a nobler object than did Penn. He desired " to establish a just and righteous [government] in this province, that others may take example by it. . . . The nations want a precedent. . . . I . . . desire that we may do the thing that is truly wise and just." Again: "There may be room there, though not here, for such an holy experi- ment."^ In accord with these fundamental principles, he prepared and published his well-known Frame of Govern- ment, an admirable document, of which, though he took counsel of others, he was unquestionably the chief author.- In the preface he lays down the maxim : " Any govern- ment is free to the people under it, whate\"er be the frame, where the laws rule and the people are a party to those laws ; and more than this is tyranny, oligarchy, or confu- sion." What he meant was shown by his words in one of his early letters respecting the province : " I propose . . . to leave myself and successors no power of doing mischief, that the will of one man may not hinder the good of an whole country."^ In examining the Frame of Government, and particularly Penn's charter, it must be remembered that he could not do exactly as he wished : as in the case of the death penalty, and in his having command of the militia, etc* In addition to Pennsylvania Penn acquired from the Duke of York, as a gift, nearly what is now the State of Delaware.^ The reputation of William Penn attracted a 1 Proud, vol. i., p. 169; Janney, p. 175. 2 Dixon tries to .show that he was greatly indebted to Algernon Sidney ; but see Janney, p. 193; Stoughton, p. 177; " Penns and Peningtons," p. t^t,^. 3 Janney, pp. 187, 172; Proud, vol. ii.. Appendix II. ; Colonial Records, vol. i. ; Hazard, " Annals of Pennsylv.ania," pp. 55S ff. * Sections v., xvi. These documents are printed in full in Proud, Hazard's " Annals," and Colonial Records. 5 Proud, vol. i., p. 202; Colonial Records, vol. i. ; Hazard's "Annals," p. 587- PENNS YL VANIA . 229 large number of emigrants, not only from Great Britain but from the Continent, where a pamphlet descriptive of the province was circulated. Two emigrant ships sailed from London in the autumn of 1681. The experiences of some of these emigrants on their arrival were remarkable.^ Penn sent out a deputy-governor, William Markham, in 1 68 1, but resolved to go himself, which he did in 1682. After a voyage of about two months, during which the smallpox broke out on the ship, the " Welcome " arrived off New Castle October 27th. On the 29th (O. S.) he reached Upland (now Chester), within the bounds of his province. He proceeded at once to organize the govern- ment. Philadelphia had been first laid out in August or September, 1682, and "before Penn sailed for England in 1684 had three hundred and fifty-seven houses, many of them three stories high." " In 1685 William Bradford established his printing-press in Philadelphia, the first in the Middle Colonies."^ Penn found much to do. Among other things he visited Lord Baltimore, in order to settle the boundaries between Pennsylvania and Maryland, but the effort was unsuccessful. Nor were the boundaries agreed upon until the running of Mason and Dixon's Line in I 762.^ Penn also visited New York, New Jersey, and attended the Yearly Meeting in Maryland. He returned to England in 1684, impelled thereto by matters, personal, 1 Watson, " Annals of Philadelphia; " Hazard, " Annals," pp. 537, 557. 2 Stone, p. 493; Proud, vol. i., pp. 233, 241 ff. ; vol. ii., Appendix I. (Penn's Concessions). 3 The real trouble lay in the ignorance of the English Government of American geography, which gave rise to many conflicting claims in the colonies. Penn was probably right if the spirit of the grants be taken, while Baltimore technically may have had the advantage. The dispute has given rise to attacks on Penn's character, the most modern of which is that by William Hand Browne, in " Maryland," American Commonwealth Series, Boston, Houghton, Mifflin & Co., 1884, pp. 137-149. Penn's character and his letters and the documents clear him of the aspersions cast upon him. Full references as to the dispute are given by Stone, in Winsor, vol. iii., p. 5I3> see also Proud, vol. i., pp. 265-284; vol. ii., pp. 206-211. 230 THE FRIENDS. . [Chap. hi. affecting his reputation, and others affecting his province and the Society of his adoption. No colony in America had advanced so rapidly ; schools and a printing-press had been established, and a population of seven thousand col- lected in less than three years. One of the earliest matters to give Penn concern was the just treatment of the Indians ; before he went out he had refused a large oft'er for the exclusive privilege of trading with the Indians, and had written instructions to his commissioners regarding the natives, writing also an Epistle to the latter. He cherished hopes of civilizing them and preserving -amicable relations with them, providing the differences between them and the settlers should be settled by arbitration. He did not believe that his charter extinguished their rights to the land, but purchased from them the land before occupation.^ The exact provisions of the famous treaty at Shacka- maxon are somewhat problematical, but there is no doubt that the common tradition preserves the spirit of the in- terview and Penn's high purposes.- The majority of colonists at first were Friends from England and Wales, but there were also a number from Germany, among them some from Kriesheim, Germany, near Worms. According to Sewel these were converted by William Ames, one of the early Quaker missionaries, who visited the Palatinate in 1659. "On the settlement of Pennsylvania in America . . . they unanimously went thither. "•' They settled at a place they called German- 1 Proud, vol. i., pp. 211-215, 300; Hazard's "Annals," pp. 519, 532, 581, 595 ; Bowden, vol. ii., pp. 57 ff. Penn is said to have given in all about ;^20,ooo to the Indians. (Bowden, vol. ii., p. 72.) 2 Stone, in Winsor, vol iii., p. 513, and " Pennsylvania Magazine of His- tory," vol. vi., p. 217; Janney, p. 213. The well-known picture of West gives a totally wrong idea of Penn's appearance ; far from being a portly, middle-aged man, he was only thirty-eight years old, athletic, active, and graceful. 3 Sewel, p. 196; Proud, vol. i., p. 219; " Pennsylvania Magazine of His- tory," vol. iv., p. I. PENNS YL VA NIA . 2 3 1 town. Such was the origin of this well-known division of Philadelphia. Among the Germans was Francis Daniel Pastorius, the hero of Whittier's " Pennsylvania Pilgrim." It would be interesting to give the history of this ex- periment in government in Pennsylvania, but the limits of this sketch and its character forbid it. Suffice it to say that though the proprietor and his government were not without great trials and testings, if prosperity, peace with the Indians, and development are any criterion, Penn's ex- periment must be pronounced a success, at least for the first ten years. Under Penn's deputies and the royal ad- ministration there was much political disorder, but in spite of this the colony developed satisfactorily in material pros- perity, so that in i 700 it was one of the most prosperous of all the English colonies. " Our first concern was to keep up and maintain our re- ligious worship," so writes one of Penn's companions on the " Welcome."^ The meetings were first held in private houses, but meeting-houses were soon built. The first monthly meeting was held " the 9th day of the Eleventh month [January, 1682/83], being the third day of the week, 1682," "and every third meeting shall be the Quarterly Meeting." Within three months nine meetings for worship and three monthly meetings had been set up. There were a few Friends in the province before Penn ac- quired it, and there appears to have been a monthly meet- ing at Upland (Chester) in 1681.- 1 Richard Townsend. Proud, vol. i., p. 229; Bowden, vol. ii., p. 17. 2 Bowden, vol. ii., p. 19; Michener, p. 50. There is an account of these early settlers, some of them claiming to be Friends, in the "Journal" of Jasper Bankers and Peter Sluyter (Long Island Historical Society Publica- tions, vol. i., Brooklyn, 1867). There is no doubt from the description that they were of those who had " run out from the truth," and who gave Fox, Edmundson, and Burnyeat so much concern. As this account has been recently quoted as a fair description of the Friends of this period (Browne's " Maryland," p. 135), this notice seems called for. 232 THE FRIENDS. [Chap. hi. The Friends of the new colony attended the Yearly Meeting at Burlington, and in 1683 a proposition was made that there should be a Yearly Meeting for Friends of all the North American colonies ; but this was not acceptable to the other bodies of Friends, and nothing came of it. Yearly Meetings were held in Philadelphia during 1683 and 1684, and an effort was made, by sending Epistles to " Carolina, Virginia, Maryland, and all thereaway ; also the other way to New England and Rhode Island," to in- duce the distant Friends to send two or three delegates to Philadelphia as a center. Women Friends also held a Yearly Meeting, and sent an Epistle to the Women Friends of England.^ In 1685 it was concluded that the Yearly Meeting should be held alternately at Burlington and Philadelphia ; a Yearly Meeting of ministers was also es- tablished. In 1685, 1686, and 1687 Friends attended from Maryland, New York, and Long Island. The large and growing body was not, however, without its troubles, for in 1 69 1 began the schism of George Keith, which afTected not the religious organization but the political organization as well, helping to deprive Penn for a time of his province.^ 1 " Tlie Friend" (Philadelphia), vol. xviii., p. 134. 2 George Keith was a Scotchman, a man of unusual ability, but ill balanced. He was highly educated, and was brought up as a rigid Presbyterian. How he came to join the Society is not known. He was for about thirty years a stanch upholder of the views of Friends and bore his full share of the " sufferings for the truth." He took an active part with Penn and Barclay in public disputes in defending the doctrines of the Society. Before he went to America he had occasioned some anxiety on account of speculative opinions which he had embraced. In 1687 he ran the dividing line between F.ast and West Jersey, and in 1689 he removed to Philadelphia on his appointment as head-master of the " public school " just started, which still flourishes, the William Penn Charter .School. At the end of a year he was released from the position at his own request. His opposition to the Society first made itself openly manifest at this time — why, it is liard to tell, though Gough inti- mates that disappointment at not being recognized as leader on the death of George Fox (1690) occasioned his defection. He was disowned by the Friends in America, 1692. Appealing to the various meetings in Pennsylvania and New Jersey, he carried his case to the London Yearly Meeting, 1694; after occupying the careful attention of that meeting, and the one in 1695, he was THE KEITH SCHISM. 233 This schism shook the Society in the Middle Colonies, and also in England, to its foundations. There was much acri- mony exhibited on both sides, but Keith seems to have been violent in his language and overbearing in his manner. To his opponents he certainly appeared to be an " apostate," and it is not unnatural that they should have used strong language. He accused two ministers of teaching that the inward Christ alone was sufficient for salvation ; he charged that the discipline was lax ; that Friends had departed from their testimony and practice against war ; he wished changes made in various ways ; and openly in a meeting accused Friends of meeting together " to cloak heresies and deceit." There is no doubt that some of his charges were true as to individuals and that there was some truth in others, but the way in which they were preferred, and their wholesale character, was, to say the least, altogether out of order, while in others his charges were without foundation. The documents issued officially by the Society in England (see p. 201) and in America show incontestably, that, whatever individuals might say, the Friends in 1693, as a body, were sound on the fundamental doctrines of the Christian religion.^ disowned in London also. This action was without precedent, and jt is likely that the English Friends only took cognizance of the case because the schism had extended to England. Keith joined the Church of England in 1700, was ordained, and in 1702 was sent to America by the Society for the Propagation of the Gospel in Foreign Parts. His mission was not a success so far as converting the Quakers was concerned. After an absence of about two years he returned, was given a living in Sussex, where he died in 1716. He was particularly bitter against his old associate Penn. Croese, book i., p. 150; book ii., p. 164, and Appendix; Sewel, pp. 504, 510, 535, 616, 636, 648, 664; Gough, vol. iii., chaps, vi., viii., xiii. ; Dickinson, p. 52; Wilson, p. 32; Bownas, pp. 54 ff. ; Bowden, vol. ii., chap. iv. ; Smith, " History of Penn- sylvania" in Hazard's "Register of Pennsylvania," vol. vi,, pp. 242 ff. ; Turner, chap. xiv. ; Burnet, " History of His Own Time," p. 670, London, Reeves & Turner (1883) ; see also " George Keith," Dictionary of National Biography, London and New York, Macmillan & Co., 1892. 1 " A Confession of Faith," etc. " Given forth from the Yearly Meeting at Burlington, the 7th of 7th moneth, 1692." Printed and sold by William Bradford in Philadelphia, 1693 (2d ed.). "The Christian Doctrine and 234 ^^^ FRIENDS. [Ch Ai>. in. Keith's followers set up a new ort^anization, called the " Christian Quakers and Friends," but the organization did not last very long. Keith's connection with political matters must be passed over, as well as the general political matters of the colony. The colony was taken possession of by the crown, mainly on account of the refusal of the Assembly to vote any money for military purposes, though Penn's arrest for treason, and the Keith disorders had their influence in bringing it about. The colony was restored to Penn in 1694. It has been claimed that he did not at that time object to granting money or men for the defense of the frontier, but it appears that he simply said he would transmit to the Assembly " all orders that the crown might issue for the safety and security of the province."^ The Society continued to increase in numbers, so that in I 700 there were forty individual meetings or congrega- tions. There were many Welsh settlers, who took up land to the north and west of Philadelphia, and a number of meetings were established among them. Thus the seventeenth century closed with congregations of Friends established in all of the colonies under the Eng- lish rule, while in Pennsylvania they w^ere the controlling element, and in the Jerseys and Maryland they had much influence in modifying legislation. Society of the People called Quakers, cleared, etc.," Sewel, pp. 619-626; "Christian Doctrine," etc., pp. 6 ff . (in part); Barclay, "Inner Life" (p. 375, note), says that Keith was disowned " for his unbearable temper and carriage." The London Epistle for 1695 speaks of " G. K." as continuing in " the same spirit of discord and opposition." (" Epistles," vol. i., p. 82.) For the account of an eye witness in London ; [John \\'hiting] " Persecution Expos'd," etc., London, Assigns of J. Sowle, 1715, p. 231. For a graphic account of a personal dispute with George Keith at Lynn, Mass. ; Journal of John Richardson, Philadelphia, Joseph Crukshank, 1783, pp. 103-127. 1 Bowden, vol. ii., p. 134; Janney, chap, xxviii., p. 395; Proud, vol. i., chaps, xi.-xiii. CHAPTER IV. THE EIGHTEENTH CENTURY. It will be impracticable to describe in detail the progress of the Society during the eighteenth century, nor is it needful, for there are no essential features of difference in any one part of the country. During the earlier years of the century, Friends, except where the privileges had been attained, were striving to obtain relief from the imposi- tion of taxes for the support of a state church, from the requirement of taking judicial oaths, and from contribut- ing directly to the support of the army. Their success in these respects in Massachusetts, Maryland, and North Carolina has been already referred to, and, with the ex- ception of military service, most of the privileges sought were acquired. In Pennsylvania, owing to the increase of immigrants belonging to other denominations, to the colonial wars, and to the dissatisfaction of the English Government with the peace principles of the Quakers, the majority of Friends in the Assembly decreased, until in 1756 six Friends vacated their seats in the Assembly, and at the next election others declined to be candidates. And from this time Friends discouraged members of the Soci- ety from holding any office.^ The exact time when the 1 Colonial Records, vol. vii., pp. 82, 84, 86, 292; Archives, vols, v., vi. ; Hazard's " Register," vol. v., p. 1.15; " The Friend" (Philadelphia), vols. xix., XX.; Thomas F. Gordon, "History of Pennsylvania," Philadelphia, Carey, Lea & Carey, 1829, pp. 281, 321 ff., 339 ff. ; Bowden, vol. ii., pp. 278 ff. ; A. C. Applegarth, in " Johns Hopkins University Studies," vol. x. pp. 427ff. ; Michener, pp. 274, 281; "Memoirs of Samuel Fothergill," pp. 235- 236 THE FRIENDS. [Chap, iv, political control of the Quakers ceased in Pennsylvania is hard to determine. The troubles in 1754 and 1755 led to the establishment in 1756 of the first " Meeting for Sufferings " in America. Its object primarily was to extend relief and assistance to Friends on the frontiers who might suffer from the Indians or other enemies, to represent the Yearly Meeting, and to look out for the interests of the Society, etc., but not to " meddle with matters of faith or discipline."^ The Society of Friends continued to grow in the vari- ous colonies during the first half of the century, but it is difficult to arrive at a satisfactory estimate of the total number of members. In 1 700 the members in England and Wales have been estimated at about 66,000." The estimates about i 760 of the number of Friends in Pennsyl- vania and New Jersey would make the number of Friends in America toward 50,000, perhaps more.^ But it is im- possible to give accurate data. Bownas, who visited America in 1702, and again in 1726, notices the great increase in numbers during the intervening period, and speaks of several meetings of fifteen hundred people.'* With the cessation of persecution and the increase of the number of adherents had come laxity in regard to the good order of the Society, and a declension in spiritual life. This was true of PLngland as well. The journals or lives of 240 ff. ; Catharine Phillips, pp. 133, 141 ; Gough, vol. iv., pp. 458 ff. In Sandwich, Mass., Quarterly Meeting Records, " No members of Select Meeting [ministers and elders] to hold public office of honor, profit, or trust," nor members of "Meeting for Sufferings," "8th Mo. 1788." " Pennsylvania Magazine of History and Biography," vol. x., p. 283. 1 Michener, pp. 31 ff. ; Bowden, vol. ii., p. 283. The New England Meet- ing appears to have been established 1775. "Book of Discipline," Provi- dence, John Carter, 1785, p. 77; Baltimore, in 1778, " Discipline," p. 46. - J. .S. Rowntree, p. 73 ; Barclay, " Inner Life," p. 633. 3 Sparks's " Franklin," vol. iv., p. 165 (53,000), but this is much exag- gerated; Hazard's " Register," vol. v., p. 339 (25,000); Bowden, vol. ii., pp. 245, 376. 4 " Journal," p. 139. THE DISCIPLINE. 237 Bownas,' S. Fothergill,^ Catharine (Payton) Phillips,^ Wil- liam Reckitt/ Mary (Peisley) Neale,^ John Grififith,*' and others are full of testimony to this fact in America, and the manuscript records of the various meetings also bear ample evidence to the same effect. The tendency was, as Bownas remarks, to run to form rather than " to abide in the power and life." There was a great increase in the amount of secular business transacted in the meetings for discipline ; the dress and manner of life seemed to attract as much if not more attention than the spiritual condition of the church.'^ In 1755, in New England especially, a great awakening took place. All who could not show their right of membership were set aside and were required to make new applications for admission. Queries relative to the state of the church were directed by the Yearly Meetings to be answered, and the replies sent to the Yearly Meeting, and there was a general overhauling of the church-membership. The comparatively informal rules of order soon became a Discipline. This movement extended throughout the Society, and marks the begin- ning of the rigid rules of order which so long characterized it. As has been well said : " The increased attention to the Discipline, valuable and important as it was, was too often associated with too rigid an adherence to forms, and a tendency to multiply rules, and to make the exact carry- ing of them out, in a degree at least, a substitute for that 1 " Life," p. 139. 2 " Memoirs of Samuel Fothergill," Liverpool, 1843, pp. 159, 166, 168, 187, 214, 280 (a long account of the meetings in America in 1756). 3 " Memoir of Catharine Phillips," Philadelphia, 1798, pp. 107, 118, 138. ■^ " Life," London, 1776, pp. 138, 151. ^ " Life of Samuel and Mary Neale," London, 1845, pp. 335, 342, 353, 356. ^ " Journal," 1779, pp. 371, 375, 381, 394. ' Sandwich Monthly Meeting, MS. Records, "8th Mo. 1751": Savory Clifton, an aged minister, " under dealing for asking an hired minister to pray for Butler Wing's sick family." " 1722, 2nd Mo." : " Friends should not wear periwigs." " 1761, 4th Mo." : "Gravestones requested to be removed," 238 THE FRIENDS. [Chai-. iv. patient and discriminating wisdom, tempered with love, which should ever characterize Christian discipline."^ Now began the general expulsion of members for marry- ing non-members, the severe rules in regard to dress and language, and many of those customs and outward prac- tices which a later generation has supposed were peculiar to Friends from their foundation. There had been various Rules of Discipline observed in England,^ but no Book of Discipline, as such, had been adopted by the Yearly Meetings until 1738, when a man- uscript Book of Rules was sent down from the Yearly Meeting in London to the quarterly meetings. This con- sisted of quotations from the minutes of the Yearly Meet- ing and from "Advices " given forth at various times.^ In America the " Canons and Institutions" (p. 200) or a modi- fication of them were in general use, and though there were rules of "good order of truth" adopted by the Virginia Yearly Meeting in i 702, and seventeen "Queries " adopted in 1722, these were not a formal Book of Djscipline.* Nor is it likely that the references in the Philadelphia Records in 1707 and 171 1 refer to anything more.^ The regular Books of Discipline appear to have been generally adopted about 1759/' but they were all in manuscript." With the 1 J. B. Braithwaite, " Memoirs of J. J. Gurney," vol. ii., p. 13. 2 See " Treatise Concerning Christian Discipline, Compiletl with the Ad- vice of a National Meeting of the People called Quakers held in Dublin, in the Year 1746," by John Rutty, M.D. Printed in the year 1752. 3 Barclay, " Inner Life," p. 527. It was not until 1783 that this collec- tion was printed. (London, James Phillips, 1783.) It has been the basis of all subsequent editions and " Disciplines " issued by the English Friends. 4 Virginia MS. Records, " 21st to 23d of 7th mo.[Sept.] 1722." 5 Michener, pp. 250 ff. 6 The Virginia Yearly Meeting adopted a comparatively full Discipline in 1758, which was referred to as a "Book of Discipline " in an Ljjistlc to " the Yearly Meeting for Pennsylvania and New Jersey," dated " the i3tli of the 5th mo. to the 15th of the same inclusive, 1758." Baltimore \'early ]\Iect- ing adopted a Boole of Discipline in 1759 (no Queries) ; New England either in 1759 or 1760. (Sandwich Monthly Meeting Records, 8th mo. 1760.) "< New England Friends revised their Discipline in 1785, compared it with MIDDLE AGES OE QUAKERISM. 239 adoption and strict carrying out of a system of outward rules came an almost total cessation of aggressive efforts to spread the doctrines of the Society, and even of mis- sionary efforts. The visits of ministers from the Old World or from the various parts of America were almost wholly confined to the established congregations, and their service to warning, exhorting, or encouraging the mem- bers to be faithful to the " testimonies " ; not that the gos- pel was not preached, nor the shortcomings seen, but the remedy was thought to be a fuller support of the Disci- pline. In other words, the " policy was purely defensive ; they placed great reliance upon penalties as a means for preventing misconduct, and they endeavored to erect ex- ternal barriers against the contamination of the world." They were truly philanthropic, and, as will be seen, advo- cated earnestly the cause of the Indian and the slave. But their spirit in spreading the gospel was widely different from that of their predecessors of the seventeenth century. Never, perhaps, has there been a better example to illus- trate the fact that a church which is not aggressive is sure to decline. When the records are examined and the lists of disownments for " marrying out " and for external in- fractions of the Discipline are read, the wonder is that there was any Society left ; well has the period been termed the " middle age of Quakerism." Not till the nineteenth century was there an abatement of this policy. Another serious result must be noticed. There grew up an idea that internal guidance alone was essential, and this led to a depreciation of the importance of the Scriptures and of the ministry of the Word. This is shown by the decrease in the number of the ministers and the great increase in the number of the elders and over- that of London, 17S3, and those of tlie neighboring Yearly Meetings, and printed it 1785. Philadelphia followed in 1797. 240 THE FRIENDS. [Chap. \\. seers. ^ For fifty years or more there was no regular mem- bership ; those who attended the meetings and were be- lieved to be converted and to hold the views of the Society were deemed members. Such were invited to sit in the " men's meetings " (meetings for discipline), and also the children of such when old enough and thought suitable.- Lists of such persons were made out and kept,^ and such as behaved disorderly were "denied," "disowned," that is, expelled. It was not until 1737 that positive legisla- tion on membership was enacted by London Yearly Meet- ing. The occasion which brought it about was the diffi- culty in determining who were the "poor," and it was determined that : " All Friends shall be deemed members of the Quarterly, Monthly, and Two- Weeks Meeting with- in the compass of which they inhabited or dwelt the ist day of the Fourth Month, 1737"; and "the wife and cJiildrcn to be deemed members of the Monthly Meeting of which the husband or father is a member, not only dur- ing his life but after his decease."'^ Such is the minute which fixed upon the Society the peculiarity of " Birth- 1 Elders appear to have been first appointed in England in 1727, and over- seers in 1752, and probably about the same time in America. In the early days, elder and minister were often synonymous, and in New England in 1728 an overseer appears to have been equivalent to the modern elder. (See also Rutty's " Discipline," pp. 26 ff.) Tliough Philadelphia as early as 1714 appointed elders " to sit with the ministering friends," the name appears to have been used in its popular sense. (Barclay, " Inner Life," pp. 523, 527; Sandwich Records, " ist Mo. 24, 1728-29"; Michener, pp. 169 ff.) It should be said that persons with some of the duties of overseers were ap- pointed as early as 1668, but the " overseer " as now understood was not appointed until 1752. '^ " When about twenty years of age I was invited by Friends to be a mem- ber of the men's meeting in Cork" (1677). (" Life of Joseph Pike," by John Barclay, London, Darton & Harvey, 1837, p. 39; see also pp. 40, 131 ; Barclay, " Inner Life," pp. 361 ff.) 3 Beck and Ball, pp. 253, 254; W. Tanner, " Lectures on the Early His- tory of the Society of Friends in Bristol apd Somersetshire," London, A. W. Bennett, 1858, pp. 63 ff. * Barclay, " Inner Life," p. 520; Rowntrce, p. 112. It should be said that Friends from the earliest days have taken care of their own poor. TREATMENT OF THE INDIANS. 24 1 right Membership." The vast importance of this step was not appreciated for some time. It changed the Society of Friends from a church of behevers, at least in theory, to a corporation or association of persons some of whom always would be among the unconverted. Youth had been no hindrance in the early days, provided the person was believed to be converted ; now membership for a large number had no connection with conversion. Another effect was to lessen the desire to proselytize. It is still an open question with many whether " Birthright Mem- bership " has not been an evil.^ This rule was adopted in America probably about 1755, when the revival of the Discipline took place. It remains to notice three important matters : two in which the Friends of the seventeenth century took the deepest interest, and one which was the cause of much suffering — relations to the Indians, relations to slavery, and the American Revolution. The feelings of George Fox toward the Indians have already been referred to. In his travels he held a number of meetings with them, and after his return from his visit to America wrote to Friends in that country urging them to preach the gospel to the natives.- The early mission- aries frequently had meetings with the Indians, and the intercourse between the natives and Friends was almost without exception friendly. Penn's treatment of them in the Jerseys and afterward in Pennsylvania is a matter of common history. ^ It is stated that from 1733 to 1751 1 See "Friends' Quarterly Examiner," London, 4th mo., 1872, p. 249; also R. Barclay, " On Membership in the Society of Friends" (answer to above article), London, Samuel Harris & Co., 1872. Some hold the view that the action of 1737 was simply a declaration of what had been a custom, but there does not seem to be sufficient evidence for this position. 2 " Epistles" 252, 355, 371, 379, 412 (pp. 253, 426, 462, 477, 553). 3 Smith's "New Jersey," pp. 95, 144, 533, etc.; Proud, vol. i., pp. 194, 213, 300; vol. ii., p. 292; A. C. Applegarth, "Johns Hopkins University 242 THE FRIENDS. [Chap. iv. ;^8366 were expended for the benefit of the Indians in Pennsylvania. Great efforts were made to prevent the sale of liquor to thein, and to prevent cheating in trade. " Strict amity between the Indians and the first and early settlers of Pennsylvania and New Jersey and their succes- sors [lasted] for above seventy years." ^ The first serious hostilities were "in 1755, and were contemporaneous with the retirement of the Friends from political supremacy. The Friends did not cease their eff"orts for the amelioration of the natives. They were visited from time to time by traveling Friends,^ and in 1756 an association was formed for " gaining and preserving peace with the Indians by pacific measures." Friends also believed it right to be present when treaties were being negotiated, to influence right treatment if nothing else. They were charged with abetting the Indian enemies of the province, and greatly slandered.^ The Meeting for Sufferings in Philadelphia again and again had the Indians under consideration, and also addressed Epistles to them, and later established schools and missions for them, the first near the New York and Pennsylvania boundary line near the Alleghany River; later still (1803) a mission was established at Tunessasa, which still exists (1894). The interest was not confined to Pennsylvania, but was felt in Maryland, New York, and New England as well, where committees were appointed and active work done.'^ Studies," vol. x., pp. 450 ff. ; Colonial Records, Pa., vols, i., ii., iii. ; Winsor, vol. iii., pp. 473, 489; " Historical Magazine," vol. vi., p. 64; "Journal" of John Richardson, Philadelphia, 1783, pp. 123 ff. (an interesting descrip- tion by a spectator of one of Penn's treaties with the Indians) ; " Journal" of Joseph Oxley, London, 1837, p. 323. 1 Proud, vol. ii., p. 325. " John Woolman, " Journal,"' \>. 144 (1763). ^ " The Friend" (Philadelphia), vol. xx., pp. 13 ff. * For an extended account see " North American Indians and Friends ... to the year 1843," London, Edward Marsh, 1844; Bowden, vol. 11., chap. ill. ; see also the various volumes of " The Friend" (Philadelphia). EARLY FRIENDS AXD SLAVERY. 243 The position of the Society as to slavery for a long time was, like that of the other religious bodies of the day, toleration. George Fox first came into contact with slav- ery in 167 1 at Barbadoes, and his heart was stirred up against the sinfulness of the slave-trade and filled with compassion for the slave. He regarded the slave as a man, and plainly told the slaveholders that if they were in the condition of their slaves they would consider it " very great bondage and cruelty." He also urged that negroes should be dealt with " mildly and gently," and after cer- tain years of servitude be set free. His Epistles to Amer- ica frequently urge upon Friends to preach the gospel to them, coupling them with the Indians.' William Edmund- son, in 1675, at Barbadoes preached to the negroes, and also told the governor that Christ had died for them as for all men.- William Penn in the articles of " The Free Soci- ety of Traders " (1682) provided for the freedom of negro slaves after fourteen years' service. ^ But, like the Friends generally, he seems to have adopted the custom and owned slaves, and, through no fault of his own, died a slavcv owner, his purpose and directions to set his slaves free not having been complied with.* The negroes were well treated by the Friends, Penn particularly exerting himself on their behalf.^ But the most decided effort on behalf of the slave was made by the German Friends, already mentioned (p. 230), who at a " meeting at Germantown held the 1 8th of the Second Month [April], 1688," addressed 1 "Journal," p. 354; "Epistle" 355 (p. 406); "The Friend" (Philadel- phia), vol. xvii., p. 29. 2 " Journal," pp. 71 ff. 3 Bowden, vol. ii., p. 190; Watson's "Annals," p. 480; " Pennsylvania Magazine of History," vol. v., p. 45. •4 Janney, pp. 435 ff. ; Michener, p. 331 ; Bowden, vol. ii., p. 196. There are reasons for thinking that Penn's secretary took slaves for debt without his knowledge. 5 Proud, vol. i., p. 423; Michener, p. 336. 244 ^-^^ FRIENDS. [Chap. iv. a protest " against the traffic in the bodies of men," and against handHng " men as cattle." To the monthly meet- ing this was "so weighty" that it was referred to the quarterly meeting, and further referred to the Yearly Meeting the same year, which records: "A paper was presented by some German Friends concerning the lawful- ness and unlawfulness of buying and keeping negroes. It was adjudged not to be proper for this meeting to give a positive judgment in the case, it having so general a rela- tion to many other parts ; and therefore at present they forbear it." This document is believed to be the first official protest of any religious body against slavery.^ This action of the sturdy Germans was not without effect, for in 1693 it was advised that no slaves should be bought " except to set free," and in 1696 the Yearly Meeting ad- vised Friends " not to encourage the bringing in of any more negroes," and also that they should be brought to meetings, and in other respects well cared for. After this, at the instance of Penn himself, laws were passed by the Assembly designed to improve their moral condi- tion ; and after he had left, laws were enacted to restrict the importation of slaves into the province, and in i 7 1 1 their importation was absolutely prohibited. The law was not, however, acceptable to the Council in England, and it was rejected by that body, as was also another law imposing a prohibitive duty of twenty pounds per head on every slave imported. The Pennsylvania Friends continued to agi- tate the subject among themselves, but though individuals and different monthly meetings felt strongly, the Yearly Meeting would not commit itself to any positive action. Among those who were earnest in the cause were Ralph 1 Michener, pp. 331 fT. ; Bowden, vol. ii., pp. 192 ff. "The Friend" (Philadelphia), vol. xvii., p. 125; " Pennsylvania Magazine of History and Biograiiliy," vol. iv., p. 28, where the document is given in full. EMANCIPATION OF SIAVES. . 245 Sandiford, who published a treatise against slavery in I 729, the eccentric Benjamin Lay, and Anthony Benezet, who were untiring in their efforts, by their lives, their mouths, and their pens. The most noted apostle of freedom to the slave, as well as the most attractive, was John Woolman, whose simple " Journal " has charmed thousands. To his faithful efforts was largely due the action of Philadelphia Yearly Meet- ing in 1758, which directed a " visitation " of all who held slaves, and decided that all who should " be concerned in importing, selling, or purchasing sla\'es " should be for- bidden to sit in meetings for discipline. It was not, how- ever, until 1776 that slaveholders were to be " disowned " (expelled) if they refused to manumit their slaves. New England Friends in 1758 and 1769 passed strong " min- utes " in regard to slavery, and in i ']']2 Friends were " dis- owned " for not setting their slaves free ; in i 782 no slaves were known to be held by members of that meeting. In New York it was made in 1776 a disciplinary offense to buy, sell, or hold slaves. In Virginia the steps taken were somewhat similar to those in Pennsylvania, but in 1784 meetings were directed to disown those who refused to manumit their slaves. Baltimore Yearly Meeting took similar action in 1777. " In the year 1787 there was not a slave in the possession of an acknowledged Quaker." The interest in the negroes and in the slaves in the slave States did not diminish, but for the negro, as for the In- dian, the Society has retained a deep interest ever since.i 1 Authorities for the foregoing paragraphs : " The Friend " (Philadelphia), vols, xvi., xvii. ; Bowden, vol. ii., chap. viii. ; "Memoirs of Pennsylvania Historical Society," vol. i., pp. 366 ff. ; A. C. Applegarth, " Johns Hopkins University Studies," vol. x., pp. 447 ff. ; Clarkson, " History of the Slave Trade"; John G. Whittier, " Introduction to Journal of John Woolman "; Roberts Vaux, "Lives of Sandiford and Lay"; "Journal" of John Wool- man; "Journal" of John Churchman; Michener, pp. 32S ff. It should 246 yilE FRIENDS. yCw.w. \\. As in England so in America, Friends deprecated any appeal to arms for the settlement of difficulties. Reference has already been made to this in the case of Pennsylvania in 1755. In 1775 they took the same position. Besides their " testimony against war," they had always upheld the doctrine of submission to the powers that be, where conscience did not forbid. It was therefore fully in accord with practice and principle that Philadelphia Yearly Meet- ing should do all in its power to prevent its members from countenancing the approaching warlike struggle with Eng- land. Addresses were issued to its own members, and to the people at large, setting forth their views. In 1776 representatives from New England, Virginia, and North Carolina attended Philadelphia Yearly Meeting to consult on the course to be pursued. With few exceptions, the members of the Society everywhere did their best to re- main neutral, the object being to avoid all warlike meas- ures. That they were in sympathy with the desires of their fellow-citizens to obtain redress of grievances is showm by the fact that in one of the non-importation agreements of I 765 fifty of the signers were Friends. But it was natural that their testimonies and addresses against war and their peaceable habits during times of great excitement should cause su.spicion, and that many should misunderstand their position. It is altogether likely also that a considerable number of the Society, particularly in Pennsylvania and New Jersey, really disapproved of severing the bonds unit- ing the colonies with the mother-country. In consequence of these circumstances the sufferings of the P'riends were great, especially so in Pennsylvania, where they might have expected more consideration. Refusing to serve in the army, their property was seized to pay for substitutes ; be said that to the self-denying labor of John Woolman, who visited Friends throughout America, the action of Friends toward slavery is greatly indebted. FRIENDS AND THE REVOLUTION. 247 refusing to pay taxes levied especially for warlike pur- poses, again their property was seized. In 1779 or there- abouts the Assembly enacted a law requiring a test oath of all who taught school, which virtually shut out Friends from educating their own children, and their remonstrances had little effect. But the most aggravated case was the arrest and banishment to Winchester, Va., of twenty prom- inent citizens of Philadelphia, seventeen of whom were Friends, without trial, on false charges, as they and their friends insisted at the time, and as was afterward proved.^ To a greater or less extent the experiences of the Friends in Pennsylvania was that of those in the other States. In New England some supported the Revolution actively, justifying a defensive war, and in Philadelphia there were many disownments, and also a small separation on the same account in 1781, where the separatists were known as the " Free " or " Fighting Quakers."- At the conclusion of the war relief came, and Friends loyally supported the new government. Soon after the inauguration of Washington the Philadelphia Yearly Meet- ing sent him an address expressive of good wishes for the success of his administration, to which he replied in a pleasant and cordial manner.^ 1 Friends still, in spite of the overwhelming proof to the contrary, suflfer from these unjust charges. See Winsor, vol. vi., pp. 393, 417; Hildreth's " United States," vol. iii., p. 195. 2 A meeting-house was built for them at Fifth and Arch streets, by " gen- eral subscription," in 1783, or, as the inscription on the building, which is still standing, says, "Erected A.u. 1783, of the empire 8." The house is now occupied by the Apprentices' Library. 3 See for the foregoing paragraphs, Bowden, vol. ii., chaps, xii., xiii. ; Michener, chap, xxxii. ; "Exiles in Virginia"; William Gordon, "American Revolution," vol. iv., p. 377; " The Friend" (Philadelphia), vols, xix., xx. ; New York Historical Society, " Collections," 1876-78; "Pennsylvania Mag- azine of History and Biography," vols, i., ix., xvi., etc. ; Howard M. Jenkins, " Historical Collections of Gwynedd " (Philadelphia, 1884), p. 311, note. CHAPTER V. DIVISIONS DURING THE NINETEENTH CENTURY. [It should be remembered that the titles in this chapter are used simply for the purpose of distinction, and are those which are employed in the United States Census of 1890. As all divisions claim the name of Friends, some course like this is necessary.] The Separation of 1827-28. The separation of 1827-28 sharply divides the earh'er history of Friends from the later. The Society, which had till now presented an almost unbroken front, was to be rent into two parts, each sufficiently large to maintain a separate existence, and each clniming to be the original body. During the latter years of the eighteenth and the earlier portion of the nineteenth century the attention of Friends had been more engrossed with the enforcement of the Dis- cipline and the carrying out of certain moral reforms than with questions of doctrine or with evangelization. The elders and overseers gradually exercised more and more authority, till they, with a few of the more weighty mem- bers, virtually controlled the Society. In a general way the reading of the Scriptures was en- couraged, but it was before the time of low-priced Bibles, and quite a number of families did not own a copy, while others had but a portion of the book.^ Some Friends only 1 In a circular issued Ijy the I5il)le Association of Friends, an association founded by the Orthodox body after the separation, it was stated that in 1832 four hundred families were without a complete copy of the Scriptures, while one hundred and thirty-eight had not even a New Testament. If this was the case with the body that laid the greater stress on the importance of the Bible, the condition of affairs in the other branch may be imagined. 248 ELIAS H/CKS. 249 read it when inwardly moved to do so ; and some objected to "fixing times" for reading, as being a lifeless form.^ The lack of biblical knowledge which naturally resulted from this was not supplied by any definite teaching. Bible-schools were not yet known, and the task of in- structing the children was left almost entirely to the par- ents, who too often did not attend to the duty, partly from the fear of interfering with the work of the Spirit in the hearts of their children. - The ministry was largely hortatory, and many meetings were held in absolute silence. While there is abundant evidence that there were among the Friends during the whole of this period able ministers and experienced Chris- tians who were careful of the younger members, neverthe- less the condition of spiritual life throughout the body was low, and a large proportion were Friends rather by tradi- tion than conviction, and many were careless and some unbelieving. The soil was therefore prepared for the in- troduction of almost any new opinions that might be plausibly presented. The most prominent person connected with the separa- tion of 1827-28 was Elias Hicks, an eloquent and popular minister of Long Island, N. Y.'' He was a man of power- ful build, commanding person, and indomitable will. He had only an elementary education. His mind was strong, logical, intense, and practical, rather than broad or deep. His personal influence was great and lasting, and where he labored most his following was greatest. 1 This was the view of Elias Hicks. (See Foster's " Report;" vol. ii., pp. 420, 421.) 2 " Memoir of Rachel Hicks," p. 34. ^ He was born in Hempstead Township, Long Island, N. Y., in 1748. His father joined the Friends soon after the birth of this son, and it is prob- able that Elias Hicks was received into membership about that time. He traveled much as a preacher, his last journey being when he was eighty years of age. He cUed in 1830. (See "Journal.") 250 THE FRIENDS. [Chai-. v. As his teachings became the subject of much contro- versy, it is necessary to go into them rather fully, in order that the reader may understand the ground taken by those who objected to him. It must be clearly understood, how- ever, that that body of Friends generally called by his name has never formally accepted his doctrine, and many of its members hold very different views. ^ There were two sides to his teaching: the practical, which for many years formed the greater part of his preaching; and the speculative. He was an ascetic, con- demning all amusements, as such, saying that even to put on a ribbon to gratify one's self was to worship it rather than the Almighty." His central position was that " God is a Spirit," that a nianifestation of his Spirit is given to every man every- where, and that this alone, if followed and obeyed, is suf- ficient for his salvation. This thought so possessed his mind that he came to think that everything outward was not only non-essential, but carnal. He went to the logical extent of the theory, and held that the coming and work of Christ Jesus in the flesh, the Scriptures, and all outward teaching were to be classed among the outward things and therefore in no sense essential. The " Light within " was, he taught, the only light that any one need follow.^ The Scriptures can do no more than direct to this inward prin- 1 Writers of all parties agree that for a number of years he was a sound and able preacher. The controversy arose in the latter part of his life. 2 " Philadelphia Sermons," p. 133. Over a thousand printed pages of his sermons were taken down stenographically and printed by M. T. C. Gould, but they all belong to the period of the controversy. While liicks at first refused to assume any responsibility for these (" Philadelphia Sermons," Advertisement, p. 4), he afterward expressed general satisfaction with them (" The Quaker," vol. iv., p. vii.), and near the close of his life writes that " in them all objections are answered in regard to my belief and doctrine." ("Six Queries, etc., to Elias Hicks, etc., with P^lias Hicks's Answers." See Foster's " Report," vol. ii., p. 434.) •^ "Philadelphia Sermons," pp. 80-82. ELI AS HICKS. 251 ciple, and when they have done this they have finished their work.^ He taught that they v^ere the best of all books, and had been given by inspiration, and were only to be under- stood by inspiration, but that without this in the minds of the readers they were not only external, but had been pro- ductive of "fourfold more harm than good."- "The gospels contain a history, a great portion of which may be true." ^ The central cause of the controversy was his teachings as to the person and work of Jesus Christ. He taught that Jesus was superior to the rest of mankind because he had a greater work to perform, just as a man with five talents needs greater power than he who has but one.^ Beyond this he taught that God placed Jesus on an equality with man. In his scheme Jesus was a man liable to sin, yet free from it on account of his obedience, so that at the time of his baptism in the Jordan he became the Son of God, going through an experience in this respect that all of us must go through.^ In his view, Jesus Christ died because he was killed by wicked men, just as any other prophet was martyred. While Hicks taught that his willingness to suffer was a pattern for us, he denied that the Father had 1 See Elias Hicks's "Answer to Six Queries," Foster's " Report," vol. ii., p. 432. 2 " E. H. to Phebe Willis, 5th mo. 1818." (Foster's " Report," vol. ii., p. 417.) In a letter to the same individual, "23rd Ninth mo. 1820" {Ibid., vol. ii., p. 420), he writes as follows: " But I may Add that I sometimes think that if they [the Scriptures] are really needful and useful to a few who make a right use of them, yet as I believe they are doing great harm to mul- titudes of others, whether it would not be better for the few who find Some comfort and help from them to give them up for a time untill the wrong use and abuse of them are done away. ... It would be a very easy thing for divine Wisdom and Goodness to raise up and qualify some of his faithful Servants to write scriptures if he should think best, as good and as competent for the generation in which they lived, and likely would be much better, than those wrote so many hundred years since," etc. 3 "Philadelphia Sermons," p. 315. * "Answers to Six Queries," etc., Foster's "Report," vol. ii., p. 433; " Philadelphia Sermons," pp. 10, 11, 292. 5 "New York Sermons," p. 96; " Philadelphia Sermons," pp. 69, 70, 162. 252 THE FRIEXDS. [CiiAr. v. sent the Son into the world to suffer, and he maintained that when the trial came Jesus had no alternative, he must be faithful and suffer, or lose his standing with the Father and not be saved with God's salvation.^ That the death of Christ is of any value to us beyond the example of it, Hicks denied. - It must, however, be borne in mind that Elias Hicks was not simply iconoclastic in his teachings. He believed that men are saved by the power of God, and he held that what he was presenting was the simple spiritual gospel, freed from all the man-made additions and externalities. He himself states emphatically that he had experienced the power of what he was preaching about. There is a passage of much beauty in his journal in which he de- scribes the kind of Saviour that man needs : one who is all the time with him to sa\'e him at the moment help is needed.^ He seems to ha\-c thought that in order to em- phasize the inw^ard it was necessary to deny the outward. He distinctly admits differing from the first preachers in the Society of Friends on the subject of the atonement, maintaining that the light was not clear in their day on this subject, and they were not therefore to blame for not holding the broad view^s he thought were the true ones.'* 1 " The Quaker," vol. i., p. i6. 2 Foster's " Report," vol. ii., p. 424. As there are frequent references in his writings to Christ as the Saviour, the following passage from his "Jour- nal " will explain what he means by the term: "Therefore all the varied names given in Scripture to this divine light and life, such as Emmanuel, Jesus, sent of God, Great Prophet, Christ our Lord, Grace, Unction, Anointed, etc., mean one and the same thing; and are nothing less nor more than the spirit and power of God in the soul of man, as his Creator, Preserver, Con- demner. Redeemer, Saviour, Sanctifier, and Justifier." (" Journal," p. 330.) ■^ "Journal," p. 304. * " Letter to Phebe Willis, Ninth mo. 1820," Foster's " Report," vol. ii., p. 421. ORTHODOX PARTY. 253 The Orthodox Party. Previous to the troubles that immediately preceded the separation, circumstances both in England and America had contributed to turn the attention of Friends particu- larly to the consideration of their position on the work and person of Jesus Christ. In the early years of this century the rise of the "New Lights" in New England drew away a number from the Society. They openly denied the di- vinity of Christ, and held not a few extravagant notions, which resulted in very disorderly proceedings, especially in Massachusetts. They were finally after much trouble got rid of, and they came to nothing as an organization, having no element of cohesion.^ It will be seen that these events, while they served the more strongly to define the position of Friends on an or- thodox basis, also aroused them to a sense of danger, and to the necessity of being increasingly careful in their state- ments and teaching to emphasize what they felt some had forgotten. With some slight difference of opinion they held to the simple statement in the Gospels concerning the miraculous birth of the Lord Jesus, and to his essential oneness with the Father and with the Holy Spirit, though they preferred not to use the word Trinity, as being non- Scriptural. While not calling the Bible the "Word of God," which name they reserved for Christ, they firmly believed in its inspiration. While the Spirit was primary, they maintained that the Scriptures bore testimony to the Spirit and the Spirit to the Scriptures, so that to be com- pletely furnished both are needed. They held that the sacrifice of Jesus Christ on the cross was necessary for the sins of the whole world, and that through this sacrifice the gift of the Spirit is given to every man that cometh into 1 Hodgson, " History," vol. i., pp. 58 ff. 254 ^^^^ FRIENDS. [Chap. v. the world. They believed that the light of Christ shone into the hearts of all, and that every one would be judged according to the light given to him.^ As early as 1805 a prominent Friend objected publicly to the doctrines of Hicks.- The high esteem in which Elias Hicks was everywhere held made opposition to him difficult, and people were slow to believe that there could be any unsoundness in his ministry ; but gradually the op- position grew. One reason for its slow development was that his discourses were generally on moral themes. He also used many of the familiar phrases common at that time among Friends, and would teach what the Ortho- dox considered unsound in a few sentences only. His opposers afterward complained that in this way he misled many, who accepted his views unconsciously. They also accused him and his sympathizers of using expressions which sounded correct but which were capable of other meanings.^ The Orthodox party found able supporters in English ministers, who about this time traveled extensively among Friends in America. Their advocacy and influence were great. Thomas Shilletoe, William Forster, Elizabeth Robson, and Anna Braithwaite were among the most prominent. 1 The views here given are understood by visiters generally to have been liehl by the Orthodox party, so it has not been considered necessary to occupy space with references. Janney, however, is mistaken in thinking that they held extreme views on the atonement, or that those who afterward opposed Joseph John Gurney were inconsistent in not liaving indorsed Elias Hicks. 2 " Memoirs of Stephen Grellet," vol. i., pp. 142, 143; Hodgson, vol. i., pp. 123 ff. 3 John Comly, a leader among the Ilicksites in Pennsylvania, relates the following of himself. A Methodist minister asked him if he believed that Christ was the son of Joseph or the son of God; he answered, " The latter, undoubtedly," and also assented to the question as to whether we have access to (jod by his blood. The minister was satisfied, but John Comly adds: " Whatever external or material ideas he attached to the terms of his ques- tion, the answers were given with reference to the spirituality of Christ," etc. (" Journal" of John Comly, p. 350.) ELI AS HICKS AND THE ELDERS. 255 The trouble began in Philadelphia, and the separations elsewhere were due to it. There was on both sides an ex- ceedingly strong admixture of personal feeling all through the struggle, which, however much it may be regretted, must always be borne in mind. The first open conflict of importance took place during the Philadelphia Yearly Meeting of 1822. This was oc- casioned by the question of sanctioning a document pre- pared with reference to a newspaper controversy, in which a statement of certain doctrines of the Society was involved.^ But the pivot of the whole movement was the clash be- tween EUas Hicks and the Philadelphia elders. The lat- ter were induced, by letters from New York, and also by statements of those who had heard him preach within the limits of Philadelphia Yearly Meeting, where he was travel- ing with due credentials from his own meeting, to seek a private interview with him in relation to his reported un- soundness. To such an interview he finally acceded. But on meeting him they found a number of his friends pres- ent. This was not what they thought had been agreed upon, and so they withdrew. A correspondence followed, in which Elias Hicks did not satisfy the elders. It was held on the one hand that a minister traveling with the proper credentials was bound to be accepted so long as he committed no disciplinary offense ; while on the other hand the elders claimed that their action was in reference to doctrines preached since his leaving home. Hicks, mean- w^hile, finished his work in Philadelphia and returned to 1 The publication was entitled " Letters of Paul and Amicos," first ap- pearing in a Wilmington (Del.) newspaper, afterward published in book form. The document was prepared by the "Meeting for Sufferings," and consisted chiefly of extracts from standard writings of Friends. It was distinctly Or- thodox, and was objected to for doctrinal reasons, and for being in the nature of a creed. The opposition was so great that it was not adopted. The Or- thodox Yearly Meeting afterward issued it. (Hodgson, vol. i., p. 137.) 256 THE FRIENDS. \Qn\\\ v. New York, with a written indorsement given him by one of the monthly meetings. So great was the feehng aroused that this latter meeting took steps to remove its elders on the ground that they had unjustly spoken against an " ap- proved minister " ; while one of the quarterly meetings took measures to replace its representation in the Meeting for Sufferings by those who sympathized with Hicks. Both these measures were extra-disciplinary and without prec- edent, the latter being contrary to a recent action of the Yearly Meeting. There were charges and counter-charges of infractions of the Discipline, so that party spirit ran high on both sides, and the real question at issue was obscured. One reason for the strong feeling which prevailed was that the Hicks party did not appreciate how deeply the Ortho- dox party felt in regard to anything which in their view tended to lessen the work of Christ. Doctrines, which to the Hicksites were unimportant, to the Orthodox were es- sential. The former did not object to individuals holding them, but to insist on them as essential they could not understand. The result of this was that the opposition to Hicks was regarded as personal, as arising from unwor- thy motives, and as persecution. On the other hand, the Orthodox seem to have been unable to understand the motives of their opponents, and would show them no leniency. With such feelings between the leaders of the two sides, separation was inevitable. The Orthodox ap- pear to have utterly failed to grasp the tendency of the times. The great movements in the direction of political and intellectual liberty that arose toward the close of the eighteenth century were having their effect upon the Friends. There was a spirit that rebelled against the au- thority of the elders, and proclaimed that the true principle YEARLY MEETING OF 1S27. 257 of Friends was democratic' Elias Hicks undoubtedly ap- pealed to this element. John Comly, of Byberry, Pa., appears to have been the first to decide that the trying condition of affairs could have no outcome but separation. As the Yearly Meet- ing of 1827 drew on, he traveled in different parts of the territory of the Yearly Meeting - and held conferences with those like-minded with himself, but found comparatively few ready for such a move. So it was determined to make one more effort to gain control. There seems to have been no thought of compromise on either side. The first thing was to secure the appointment of a clerk to the Yearly Meeting who would be favorable,^ the present clerk being strongly Orthodox. The three quarterly meetings who sympathized with Hicks sent up decidedly more rep- resentatives than customary, in two cases double the usual number.^ The representatives, on whom devolve the re- sponsibility of nominating clerks, met, and had such a long and stormy session that the m.eeting at large reassem- bled before they had come to a conclusion. This, accord- ing to custom, resulted in the officers of the previous year retaining their places : they were Samuel Bettle, clerk, and John Comly, assistant. As the latter w^as arranging for a division of the body, he strongly objected, but was prevailed upon to act. The next morning he again ob- jected, on the ground that there were two irreconcilable parties in the meeting, and proposed adjournment. No date being mentioned, this proposition was taken by many 1 Up to this time copies of the Philadelphia Discipline were almost exclu- sively in charge of the "overseers and clerks," and, in the language of one in 1825, they were " kept as secret and as sacred as the books of the Hindoos." (Preface to privately printed copy of Discipline, Philadelphia, 1825.) - " Journal," pp. 311 fT. 3 See chapter on Organization, p. 273. 4 Foster's " Report," vol. i., p. 332. 258 THE FRIEXDS. [Chap. v. as meaning that the Yearly Meeting should be dissolved, so the proposition was not accepted. It is needless to describe the sessions of that year. The sympathizers with Hicks were holding all along private meetings perfecting plans for making " a quiet retreat from the scene of confusion," and at the same time taking part in the business of the meeting. Near the close of the sessions a proposition came in from the Women's Meeting to have a committee appointed to attend all the lower meetings with authority to assist and help them. This was being strongly opposed by the Hicksites and some of the Orthodox, when a young man arose, and stated that he had attended the previous evening a meeting held by the Hicksite sympathizers, in which plans for a separation were being perfected. The information was so unexpected that some, as his report was not absolutely accurate, denied it. Others acknowledged it, and the committee was ap- pointed.^ John Comly and his Friend.'i held a conference after the Yearly Meeting had adjourned, and issued an address in which they stated that the fundamental position of Friends is that " God alone is the Sovereign Lord of CONSCIENCE, and that with this unalienable right, no power, civil or ecclesiastical, should ever interfere." They proceed to say that they feel bound to preserve it " unfet- tered by the hand of man, and unalloyed with prescribed modes of faith, framed in the will and wisdom of the creature." They then explain how the iniit\' of Philadel- phia Yearly Meeting has been interrupted, " that a division 1 The la,st act of the united meeting was to agree to send money to North Carolina Friends to assist them to remove some free negroes out of the State who were in danger of losing their liberty. The quarterly meetings afterward contributed their various quotas through the regular treasurer, and this, in connection with the fact that the Yearly Meeting had been allowed to adjourn as usual, was held by the courts as evidence against the glaini that the Yearly Meeting had been dissolved, THE SEPARATION OF 1S27. 259 exists among us, developing in its progress views which appear incompatible with each other, and feelings averse to a reconciliation. Doctrines held by one part of Soci- ety, and which we believe to be sound and edifying, are pronounced by the other part to be unsound and spurious. From this has resulted a state of things that has proved destructive of peace and tranquillity. . . . Measures have been pursued which we deem oppressive, and in their nature and tendency calculated to undermine and destroy those benefits, to establish and perpetuate which, should be the purpose of every religious association." ^ Later on in the address they say : " We feel bound to express to you . . . that the period has fully come in which we ought to look towards making a quiet retreat from this scene of confu- sion." At the same time they seem to anticipate a time when peace might be restored, and thej^ say that they have no new doctrine nor gospel nor discipline to propose. The Orthodox were not slow to make use of this ad- dress. They pointed out that in it feehngs averse to a reconciliation were acknowledged ; and that the Orthodox claim, that the troubles were caused by doctrines which the Hicksite sympathizers considered sound and the Or- thodox did not, was distinctly admitted as the primary cause of the confusion. There was no complaint against the doctrines preached by the Orthodox. Later, as we have hinted, the claim was put forward that the proceedings of the Orthodox in controlling the Yearly Meeting had virtually dissolved it and had reduced it to its original elements, so that a reorganization was necessary. At the time, however, it is clear that the Hicksites regarded themselves as Separatists.- 1 Address "To Friends within the Compass of the Yearly Meeting held in Philadelphia." (Foster's " Report," vol. ii., pp. 453, 454.) 2 Some months later, one of their prominent members, Halliday Jackson, writes : " We could never have calculated on such progress as has been made 26o THE FRIEXDS. [Chap. v. In June the Hicksites called another conference and issued another address,^ in which they propose to hold a " Yearly- Meeting for Friends in unity with us, residing within the limits of those Quarterly Meetings heretofore represented in the Yearly Meeting held in Philadelphia." The call invited the monthly and quarterly meetings to send representatives to meet in Philadelphia in October, " in company with other members favorable to our views, there to hold a Yearly Meeting of men and women Friends, upon the principles of the early professors of our name," etc. The partisan character of this call which practically excluded a large part of the membership, and the invitation to the monthly meetings to send representatives which was undisciplinary, were further reasons given by the court in New Jersey for its decision in favor of the Orthodox part}-, who had con- tinued without interruption to carry on their Yearly Meet- ing.- The proposed meeting was held and largely attended, and it was decided to meet thereafter in the spring just before the Orthodox body Yearly Meeting. This Yearly in so short a time." He says that by the autumn five of the eleven quarterly meetings had sent representatives, and that others had joined and that by spring all would have done so, though he admits that in all of them there were divisions of the meetings that would " adhere to the old establishment." His calculation that four fifths of the membership would declare for his party was far too large, but there is no doubt that they had the decided majority, and it was on this, and on their freedom from doctrinal restraints, that they founded their claim to be the Yearly INIeeting of Philadelphia, and called the members of the " old establishment " separatists. (Foster's " Report," vol. ii., pp. 474, 475.) The numbers actually claimed by the Hicksites were 18,485, while they credited the Orthodox with 7344, and put down 429 as undecided. The Orthodox disputed these figures, and claimed that tliere were not that num- ber of Friends in the Yearly Meeting. Still, they admitted that the majority were with the Ilicksite body. See Foster's " Report," vol. ii., \)\i. 461, 495 ; for Hicksite testimony on the point, see vol. ii., j). 176; for the Orthodox, see vol. ii., pp. 388, 389.) 1 Foster's " Report," vol. ii., p. 455. 2 The Hicksite side is fully stated by Janney in vol. iv. of his " History," and the Orthodox by Hodgson in vol. i. of his " History." The position taken in the present sketch is that of Judge Ewing in his " Decision," Report of the Trenton Trial, pp. 1-27. THE SEPARAllON OF 1827-28. 26 1 Meeting, in October, v/as noteworthy in that it was at- tended by Ehas Hicks, and that it had a direct bearing on the separation that followed in New York. Immediately after the undivided Yearly Meeting had closed in the spring of 1827, both parties commenced active operations, and in most of the quarterly meetings scenes more or less disorderly were enacted. The Ortho- dox, armed with authority from the Yearly Meeting, were firm and unyielding in their demand that all who had, as they said, separated from the body should be excluded from attending the meetings for business, and by this course greatly increased the number of the opposing party. There were painful scenes also in connection with the pos- session of the meeting-houses. Officially, the Hicksites had taken and continued to take a very moderate position as to the property, advising their adherents to suffer wrong rather than disturb the peace. ^ This advice was not, how- ever, followed, and although it is probable that the dis- orders were committed by younger members, who were simply members by birthright, the Orthodox maintained that the older members also were at fault. The Hicksites early in the struggle offered to compromise the question of property on the basis of numbers." The reason the Orthodox gave for the ground they took was that they regarded themselves as trustees for the property that had been placed in the hands of Friends for specific purposes, and that they were bound to see that those purposes were carried out; that the question of numbers was not in the case, and that they could not 1 See "Green St. Meeting Address, Sixth mo. 1827, loth mo. 1S27." (Foster's " Report," vol. ii., pp. 457, 458.) 2 The position taken by the Orthodox has been attacked sharply in a recent publication, "Divisions in the Society of Friends," Thomas H. Speaknian, Philadelphia, 1893, second edition enlarged. For accounts of disorderly proceedings in regard to meeting-houses, see "The Friend," Philadelphia, vol. i., pp. 15, 21, 28, 47, 61, etc. 262 THE FRIENDS. [Chap. v. divide property so that part of it would go for the support of doctrines they considered contrary to the fundamental position of Friends.^ The feeling was strongest in Philadelphia. In other places where separations occurred there has been much less, and in New York and Baltimore the Orthodox ha\e accepted propositions to divide the Yearly Meetings' prop- erty on the basis of numbers at the time of the separation, in each case the Hicksites paying over to the Orthodox the amount agreed upon by both as being fair. In the succeeding New York Yearly Meeting, in the early sum- mer of 1828, the presence of some of the members of the Hicksite body from Philadelphia precipitated a separation which appears to have been a foregone conclusion. The Orthodox refused to proceed with the business while those they considered " disowned " members were allowed to remain. Not being able to accomplish their wish, they with the clerk withdrew; but not until considerable dis- order had occurred was the separation completed. They pursued the same policy, however, as was followed by the Orthodox in Philadelphia, and disowned all the Hicksite adherents. Here the proportion of the membership was about two to one in favor of the Hicksites. A separation followed in Ohio, which was the most disorderly of any. The Hicksites and Orthodox were about equally divided, the former being most to blame for the disorder. A few in Indiana sided with Hicks, but separated very quietly and not during the time of the Yearly Meeting. In Balti- more Yearly Meeting at least four fifths of the membership went with the Hicksites. The few Orthodox waited in the meeting till tlie adjournment of the session that had so de- 1 "An Appeal to the Legislative Council, etc., of New Jersey, on Behalf of the Religious Society of Friends. Signed on Behalf of the Representa- tives, etc., Jonathan Evans, Clerk." Philadelphia, printed by Joseph Rake- straw, 18^6. THE SEPARATION OF 1821-28. 263 cided, and then organized. Though the feeling between the bodies in the last two localities was not so great as else- where, the Orthodox rigidly disowned each of the Hicks- ites. This was to vindicate their claim to be the only true body of Friends. Besides this, the disciplinary idea was very strong in those days. The Hicksites pursued a milder course. The consequence was that many of the undecided found themselves with the Hicksites, espe- cially when these were in the majority, for the wholesale cutting off of members could not be done with entire judgment. It will be seen that except in Indiana and Ohio the Hicksites had a strong majority in each of the five Yearly Meetings where a separation occurred. Nevertheless, tak- ing the Society at large, they were in the decided minority, for there was no attempt to divide the Yearly Meetings in the limits of New England, Virginia, or North Carolina, and each of these, with the Yearly Meetings of London and of Dublin, declared in favor of the Orthodox bodies. There was, therefore, no Yearly Meeting that as a whole sided with the Hicksites, a point on which the Orthodox laid great stress.^ The first effect of the separation was to make matters worse rather than better, for lawsuits followed, mostly be- gun by the Orthodox. The most important, and one in which both sides brought forward their representative men, was the case before the Court of Chancery in New Jersey, in 1830, over some funds belonging to Chesterfield Prepar- ative Meeting. The Orthodox based their plea on doc- trine, usages of the Society, and legal points, while the Hicks- ites refused to reply to any questions of doctrine before a civil tribunal, but rested their case on legal and technical points. Judge Ewing decided in favor of the Orthodox 1 Foster's " Report," vol. ii., p. 414. 264 ^^^^ FRIEXDS. [Chap. v. on legal points, and Associate Justice Drake gave his opin- ion to the same effect on points of doctrine. The case was appealed, but confirmed by the Court of Errors and Appeals, which sustained the first decision by a vote of seven to four.' The chancellor, who was also governor, affirmed the decision, adding, with the consent of the court, his personal advice that the matter be settled amicably. This not being done, a bill afterward passed the New Jer- sey legislature, providing that an equitable division in ac- cordance with numbers be made. This only applied to New Jersey. In Pennsylvania the Hicksites retained most of the country meeting-houses, while the Orthodox retained Westtown Boarding-school, the Frankford Asylum for the Insane, and the bulk of the city property — by far the lion's share of the whole. Other lawsuits followed in other places.2 TJic Wilbur- Gui-Jicy Controversy. Leaving for a future chapter an account of the progress of the Society, we will now turn our attention to the other important schism that has occurred. In this the Orthodox bodies only were concerned. It differs from the separa- tion we have just been considering in the longer period which it covers, and in the fact that the doctrinal points were more intricate, the question turning rather on disci- plinary points and methods of administration. 1 Janney says that all Ijut one of those who voted in the affirmative after- ward signed a jiaper stating that they did it on the legal ground taken by Jus- tice Kwing. ( Janney 's " History," vol. iv., p. 334.) 2 There were two lawsuits in Ohio : one against the Hicksites for the pos- session of property, which was gained by the Orthodox (" Report of the Trial of Friends at Steubenville, Ohio, 1829," M. T. C. Gould, stenographer; Philadelphia, Joseph Harding, printer, 1829) ; another trial against the Hicks- i'tcs, for riot, at first decided in favor of the Orthodox, but on appeal to the Supreme Court was reversed on technical grounds. (See " The Friend," Philadelphia, vol. iii., p. 15.) In New York the Hicks party gained their suit, the chancellor being unable to see any difference in doctrine or any sufficient plea for the Orthodox claim. In this lawsuit the Hicksites entered a statement of doctrines very different from those promulgated by Hicks. JOSEPH JOHN GURNEY. 265 The effect of the separation of 1827-28 on the doctrinal position of the Orthodox bodies was to make them insist more strongly than ever on the deity and sacrifice of Jesus Christ, and on the authenticity of the Scriptures. The Orthodox Yearly Meetings, individually and collectively, issued declarations of their faith. In England a strong evangelical party called " Beaconites " arose in 1836.1 These advocated an extremely literal mode of interpreting the Bible. They were rather harshly treated, and a small secession took place. Though small it was important, on account of the high position in the Society of those who seceded. A leading Friend at this time in England was Joseph John Gurney. He had written much on doctrine and in defense of the Society of Friends, and is the most promi- nent defender of their doctrines since the early days. He was supposed to hold views very similar to those of Isaac Crewdson, the Beaconite leader, and having been on the committee that condemned him, he came in for the share of abuse of both sides that moderate men generally receive. He possessed a most attractive disposition, was very charitable with his great wealth, and was deeply relig- ious. At Oxford he had studied under private tutors ; he also came under the influence of Charles Simeon, the noted Low Church divine, and he moved in a circle that was at once refined and spiritual, and inspired by desires to raise their fellow-creatures ; for he was the brother of the cele- brated Elizabeth Fry, brother-in-law to Sir Thomas Fowell Buxton, the antislavery leader, and was the intimate friend of Wilberforce, Clarkson, and others. He entered heartily into all their plans and arrangements, and was an active supporter of the British and Foreign Bible Society.- Such 1 So called from a small book entitled "A Beacon to the Society of Friends," by Isaac Crewdson, one of the leaders. 2 He was born near Norwich, in 1788, and died from the effects of an acci- dent while riding, in 1847. 266 THE FRIENDS. [Chap, v, a man was naturally held in high esteem among his friends, and soon acquired wide influence. His scholastic educa- tion and his mingling with able thinkers outside the Soci- ety, together with his desire to spread the truth, as he understood it, among others than Friends, all contributed to make him depart considerably from the older forms of expression that had become obsolete to the general public. He was also more systematic in his modes of thought than Friends were then accustomed to be, and he undoubtedly held more closely to the evangelical school of thought than most Friends before his day, laying great emphasis on im- puted righteousness, though always insisting upon a right- eous life following it. Some objected to the stress he laid on the Scriptures, on the sanctity of the Sabbath, and to his belief concerning the resurrection, as being legal and external. They also feared his learning and his close in- timacy in certain forms of religious work with members of the Church of England.^ John Wilbur, a minister from New England, visited Great Britain during the years 1831-33.- He noticed the rising of new methods of teaching, and new positions that were being taken in regard to doctrine, and was greatly grieved. He could not see how anything could be right that in any way tended to alter the formula used by the fathers of the Society. He met with a number who sym- pathized with him, and continued a correspondence with 1 He was wrongly accused of denying the universal operation of the Spirit of Christ in the soul of man. See his remarks in " Observations on the Dis- tinguishing Doctrines of Friends," pp. 49-67. - John Wilbur was born at Hopkinton, R. I., in 1774. His parents were elders among Friends, and he was educated very carefully and strictly in the customs and doctrines of the Society. He was disowned by the Orthodox for violation of the Discipline in endeavoring to injure the esteem in which J. J. Gurney was held, by circulating reports as to his unsoundness. His sympathizers soon after effected an organization and received him cordially as a minister. He died in the spring of 1856. (See "Journal" of John Wilbur.) J. J. GURNEY AND J. WILBUR. 267 them after his return from abroad. In 1837 Joseph John Gurne}', having received the consent of the lower meetings, requested that of the Yearly Meeting of Ministers and Elders, to his undertaking a journey to America to visit Friends and engage in religious work. A largely prepon- derating number of those present heartily approved of his purpose, but there were some who decidedly opposed on doctrinal grounds his traveling with their indorsement. They were not sufficient to prevent the certificate being granted, but by their letters to America did much to in- fluence the minds of John Wilbur and others against him. The difference between them did not concern what are considered the essentials of Christianity. Wilbur laid great stress on heeding the light within, and thought Gurney placed too much emphasis on the importance of an out- ward knowledge of the facts of the work of Christ, though Gurney did not teach that these were essential to salvation. He objected to Gurney's position that justification precedes sanctification, and maintained that a man is justified only as he is sanctified. The difference was really in the defi- nition of terms, but the practical result of Wilbur's teach- ing is that the individual does not expect to know that he is saved. John Wilbur also objected to any method of religious instruction but such as was directly prompted by the Spirit at the time, and believed that the giving of lect- ures on religious subjects, or the distinct teaching of Bible truth, as is done in Bible schools, was work done " in the will of the creature." Gurney was active in supporting systematic Bible study, though he was as strong as any one in upholding the necessity for immediate qualification and direct guidance in the ministry of the Word. In these points Wilbur was certainly nearer the Friends of the pre- ceding century than Gurney. In the early years of the Society, however, the custom of holding public prearranged 268 THE FRIENDS. [Chap. v. discussions was prev^alent, and these were more in line with Gurney's methods so far as the principle was concerned. On Gurney's arrival in New England, John Wilbur waited on him in respect to his doctrines, and found him ready to enter into defense of them and to claim that they were according to the Quaker standards. This convinced Wilbur that Gurney was unsound, and he traveled about to warn others of him, and wrote letters to Friends in vari- ous parts in the same strain. This called out remon- strances from the leading Friends in New England, and committees of his Yearly and quarterly meetings endeav- ored to induce him to desist. The position of the com- mittee was that inasmuch as Gurney had come to them with full indorsements from the Yearly Meeting of Lon- don, it was not competent for them to go behind that cer- tificate, but that they should accept him, until he made himself in some way amenable to their rules.' Wilbur, on the other hand, maintained that as Gurney had published to the world his doctrines, they were common property, and that he had a right to demand that his soundness should be investigated, as these writings had never been with- drawn. Neither side would yield, and the frequent con- ferences between the committee and Wilbur were fruitless. It is not practicable to give a detailed account of the troubles which led to a separation in New England and the setting up of a Wilburite Yearly Meeting. The Sep- aratists only numbered five hundred out of a membership of over seven thousand, and their claim to be the New 1 It will be seen that the plea here was not unlike that used by the sym- ])athizers of Hicks when the Philadelphia elders sought to interfere with him ; but the cases are not altogether identical, for Hicks had promulgated doctrines that caused alarm to the elders after his arrival in Pliil.idelphia Yearly Meet- ing. Gurney had not done this. Another great difference lay in this, th.at the Philadelphia elders did not have confidence in Hicks's home meeting, while New England Friends had unbounded confidence in the parent body in England. WILBURITE SEPARATIONS. 269 England Yearly Meeting was decided against them by the courts on every count. ^ Although the actual results of the separation were small as to numbers, its effects were wide-reaching. Each of the two bodies addressed Epistles to the other Yearly Meetings, thus bringing up the question of recognition, and thus risking a split in every place. None of the Yearly Meetings formally recognized the Wilbur body, but all except those of Philadelphia and Ohio recognized the Orthodox. In these last two there was such a difference of opinion that they could come to no decision. The pre- vailing sentiment in Philadelphia was one of sympathy with the Wilburites, but they were so much in the wrong from a disciplinary point of view that their friends had not the strength to indorse their action. In Ohio the matter came up in some shape almost every year for nine years, the feeling growing more and more strong, till it ended in a separation in 1854, over a disagreement as to who should be clerk, the larger portion going with the Wilburites. It is curious that even after the separation the Wilbur body of Ohio did not recognize that of New England, although it has recently, a generation later, done so. In New York a small separation occurred in Dutchess County. Two years before the Ohio separation a conference from all the Orthodox Yearly Meetings met in Baltimore, and adopted a Declaration of Faith, not as a creed, but as a vindication, in which the views set forth were greatly in accord with those supposed to be Wilburite. So far as differences of doctrine were concerned, it seems that there need not have been any separation. The Orthodox main- tained that the action against Wilbur was disciplinary only, and not doctrinal. There was an almost essential differ- ence, however, between the attitude of the two parties in 1 " Report of the Case of Earle," etc., S. C. Bancroft, Boston, 1855. 2 70 ^"^/^" FRIEXDS. \y\\.\v. v. regard to Christian work : the Wilbur party being so afraid of what they called " creaturely activity," that they con- fined themselves almost wholly to their stated Meetings for Worship, held largely in silence, as their avenue for gospel service. The Orthodox party did this, but added to it other methods allowing for more definite and regular teaching. Both were active in philanthropic work. The separation in Ohio produced another shock through- out the Society, and again put every Yearly Meeting in danger of a separation, for both meetings again addressed all the others, and each claimed recognition as the one true body. At the time, the two meetings were distinguished by the name of their respective clerks, the " Hoyle Meet- ing " being the Wilbur body, and the " Binns Meeting" the Orthodox. All the Yearly Meetings on both sides of the Atlantic recognized the " Binns body " except Phila- delphia, which promptly recognized the " Hoyle Meeting." As a consequence, Indiana, North Carolina, and Baltimore withdrew from further correspondence with Philadelphia. In Baltimore a small separation took place. The pressure in Philadelphia of the sympathizers with the Orthodox bodies was soon so great that that Yearly Meeting, to avoid a separation in its own limits, was forced to abandon its recognition b\' way of correspondence with the Hoyle body in Ohio, and it gradually retired into the isolated condition it has ever since occupied. It allows members of each body to sit in its meetings, and will re- ceive certificates of membership from each, but will not receive ministers as ministers when they change their resi- dence. It holds correspondence with no other Yearly Meeting, and while it allows ministers from either body to take part in its Meetings for Worship, it will neither read nor record their certificates, nor appoint special meetings for them. Lately the meeting has begun to show evidence of greater openness, and its ministers have traveled both THE WILBURITES. 271 in America and in other parts of the world. They are counted, although many favor the Wilburite meetings, as belonging to the Orthodox section. The future course of the Wilburite P'riends may be treated of here. They are perhaps the nearest represent- atives in the present time of the Friends of the latter part of the last century, except that they are less outreaching than they, for that was a time when many ministers trav- eled abroad. This may be partly owing to their small numbers, and also partly to their attention in spiritual matters being turned so exclusively to the past. The troubles resulting in the separation of 1827-28 had been violent but comparatively short ; the new difficulties, from the very delicacy of the points involved, were much harder to deal with. Both parties suffered. The Ortho- dox party needed the balance and weight which the Wil- bur element would have afforded, while the latter, without the aggressiveness of the former, gradually dwindled in numbers and influence, until lately, when there seems to be something of a new life among them. Their extreme attachment to the forms of a preceding age and the dis- position to attach paramount importance to individual guidance, yet largely restricting this within lines deter- mined by precedent, have had their inevitable result in further separation. They are in no sense a proselytizing body. They emphasize the weightier matters, and are very careful to maintain good works, though they do not much affect organized philanthropy. Their meetings are held with a great deal of silence, and in the older meetings Bible-schools are not encouraged. It is understood that these schools are held in some of the more recently formed meetings, for about 1877 a number of the Conservative members in the Orthodox Yearly Meetings of Western, Iowa, and Kansas, becoming alarmed at the rapid spread of innovations which had come in with revival methods, 2 72 THE FRIENDS. [Chap. v. such as singing, the introduction of " mourners' benches," " human leadership " in meetings, the preaching of instan- taneous conversion and of instantaneous sanctificatioh, etc., withdrew from the main body and formed separate Yearly Meetings. Their example for similar reasons was followed by their s^'mpathizers in Canada.^ They now form a com- plete circle of Yearly Meetings of their own. Their main educational establishment is at Barnesville, O. It is diffi- cult to gain accurate statistics as to the progress of their membership. Their numbers in New England are greatly reduced in size. Of recent years it is said that, especially in Ohio, where they have their greatest strength, there has been an increase, though they are now far smaller than the Orthodox body in that State.- It remains to state that there is still another body of Friends, known to the census as " Primitive." These are really Wilburite, but more exclusive and entirely inde- pendent. They number less than three hundred, and ha\'e separated partly from the Wilbur bodies and partly from Philadelphia Yearly Meeting on account of what they con- sidered the inconsistent course pursued by these meetings in not going to the logical extent of their position. Will- iam Hodgson, the historian, whose work is frequently re- ferred to in these pages, was a member of this branch. His " History " gives a full account of their rise and prog- ress. The chief interest of these Friends is to " maintain the ancient testimonies of the Society " intact, with the idea of bearing witness to the spirituality of the go.spel rather than of propagating it. 1 These new meetings with the older meetings make the body number 4329 members in the United States. Including Canada, they have six Yearly Meetings, viz. : New England, Ohio, Western (Indi.ina), Iowa, and Kansas. .■\t first they did not officially recognize one another by correspondence, but lately they have established it. 2 The Friends who left Indiana Yearly .Meeting at the time of the separa- tion in Ohio are members of Ohio Meeting. CHAPTER VI. PERIOD OF REORGANIZATION. — FURTHER PROGRESS. As soon as the separation of 1827-28 was over both Orthodox and Hicksites began to strengthen the things that remained, and to go forward as best they could under the somewhat crippled conditions in which they found themselves. Many heartily regretted the separa- tion. Nearly thirty years after, Samuel Bettle, who had been the Orthodox clerk at the time of the separation in Philadelphia, publicly stated that he believed patient labor and suffering would have been better than division.^ A careful study of the times can hardly fail to lead to the same conclusion. The Society, never very numerous, pre- sented thereafter a broken front with diminished influ- ence. That some members would have been lost in any case is probable, but the same Book of Discipline continued to be used by the Hicksites, with the clauses making it a disownable offense to deny the authenticity of the Holy Scriptures and the divinity of Jesus Christ.'^ The leaders who agreed with Hicks held views very different from the Orthodox ; but many of those who followed them did so in order to maintain what they felt was right liberty. In the Yearly Meetings of New York, Philadelphia, and Baltimore, where their great strength lay, theirs was the popular party. This fact became their 1 Hodgson, vol. ii., pp. 219, 220. 2 A late revision of the Discipline in their Baltimore Yearly Meeting has removed the clauses relating to disownment, and somewhat weakened the doctrinal statements. 273 274 ^-^^ FRIENDS. [Chap. vi. Strength and their weakness, for while they gained num- bers they also received the large proportion of those who had no settled convictions, but who went with the cur- rent. Most of those who sided with the Orthodox did so from personal conviction, and therefore added strength to them. Many on both sides, however, adopted the course they took from social and family motives. The Hicksitcs. As has been said, it would be most unjust to credit Hicks's doctrines to even the bulk of those who are popu- larly called by his name. Their fundamental principle was that in matters of doctrine there should be the fullest liberty. They therefore freely accepted Hicks and in- dorsed him as a minister without thereby assuming to adopt his opinions.' The first effect of the separation on them, however, at least in Philadelphia, seems to have been to cause a reaction in favor of more " orthodox " teaching. At all events, they addressed an Epistle to that Yearly Meeting in 1830,- in which they protest that they hold essentially the same doctrines as they had always held, and that English Friends have misjudged them on ex parte testimony. They claim that the dissensions have not been caused by doctrinal differences so much as by the " exercise of an oppressive authority in the church." They also claim to accept the Scriptures with their record of Jesus Christ, and the fundamental principle of the light of Christ within, as God's gift for man's salvation, and all the blessed doctrines which grow from it as their root. 1 The Ortliodox claimed that by this action they virtually took the ground that belief as to the (jutward appearing and work of Jesus Christ is a matter of indifTerence, and thereby opened the door for and invited unbelief. 2 " Journal " of John Comly, Appendix, p. 638 (containing a copy of the Epistle). LUC RE TI A MOTT. 275 They close by referring to their large majority over the other branch. 1 Memoirs of prominent members of the Society about this time show that the doctrinal question was by no means settled. Lucretia Mott herself met with serious opposition on account of her views, which were almost rationalistic. But any "orthodox" reaction was over- powered, and the era of freedom of expression on points of doctrine was established.^ Lucretia Mott was probably the ablest representative of the extreme radical school of thought in the Society. She worked in connection with the Free Religious Asso- ciation, was a member of the Anti-Sabbath Association, and appeared to have grave doubts on the subject of the future life. Her statements concerning Jesus Christ are most radical, and she took the ground that the Bible was a dangerous book. She had, however, great faith in right- eousness, and labored with persistent zeal and untiring perseverance on behalf of the slave, often enduring no little opposition and sometimes being in danger of vio- 1 This Epistle was not sent without earnest protest. The clerk of the Woman's Meeting at the time, the afterward celebrated Lucretia Mott, op- posed it very positively, on the ground that " it contained sentiments utterly opposed to her own convictions, and to what she believed to be the inherent spirit of Quakerism." She was overruled, but signed it in her official capac- ity. She was so far justified by the fact that the document was not read in London Yearly Meeting at large, and was returned in a rather peremptory manner. ("James and Lucretia Mott," p. 167, and note.) 2 Edward Hicks, one of their prominent ministers at the time of the sepa- ration, writes in 1840 complaining of the growing power of the Unitarian element and says that Elias Hicks never meant to introduce this, but only to prevent Friends from running to the opposite extreme of Trinitarianism ; that before his death the old man, seeing how things were going, had said that he was more afraid of his professed Friends than his professed enemies. " But," adds Edward Hicks, " had he lived till now, he would have found gallery members of his branch of Friends having less reverence for Jesus Christ than the Turks, and have heard one of their prominent ministers de- clare from a Quaker gallery that a Roman CaJ:holic priest in Ireland had done more good than ever Jesus Christ had done." (" Memoirs" of Edward Hicks.) 276 THE FRIENDS. [Chap. vi. lence. Nothing could daunt her in this work, and she lived down opposition both inside and outside of her Society. It was undoubtedly her strong and successful efforts on behalf of the negro that served to turn the at- tention of her fellow-members from her radical doctrines and to give her the great place in their love and esteem which she attained during the latter years of her life. This prominence also gave weight to her teaching and caused it to be more widely accepted.^ There always continued to be a body of Friends be- longing to this branch who entertained views closely ap- proximating evangelical doctrines, although' a minority ; so, in full accord with the foundation principle of freedom which underlies the Hicksite branch of the Society, one can hear very differing views advocated in the same meet- ing. As a body this branch has given special attention to philanthropy and moral reform. First for the slave, and now for peace, total abstinence from alcoholic bever- ages, and other movements for the uplifting of humanity, their members, both in their corporate capacity and indi- vidually, have been active and efficient. In the field of literature, Samuel M. Janney, a prominent minister in Loudoun County, Va., is acknowledged to have produced the most authoritative life of William Penn that has appeared.- This branch of the Society has been much interested in education, ha\ing had under the care of their members, and still having, a number of institutions for learning, of 1 See " Life of James and Lucretia Mott." She was the daughter of Thomas and Anna Cofifin, and was born in Nantucket, 1793; she married James Mott, Jr., in 181 1, and died in 1880. 2 Orthodox Friends take e.xception to his " Life of George Fox " and to the doctrinal parts of his " History of Friends," as not giving sufficient weight to the evangelical views of early Friends. Llis section on the causes of the separation is a very able* production, but is open to the charge of special pleading. EDUCATIONAL INSTrrUTIONS. 277 all grades.^ One of the earliest of these was the Alex- andria Boarding-school in Virginia, under the charge of Benjamin Hallowell. It was opened in 1824, and contin- ued thirty-four years. Many sons of slave-owners were in attendance. The school attained wide celebrity, espe- cially for its superior instruction in advanced mathematics. General Robert E. Lee and General Kirby Smith were among the students. Benjamin Hallowell was also a prominent minister, and was greatly esteemed for his high character and abilities. A very important school, considered by some as the precursor of Swarthmore College, was begun in 1838 by John and Rachel Jackson, near Darby, Pa. It was among the first which offered advanced educational privileges to young women. John Jackson imported the largest re- fracting telescope owned by any individual in the United States. Since 1845 there has been a day-schcol for boys and girls under the care of the three monthly meetings in Philadelphia. It now numbers six hundred pupils, and is a very thorough institution. Its students, who belong to all denominations, regularly attend midweek meeting for worship with their teachers. Other schools which may be mentioned are: Friends' Seminary, New York (1861), Friends' School in Brooklyn (1867), which together have an endowment of $100,000; Friends' Elementary and High School, Baltimore, Md. (1864), and the George School (1893) at Newtown, Pa. By the will of the late 1 A great deal of the information concerning the educational institutions among Friends of both branches is gatliered from an able account of them by Edward Magill, LL.D., late president of Swarthmore College, Pa., which is to be found in " The Proceedings of the Friends' Religious Congress, Chi- cago, 9th mo. 1S93." ( I licksite Conference. ) Almost the only criticism on the paper that can be made is that he writes as if all the institutions were under one body, the inference being that they are all Hicksite. Divisions are greatly to be regretted, still when they exist they should be recognized. 278 THE FRIENDS. [Ciiai>. vi. John M. George, of Overbrook, Pa., about $750,000 has been left for this school. The grounds contani 227 acres, and suitable buildings have been erected at an entire cost of $150,000. It is a coeducational boarding-school, and has scientific, classical, and literary courses. Their leading educational institution is Swarthmore College, Swarthmore, Pa., founded in 1869. It is under the management of members of the Society, both men and women being on the board. The value of land and buildings, apparatus, etc., is estimated at about half a mill- ion dollars, and its permanent endowment fund is about the same. The instruction is liberal and thorough. The main building was totally destroyed by fire in 1881, but was restored in one year by the subscriptions of Friends without incurring any debt. Its influence on other schools in the Society is great, and many of them, for we have only mentioned a few of the number, arrange their courses to enable their students to enter the freshman class at Swarthmore on certificate of the principal. The Indian work of the Society will be treated in connection with that of the Orthodox body. The present number of the Ilicksitc body is set down in the census of 1890 as 21,992. They are exclusively confined to the United States and Canada, and are di- vided into seven Yearly Meetings, viz.. New York, Gen- esee (Western New York and Canada), Philadelphia, Baltimore, Ohio, Indiana, and Illinois. Of these Genesee and Illinois have been established since the separation. Philadelphia Yearly Meeting, with 12,029 members, com- prises more than half the • entire membership. Their numbers have seriously declined, for in 1830 they claimed to have a combined membership of 31,000 and over, in the Yearly Meetings of New York and Philadelphia alone.' 1 Foster's " Report," vol. ii., pp. 461-464. THE HICKSITE BODY. 279 Their other Yearly Meetings could not have aggregated less than six or seven thousand at that time, and were probably more. Of recent years there has been a revival of a feeling for the support and spread of their views. An enthusiastic conference on philanthropic work was held in 1892 at Goose Creek, Lincoln, Loudoun County, Va., attended by delegates from all parts. Their conference at the Con- gress of Religions at Chicago in 1893 was a great success. They have flourishing " First-day schools," some of which have adopted the International Lessons, and others a series of lessons selected and prepared by a Central Committee of their own body. They have been very successful in forming social and literary organizations which interest and hold their younger members. By these means they have checked their decrease in membership, and show, we understand, in some places an increase. The latest statement of their doctrine is given by How- ard M. Jenkins, senior editor of the " Friends' Intelli- gencer" of Philadelphia, in his "Statement of the Faith of Friends"^ at the Congress in Chicago. Without giv- ing the statement in full, we may say that they maintain that God " directly reveals Himself to the perceptions of man; that his light shines into our souls, if we admit it, and becomes thus ' God's gift for man's salvation.' The Scriptures confirm this immediate revelation, and record the visitations of God to the souls of men in past ages," and present us with the truths of the Christian dispensation. "We therefore," he says, "revere the Scriptures, and de- sire to become possessors of the truth they contain." This is to be accomplished through the same Spirit by which 1 " Proceedings of the Religious Congress of Friends in the World's Par- liament of Religions, Chicago, 1893," p. 22. See also " What Makes a Friend," " Chautauquan," April, 1894, by John J. Cornell. 28o THE FRIENDS. [Chap. vi. they were given forth. On the divinity of Christ he says : " Convinced that the divine nature, the Christ spirit, the Word ' which was in the beginning,' dwelt in Jesus in an unparalleled and, to our finite perceptions, an immeasur- able degree, we regard him (as John G. Whittier has form- ulated it) as ' the highest possible manifestation of God in man.' "^ There is no statement of their belief as to salva- tion through Christ Jesus. The Orthodox. In the Yearly Meetings cf New England, Virginia, and North Carolina there was no break in the progress of events, as no separation had occurred in them ; in fact, in the State of North Carolina and in the Yearly Meeting in Virginia there has been no separation at all at any time, so far as is known to the present writers.^ In the remain- ing Yearly Meetings, one of the first things done was the appointment of committees by the Yearly Meetings to go throughout the territory under their care, and bring together the weak-hearted, and, where necessary, organize new meetings. A great deal of difficulty was felt in the fact that both bodies claimed the title of the Society of Friends, so that there was no easy way of distinguishing them. It is largely to this cause that must be attributed the long survival of unpleasant feeling that now, after a lapse of more than sixty years, is only dying out. Many of the meetings of the Orthodox adopted as their official title, in addition to their previous name, " in unity with 1 It seems but justice to J. G. Whittier, who was a member of Orthodox Friends, to s.-^y that, while he was full of universal love and recognized the good in all, he was not a Unitarian in his creed, or even an Arian, but dis- tinctly accepted the orthodox view of Christ Jesus, as he personally assured the writer of this sketch. '^ The meetings in Virginia in which a separation took place belonged to Baltimore Yearly Meeting, and still do so. THE ORTHODOX. 28 1 the ancient Yearly Meetings of Friends," and were incor- porated in this way.^ Soon after the separation a conference met in Philadelphia composed of delegates from each of the Orthodox Yearly Meetings on the Continent, which issued a Declaration of Faith. This was accepted by all the Yearly Meetings as a statement of their belief, but not in any sense as a bind- ing creed, and it is now only an interesting presentation of the ground then taken by Friends.'^ In 1830 the Friends in Philadelphia formed a Bible Society, which soon had branches in different parts of the country, and did a great work in supplying Bibles at mod- erate cost to the membership.^ About the same time, Han- nah C. Backhouse, of England, visited America (1830-35) in company with her husband, Jonathan Backhouse, also administer. She found much neglect of the Bible among American Friends, a matter of much sorrow to her, and she established the first Bible-schools among them.^ The movement was not rapid at first, but for many years such 1 Thus the incorporated name of Baltimore Monthly Meeting (Orthodox) is " Baltimore Montldy Meeting of Friends for tlie Eastern and Western Districts, in unity with the ancient Yearly Meetings of Friends." The last clause is now generally omitted, and for practical use is almost entirely given up. Another means, employed by both sections, is the appointment of corre- spondents, who are well-known Friends, whose duty it is to indorse all ofticial documents issued to other Yearly Meetings as evidence of their genuineness. They have no other duties except this and to receive the communications from other meetings and hand them over to the proper officers. The Orthodox body has now generally accepted the title of Orthodox, though unofficially, except in the case of Baltimore Yearly Meeting. Some of the western Yearly Meetings have changed their name to " Friends' Church," but this alteration is generally disapproved of by the main body of Friends. 2 " The Testimony of the Society of Friends on the Continent of America," New York, printed by Richard and George S. Wood, 1830 (p. -36). '^ See note at beginning of chapter. 4 "Few can estimate the value of H. C. Backhouse's labors in America, and the permanent results which have followed, and are still developing " (nearly twenty years later). (" Journal and Letters of H, C. Backhouse," P- I33-) 282 7//A FRIENDS. [(.'iiAi'. vi. schools have been ahnost universal in this branch of the Society. Most of the schools use the International Les- sons, and all the Yearly Meetings except one have stand- ing committees whose duty it is to encourage and help the schools in the various localities.^ The separation had also the effect of arousing the lit- erary activity of the members. In Philadelphia Thomas Evans issued an " Exposition " of Eriends' doctrines, dwell- ing chiefly on the testimony of the earliest Friends to the divinity of Christ and his salvation. He and his brother William soon after edited very ably a series of volumes entitled " Eriends' Library," in which were reproduced, in a rather more modern form, the lives and writings of many of the early worthies of the Society. The work reached to fourteen volumes. About the time of the separation the weekly periodical known as "The Eriend " (Philadel- phia) was established, and is now the oldest periodical published anywhere under the name of P^riends. It rep- resents the conservative element of Philadelphia Yearly Meeting. There has been no appreciable change in its shape, size, or appearance during the sixty-four years of its existence. There was during this period a good deal of ministerial activity, and a number of ministers traveled up and down the country visiting the congregations of Eriends, and also holding meetings to some extent with the public. Among these ministers was Stephen Grellet, " a modern apostle," as he has been termed, whose life is one of the most re- markable, not only among the preachers of his own de- nomination, but of all denominations in the present cent- ury.2 The influence of the traveling ministers can hardly 1 lCxce]:)t in some points of method, these schools are very similar to the Sunday-schools of other denominations. 2 See "Memoirs of Stephen Grellet," by Benjamin Seebohm, London and Philadelphia, i860. FRIENDS AND SLAVERY. 283 be overestimated. It served to maintain many a small congregation in hope and life, and also to arouse many who were not in membership, and though, owing to special reasons, there was little effort made to proselytize, yet the religious influence exerted by these preachers on persons outside the Society has been great. The chief influence exerted by the Friends, as it has been mentioned in regard to the organization, was in the careful and just lives of their members. The Quaker character became proverbial for probity, and it would be diflicult to find any movement that promised on right lines to benefit man that had not received support from Friends to an extent out of all proportion to their numbers. We have seen liov/ they liberated their slaves at a time when the consciences of tlie Christians of the country at large were quite asleep on the subject. Their efforts on behalf of the negro did not stop here, but they immediately began to try to influence society around them to see the iniquity of slavery. Their method was entirely moral suasion, and not political action ; and they confined them- selves to petitioning legislatures, to appeal, and to personal influence so far as the masters were concerned ; and in re- gard to the slaves, they refused to countenance the evil system in any way that they could possibly avoid. They would not hire slave labor. Many of them refused to buy slave grown or produced articles. When they saw any case of peculiar distress where families were being separated by being sold away from one another, the Friends as far as they could would buy them in, and then arrange for their freedom, the freed negro frequently, by working on part wages or by saving, repaying the money spent for him. Many of the Friends took great interest in the religious and intellectual development of this race, and in States where it was illegal for colored people to hold 284 '^^^iE. FRIENDS. ' [Chak vi. gatherings without the presence of some white persons, they would not infrequently attend regularly, for the chief purpose of affording them an opportunity to hold meet- ings in their own way, though very often the Friends also would have something to say. Others, at the risk of im- prisonment if discovered, taught continuously through a series of years in night-schools for colored persons held privately for fear of detection. In these quiet ways, with great diligence and patience, the Friends labored in a movement entirely distinct from what is now known as the political abolition movement. When this arose the body of Friends greatly regretted it, and for a number of years refused to sanction what they felt to be a movement with good purposes, but using methods inconsistent with the peaceable religion of Christ. Officially, none of the Yearly Meetings, so far as known, ever sanctioned any political party. Soon, however, the fire of the new crusade aroused many earnest Friends, and they began to sympathize and labor together with the abolitionists. This aroused even more opposition in the Orthodox than it had in the Hicks- ite ranks, and the current of feeling ran so high that in Indiana Yearly Meeting there was in 1835 a considerable secession from the main body, and a new organization was formed under the name of Indiana Yearly Meeting of Antislavery Friends. Their number was about 2000, and tliat of the main body 25,000. No lawsuits resulted, and the Orthodox body, which had been rather high-handed before the separation, seems to ha\c quickly perceived its mistake, and to have practically abandoned the position that caused the separation. No other Yearly Meeting on the Continent recognized the new body. London Yearly Meeting, in which the sentiment in fa\or of antislavery was very strong, sent o\-er a deputation to Indiana in hopes of reconciling the two bodies. Their action was JOHN GREEXLEAF IVHITTIER. 285 not altogether appreciated by the antislavery Friends, but the effect desired was eventually brought about, and after ten years the new body formally dissolved, leaving its members free to act as they thought best. Of course some were lost to the Society, but many, perhaps most, of them quietly returned to the original organization, where they were received with open arms, and some of them became very prominent.^ About this time John Greenleaf Whittier came into prom- inence as a true poet who had espoused the cause of the slave. There is no doubt that his thorough identification with the antislavery cause was a wonderful help to it, and that his influence helped to raise it above the immediate issues of the present and did much to make its advocates see that they were in line with the eternal movement of right. He was through all a Quaker and never advocated force. Besides his songs for freedom, perhaps no one has done more to make current the Quaker conception of Christianity.- He was born at Haverhill, Mass., 1807, and died at Hampton Falls, N. H., September 7, 1892. A large majority of the Friends, at least in the North and West, voted for Lincoln in i860 as the representative of the party that advocated freedom, though at that time the idea of freedom in the States where slavery already existed was not contemplated. As the war drew on, not a few of the antislavery men and not a few Friends thor- oughly agreed with the position taken by Whittier and Garrison, that it would be better to stand by, " the sad .spectators of a suicide," than to engage in fratricidal war. As a body. Friends of all parties endeavored to main- tain their ground in favor of peace. Whittier came out 1 Hodgson, vol. ii., pp. 9-49. For an account of the English deputation's labors from an inside point of view, see " Memoirs of William Forster," vol. ii., pp. 193-210. 2 See note, p. 280. 286 THE FRIENDS. [Ciiai>. vi. strongly, in a poem addressed to the alumni of Friends' Boarding-school, Providence, telling them plainly that they cannot take the battle-brand, but that they are now to suffer for the sake of their principles as well as with their country, and must not expect that because they believe it is wrong to fight they are to be spared their share of sorrow. His manly words doubtless stirred many to re- newed faithfulness. But not a few felt the dilemma put by President Lincoln in a letter written by him to the widow of J. J. Gurney, then residing in New Jersey. After speaking of his appreciation of a visit she had paid him, and of her letter to him,^ he says: "Your people, the Friends, have had and are having a \ery great trial. On principle and faith opposed to both war and oppression, they can only practically oppose oppression by war. In this hard dilemma some have chosen one horn and some the other. For those appealing to me on conscientious grounds I have done and shall do the best I could and can, in my own conscience, under my oath to the law."^ E. P. Gurney in her reply to the President clearly and forcibly maintains the alternative that wrong is not to be set right by wrong. There were some in the Society who thought otherwise, and not a few^ of both branches were found in the army. It was a Hick.site Quaker who wrote the song " We are coming, Father Abram." A good deal has been said about the number of Friends in the army, but more than the occasion warrants. The peculiar cus- tom which grew up of admitting the children of Friends as full members by right of birth, with all its undeniable 1 The visit referred to was "a religious visit,'' in wliicli 1''.. P. CJurney gave him what she felt to lie a message from the Lord. Tlie letter was written at his request, and after his assassination was found in his breast- pocket. 2 "Memoirs and Correspondence of Eliza P. Gurney," p. 317. The letter is given in facsimile. Original now in possession of the Pennsylvania His- torical Society. THE CIVIL WAR. 287 advantages had this drawback, that many who had never made any Christian profession were counted as Friends, and when these enhsted it was considered that they had forsaken their position, when in reahty many of them had nothing but a traditional position on the subject. In many cases those who enhsted were disowned by their meetings, in many others their acknowledgment of regret was ac- cepted, and in others no action was taken. On the other hand, there were numerous instances of persons who were faithful to their testimony for peace amid much that was painful. This was specially the case in the South, where the Friends refused in the face of positive persecution and much physical suflfering to bear arms. None of them ab- solutely lost their lives, but on several occasions they were ordered to be shot, but the soldiers, impressed with their Christian courage and patience, refused to obey the com- mand. Some were deprived of food and drink, and sub- jected to many and humiliating punishments, but they remained firm. The Confederate Government created an exemption tax, which not a few paid, while others did not feel that such a course would be right, and chose rather to suffer. It was a noticeable fact that this firm stand on the part of the Friends resulted in North Carolina in an actual increase in membership, others being so deeply impressed with their faithfulness that they examined into their prin- ciples and joined them, although the exemption privilege was not granted to new members. The close of the war found Friends more earnest in the promotion of peace, and they formed themselves into a Peace Association of Friends in America, which put lecturers into the field, and issued tracts, and soon started a monthly periodical, called " The Messenger of Peace." The Association was heartily sustained by the various Yearly Meetings, though after a number ©f years the interest in evangelization turned the 288 THE FRIENDS. [Chap. vi. attention of Friends in other directions. More recently, however, it has shown new hfe, and has lately been incor- porated under the laws of Indiana, and is pressing the cause with more vigor. TJie Indians, Colored Population, etc. From the time of William Penn there has been great in- terest felt by Friends in the Indians, and on their part this much-injured people are said to have retained to this day their affection for and confidence in the Friends. So far as the records go to which there has been access, the Society has always maintained a kindly and just attitude toward them. The early history has already been alluded to. It remains to speak of this century. The various Yearly Meetings had schools and various mission interests among the Indians, which appear to have been measurably suc- cessful, especially as regards the general well-being of the tribes under their control, and whenever opportunity offered Friends were ready to appear on behalf of the red man before the government. That they undertook to any great extent the work of evangelization of the tribes does not appear. The history of the treatment of the Indians is clearly a blot on our national honor, so that a noted writer has well named the book which describes the history as "A Century of Dishonor."^ The following extract from President Grant's first Annual Message to Congress puts the whole matter concisely, and describes the reasons for the new plan which he inaugurated.- He writes : " From the foundation of the government to the present, the management of the original inhabitants of this conti- nent, the Indians, has been a subject of embarrassment and 1 " A Century of Dishonor," liy Helen Hunt Jackson. Boston, Rol)erts Brothers, 1S85. 2 " Message and Documents, 1869-70," p. 14. FRIENDS AND THE INDIANS. 289 expense, and has been attended with continuous robberies, murders, and wars. From my own experience upon the frontiers and in Indian countries, I do not hold eitlier legis- lation, or the conduct of the whites who come in contact with the Indian, blameless for these hostilities. The past, however, cannot be undone, and the question must be met as we now find it. I have attempted a new policy toward these wards of the nation (they cannot be regarded in any other light than as wards), with fair results so far as tried, and which I hope will be attended ultimately with great success. The Society of Friends is well known as having succeeded in living in peace with the Indians in the early settlement of Pennsylvania, while their white neighbors of other sects in other sections were constantly embroiled. They are also known for their opposition to all strife, vio- lence, and war, and are generally noted for their strict integrity and fair dealings. These considerations induced me to give the management of a few reservations of In- dians to them, and to lay the burden of the selection of agents upon the Society itself. The result has proven most satisfactory." In his message for 1870 President Grant further de- velops his plan and the underlying idea in his mind. He says : " The experiment of making it a missionary work was tried with a few agencies given to the denomination of Friends, and has been found to work most advanta- geously. . . . Indian agencies being civil offices, I deter- mined to give all the agencies to such religious denomina- tions as had heretofore established missionaries among the Indians, and perhaps to sOme other denominations who would undertake the work on the same terms, i.e., as a missionary work. The societies selected are allowed to name their own agents, subject to the approval of the Exec- utive, and are expected to watch over them and aid them 290 THE FRIENDS. [Chap. vi. as missionaries, to Christianize and cixilize the Indian, and to train him in the arts of peace. ... I entertain the con- fident hope that the pohcy now pursued will, in a few years, bring all the Indians upon reservations, where they will live in houses, have schoolhouses and churches, and will be pursuing self-sustaining avocations, and where they may be visited by the law-abiding white man with the same impunity that he now \'isits the civilized white settle- ments." ^ This inauguration of a new and honest and Christian policy on the part of the government toward the Indians is one of the brightest parts of President Grant's adminis- tration. The exact plan as he marked it out has not been pursued by his successors, but the impetus it gave to the cause of the Indian and the far-reaching results that have since been attained may be said to date their rise from the action of the President as described in these messages. It is not too much to claim that the enlightened policy cf William Penn, adopted from conscientious adherence to the principles of peace and justice — a policy followed faithfully by those who came after him — was the direct influence that moved President Grant in the adoption of his policy. His practical eye had seen the failure of injustice, greed, and war, and had seen the success of justice and peace, and he chose the latter. The Society of Friends in its various branches — for both Orthodox and Hicksites were engaged in the work, though independently of each other — continued to do their share of work for the Indians in connection with the government for about fifteen years, their last agent having withdrawn in 1885. The accounts of all the agents nominated by Friends were honorably settled. " In every case where suits have been brought against them in the United States 1 "Annual Message, etc.," yol. i., p. 17. THE MODOC S. 29 1 courts, our Friends have been honorably acquitted, and the cost thrown upon the government."^ The work in connection with the government having ceased, only served to turn the attention of Friends more particularly to the subject of evangelization among the Indians, which they have carried out ever since with in- creasing success, so that there now are four hundred and twenty members of the Orthodox Society among the Indians, with four monthly meetings. Perhaps the most wonderful instance of the power of kind Christian treatment over the untamed savage is shown in the history of the Modocs. After they were conquered they were taken directly from the lava beds, where they had made such a desperate stand, and put under the peace- ful care of the Friends. The change that soon came over their wild natures was marvelous. Steamboat Frank, who had been a terror to his enemies, was not only converted, but became in a comparatively short time a minister of the gospel among Friends, and an evangelist of real power and efTectiveness. He so firmly adopted the principles of peace that he would not bear a deadly weapon even as an officer of the peace, and once when his brother was unjustly struck down beside him by a white man, he simply remarked that there had been a time when he would in an instant have slain the aggressor, but that now he was of a different spirit. He died a few years since, while in Portland, Me., whither he had gone to attend the Yearly Meeting of Friends for New England. The history of the success that the P>iends have had with the Indians, as well as 1 Report of Committee on Indian Affairs. See Baltimore Yearly Meeting Minutes, 1886, p. 39. At one time Friends (Orthodox) had a .Superintendent of Indian Affairs, eight Indian Agents, and eighty-five other members acting as employees under the government. Their Christian influence was active, and it is safe to state that hundreds of Indians came through their efforts to a character-changing faith in Christ. 292 THE FRIENDS. [Chai-. vi. the success attained by other denominations, is a standing proof that the Indians, after all these generations of wrong treatment at the hands of the stronger race, are still open to kindness and justice. In all movements for the protec- tion and advancement of the Indian those who are work- ing have the solid support of members of the Society of Friends, both Hicksite and Orthodox. Friends have also continued their interest in and labor for the negro, but in this respect have hardly come up to what might have been expected from them after their earlier labors on their behalf. It would have been supposed that of all the others they would have been foremost to establish missions and labor among them, but this has not been the case. However, they have done a good deal. Southland College, Arkansas, has for years been doing a patient, steady, and successful work, and has turned out many who have been able as teachers and in other ways to raise their fellow-people. Friends in the North have missions in Tennessee and North Carolina, and various institutions not under the care of Friends are, we under- stand, assisted by them. Not very many of this race have joined the Society, though there are some who have done so, and a few become ministers among them. We believe this statement applies only to the Orthodox. At the time of the "exodus" from the South into Kansas, Elizabeth L. Comstock, a leading minister in the Society, was at the head of a large part of the work of distributing relief. PhilantJu'opy, Education, etc. In regard to general labor for the advancement of the poor. Friends have been more in the habit of uniting with others than in carrying on independent wcM'k of their own. As a rule they ha\-e been conspicuous for their solid sense and .steadiness of purpose, and have been rather PHILANTHROPIC EFFORTS. 293 the stalwart supporters of movements than the ones who appeared before the public as leaders. They have been stronger in council than in the brilliant exercise of gifts, and in plain practical common sense than in the graceful accomplishments. For this reason superficial observers have often overlooked the service done by Friends to the various movements. They have not seldom given the needed suggestion at the right time. Thus it is said to have been a Friend who was the means of starting Father Matthew on his great temperance work in Ireland. The modern idea of fresh-air funds and free sanitariums for sick children during the summer months is not new among Friends. The Annual Association of Women Friends for the Relief of Sick Children in the Summer Season was in full running order in Philadelphia in the summer of 1849, with a corps of nine physicians, ready to furnish free ex- cursions by rail or steamboat, and in extreme cases to pro- cure free board in the country for mothers with their sick infants.^ Later the work of Sarah Smith in the Indiana penitentiary, where she was for many years matron, must not be overlooked. She was one of the band of noble women who demonstrated that to treat criminals kindly and as human beings should be treated was not only humane, but eminently the wise thing to do for their ref- ormation. The interest of the Hicksites in the cause of temperance has been noted, and the Orthodox have not been behind them. Every Yearly Meeting has special committees on the subject, and, with perhajas no exception, the Disciplines of all make the manufacture, sale, or use of intoxicating liquors as a beverage a disownable offense. The Western Yearly Meetings are particularly earnest in the cause of the absolute prohibition of the traffic. 1 " Friends' Review," Philadelphia, " fifth mo. 26th, 1849," vol. ii., p. 576. 294 ^^^ FRIENDS. [Chap. vi. The interest of Friends in education developed early, and while they did not produce great scholars, they were able to keep the average educational standard of their members at a higher level than that of the community around them. This, with their strict moral discipline, made them generally persons of considerable influence in every neighborhood where they were found. New York Yearly Meeting opened the first boarding-school for Friends' children at Nine Partners, Dutchess Co., N. Y., in 1796. It was for children of both sexes. Moral training was made primary, and intellectual training secondary. After the separation it remained in the hands of the Orthodox Friends. About thirty years ago it was moved to Union Springs, N. Y., and is now in a flourishing condition, after having gone through many \'icissitudes. The next movement, three years later (1799) was the establishment of a boarding-school at Westtown,^ Chester County, Pa., by Philadelphia Yearly Meeting, on an estate of six hundred acres. It was also for both sexes. The school has exercised for nearly a century very wide and deep influence upon Friends of Philadelphia and Baltimore Yearly Meetings. The teaching is most thorough and the discipline strict. At the separation it remained in the hands of the Orthodox. During the past ten years very handsome new buildings, with all modern improvements, have been erected. In 18 19 New England Yearly Meeting, influenced largely by the philanthropist Moses Brown, who had for years labored to establish such a school, and had given valuable land in Providence, R. I., for the purpose, opened 1 It is not generally known that the establishment of this school was largely due to the celebrated John Dickinson, the author of " The Farmer's Letters," member of the Cf)ntinental Congress, etc. He .md his wife contributed to its endowment. (" Life and Times of John Dickinson," C. J. Stille, Philadel- phia, 1 89 1, pp. 328, 329.) HAVERFORD COLLEGE. 295 " Friends' Boarding-school." This has been exceedingly successful, and has been to New England what Westtown has been to Pennsylvania. It is coeducational, and has in recent years become very liberal in its policy, so that many of its students are not Friends. Moses Brown, above mentioned, was also one of the greatest benefactors of Brown University, and through his influence the charter provides that a certain proportion of the trustees, who are chosen from various religious denominations, shall be Friends.^ Soon after the separation of 1827-28 the subject of more advanced education claimed the attention of Orthodox Friends, with the result of establishing Haverford School, in 1833, at Ha\-erford, Pa. After several years of success- ful operation it had pecuniary difficulties and was closed for about three years, but was reopened in 1848. Though having a collegiate course, it did not apply for a charter as a college until 1856, being the first institution of the Society to assume that position. It is under the control of a cor- poration all the members of which must be Friends. It is, however, almost unsectarian in its teaching. It ranks high among the smaller colleges of the country. Among its professors have been Thomas Chase, of the American Company of Revisers of the New Testament, and an editor of a number of the classics, and also J. Rendel Harris, who during his professorship discovered the long-lost "Apology of Aristides " in the convent on Mount Sinai." The Friends of North Carolina opened New Garden Boarding-school in 1837. The great prejudice against Friends on account of their antislavery principles made the work difficult. The school was conducted during the 1 See" Sketch of Moses Brown, "by Augustus Jones, principal of Friends' Boarding-school, Providence, 1893. 2 The college is residuary legatee, on the death of the widow, of an estate of over half a million of dollars left by the late Jacob P. Jones of Philadelphia. V. 296 THE FRIENDS. [Cuap. vi. whole Civil War on a gold basis, and came out without embarrassment, and without having missed a class — a rec- ord which from a financial as well as an educational point of view was probably unique in the South during that period. In 1888 the school was raised to the rank of a college, and is now known as Guilford College. It is coeducational. The Friends in the West were somewhat later in the establishment of boarding-schools. In 1847 one was es- tablished, under the care of Indiana Yearly Meeting, near Richmond, Ind., which in 1859 was chartered as Earlham College. It is in a flourishing condition, under the joint control of Indiana and Western Yearly Meetings. Wil- mington College, Wilmington, O., was opened 1871, and Penn College, Oskaloosa, la., in 1873. Both these are doing good work. In addition to these is Pacific College, Newberg, Ore. (1891), and Pickering College, Pickering, Ont., Canada, recently reopened. A very important college for women was founded at Bryn Mawr, Pa., 1885, in accordance with the will of Dr. Joseph W. Taylor, a Friend of Burlington, N. J. By its charter all the trustees are required to be members of the Society of Friends (Orthodox). It is thoroughly equipped, and is the most advanced college for women in the country. It pursues a very liberal course, and can hardly be classed as a denominational college. There are many schools and academies under the con- trol of Friends which cannot be named. As with the Hicksites, the Orthodox have taken great interest in edu- cational matters, and in 1877 an important and influential conference on education was held at Baltimore, which was followed by others in 1880, 188 1, 1883, 1888; in addition to these, local conferences have frequently been held. CHAPTER VII. LATER YEARS. The great awakening of the separation was not lost, and the body came more and more into something of the spirit of the earlier age. The progress was, however, slow at first, and the casual observer would have noticed but little change. As to numbers, the Society in different parts of the country presented very different aspects. In the East generally there was for over thirty years a steady decline, the chief cause being emigration. In New England the attractions of the West were peculiarly enticing to the practical-minded Friend. The failure of the whale fisheries of Nantucket and New Bedford led to a very general exo- dus.^ Emigration acted as a less important factor in New York and Pennsylvania, but farther south another cause operated with great force. The many disabilities that Friends suffered in slaveholding States from their faithful adherence to their position that it was wrong to hold fellow-beings in slavery were a great drag upon them. It was exceedingly difficult — in fact, often impossible — to procure free labor, especially in the country districts. In these same localities manual labor was by a false public sentiment considered degrading, so that those who from conscientious grounds had to do such work themselves were obliged to take a lower position in society than the one to which they really belonged. Their position also placed 1 On the Island of Nantucket there were fifty years since about twelve hundred Friends; there are now (1894) hardly a dozen of any branch. 297 298 THE FRIENDS. [Ciiai>. vii. increasing difficulties in their way in engaging in business, and also rendered them objects of suspicion to their slave- holding neighbors, who resented their opposition to the "peculiar institution," and often suspected them of aiding negroes to escape — a suspicion far better founded as re- gards Friends north of Mason and Dixon's line than south of it. To the Friends living in such an uncongenial at- mosphere the free West appeared as a land of promise, and a steady exodus soon set in. The Society from this cause died out in South Carolina, and was so greatly reduced in Virginia that in 1845 Virginia Yearly Meeting was sus- pended and joined to Baltimore Yearly Meeting. This latter body, small to begin with (after the separation), had also suffered from the same cause, so that the two joined were still the smallest Yearly Meeting in the world. The same state of things existed in North Carolina, and at one time it seemed as if there were risk of that Yearly Meeting being lost. Sometimes whole congregations would emi- grate in a body, so that one instance has been known where the same church organization remained in force, the same officers continuing to act in the new settlement as they had done in the old home. Another cause of the diminution in numbers was the strict enforcement of the Discipline and prompt disown- ment of members for comparatively slight offenses. To marry a non-member or by any other religious ceremony than that of Friends was a disownable offense on the ground that it recognized what was called, in the rather severe language of the Society in that day, a " hireling " ministry. Many other things that would now be esteemed trivial, but which had had, at the beginning at least, a foundation in some principle that was deemed important, were made the cause for expulsion from the Society. That the denomi- nation should have lived at all through such restrictions, CAUSES OF DECLENSION. 299 especially as it was not thought right to use any efforts to obtain new members, is a striking evidence of the power that was in the body. Increase of spiritual life would at first tend to increase the activity in the support of the Discipline, till as the life grew the power that was present gradually caused unnecessary restrictions to be laid aside and others to be modified. Still another cause of decline in numbers was that there were greater attractions for many in a life of more con- formity with the ways of ordinary persons, so that not a few left from their own free will. Again, the position of Friends on a variety of subjects of doctrine and practice was so unlike that of the other denominations about them that it required the courage of one's convictions to with- stand the weight of public opinion. When all these rea- sons are taken into consideration, the wonder is rather that so many remained, and not that there was a decline. The picture presented in the West during this period was in several respects very different. While the East was losing by emigration, the West was gaining. The meet- ings in Ohio, Indiana, and Iowa soon became large and flourishing. For a long time fully as great strictness pre- vailed as in the East, and there was the same readiness to "disown," but the circumstances were different. The country was new and thinly settled at first, and there were fewer temptations to worldliness. Again, the Friends set- tled largely in communities, so that in many cases they would form the bulk of the population, and in this way public opinion would be with them. Their growth was large, and new Yearly Meetings were set up. Ohio had been set off in 18 12 from Baltimore; Indiana from Ohio in 1 82 1. In 1857 Western (comprising western and south- ern portions of Indiana, and eastern Illinois) was set off; Iowa in 1863, and Kansas in 1872. All these were es- 300 THE FRIENDS. [Chap. vii. tablished from Indiana Yearly Meeting, which also set off Wilmington Yearly Meeting, of southwestern Ohio, in 189.2. Iowa Yearly Meeting in 1893 set off the Yearly Meeting of Oregon, and at present writing there is a pros- pect of one being established in California. About two thirds of all the Friends in the world are in the United States west of the Alleghanies. It must not be concluded that the decrease in member- ship in the East continued. Since 1865 a new life has appeared there also, and in New York and New England the decrease has stopped and an increase is noted, espe- cially in the former. North Carolina has about trebled its membership, and Baltimore nearly doubled. This has been notwithstanding the continual loss through emigra- tion, and the fact of a comparatively low birth-rate. In 1867 Canada Yearly Meeting was set off from New York. It was considered an interesting fact that during the time of the holding of its first session the " Dominion of Canada" was inaugurated.^ Great changes have taken place since the tide has turned, and Friends have become an aggressive, growing body^ instead of a diminishing one. The peculiar cut of dress and the " plain " language of " thee " and " thou " have been discarded, as having no religious value for the pres- ent age.2 The numerical names for months and days are still al- 1 Settlements of Friends in Canada were made from Pennsylvania, New Jersey, and New York during the latter part of the eighteenth century. For a time under the care of both Philadelphia and of New York Yearly Meet- ings, they were finally joined to the latter, with which they were incorporated until 1867. Some Friends near the New York line were retained when those of the Canadian meetings were set off. ^ Not a few continue tousc the " thee" and the " thou "' in their families and to their intimate Friends, partly for old association and partly in the way the French and Germans do, as a sign of the familiarity of friendship. Phil- adelphia Yearly Meeting continues to lay stress on the old form of dress and address. RE A WAKENING. 301 most universally used by Friends in their official language and in their records, but the practice of using them in ordinary conversation is rapidly dying out. There has also been a considerable relaxation in the Discipline. Many old rules have been either annulled or allowed to become a dead letter. In this change there may be a question whether there is not a risk of going to the other extreme, but nevertheless there is a great deal of care in respect to daily living. But the attitude of the meeting and its officers has long ceased to be one of judging with a view to cutting off the offender, and is now one of en- couragement toward the weak and the restoration of those who are astray. As soon as this feeling became general the rapid decline in numbers ceased. Friends during the past thirty years have reawakened to the fact that one of the main duties of the Christian Church is to carry the gospel to those who do not know it. Almost every Yearly Meeting is pervaded with the sense that this is the great object toward which every avenue of work is to contribute. Everything is now chiefly judged from the simple point of view as to whether it will tend to the spread of the knowledge of Jesus Christ and the building up of believers. From being one of the most traditional of all bodies Friends have come to believe that the essen- tial spirit of Quakerism is freedom, and so traditionalism is now one of their greatest fears. The simplicity of their organization, the freedom in their meetings for worship to any one to take vocal part under what is felt to be the guidance of the Spirit, each one being subject to the judg- ment of the rest, allows flexibility and variety of service and the development of individual gifts. In not a few instances their freedom from an established order of clergy has been found to be the means of inspiring confidence. The fact that the Quaker boy or girl is impressed with 302 THE FRIEXDS. [Chai'. vii. the thought that without forsaking usual duties or going through a college training he or she may be at any time called upon by the Lord to preach gives an added dignity to the ordinary life. And the practice of silent united worship as the basis upon which meetings are held, where it is appreciated tends to cause the worshiper to seek the Lord directly, and thus strengthens religious character. The change of front has been truly marvelous, and has on the whole been accomplished with very little friction. A number of leading ministers and others a few years since sought to change the position of the Society on the subject of baptism and the Supper. This was especially the case in Ohio, which Yearly Meeting in 1886 refused to make the subject in any way a test matter. All the other Yearly Meetings took prompt action, declaring it incompatible for any one who observed them or advocated the use of these ordinances to remain in the position of minister or elder. This rule was by no means strictly enforced, but the gen- eral sentiment of the Society supported ii, and the matter soon ceased to be a burning question. This result was thought to have been greatly helped by the calling of a conference of Yearly Meetings at Richmond, Ind., in 1887. This assemblage was unique, being the first, and probably will be for many years the last, of the kind held. It was composed of delegates from all the Yearly Meetings in the world, both Great Britain and Ireland being represented. It lasted for three days and accomplished a vast amount of work. The most important of its actions were the issu- ing of a " Declaration of Faith " and the suggestions for a stated conference to be held at regular intervals. The " Declaration " consisted largely of extracts from standard writings, and is too tlifTuse and general in its statements to be regarded as a rigid creed; nevertheless, it much more CONFEREXCE OF 1SS7. 303 nearly approaches one than any of the Declarations that have preceded it, and the change in its tone and emphasis over former ones is very marked. It conforms much more nearly to the standards of ordinary evangelical denomina- tions. As might have been expected from the fact that baptism and the Supper were the questions then at issue, the space occupied in the consideration of these topics is disproportionately large. While it acknowledges the dis- tinguishing views of Friends on the universality of the operation of the Spirit of Christ, it tends to pass them over. It states the Quaker doctrine of peace, and against oaths, etc., clearly and well, states in guarded language the doctrines of future rewards and punishments, and, of course, reaffirms the deity of Christ and salvation through him. The " Declaration ", met with strong opposition in England, and London Yearly Meeting took no action on it. New England and Ohio took essentially the same position. Dublin, New York, and Baltimore gave a general approval of it without adopting it. The other Yearly Meetings in the United States adopted it. Th.is variety of action in no way altered the official relations of the Yearly Meetings, for the action of the conference was only advisory and not authoritative. After this the subject of baptism and the Supper became of secondary interest and was overshadowed by that of the ministry. With the increase of religious life and evangel- izing zeal not only had old congregations taken on new growth and activity, but many new congregations had been formed. To accomplish this many methods formerly unknown among Friends were in various places brought into use, such as congregational singing, and the employ- ment of methods more or less similar to those so familiar among the Methodists. Persons brought rapidly into the 304 • ^rilE FRIENDS. [Chap. vii. Society and with very little knowledge of the methods of Friends or instruction in them were found not to under- stand their unconventional ways. With the intense zeal for new converts that had now taken hold of the Society, it often seemed simpler to adapt the meetings to the crude ideas of the converts rather than to adopt the slower pro- cess of educating them, and in this way in many places in the West and some in the East very decided changes began to show themselves. Most noticeable of these was the introduction of "pastors," who were at first expected to give their whole time to looking after the congregation, and preaching, but not in any way to the exclusion of the rest, or even necessarily always to preach. In order to enable them to do this a very slight support was afforded them. This change came very quietly, and has never yet become general. In Iowa, Oregon, Western, and Ohio Yearly Meetings the method has attained wide acceptance, and in the first two may be regarded as the settled policy of the body. There is at present none of it in Philadelphia and Baltimore, and but very little in North Carolina and New England. In the other Yearly Meetings it prevails to a greater extent, but by no means universally. It has given rise to much discussion, generally carried on in a very Christian spirit. The movement attained strength so rapidly that it appeared as if the front of the Society would be permanently and universally changed ; but the opposition continues, and in the last year or two there have been signs of a reaction in various quarters, and there seem to be grounds for the expectation that the final outcome will be something more nearly akin to the original basis of the Society than is at present seen in the development of the " pastoral system," under which in a few places pre- arranged services with choir singing and music, etc., have come into vogue. CONFERENCE OF 1892. 305 It is too soon to say how far this reaction will extend. It was probably started by the conference held in Octo- ber of 1892 at Indianapolis. This conference was sug- gested by the one held in Richmond, Ind., five years pre- viously. A proposition for an authoritative conference was made later by Kansas Yearly Meeting, but not accepted. Finally a committee of the various Yearly Meetings met at Oskaloosa at the time of Iowa Yearly Meeting in 1891 and issued a recommendation for a conference. This was accepted by the various Yearly Meetings on the Continent, except Canada, yet not fully as to details, most of the Yearly Meetings not considering themselves bound to continue to send delegates to future conferences unless it seemed best. Baltimore instructed its delegates not to take part in voting in case any question should be settled in that way.^ The conference was unlike any that preceded it in the fact that the representation to it was in proportion to the membership of the respective Yearly Meetings, and unlike the one of 1887 in having no repre- sentatives from Great Britain, Ireland, or Canada. In this conference the great question was that of "pastoral labor," and a minute on the subject was adopted. The delegates from Baltimore, most of those from North Carolina, and a number from Kansas objected to the minute on the ground of its indorsement of the appointment of pastors, which they felt was a serious interference with the true liberty of the membership at large and the development of strong Christian character. Probably, however, the strongest weapon used against the "pastoral movement" was forged by those who favored it, for in the course of the discussion the real meaning of it was brought out, and it was stated without contradiction that it placed the ministry on a 1 As a matter of fact, no question was decided by vote during the confer- ence. 306 THE FRIENDS. [Chap. vii. financial basis and meant a professional class. These state- ments attracted a great deal of attention and comment, and brought a number to think that the time to review their position had come. The reaction is, however, but slight, and probably is not found in those places where the system has attained its fullest development. It is an interesting fact that statistics of growth in the Society do not bear out the claim that the increase in numbers has been in propor- tion to the adoption of the "pastoral methods." In the East certainly the proportional increase has been greatest in those meetings (excluding Philadelphia, where special conditions prevail) where there have been the fewest innovations of this kind. In the West there has been great growth in some places under it, and in other places not. In the field of evangelization Friends have been most successful, especially in the West. Their work has by no means been confined to their own denomination, but they have gladly labored for others and in union with other de- nominations. Although they have become a proselyting body, they are still remarkable for their freedom from jealousy of others and readiness to encourage converts to join whatever denomination of Christians they may feel will be most helpful to them. Increasing attention is being paid to education and to the spreading of the doctrines of Friends and to building up of consistent character. Probably at no time since the first founders of the Society passed away has there been such general healthful Christian experience in the Society, so much zeal, and so much growth. In places where the system of having a "pastor" is not used, the pastoral work is sought to be accomplished by committees composed of the more spiritually minded of the members, and this is often followed by most excellent results. JOREIGN MISSIONS. 307 Foreign Missions. With increased interest in home work the interest in the foreign field has also been aroused. Though in the earlier part of their history Friends were foremost in this work, during the next century their activity in this line of labor almost ceased. Early in the present century, such men as James Backhouse and George Washington Walker, of England, and later Daniel Wheeler undertook long and important journeys in Africa, Australia, and the South Sea Islands. Toward the middle of the century Eli and Sybil Jones, of Maine, both of them ministers of remark- able power, visited Africa, and in 1865 Syria. They were the means of starting a mission on Mount Lebanon and one at Ramallah, not very far from Jerusalem. The former is now under the care of English Friends, who were much earlier in the field of systematic mission work than Amer- ican Friends, and the latter is under the care of New Eng- land Yearly Meeting aided by other Yearly Meetings. The work of foreign missions has extended, and now nearly all the Yearly Meetings have special committees on the sub- ject, and in addition to this there has been formed the Woman's Foreign Missionary Union of Friends, which is an active body having branches in most of the Yearly Meet- ings. The conference of 1892 proposed the establishment of a central Board of Foreign Missions, whose duties should be to give information and promote unity of action on the part of the different Yearly Meetings rather than to act as a controlling force. A sufficient number of Yearly Meetings have agreed to this to cause it to be established, and steps looking to this end are being taken. Lack of space forbids even a resume of the missions, but in Japan, Syria, Mexico, and Alaska are flourishing mission stations, while to the missions of the English Friends in 3o8 THE FRIEXDS. [Chap. vii. Syria, China, India, and Madagascar substantial aid is ex- tended, and individuals have gone to the Congo State and elsewhere. A monthly paper, called the " Friends' Mis- sionary Advocate," is also published. In addition to this many Friends are much interested in the McCall missions in France. It is believed that the Orthodox Friends are the only ones who are engaged in organized foreign mission work. In the foregoing sketch it \\\\\ have been seen that the Friends acquired, through much suffering, first toleration, and then freedom both in civil and religious matters, not only for themselves but for all men. Some have thought that their mission is ended, but there still seems to be need of them to emphasize the non-essentiality of ordinance and ritual, the spirituality of true worship, the direct communi- cation of the will of God to the individual, and the priest- hood of all believers. HISTORY OF .THE CHURCH OF THE UNITED BRETHREN IN' CHRIST. Rev. D. BERGER, D.D. 309 BIBLIOGRAPHY. I. The Church of the United Brethren in Christ — Its Doctrine, History, Organization, and Worship in General. Berger, D., in Schaff-Herzog Encyclopedia of Religious Kncwledge. Vol. iv. Third revised edition. New York, Funk & Wagnalls Co., 1891. Carroll, H, K., The Religious Forces of the United States. New York, Christian Literature Co., 1893. Drury, A. W., in People's Cyclopedia of Universal KnoT.oledge. Vol. iii. Revised edition, New York, Hunt & Eaton, 1886. Drury, M, R., in Columbian Cyclopedia. Vol. xxx. New York (now Buffalo), Garretson, Cox & Co., 1893. Fisher, G. P., History of the Christian Church. New York, Charles Scrihner's Sons, 1893. Hurst, J. F., Short History of the Christian Chiirch. New York, Harper & Brothers, 1893. Origin, Doctrine, Constitution, and Discipline of the United Brethren in Christ. In English and German. Revised quadrennially. Last edition, Dayton, Ohio, United Brethren Publishing House, 1893. Shuey, E. L., Handbook of the United Brethren in Christ. Last edition, Dayton, O., United Brethren Publishing House, 1893. Shuey, W. J., in McC Unlock and Strong's Cyclopedia of Biblical f Theo- logical, and Ecclesiastical Literature. Vol. x. New York, Harper cS: Brothers, 1869-87. Weaver, J., in Sanfora's Concise Cvclopedia of Religious A'no7cdedge. New York, Charles L. Webster & Co'., 1890. II. Manuscript Collections of Historical Material. The library of the Historical Society of the Church of the United Brethren in Christ, at Dayton, O., contains the ordination license and a number of letters of Otterbein, and possesses manuscripts and records pertaining to the history of the church. Among these are the records of numerous Annual Conferences and of some local congregations. The official records of the proceedings of the General Conferences from the beginning are in charge of the publishing agent, at Dayton. 310 311 BIBLIOGRAPHY. III. Printed Collections. I. Bibliography. Shuey, "W. A., Manual of the United Brethren Publishing House: Historical and Descriptive. 1892. Pp. 303-322.1 Catalogue of the United Brethren Publishing House. Issued annually. 2. Statistics. CarroU, H. K., The Religious Fo?res of the United States. New York, Christian Literature Co., 1893. A table of comparative statistics, from 1813 to 1887, was published in the Year-book for 1888. Shuey, W. J., Year-book of the United Brethren in Christ. Published annually since 1867. 3. Minutes of General and Annual Conferences. Proceedings of the General Conference of the United Brethren in Christ. Published quadrennially since 1865. Stenographically reported (except 1865). Edited by W. J. Shuey. Most of the Annual Conferences issue the minutes of their annual ses- sions in pamphlet form. Files of these (not complete) are preserved in the library of the United Brethren Historical Society, at Dayton. Minutes are also published in the " Religious Telescope," Dayton. 4. Histories of Conferences. Luttrell, J. li., History of the Auglaize Annual Conference of the United Brethren Church, from 18^3 to i8gi. 1892. McKee, W., History of the Miami Atmual Conference. In " Religious Telescope," vol. lii. (1886), pp. 98, 114, 130, 162, 178, 290,386, 498, 530, 546, 562; vol. liii. (1887), pp. 50, 146; vol. Ivi. (1890), p. 596. 5. Histories of Institutions. 'BoQk.MiraltQY,'Li., A Brief History of Western College. To 1876. Western College, Western (now Toledo), Iowa, 1876. For a brief historical outline of Ottoj-bein University, see H. Garst in the United Brethren Year-book for 1888, and M. R. Drury in Columbian Cyclo- pedia; of Union Biblical Seminary, see United Brethren Year-book for 1888; of Western College, see W. M. Beardshear in United Brethren Year-book for 1889; of Young People's Christian Union, see United Brethren Year- book for 1 89 1, and " Religious Telescope," vol. Ivii. (1891), p. 282. Cowden, R., A Century of Sabbath-School Work in the United Brethren Church. Article in " Quarterly Review of the United Brethren in Christ," vol. iv., No. 2. 1893. 1 All the books here mentioned, unless otherwise stated, are published at the United Brethren Publishing House, Nashville, Tenn. 3 I 2 BIBLIOGRAPHY. Flickinger, D. K., Our Missionary Work, from iSjj to i88g. 1889. This work contains a history of the operations of the missionary societies of the church, and includes biographies of officers and missionaries. Marot, Mrs. B., Miller, Mrs. L. K., and Keister, Mrs. L. B,., History of the \Vo))ian^s Jllissioiiary Association of the L')iited Brethren in Christ. Last edition, with Supplement by Mrs. B. Marot, Mrs. L. K. Miller, and Mrs. B. F. Witt. 1894. Shuey, W. A., Manual of the United Brethren Publishing House: Historical and Descriptive. 1834-1892. Illustrated. 1892. This manual includes biographical sketches of editors, publishing agents, and trustees, with numerous portraits, and a bibliography. 6. Histories of Congregations. As the history of congregations is chiefly of local interest, no attempt is here made to present a list of such publications. 7. Collections of Biographies. Thompson, H. A., Our Bishops. Portraits. Chicago, 1889. 8. Legal Trials and Decisions. Shuey, W. J., An Outline History of Our Church Troubles. 1889. Weaver, J., and Shuey, W. J., A Consideration of the Acts of the General Conference of 1883. 1888. Drury, A. W., Juclesiastical Constitution, Considered in Reference to the Recent Chair^cs Adopted by the Church of the United Brethren in Christ. 1890. Supreme Court of Indiana, Decision in the Case of the United Brethren in Christ rs. the Seceders from Said Church. 1891. Supreme Coiirt of Pennsylvania, Decision in the Case of the United Brethren in Christ ts. the Seceders from- Said Church. 1893. In the Circuit Court of the Second Circuit, Montgomery County, Ohio, June Term, 1891 (testimony of ])laintifTs in Rike et al. vs. Floyd et al.), printed dci^ositions of Dr. Philip Schaff, Dr. James Strong, and Bishop J. M. Walden on the Revised Confession of Faith of the United Brethren in Christ. The above are only a few of the numerous publications relating to the recent controversy in the denomination, and to the legal trials result- ing from the division in the church which occurred in 1889. Many others have been issued by the United Brethren Publishing House. 9. Miscellaneous. The files of the " Religious Telescope," from the founding in 1834 to the present, preserved at the Pul)lishing House at Dayton, O., are replete with valuable information l)earing upon all phases of the life of the church. The " Unity Magazine," 1853-59, and the" Quarterly Review," founded in 1890, also contain articles relating to the history, doctrine, and polity, and to the educational, missionary, and other work of the church. BIBLIOGRA PH Y. 3 I 3 IV. Denominational Relations. Drury, A. W,, in Life of Rev. Philip IVilliam Otterbeitt. (See below.) V. Histories. I. General. Hanby, W., History of the Church of the United Brethren in Christ, from 182^ to 18^0. Circleville, O., United Brethren Publishing House, 1851- Lawrence, J., History of the Chmrh of the Liiited Brethj-en in Christ. First edition, two vols., 1860-61. Last edition, two vols, in one, 1888. Mittendorf, W., Kirchengeschichte der Vereinigtcn Brueder in Christo. (A translation of Lawrence's History.) 1871. Spayth, H. G., History of the Church of the United Brethren in Christ. Circleville, O., United Brethren Publishing House, 1851. 2. Local. Flickinger, D. K., and McKee, W., Ethiopia Coming to God ; or. Mis- sionary Life in IVestern Africa. Licluding a History of Sherbro and Other Missions of the United Brethren in Christ. Illustrated. 1885. VI. Biographies. Davis, L., Life of Bishop David Edivards, D.D. 1883. Drury, A. W., Life of Rev. Philip IVilliam Otterbein. 1884. Drury, A. W., Life of Bishop J. J. Glosshrenner, D.D. 1889. Newcomer, Christian, Life and Journal. Hagerstown, Md., F. G. W. Kapp, 1834. Weaver, J,, Philip William Otterbein. In Lives of the Leaders of Our Church Universal, edited by F. Piper and H. M. MacCracken. 1879. A brief biography of Philip William Otterbein may be found in nearly every Cyclopedia, general, biographical, and religious, published in America. VII. Doctrinal, Symbolical, Controversial, and Practical. Drury, A. W., The Revised Confession of Faith of the United Brethren in Christ. 1890. Edwards, D., Youth's Scripture Compend. 1871. Etter, J. W., The Preacher and His Sermon. A Treatise ott Homiletics. 1883.-77^^ Doctrine of Christian Baptism. 1888. U.ols.e, J., Holiness ; or, The Higher Christian Life. Revised edition. 1872. Hott, J, W., on Future Punishment. In That Unkncnun Cotcntry. Springfield, Mass., C. A. Nichols & Co., 1889. Lorenz, E. S., Getting Ready for a Revival. 1888.— (Editor), The Coining Revival. By Twelve Different Writers. 1887. Shuey, W. J., and Flickinger, D. K., Discourses on Doctrinal and L'ractical Subjects. 1859. 314 BIBLIOGRAPHY. Weaver, J. ^Editor), Christian Doctrine. By Thirty-seven Different Writ- ers. 1889. — (Author), Practical Comment on the Confession of Faith of the United Brethren in Christ. 1892. — Discourses on the Resurrection. 1871. — Divine Providence. 1873. — The Doctrine of Universal Restora- tion Carefully Examined. 1878. PREFACE. The necessary limitations of the space allotted to the sketch which follows have required that it should be pre- sented in the most condensed form. Out of a large amount of material, choice had to be made as to what should be used or what should be passed over. It was the writer's judgment that the general Christian public would be more interested in the earlier than in the more recent or later history of the church, and he has accordingly given the larger amount of space to features pertaining to its origin and early development. This is followed by a view of its doctrinal position and its general polity and organized forms of work. A closing chapter follows, which presents in very brief outline a statement of the conflict which for years troubled the church, and the crisis to which it re- cently led. The writer takes pleasure in acknowledging his indebted- ness to Dr. A. W. Drury's " Life of Otterbein," Spayth's " History of the United Brethren Church," Lawrence's " History of the United Brethren Church," " The Life and Journal of Bishop Christian Newcomer," and other sources named in the bibliography which appears herewith. Sta- tistics showing the numerical strength of the church are incidentally referred to in chapters v. and vi. For a fuller view of statistics the reader is referred to volume i. of this series, as given by Dr. H. K. Carroll, on the basis of the United States census of 1890. D. Berger. Daytox, Ohio, March, 1894. 315 THE UNITED BRETHREN IN CHRIST. CHAPTER I. INTRODUCTORY PERIOD, 1752-1774. I . Preliminary . The Church of the United Brethren in Christ took its rise in the revival movement which prevailed in America, with marked power, during the latter part of the eighteenth and opening years of the nineteenth century. In the col- onies, previous to the war of the Revolution, a low state of spirituality had for a long time existed, and this condition continued after independence had been achieved and the new States had entered upon their separate national career. The churches in the colonies, as is usually the case in new countries, had been dependent on the churches in the Old World for ministerial supplies, and many of the recruits were no more spiritual than were the churches to whom they came to minister. In the midst of the prevailing spiritual dearth there was great need of new forces and the awakening of new life. The early missionaries of the Methodist movement, whose work proved so effective in America, had not yet come, being preceded by a number of years by the arrival of the young and devoted mission- 317 3l8 THE UNITED BRETHREN. [Chai-. i. ary who was destined, under the leadings of Providence, to become the founder of the United Brethren Church. As the history of the movement which led to the founding of the church is so largely the history of the founder and his early co-laborers, the story will be best told by a brief sketch of the men themselves, together with the work which they were led to achieve. 2. Birth and Early Years of Mr.Ottcrbcm. The central, and in every way the most conspicuous, figure in this history, whose name stands as that of the founder of this branch of the Christian Church, is the Rev. Philip William Otterbein. Mr. Otterbein was born in the town of Dillenburg, in the duchy of Nassau, Germany, on the third day of June, 1 726. Dillenburg was for some centuries, in the older Germany, a town of considerable im- portance, as the capital of a line of princes some of whom gained note in history. Among these was William the Silent, who became king of Holland, and to whose mem- ory a noble monument has within recent years been reared on the site of the ancient castle which for centuries de- fended the city, and which was destroyed in 1 760. The duchy of Nassau is now included in the Prussian province of Hesse-Nassau, and is found in the present map of Ger- many under the name of Wiesbaden. The town of Dil- lenburg was early distinguished for its Latin school, its female seminary, and for the high character of its citizens. The history of the Otterbein family, preserved from the middle of the seventeenth century, presents a number of names distinguished for learning and piety. Mr. Otter- bein's grandfather, his father, and his father's brother were ministers, as were also his own five brothers, and the four sons of his eldest brother. His father. John Daniel Otter- OTTERBEIN'S EARLY YEARS. 319 bein, was a man of high culture and abilities, his learning being recognized and commended by the faculty at Her- born in an official document, the original of which is pre- served. His mother, in like manner, was a woman of rare intellectual and spiritual endowments, well fitted by natu- ral and acquired gifts to train to manhood a son who was destined for such an illustrious career. The strength and nobility of her character were fully illustrated through the successful rearing and thorough education which she gave to her large family of children after the early death of their father, her six sons completing the full course of study required at Herborn, including three years in theol- ogy, the latter course being fuller in some respects than that of the theological schools of the present time. The removal to Herborn, three miles from Dillenburg, was made soon after the death of Mr. Otterbein's father, for the pur- pose of educating the young family. The school at this place, approaching closely to the character of the German university, was founded in 1584, while the early fires of the Reformation were yet warmly burning. The doctrinal teachings in the theological department partook of a mod- erate Calvinistic cast, until about the middle of the eight- eenth century, when, after the general tendency of teach- ing in the Reformed Church, less emphasis was laid upon specific theological dogmas. Mr. Otterbein entered the school at Herborn in 1742, at the age of sixteen. The faculty at this time was composed of men not only eminent for learning, but equally so for a practical apprehension of the spiritual character of true Christianity. They were in the contact of correspondence with the most devout theologians of the Netherlands, as well as other parts of the Continent and of Great Britain, including among the latter the well-known Philip Dodd- ridge, whose writings they especially recommended. It 320 THE UXITED BRETHKEX. [Chai>. i. will thus be seen that the scholastic side of Mr. Otterbein's education was not to have sole or chief attention, but that the influences of the college were to combine with those of his pious home in developing in him that high order of spiritual life and power for which his later career was so signally noted. In May, 1748, not long after his graduation, Mr. Otter- bein became a preceptor in the school at Herborn, being then only about twenty-two years of age ; and about a year later, having been appointed vicar at Ockersdorf, a village situated about a mile distant from Herborn, he was solemnly ordained to the office of the holy ministry, after due examination by the faculty at Herborn. The ordina- tion ceremony included the " laying on of hands," and was performed by Dr. John Henry Schramm, assisted by Dr. Valentine Arnold, both professors in the school, the cer- tificate of ordination being signed by Dr. Schramm. The duties of Mr. Otterbein in this his first spiritual charge included, in addition to stated preaching, the holding of a weekly prayer-meeting, a form of service of rare occur- rence at that time in the churches of Germany, but which Mr. Otterbein early in his subsequent ministry in America found to be so efficient as a means of promoting spiritual- ity among the people under his care. Mr. Otterbein's preaching at Ockersdorf, though in en- tire harmony with the spirit of his home training and with the prevailing tone of the school at Herborn, was soon found to be of a character too earnest and spiritual to suit the temper of many in his congregation. Strong oppo- sition arose, and an efi"ort was made, by an appeal to the civil authorities, to suppress his rebukes of the prevailing formality and his exhortations to a purer and truer spirit- ual life. On the other hand, some in the congregation welcomed his earnest spirit, and gave glad heed to his OTTERBEIN'S EARLY YEARS. 32 1 words. But his devout mother, with wise discernment of the true situation, said : " Ah, William, I expected this, and give you joy. This place is too narrow for you, my son; they will not receive you here; you will find your work elsewhere." She was also sometimes heard to say: " My William will have to be a missionary ; he is so frank, so open, so natural, so prophet-like." It is apparent, how- ever, that those who sought to arrest his preaching were unsuccessful, and that he continued to sustain the relation of vicar to which the authorities had appointed him, and also that of preceptor in the school at Herborn, until he resigned both positions to sail for America. Not many years were to elapse before the prophetic intuitions of the pious mother were to be realized, and the zealous young preacher was to find his mission in another and distant field, in a service for which by his thorough scholastic acquirements, and preeminently his spiritual training in the home and in the school, he was peculiarly fitted. The circumstances leading to his call to the foreign mission field, and all the steps leading up to his actual em- barkation, were clearly under the direction of Providence. Never since the appeal from Macedonia summoned Paul from Troas to Philippi did a call to mission work bear more distinctly the proofs of divine ordaining and sanction. In the year 1746 Rev. Michael Schlatter, a Swiss by birth, had come 'as a missionary to the German Reformed churches in Pennsylvania. He had come under the direc- tion of the Synod of North and South Holland, the Re- formed churches of Germany being unable at that time, for want of means, to supply their German brethren in America with the missionaries they needed. After five years of service in this country Mr. Schlatter returned to Amsterdam to present an appeal for further aid and addi- tional missionaries. The generous Hollanders responded 322 THE UNITED BRETHREN. [Chap. i. cheerfully, and authorized him to secure six young volun- teer Germans for the work. Proceeding to Herborn, he soon found the young men he sought, Mr. Otterbein being one of the number. Before going to Holland, where he and his companions were to receive special ordination as missionaries and their requisite outfit for the journey, the faculty at Herborn handed him a noble letter of com- mendation, in which he is spoken of as " the truly rever- end and very learned Mr. Philip William Otterbein." The high standing of the father and mother are fitly referred to in the letter, the father being designated as " the right reverend and very learned Mr. John Daniel Otterbein," and his mother as " the right noble and very virtuous woman, Wilhelmina Henrietta." His birth and rearing in the German Reformed Church and his ordination to the holy ministry are also duly attested. The parting between the devoted mother and her cultured and noble son was most pathetic and tender. The mother had long antici- pated for her son a work in a field widely separated from the old home, but when the final hour of parting came she was quite overcome. Retiring to her closet, she spent a while in prayer. Reappearing, she took her son by the hand, and pressing his hand to her bosom, she said : " Go ; the Lord bless thee and keep thee. The Lord cause his face to shine upon thee, and with much grace direct thy steps. On earth I may not see thy face again — but go." The spiritual triumph of the mother in this great trial gave proof of that strength of character which was so strikingly developed in the son. After the necessary arrangements were completed in Holland, Mr. Schlatter and his band of missionaries set sail for the New World. The voyage was begun near the end of March; about four months were occupied on the journey, their vessel arriving at New York on the 28th of OTTERBEIN AT LANCASTER. 323 July. This was in 1752, twenty-three years before the beginning of the war of the Revolution. 3. Mr. Otterbcin s Earlier Years in America. It will be remembered that while Mr. Otterbein and his companions came to America under the auspices of the Reformed Church of Holland, they were nevertheless missionaries of the Reformed Church of Germany, and their work in this country lay among congregations of the German Reformed Church. The German population of the colony of Pennsylvania at that time numbered about ninety thousand, and of this number something more than one third were adherents of the German Reformed Church. Mr. Otterbein, after remaining a few days at New York, proceeded to Philadelphia, and soon after found his first field of work with the congregation at Lancaster, Pa. This city contained at that time a population of about two thousand. The Reformed congregation here was then the, second in importance in America, the leading church be- ing that at Philadelphia. Mr. Otterbein entered upon his work in August, about one month after his arrival at New York, bringing to his ministry the same earnest spirit which characterized his work at Ockersdorf in Germany. Great laxity of morals prevailed at that time in the con- gregation, and he found it necessary to rebuke sin boldly and administer discipline with a firm hand. Notwith- standing the fact that he insisted strenuously on a higher standard of spirituality and a more exemplary life, thereby giving offense to some members of the congregation, the church became greatly attached to him, and parted with him with much reluctance when, after a ministry of six years among t-hem, he desired to make a change. An event of the greatest importance in Mr. Otterbein's 324 THE UNITED BRETHREN. [Chap. i. religious life, and which gave tone to all his subsequent service in the gospel, was connected with his ministry at Lancaster. It was during the earlier part of his residence here when he preached one Sabbath morning with more than his usual fervor, his subject being the necessity of thorough repentance for sin, and faith in the Lord Jesus Christ as a personal and conscious Saviour. After the service, a hearer who had been deeply moved by the potency of his appeal came to him with anxious heart, asking for spiritual counsel. Mr. Otterbein, whose fervent discourse had been largely the outcrying of his own un- satisfied spirit, replied : " My friend, advice is scarce with me to-day." He retired from the pulpit to his closet to wrestle in prolonged struggle for a fuller experience of the regenerating power of the gospel, and a more satisfying witness of the Spirit to his personal salvation. That this struggle continued until he found in fullest measure the light he sought, and that he himself regarded it as a crisis of profound importance in his spiritual life, is evident from one of his replies to a series of questions propounded to him late in his life by Bishop Asbury, of the Methodist Episcopal Church. The question referred to was: "By what means were you brought to the gospel of God and our Saviour?" Mr. Otterbein's answer was: "By de- grees was I brought to the knowledge of the truth while in Lancaster." From the earlier earnestness and zeal of Mr. Otterbein in his pulpit ministrations, the constant emphasis which he laid on the necessity for a deeper spirituality among professing Christians, and the devoutness and purity of his own personal life, we are hardly permitted to interpret this answer as meaning that he here found his first experience of conversion. We are rather to infer that he now experienced in a more satisfying degree the grace which he preached to others, and which he theoretically OTTER B EI N AT YORK. 325 saw in the gospel of Christ. This grace he now reahzed in a most precious sense, and this experience became the key to the manner and spirit of all his subsequent minis- terial life. It was the proclamation of the necessity for this deeper inward spiritual experience, and his insistence upon it as a duty of every adherent of the church, that brought him afterward into painful conflict with brethren whom he greatly esteemed and loved, and which also led the way for the ultimate organization of the church of which he became the founder. The subsequent pastorates were in Tulpehocken, an early German settlement embracing portions of Lebanon and Berks counties in Pennsylvania, a commodious church building being situated in Lebanon County ; in Frederick City, Md. ; in York, Pa. ; and in Baltimore city, where he remained up to the end of his life. Before his going to Baltimore various other congregations extended to him earnest calls, the church in Philadelphia, then the most in- fluential of the Reformed congregations in America, being especially urgent in pressing its wishes. Early in this period, but notably during his ministry at York, Mr. Otterbein began to make those visits to other places adjacent to, or even distant from, the places of his residence which afterward became so prominent a feature of his life-work. These visits were largely of a character such as would now be called evangelistic, and were espe- cially intended to awaken an interest in deeper personal piety and a more fervent spiritual life. Of this feature of his work more is to be said hereafter. Its importance will be perceived when it is understood how great a bearing it had in bringing about those conditions which resulted in the organization of a new denomination in the family of Protestant churches in America, the Church of the United Brethren in Christ. 326 THE UNITED BRETHREN. [Chap. i. It was during Mr. Otterbein's pastorate at York that an incident occurred which acquired a special historic in- terest in the annals of that early period. The first set- tlers of Lancaster County, of whom more is to be said in these pages, were a colony of Mennonites, immigrants from Germany who sought in America a refuge from religious persecution. The earliest arrival of Mennonites in this country was in the year 1683, a considerable number com- ing in response to an invitation from William Penn to join his colony in Pennsylvania. The first company seeking home's in Lancaster County arrived in i 709. They were soon joined by others, and in 1735 the number embraced over five hundred families. Among these people was born, in the year 1725, Martin Boehm, a man who, coming up from humble life, was to become in time one of the most conspicuous figures in early United Brethren history. Mr. Boehm, having found the forgiveness of sin and the quickening power of the Holy Spirit, became a zealous preacher of a true spiritual experience, and, like Mr. Otter- bein, felt himself impelled to go beyond the bounds of his own immediate field of service. It was upon the occasion of his holding a "great meeting" in a Mennonite neigh- borhood, in Lancaster County, that Mr. Otterbein first met this zealous apostle of Jesus. The meeting was held in a large barn belonging to Mr. Isaac Long, a member of the Mennonite Church, some six miles to the northeast of the city of Lancaster. The building was over a hundred feet in length and of corresponding width, and was so con- structed as to accommodate a large number of people ; yet so great was the attendance that an overflow meeting was held in an orchard near by. Whether Mr. Otterbein had been invited to be present at this meeting, or whether, hearing of the meeting, he came of his own accord to see and hear Mr. Boehm, is not known. But however that OTTER B EI N AND BOEHM. 327 may have been, their meeting together at this time had a marked bearing upon the future of each of the two men. The services were conducted in the German language, Mr. Boehm preaching the sermon, while Mr. Otterbein sat by his side, a profoundly interested listener. As Mr. Boehm proceeded with his discourse, his heart glowing with spir- itual fervor, Mr. Otterbein's soul kindled with responsive feeling. The great, burning truths which he proclaimed were the same as those which Mr. Otterbein preached, and Mr. Otterbein felt that there stood before him a true preacher of the gospel of Christ, a real brother in the faith and in the ministry of the Word. And so strongly was his heart moved toward the plain and earnest preacher, that when he ceased, and before he had time to sit down, Mr. Otterbein arose, and casting his arms about him wnth a warm embrace, exclaimed, " Wir sind Brucder " — "We are brethren." The scene presented was dramatic and deeply impressive. Boehm was short in stature, attired in the plain garb of his people, and simple in speech and manner, while Mr. Otterbein was tall, of noble and commanding presence, and bearing the marks of elegant culture. The utterance of Mr. Otterbein became presently a tradition among the followers of these men, and the words are thought to have had influence in determining the choice of name for the church when the time came for assuming organized form. As a considerable number of the early adherents of the United Brethren Church were drawn from the ranks of the Mennonites, further reference to these people, and especially to Mr. Boehm as their earnest and influential spiritual leader, will follow in succeeding pages. CHAPTER II. SECOND PERIOD, 1774-1789. I. Ottcrbcin in Baltimore. The year 1774 marked an important era in the history of Mr. Otterbein's work in America. Assuming charge in the city of BaUimore of an independent congregation, he was in a position to hold fraternal relations with, and, in time, to exercise a general spiritual oversight over, con- gregations which on account of their advanced evangelical position had become either in part or wholly separated from their parent denominations. Step by step, and with- out any purpose on his part to form a new and separate religious denomination, Mr. Otterbein was led onward in a course which, under the shaping hand of Providence, ultimately led to this result. It should be distinctly noted that he did not at this time, and indeed not for many years afterward, entertain any thought of such separate organi- zation. Like Mr. Wesley, the leader of the movement which gave Methodism to the world, he was disposed to cling to his own mother-church, and, in fact, he never did formally separate himself, nor was he by any formal action of the coetus ever separated from the German Reformed Church. His practical cooperation with the Reformed Church toward the close of his life ceased, but his friendly feeling toward that church never changed, and his name remained on the records of the coetus up to the end of his life. But his work, for which God seems to have espe- 328 OTTERBEIN IN BALTIMORE. 329 cially fitted and called him, like that of Mr. Wesley, grew steadily, under the direction of the Holy Spirit, expanding finally into proportions beyond all his earlier thought. The long connection of Mr. Otterbein with the inde- pendent congregation in Baltimore, covering a period of thirty-nine and a half years, will justify a brief statement of the history and position of that church. The first Ger- man Reformed Church in Baltimore was organized about the year 1750. A regular pastor was not secured until 1760. During Mr. Otterbein's residence in Lancaster, and before a settled pastor was obtained, he frequently visited this congregation, thus sowing at this early date the seeds of spiritual truth which afterward resulted in what came to be known as an evangelical party in the church. About the year 1770 grave troubles arose in the congregation, the evangelical party desiring, on special grounds which need not here be referred to, a change in the pastorate. Their efforts in the congregation and before the coetus proving unsuccessful, they decided to separate themselves from the congregation, and in 1771 purchased ground for building, and soon after began the erection of a small house. The ground so obtained, situated on Conway Street, Howard's Hill, is that upon which still stands the old historic brick church which was erected during Mr. Otterbein's pastorate, in 1 786. The title to this ground was vested in chosen members of the congregation, and not in trust for the German Reformed Church. The form of this trust, transmitted from time to time, was toward the middle of the present century challenged in the civil courts, but after tedious and exhaustive inquiry was fully confirmed. The party thus withdrawing from the first church was under the leadership of Rev. Benedict Schwope, a minister in regular standing in the Reformed Church. But it is chiefly in its spiritual and ecclesiastical as- 330 " THE UXITED BRETHREN. [Chap. ii. pects that this congregation presents an interesting feature in early United Brethren history. Ecclesiastically, the congregation was separated from the German Reformed Church, though for several years earnest efforts were made by the coetus to bring about a reconciliation between the two congregations. The pastor of the first church ha\'ing finall}^ resigned to make room for harmony, the congrega- tion immediately, without conferring with the evangelical party, chose another pastor, who was even less acceptable to them, and further efforts at reunion were abandoned. In 1774 Mr. Otterbein was solicited to take the pastoral care of the new congregation, Francis Asbury' of the Methodist Episcopal Church, who at this time had not yet met Mr. Otterbein, but had heard of his evangelical work, using his good offices, by means of a courteous letter, to secure Mr. Otterbein's acceptance. After due considera- tion, Mr. Otterbein accepted the proffered charge; but while he retained to the end of his life a nominal relation to the coetus of the Reformed Church, and for many years attended regularly its sessions, the independence of the congregation remained intact, nor did Mr. Otterbein in any degree intermit those evangelistic labors in other places in which he had so long been accustomed to engage. He was now in the full vigor of his mature life, being forty- eight years of age, and having been twenty-two years en- gaged in the pastoral work in America. The enlightened Christian thought of the present day, a time in which the spirit of Christian unity is widely cher- ished among Protestant denominations, regards wath dis- favor all movements having the appearance of schism. Yet in times past, under the providence of God, separation was sometimes a source of the greatest good. When true spiritual life was repressed, and dead formalities, often associated with even gross immoralities, held sway in the SPIRITUAL DESTITUTION. 33 I church, and those who sought to Hve godly lives were mocked and scoffed at, and even persecuted by their un- spiritual associates in the church, such separation became sometimes a necessity. The history of the Christian Church abounds with illustrations of this kind. Unhappily, such a low state of spiritual life prevailed extensively among the churches in America in the period which brought to this country Otterbein, and, shortly after him, the leaders of the Methodist movement. On this subject the testimony of distinguished writers in other churches, as Dr. Nevin, of the Reformed, and Dr. Kurtz, of the Evangelical Lutheran Church, is strikingly in point. Dr. Nevin, who strongly disapproved Mr. Otterbein's methods, says this of the pre- vailing condition of things in Mr. Otterbein's time, in his twenty-eighth lecture on the Heidelberg Catechism, pub- lished in 1842: "To be confirmed, and then to take the sacrament occasionally, was counted by the multitude all that was necessary to make one a good Christian, if only a tolerable decency of outward life were maintained besides, without any regard at all to the religion of the heart. True, serious piety was indeed often treated with marked scorn. In the bosom of the church itself it was stigmatized as ScJin'cicniicrci, Kopfhaeugcrci, or miserable, driveling Methodism. The idea of the new birth was treated as pietistic whimer}'. Experimental religion in all its forms was eschewed as a new-fangled invention of cunning im- postors, brought in to turn the heads of the weak and lead captive silly women. Prayer-meetings were held to be a spiritual abomination. Family worship was a species of saintly affectation, barely tolerable in the case of ministers (though many of them gloried in having no altar in their houses), but absolutely disgraceful for common Christians. To show an awakened concern on the subject of religion, or a disposition to call on God in daily secret prayer, was 332 THE UNITED BRETHREN. [Chap. ii. to incur certain reproach. . . . The picture, it must be acknowledged, is dark, but not more so than the truth of history would seem to require." That Dr. Nevin was not writing with the thought of de- fending those who participated in the revival movements of that time is quite evident from what he further says. After speaking of losses sustained by the Reformed Church through defections to other denominations, he proceeds to speak of distinct organizations which he says " started forth originally from the Reformed Church itself, and have since acquired very considerable volume, made up in great measure of German material, though not all gathered from the Reformed connection. Otterbein, of Baltimore," Dr. Nevin specifically continues, " at a comparatively early period (1789) became the founder of one of these organ- izations. He was a good man, who seems to have been driven into a false position by the cold, dead temper that he found generally prevalent in the regular church." To the same purport as to the religious state still pre- vailing in the older churches in the early part of the pres- ent century, is the following from the pen of Dr. Benjamin Kurtz, in " The Lutheran Observer " of January 12, 1855 : " Some thirty-five years ago [1820], when God in his mercy sanctioned our labors with a glorious outpouring of his Holy Spirit, and for the first time in our ministry granted us a mighty revival, the opposition of the world and of the devil was almost unparalleled. A revival in the Lutheran Church was a new thing in that day. We had never heard of but one, and that was in Brother Reek's church in Win- chester, Va. He can testify to the bitterness, malevolence, and awful wickedness that characterized the adversaries of such divine visitations, in those days of ignorance, hardness of heart, and spiritual blindness." This low condition of religious life which prevailed so RULES FOR OTTERBEIN'S CHURCH. 333 broadly in the churches in the days of Mr. Otterbein, made very manifest the duty of men who, Hke himself and his co-laborers, had attained to a clearer light and a purer and truer spiritual life. 2. Rules for Mr. Ottcrbciii s ClinrcJi in Balthiiorc. The body of believers of which Mr. Otterbein took charge when he came to Baltimore was scarcely yet organized into a church, and the war of the Revolution breaking out soon after, but slight progress was made for some years. The German population of the city was at that time quite inconsiderable, the whole number of inhabitants, including all nationalities, being only about six thousand. During the war but few German immigrants arrived, and they mostly sought homes in the country. The war being over, and more favorable conditions beginning to arise, it was thought well to establish for the congregation a defi- nite organization. Accordingly, in the year 1785, a body of rules for its government, written by Mr. Otterbein, was adopted. The rules are twenty-eight in number, and constituted a simple and yet a very complete plan of organization and code of discipline. They became in fact the basis of the United Brethren book of discipline which followed in subsequent years. It is worthy of note that they made distinct provision for the prayer and social meetings which constituted so prominent a feature of the evangelical life of the times, insisted strongly upon dili- gence in the performance of the various duties of religious life, exhorted to family prayer, and required a pure and exemplary life among ministers and people. Rule 14 is very significant as indicating how far-reaching the influ- ence and work of Mr. Otterbein had at this time become. The rule lays down as a definite duty incumbent upon 334 ^-^^ UNITED BRETHREN. FChap. ii. every minister who might hold membership in the congre- gation to " care, to the best of his abihty, for the various churches in Pennsylvania, Maryland, and Virginia, which churches, under the superintendence of William Otter- bein, stand in fraternal unity with us." The instrument provided fully for the self-perpetuation of the church, prescribed the manner of filling vacancies in' the pastorate, eldership, and trusteeship, and embraced very fully such regulations as pertain to the best forms of church life. It was duly signed, on January i, 1785, by the pastor, the official boards — consisting of three elders and three trustees — and the entire membership. The number of the mem- bers was not large, but the church was strong in spiritual power, and was thoroughly equipped for effective Christian work. The smallness of the number may be accounted for in part by the fact that Mr. Otterbein's pastoral labors were much divided, he being frequently absent to visit other places, and in part by the limitations of the field presented in Baltimore in the comparative smallness of the German population. Further, the movement which prompted the organization and continued existence of the church was not a popular one, the requirement laid upon its adherents to lead godly and zealous lives necessarily restricting membership in the church to such as were will- ing to make sacrifice for Christ's sake, to lay aside a worldly spirit, and obey the closely defined rules adopted by the society. This distinct place of this congregation, as apart from the German Reformed Church, is indicated in the name it assumed in the first article of the twenty-eight rules, where it is called " Tlie Evangelical Reformed Church." In the charter for the church, obtained thirteen years afterward, in I 798, the name appears as the " German Evangelical Re- formed Churcii," the prefix "German" apparently being MARTIN BOEHM. 335 used rather as a descriptive term than as a part of the name itself. 3. Associates in the Work. The name of Martin Boehm has already appeared in these pages. From the prominence which he attained in the work, and from the fact that the denomination with which he stood connected furnished a considerable num- ber of adherents to the early United Brethren Church, a further reference both to him and his people will be in place. We have already seen that the Mennonites, of which church Mr. Boehm was an honored member, came to America in large numbers on the invitation of William Penn, to find in the New World religious liberty and escape from the persecutions to which they were subjected in the Old, especially in Switzerland and Germany. The first settlement was made at Germantown, long since included in the city of Philadelphia, numerous other colonies find- ing homes in Lancaster and other counties of eastern Pennsylvania. Adhering to the tenets of the founder of the sect, Menno Simonis, they led lives of great simplicity, rejected a paid clergy, declined holding civil office, refused taking oaths and going to war, rejected infant baptism, and sought, -according to their conception, to reintroduce the church life of the apostolic age. Their ministers were chosen by lot from among the members of the congrega- tions they were to serve. Much stress was laid upon the outward marks of religion, notably as regarded dress, the austere plainness which has characterized several other denominations being rigidly insisted upon. In that period of general spiritual decline the American Mennonites were not an exception to the prevailing conditions, and a true spiritual experience was largely substituted by the outward forms of religion, while, however, an exemplary morality 336 THE UNITED BRETHKEX. [Chap. ii. was Strictly required. Hence it followed that those among them who entered into a real spiritual life frequently met with great opposition ffom their less spiritual or really un- converted brethren, and some of them, as Martin Boehm and others, were, in time, excluded from their communion. Mr. Boehm was born in Lancaster County, in i 725. He was of Swiss parentage, his father having come to America in 1 715. His education was limited, being mostly received in the home. His father being a deacon in the church, young Martin was brought up with a strict Mennonite bias. He possessed, happily, a vigorous mental constitu- tion, a clear grasp of ideas, and sound judgment, and was easy in address and pleasing in manner. When a vacancy occurred in the pulpit of the congregation in which he was brought up, his excellent personal qualities commended him to favor as successor. The lot was cast, and it fell upon him, and the duties of minister and spiritual guide were laid upon him, greatly to his distress for a time, since he felt that he had no message for the people. The conversion of Mr. Boehm furnishes an interesting illustration of the manner in which the Holy Spirit moved upon the hearts of men in different churches and in dif- ferent localities, independently of personal contact with one another on the part of those affected. Having been chosen according to the established custom to occupy the vacant pulpit, he found himself in a strait for some- thing to say, and after several failures he was brought to the greatest mental distress. To be a preacher and have nothing to say he felt to be a deep reproach, and yet be- cause the church had laid its hand upon him he did not doubt that he was called after the divine order. He be- lieved fully in the efficiency of prayer, and while pursuing as a farmer his plow in the field, with heart overburdened with anxiety, he spent at each end of the furrow a season MARTIN BOEHM. 337 in prayer. At length he paused in the midst of the field, and. falling upon his knees earnestly poured out his heart to God. He did not rise until he felt the divine power coming upon him and his soul filled with unutterable peace. He at once returned to his house to tell the good news to his wife, and on the following Sabbath he had a new story to tell to his congregation. All heard with profound interest, and some wept profusely. From this time forward he became a warm, earnest, and successful preacher of the gospel of a new birth in Christ. Notwith- standing the fact that his preaching differed so radically from that of his brethren, it did not for some time bring him into disfavor. In the year following, 1759, he was advanced, after the order of the Mennonite Church, to the rank of a full pastor, by them called a bishop, the lat- ter name applying to the chief spiritual head of any con- gregation. Mr. Boehm soon found himself impelled, as Mr. Otterbein was — though they did not meet until some years afterward — to preach the gospel of experimental salvation to others besides those of his own congregation. Hence we find him visiting numerous places to declare the living Word, his preaching bearing precious fruit. " Great meetings " — grosse Versaminlimgen, as they were called — were at different times appointed, where he found oppor- tunity to preach the Word to great numbers of hearers. It was at such a "great meeting," at Isaac Long's, in Lancaster County, where, as already related, Mr. Otter- bein met Mr. Boehm for the first time, about 1 766-68, and where the eminent leader of the future movement first recognized personally in his humble brother a true fellow-laborer in Christ. Mr. Boehm after a few years devoted himself with great activity to the promotion of the revival movement, chiefly among the people of his own denomination, and with a 338 rilE UNITED BKETIIKEX. [Chap. ii. success corresponding happily with that of Mr. Otterbein among German Reformed congregations. In time, how- ever, the displeasure of his more conservative brethren was aroused, and after much endeavor to dissuade him from a course which they regarded as fanatical, they with much caution and apparently sincere regret excluded him from their fellowship. He accepted joyfully this reproach, and continued unswervingly in his course. When, as the years advanced, the Church of the United Brethren was organized, he was chosen, next to Mr. Olterbein, to the office of a bishop in the denomination, a distinction to which by his commanding influence and position, as well as by his excellent abilities as a preacher and his distin- guished piety, he was worthily entitled. His death oc- curred in 1812, the year before that of Mr. Otterbein, he having reached the advanced age of eighty-seven years. Among the most efficient of Mr. Otterbein's co-laborers was George Adam Geeting, a man of fair culture, most amiable spirit, and great power to attract and move audi- ences. Mr. Geeting was born in Germany, in 1741, near the place of Mr. Otterbein's birth, and like Mr. Otterbein was a member of the German Reformed Church. Coming to America in his eighteenth year, he found a home on the Antietam, in Maryland, where he remained throughout his life. Possessing a good education, he taught school for some time during a part of each year. Mr. Otterbein from 1 760 onward preached occasionally at Antietam, and it is believed that Mr. Geeting was among his earliest hearers there. Experiencing the grace of conversion, he soon became active in the religious work of the neighbor- hood. His earnest and devout spirit commended him to the people, and during the long intervals between minis- terial visits they prevailed upon him to read to them an occasional sermon on the Sabbath days. Mr. Otterbein GEE TING AND NEWCOMER. 339 hearing of this, and of the auspicious results following, directed that at his next appointment when he was about to begin reading some brother should take the book out of his hands. This was actually done, and Mr. Geeting, left thus suddenly to his own resources, delivered at once a very edifying address of exhortation and counsel. He soon after became much engaged in ministerial work, and a few years later was ordained to the office of the ministry in the German Reformed Church by Mr. Otterbein and Dr. Hendel. He became a member of the coetus, main- taining his standing in that body until 1804, when his name was erased on account of his prominent connection with the revival movement. We have already seen that the name of Mr. Otterbein was never erased, though his offense was the same in kind as that of Mr. Geeting, and certainly greater in degree. To these names should be added that of Christian Newcomer, who became a bishop in the church on the death of Mr. Boehm, and to whose writings the church is indebted for a record of much of the history of that early period; that of J. G. Pfrimmer, who was one of the most laborious and successful of the early ministers ; and many others whose active zeal con- tributed greatly to the success of the revival work. It is a sincere pleasure to mention here the names of several of a group of very devout ministers of the Ger- man Reformed Church who retained permanently their active connection with that denomination, but who coop- erated very heartily with Mr. Otterbein in his revival work. Foremost among these was Dr. William Hendel, a Ger- man by birth, a man of ripe scholarship and brilliant pul- pit powers. His prominence in the church is indicated by the fact that he served as pastor at different times the leading Reformed congregations in America, among them those at Philadelphia and Lancaster. His high standing 340 THE UNITED BRETHREN. [Chap. ii. in the denomination is amply attested by the history of the times, and no less so is his earnest and active sympathy with Mr. Otterbein in his peculiar work, though not to the extent of casting his ecclesiastical fortunes with him. Rev. Daniel Wagner, a student of theology under Dr. Hendel, was another of Mr. Otterbein's most intimate as- sociates. He was pastor, at different times, of the con- gregations which Mr. Otterbein had served, at York, Tul- pehocken, and Frederick, and a second time at York. A regular correspondence was maintained between Mr. Otter- bein and Mr. Wagner during life. To these names are to be added those of Rev. Anthony Hautz, also a student under Dr. Hendel, Rev. Frederick Henop, and Rev. Jacob Weimer; also that of Rev. Benedict Schwope, whose in- fluence was exerted to induce Mr. Otterbein to accept the pastorate of the independent church at Baltimore, Mr. Otterbein being then pastor at York. All these men were fully awake to the spiritual necessities of the times, thor- oughly evangelical in spirit, and accomplished great good in their denomination. It is of peculiar historical interest to note here, as dif- fering radically from the usual church life of those times, that these Reformed ministers, six in number, including Mr. Otterbein, held for some time special semi-annual conference meetings for the purpose of promoting piety in the churches, both those under their direct pastoral care and those which they visited at intervals. They encour- aged the holding of prayer and class meetings, appointed leaders to take the oversight of classes and conduct the meetings, and at these stated ministerial meetings heard reports as to the condition of the work. The minutes of these meetings, beginning May 29, 1774, the same month in which Mr. Otterbein went to Baltimore, are preserved. In the minutes for June 12, 1775, they are called "the OTTERBEIN AND ASBURY. 34I United Ministers," indicating- that they cooperated under some formal bond of union apart from that of the coetus and church of which they all were members. The type of the religious meetings which they thus sought to pro- mote became a characteristic generally of the early United Brethren congregations, both before the formal organiza- tion of the church and afterward, and grew into a perma- nent feature of its usages. Just before the organization of these " classes " in the churches by the " United Min- isters," and the holding of prayer and class meetings, the early Methodist missionaries had begun to arrive in Amer- ica. But it is to be noted that Mr. Otterbein had held stated prayer-meetings long before their coming, as during his pastorate at Tulpehocken, in 1758 and 1759. 4. Tlic Early Methodist Missionaries. The coming of the early Methodist missionaries to America proved a great boon to the revival work which had been so auspiciously begun. Some of these became most earnest co-laborers with Mr. Otterbein and his asso- ciates, and the warmest Christian friendships were formed among them. Especially was this true as to Mr. Francis Asbury and Mr. Otterbein. Between these two grew up what has been justly called " an almost romantic friend- ship." Many interesting proofs of the depth and per- manence of this feeling remain. Philip Embuiy, a local Methodist preacher, had arrived at New York in 1 766, five years before the coming of Mr. Asbury, and in the same year organized the first Methodist class in America. Mr. Wesley had visited America before his conversion, spending some time in Georgia. Mr. Whitefield had preached in this country, chiefly in the South, but while he charmed multitudes with his eloquence and gained 342 J'ln-: CXITED BKETHREX. ' [Cmai-. n. some conversions, he left no tangible organization. Mr. Boardman and Mr. Fillmore, sent out by Mr. Wesley, reached New York in 1769. Two years later, in 1771, Francis Asbury and Richard Wright arrived. The fol- lowing year Mr. Asbury met Mr. Schwope, and became deeply interested in the account he heard from him of Mr. Otterbein and the work in which he was engaged. We have already seen that Mr. Asbury, in 1774, used his influence to induce Mr. Otterbein to assume the pastoral care of the independent church in Baltimore. On the day of Mr. Otterbein's arrival in that city the two for the first time met. Of this meeting a note remains in Mr. Asbury's journal, as do others of many more meetings between these friends as the years passed. Mr. Otterbein was now well advanced in the stages of middle life, being in his forty-eighth year, while Mr. Asbury was but in his twenty- ninth. In many other respects there were most striking contrasts between them, but in heart, in zeal, in a true con- secration to a great purpose, they were one. For forty years, to the end of the life of the elder, the strong ties thus early formed remained unbroken. It was an interesting proof of the affection of Mr. Asbury for Mr. Otterbein that when he was consecrated to the office of bishop he desired Mr. Otterbein to assist in the solemn service. The first General Conference of the Methodist Church was held in the city of Baltimore in December-, 1 784. It was presided over by Dr. Coke, whom Mr. Wesley had especially consecrated as superin- tendent of the Methodist work in America. Mr. Asbury, though he had been preaching from his sixteenth year, was as yet unordained, and held properly the rank of a layman. On the first day of the conference, December 25 th, he was ordained by Dr. Coke to the grade of a deacon, Richard Whatcoat and Thomas Vasey, elders ordained by OTTER B EI N AND ASBURY. 343 Mr. Wesley, assisting. On the next day he was ordained to the office of an elder, and on the third to the office of superintendent or bishop. Before this last consecration took place he requested that Mr. Otterbein might be asso- ciated with the other ministers in the solemn ceremonies, and this was accordingly done. Other illustrations of the profound mutual regard and intimate relationships existing between these two eminent men abound, but must be passed over. One or two notes, however,- from Bishop Asbury must be added as espe- cially showing his high estimate and affectionate vener- ation for his elder brother Bishop Otterbein. In 1812, the year before Bishop Otterbein's death, referring to the German fathers of the United Brethren Church, Bishop Asbury said in an address : " Preeminent among these is William Otterbein, who assisted in the ordination which set apart your speaker to the superintendency of the Methodist Episcopal Church. William was regularly or- dained to the ministry in the German Presbyterian Church. He is one of the best scholars and greatest divines in America, Why, then, is he not where he began? He was irregular. Alas for us! the zealous are necessarily so to those whose cry is, ' Put me in the priest's office, that I may eat a morsel of bread.' . . . Such was not Boehm ; such is not Otterbein ; and now his sun of life is setting in brightness. Behold the saint of God leaning upon his staff, waiting for the chariots of Israel!" The subjoined is from Bishop Asbury 's journal. Bishop Otterbein died November 17, 181 3, his age being nearly eighty-seven and a half years. His remains were interred by the side and near the present entrance of the church in which he had so long proclaimed the words of life. Four months later, in March, 18 14, the Methodist Con- ference held its session in Baltimore, Bishops Asbury and 344 '^'^"''- ^-V/y^Y^ HRETIIRKN. {(Iwxv. ii. McKendree presiding. By the desire of the conference Bishop Asbury preached a di:.course on the Hfe and labors of Bishop Otterbein. The service was held in Mr. Otter- bein's church ; the entire conference, Mr. Otterbein's bereft congregation, and many of the ministers of the city were present. In reference to this event Bishop Asbury made the following note : " By request I discoursed on the char- acter of the angel of the church of Philadelphia, in allusion to William Otterbein, the holy, the great Otterbein, whose funeral discourse it was intended to be. Solemnity marked the silent meeting in the German Church, where were as- sembled the conference and many of the clergy of the city. Forty years have I known the retiring modesty of this man of God, towering majestic above his fellows in learning, wisdom, and grace, and y*et seelcing to be known only to God and the people of God." CHAPTER III. THIRD TERIOD, 1789-1815. I. TJic First Formal Conference, 1789. It has already been said that Mr. Otterbein was reluc- tant to take any steps that might be construed as having the appearance of schism, and that he was therefore dis- inclined toward encouraging any separate organization. In heart he was loyal to the historic church in which he had been born and nurtured, the church in which his father and grandfather had been honored ministers and in which his brothers so continued, the church of his godly mother. He was not insensible to the noble record of this church in the struggle for religious freedom in Switzer- land and Germany, and with the traditions of this church ever fresh in his cultured mind, he cherished for it an affection which time and much misapprehension and sharp disapproval on the part of many of his brethren could not obliterate or diminish. He was not by mental organiza- tion or habit a separatist ; but he was profoundly con- scious of the low state of spirituality at that time prev- alent in the American churChes, and it was his sincere ambition to awaken among the people of his own denom- ination, as far as might be possible, a quickened spiritual life. Having himself experienced a more thorough change of heart, and found the precious grace of conscious fellow- ship with the divine, he intensely desired to encourage others to attain to the same new life. For this purpose he sought the cooperation of other ministers, and hap- 345 346 THE UNITED BRETIIREX. [Chai'. hi. pily found some who were ready to labor with him to the same end, especially in the encouragement of meetings for prayer and experience, as has been already stated. But this form of work, particularly the insistence upon a truer spiritual life, was not widely popular for a time, and his course drew upon him much disfavor among brethren whom he sincerely loved, and with whom he would have greatly preferred to continue laboring in unbroken fellow- ship. But God, whose counsels are above the purposes of men, overruled his wishes and led the way toward re- sults which he did not for a long time anticipate. How long the special semi-annual meetings of several of the Reformed ministers, as already spoken of, contin- ued to be held, does not appear. The minutes which are preserved show that they were begun in May, 1774. and continued at least to June, 1776. Fourteen dififerent places are named where " classes " were organized, with leaders appointed over them to conduct the special ser- vices. These, however, do not represent all the different local churches which had become interested in the revival movement. And as these were all connected with the Reformed Church, further account is to be taken of con- gregations of the Mennonite denomination, which, under the leadership of Mr. Boehm and others, were equally ad- vanced in the revival work. In the gradual development of the work it became neces- sary to supply many of these congregations with preaching beyond that which the ministers were able to give them. To meet this want lay preaching began at first to be pro- vided, some of the leaders of the classes developing into preachers. They were generally plain men, with limited education, but earnest and spiritual. With a deep con- sciousness of their own insufficiency, and relying greatly on prayer and the help of the Holy Spirit, they declared CONFERENCE OF 1789. 347 the simple truths of the gospel in a direct and effective way, and often with immediate and most gratifying results. Some of them continued in their secular calHngs, preach- ing on the Sabbath days, and frequently on other days and evenings. Others soon gave themselves wholly to the work, visiting widely separated places, and preaching the Word to many different congregations. For a number of years the preaching of these men con- tinued under the general direction of Mr. Otterbein and Mr. Boehm, the work to be done being outlined by them, and the preachers going here and there as they were ap- pointed. Their plans of work were frequently arranged at the " great meetings," and on other occasions as oppor- tunity offered. As time progressed it became desirable to place a larger share of responsibility for the work upon the preachers themselves. For this purpose it was thought desirable to invite a general council of all the preachers, or of as many as could be gathered together. This coun- cil, the first formal conference of the ministers of the future United Brethren Church, was held in the parsonage of Mr. Otterbein's church in Baltimore, in the year 1789, fifteen years subsequent to Mr. Otterbein's settlement over the independent congregation in that city, and twenty-three years after his first meeting with Mr. Boehm. The rec- ords of this conference show that seven ministers were present, including Mr. Otterbein, Mr. Boehm, and Mr. Newcomer; also that seven others, who were not present, were then in regular standing with them, making fourteen in all. This list does not include any names except those of the men who came into full cooperation with the United Brethren Church. Of these fourteen, nine were of Ger- man Reformed antecedents and five of Mennonite. The people, however, whom they represented were more diver- sified in their earlier church relationships. ,:;4. iv. number of the delegates from the conference, and the or- ganization by them of a separate conference, a further ref- erence will be made to this fact, and some events which followed, in later pages. (See chapter vi.) 3. Governvicnt of the Church. The highest governing power of the church is vested in the General Conference, a body whose sessions are held quadrennially. The members of the General Conference are delegates chosen by the entire church-membership, ministers and laity voting together, a given ratio of dele- gates being appointed to each Annual Conference district. The bishops are cx-officio members. Since the adoption of the amended constitution of 1889 the laity are eligible to seats in the General Conference, no distinction being made on the basis of sex. In the recent General Confer- ence of 1893 laymen were for the first time present as members of the body, and two seats were occupied by lady delegates. The qualifications of delegates for mem- bership in the General Conference are defined by the con- stitution. The General Conference is the law-making power of the church, having authority to revise or amend the book of discipline within the limitations prescribed by the constitution. It has no power to change or amend the constitution or the Confession of Faith, but it may originate amendments which after submission to a popular vote in case of the constitution, or to the Annual Confer- ences in case of the Confession of Faith, may be adopted. The General Conference has control over the publishing interests of the church, over its general Missionary Society, the Church Erection Society, the Sunday-school work, the Young People's Christian Union, and Union Biblical Seminary. It elects the various boards of management, EPISCOPACY. 363 the editors, publishing agent, general secretaries, and other managing officers. It also elects quadrennially the bish- ops of the church. It fixes the boundaries of the Annual Conference districts, and exercises care over the connec- tional interests generally. Next in position below the General Conference is the Annual Conference. This body consists primarily of ministers, in two classes, itinerant and local, the latter in a steadily diminishing ratio. Some years ago laymen were made eligible to membership in this conference. They are chosen by the local congregations, or charges, in the pro- portion of one to each charge, their membership expiring with the annual session for which they are elected. The chief function of the Annual Conference is to supervise the interests of the local churches, appoint annually the pastors to the several charges, hear reports of the pastors, and pass upon their character and efficiency. It provides also for the ordination of candidates for the ministry, after due examination as to fitness in experience, training, and otherwise. It elects presiding elders, who exercise a kind of sub-episcopal supervision over the pastors and their charges. Next in order below the Annual Conference is the Quarterly Conference, a body composed of the minis- ters and various local church officers of any charge. Its sessions are held four times annually, the presiding elder being the chairman. And still below this body is the Official Meeting, whose sessions occur monthly, the pastor being the presiding officer. The chief function of these two bodies is the care of the various interests of the local charges. 4. Episcopacy. Episcopacy in the United Brethren Church exists in a greatly modified form. As a feature of its polit}^ it 364 'J't^E UNITED BRETHREN. [Chap. iv. was adopted undoubtedly from the Methodist Episcopal Church. The early leaders and ministers generally of the church labored in close intimacy, as we have already seen, with the leaders and ministers of the Methodist Church. Bishop Otterbein's training and early associa- tions, and his labors during" a large part of his life, were in connection with one of the non-episcopal churches, l^ishop Boehm's antecedents, in the Mennonite Church, were also non-episcopal. Bishop Newcomer, the third elected to the office, was of the Mennonite Church, and Geeting, among the foremost of the leaders, was of the Reformed Church. All these men and those associated with them sustained the closest fellowship with the minis- ters of the Methodist Episcopal Church, preaching often in the same houses, and conducting generally their work by methods of close similarity. Otterbein and Boehm traveled much, visiting various charges, and directing the ministers in their work, sending them on tours to different places as exigencies demanded. The work was generally planned at " great meetings " or at annual gatherings, when as yet no formally appointed conferences were held. When the first of the regular succession of Annual Con- ferences was held, that of 1800, these men, Otterbein and Boehm, were accordingly elected and fully authorized to perform in an official way the work they had so long done in an unofficial way. This was eleven years after the first adoption of the Confession of Faith, by the Conference of I 789, and fifteen years before the session of the first General Conference. Bishop Newcomer was elected in 181 3, Boehm having died, and Otterbein being, by reason of great age, no longer efficient. Both these venerable fathers dying, Boehm in 181 2 and Otterbein late in 18 13, Bishop Newcomer was reelected in 181 5, with Bishop Zeller as his associate. A General Conference of 181 7 THE MINISTRY. 365 reelected both these men, after which the elections, as also the sessions of the General Conference, became quad- rennial. The office of bishop in the United Brethren Church is •not one of life tenure, the term of election being for four years, as in case of all the general officers of the church. A bishop may, however, be reelected an indefinite number of times. Thus Bishop Glossbrenner was elected for ten con- secutive terms, after which, being no longer efficient, he was elected bishop emeritus, his death occurring two years after. The bishops are required to visit, as far as possible, all the Annual Conferences of the church, including those in the foreign mission fields. After an experience of nearly a century the office is regarded by the ch-urch as a feature of great value in its economy. 5. TJlc Ministry. The ministry of the United Brethren Church consists of but a single order. Licentiates are not ordained until after due probation and preparation they are ready to be advanced to the office of elders, when, upon election by the Annual Conference, they are set apart to the sacred office by the laying on of hands by the presiding bishop and two or more elders. Bishops are not especially or- dained, the relation being considered simply as that of an office and not of an order. The higher education of the ministry is generally encouraged, and examination upon a course of reading extending through three years is required before a candidate can be ordained to the office of an elder. By the action of the General Conference of 1889 women are admitted to the ministry of the church, the terms and conditions as to preparation and otherwise being in all re- spects the same as for men. 366 THE UNITED BRETHREN. [Chap. iv. 6. Ministerial Supply. The method of pastoral supply in the United Brethren Church is that known as the itinerant system. This plan came to be accepted through the exigencies of the early days. The followers of Otterbein and Boehm were to a large extent a rural people, or resident in smaller towns. The congregations being widely scattered, and unable to employ settled pastors, had to be provided for by visits of ministers who traveled for this purpose from place to place. This method of supply became in time a settled system, and in the lapse of years has proved itself a most thoroughly effective way for propagating the gospel. The pastoral term, limited at first to a single year, was afterward extended to two, and then to three, years. The General Conference of 1893 aboli.shed all limitations as to time, and pastors may now be annually reappointed for an indefinite period. The appointments are made at the Annual Conference, by a Stationing Committee, consist- ing of the presiding bishop, the presiding elders of the year just ended, and those elected for the year ensuing. The appointments as made are usually final. The right of ap- peal to the conference is permitted if a minister is dissat- isfied, but it is seldom exercised. In a connection of forty years with one of the largest of the conferences the writer of this has not known a single instance. 7. Fort) IS of WorsJiip. In forms of worship the United Brethren Church con- forms to the practice of most of the Protestant churches. Its methods are simple and flexible. In modes of baptism, as already noted, it permits liberty of choice, as also in regard to infant baptism. A simple freedom exists as to forms generally. Throughout its history it has insisted ATTITUDE ON MORAL REFORMS. 367 more upon a thorough conversion and a godly and conse- crated life, assigning a minor importance to external forms. It seeks earnestly to promote revivals, but no less to build up its converts in knowledge and spiritual experience. 8. Repubiicanisin. The church by its constitutional and legislative enact- ments makes large provision for the exercise of the elective franchise. The appointing power is almost unknown. In the General Conference all officers and members of boards are chosen by the votes of the members. In the Annual Conference presiding elders and members of conference boards are chosen in the same way. In the local church or society class-leaders and stewards are chosen by the popular vote. Trustees of church or parsonage property are elected by the Quarterly Conference. The General Conference itself, both as to its ministerial and lay dele- gates, is chosen by the vote of the people at large, the voting being done by Annual Conference districts. Thus while a thorough and very effective government is pro- vided for, the voice of people and ministers, in the enjoy- ment of equal privileges, is constantly heard ; and while the General Conference is the highest legislative and judicial body of the church, the final power, as in the case of the Congress and highest civil magistrate of the United States, rests with the people. If the General Conference enacts laws that do not meet their approval, they hold in their hands the power to choose a succeeding conference which shall represent their will. 9. Attitude oil Moral Reforms. On questions of moral reform the United Brethren Church has generally sustained a radical attitude. On 368 THE r KITED BRETIIKEX. [Chap. iv. the subject of slavery the first General Conference, in 1815. placed in the book of discipline a decided declaration of condemnation. This was followed, in the Conference of 1 82 1, by strong prohibitory legislation. The enactment forbade the buying and selling of slaves by members of the church, required the immediate manumission of certain classes, and provided for the early manumission of all others. This last legislation was followed soon after by other enactments w4iich prohibited all ownership of slaves, under any circumstances whatsoever, by members of the church, on pain of expulsion. This rule, though working apparent hardship in many cases, was strictly adhered to. One result was that while the church was already well es- tablished in Maryland and Virginia, its growth in other slaveholding States was either greatly retarded or alto- gether prevented. On the evils of intemperance the voice of the church was also heard at an early day. The first utterance by the General Conference was at the session of 1 821, at a time when the drinking, making, and vending of ardent spirits was as common among church-members as among others, and when temperance societies did not yet insist upon total abstinence among their members, but required only mod- eration in the use of liquors. The rule adopted by the con- ference was several times amended, until in 1841 it became strictly prohibitory. The form then adopted read : " The distilling, vending, and use of ardent spirits as a beverage are hereby forbidden throughout our society." This pro- hibition remains unchanged, but the following amendment has since been added : " As are also the renting and leas- ing of property to be used for the manufacture or sale of such drinks, as is also the signing of petitions for granting license, or the entering as bondsmen for persons engaged in the traffic of intoxicating drinks." The denomination ATTITUDE ON MORAL REFORMS. 369 as a whole stands as a strong and active force opposed to the hquor and saloon evil, which at the present time holds such unfortunate sway in our country. On the subject of secret societies the church from its early periods held radical grounds, and, in time, this sen- timent was ingrafted into both its constitution and its general legislation. Bishop Otterbein, like Mr. Wesley, founder of the Methodist Episcopal Church, and many other leaders of Christian sentiment of that time, looked with disfavor upon the masonic order. Bishop Boehm was born and reared in a church — the Mennonite — which, like the Society of Friends, discountenanced all oaths, and was naturally averse to a Christian taking an oath not re- quired by civil law. The followers of these distinguished leaders readily adopted their views, and opposition to secret societies, at first chiefly because of the oaths taken, became a settled principle in the book of discipline of the church. We shall see in a subsequent part of this sketch that the sentiment of the church has undergone great change with respect to the attitude church legislation should hold in reference to secret orders. In general, it may be remarked that on all important questions of reform the United Brethren Church has, in the past, been found occupying advanced grounds, and at the present time it yields a full support to all movements looking to the purifying of public and private morals, and the promotion of the best interests of the church and state. CHAPTER V. FOURTH PERIOD, 1815-1894 — GROWTH AND DEVEL- OPMENT. I. TJie Missionary I Fork. It has been remarked that up to the time of the first General Conference, and for some years afterward, the German language was almost exclusively used by the min- isters of the United Brethren Church. With the gradual change to the English opportunities for successful work in- creased, and a corresponding expansion followed, the work at the same time taking on more largely a missionary character. The ministers, following the tide of emigration westward, established the church in all the newer Terri- tories and States as they were formed, until it extended from the place of its beginning to the Pacific coast. To the prosecution of this form of work greatly increased energy was imparted after a more definite organization was eflfected by the formation, by the General Conference of 1853, of the Home, Frontier, and Foreign Missionary Society. A board of directors was chosen, and the nec- essary officers elected, the Rev. J. C. Bright becoming the first general secretary. In the following year the board determined upon the founding of a mission on the West Coast of Africa. Rev. W. J. Shuey was chosen its first missionary, with Rev. D. K. Flickinger and Rev. D. C. Kumler as his associates. They sailed in January, 1855. The location first chosen was soon abandoned, and a per- manent location was afterward established by Mr. Flick- 370 THE MISSION ARY WORK. 37 I inger, who remained longest on the coast, at Shaingay, an eHgible point sixty miles south of Freetown, Sierra Leone. This place, as the fixed headquarters of the mission, has attained a position of great importance. A training-school for the education of native preachers and teachers has been established here, and is in successful operation. The mission now covers a considerable extent of territory, em- bracing about three hundred preaching-places. Eighteen missionaries, American and native, are employed in the work, and the church-membership is about 4350. There are 5 schools under the care of the missionaries, with as many teachers, and about 450 pupils; and 14 Sunday- schools, with about 475 pupils. In the training-school, according to the latest published statistics, there were 18 in course of preparation for the native ministry, with about 80 others in the preparatory department. The whole number of missionaries in the service of the church, in- cluding those in the home and frontier fields, is about 375. A mission in Germany has been successfully conducted for a number of years. It has a conference of 8 ministers, with 18 congregations and 773 communicants. A Woman's Missionary Association was organized in 1875, which has proved a most efficient factor in the mis- sionary work of the church. Its board of managers, im- mediately after the organization, determined upon the formation of a mission in Africa. A location was chosen sufficiently near to Shaingay to make cooperation with the general board practicable, yet far enough removed to open the work of the gospel to entirely new territory. Rotufunk, the headquarters of this work, has become an important missionary center, and valuable buildings for the use of the mission have been erected there. The mission employs 18 missionaries, of whom 12 are native, has 151 preaching- places, and a membership of 1632, with several Sunday and 372 THE UNITED BRETHREN. [Chap. v. week-day schools. The Woman's Board has also success- fully conducted a mission among the Chinese at Portland, Ore., and has recently established a mission at Canton, China. A Church Erection Society was organized in 1872 by order of the General Conference. Until 1889 its manage- ment was under the care of the missionary board ; since then it has been controlled by a special board. 2. The Publishing Department. The first periodical publication issued in the name of the church was the " Zion's Advocate," a small paper printed at Salem, Ind., under the auspices of the Miami Annual Conference. It was begun in 1829, and was short-lived. In 1833 the General Conference resolved upon the publi- cation of a paper for the church. The first issue appeared in December of the following year, under the name of "The Religious Telescope." Under this title it still re- mains as the leading official paper. The publishing-house, at first located at Circleville, O., was in 1853 removed to Dayton, O. Although originally called the Printing Es- tablishment of the United Brethren in Christ, fo53 Parsonages 588 Ministers' salaries $573,772 Church expenses $469,747 All other contributions $196,713 Total for all purposes $1,240,232 Value of chuich houses $4,661,770 Value of parsonages $5 14,296 Value of church institutions $1,760,000 Total value of church property $6,936,066 HISTORY OF THE EVANGELICAL ASSOCIATION. BY Rev. SAMUEL P. SPRENG. Editor of the " Evangelical Messenger," author of " Life of Bishop John Seybert," etc. 383 BIBLIOGRAPHY. I. General .Sources. Asbury, Bp. Francis., Jonnial. New York, Methodist Book Concern, 1852, 3 vols. Bruce, Alexander Balmain, D.D., Apologetics. New York, Charles Scribner's Sons, 1893. Dorchester, Daniel, D,D., The Problem of Rcligiotis Progress. New York, Methodist Book Concern, 1881. Dorchester, Daniel, D.D., Christianity in the United States. New York, Methodist Book Concern, 1888. Dwight, Timothy, D.D,, Travels in New Etigland and New York. New York, G. & C. Carvill, 1822, 4 vols. Horne, A. R., History of Lehigh County, Pennsylvania. New York, E. Steiger & Co. Xapp, F., Die Deiitschen iin Staate Ahiv York todhrcnd des iS. Jahi- hunderts. New York, Steiger, 1886. Kurtz, J. H., Church History. Eng. Trans. New York, Funk & Wagnall's, 1888-90. 3 vols. (VoL iii.) Mercersbnrg Review, July, 1849. !Rupp, Thirty Thousand Auj/ues. New York, E. Steiger & Co. II. Special Sources. Breyfogel, S. C, Landmarks of the Evangelical Association. Cleveland, O., ],auer & Mattill. Discipline of the Evangelical Association, 1839. Dreisbach, J. (Unpublished Journal), 1839. Orwig, W. W., History of the Evangelical Association. Vol. i. (all pub.), ClcvL-lanil, Chas. Hammer, 1858. Seidensticker, Oswald, Gesdiichtshlaettcr. New York, Steiger, 1886. Spreng, S. P., Life of Bishop John Seybert. Cleveland, O., Lauer cS: Mattill, 1888. Yeakel, R., Albrii^ht and His Co Laborers. Cleveland, O., Lauer & Mattill, 1883. Yeakel, R., History of the Evangelical Association. Vol. i., Cleveland, O., Lauer and Mattill, 1892. • 384 THE EVANGELICAL ASSOCIATION. CHAPTER I. ORIGIN OF THE EVANGELICAL ASSOCIATION. The Evangelical Association took its rise in the eastern part of Pennsylvania, under the labors of that godly min- ister of the gospel, Jacob Albright, among the Pennsylvania Germans, descendants of German immigrants, who had colonized that section of our country in the eighteenth century. In order to understand the circumstances which led to the organization of this church, it will be necessary to sketch, briefly, the history of early German immigration, and the religious condition of these people in the latter half of the last century. William Penn, the founder of the commonwealth of Pennsylvania, gave the first impulse to this immigration by the guarantee of religious liberty in his colony. This proved a most attractive consideration to the victims of religious intolerance on the continent of Europe. The first colonies to emigrate from Germany left the Old World for the New from the same considerations that moved the Pilgrim Fathers who came from the British Isles in the " Mayflower," viz., to escape religious oppression and find religious liberty. The " Mayflower " of German immigra- tion was the British ship " Concord," which landed in the 386 THE EWIXGELICAL ASSOCEITIOX. [Chap. i. harbor of Philadelphia October 6, 1683, bringing among its passengers the first colony of Germans, who settled in Pennsylvania. The tide of German immigrants soon assumed gigantic proportions, so that, according to the historian J. D. Rupp, more than thirty thousand names of Germans, Swedes, and Dutch were numbered among those who settled in this country between 1727 and 1776. Many Germans at first settled along the Hudson River in the province of New York, where their nomenclature is still preserved in the names of many towns and villages. But the provincial government of New^ York was far from exercising that rehgious ^ toleration whicli was desired, hence these people sought a final refuge in the more liberal domains of Pennsylvania. These German immigrants were almost purely Protestant. They were men of energy and iron will, a good foundation for a new nation. The causes of this extensive migratory movement from the land of Luther and the Reformation to the Briti.sh colonies of the New World are not far to seek. Professor Seidensticker, in his " Geschichtsblatter," tells us that the motive was a religious one. Like the Puritans and Quakers themselves, these also sought escape from religious in- tolerance and found an asylum in America. Under the terms of the Peace of Westphalia, in 1648, by which the Thirty Years' War was concluded, none but the Catholic, Lutheran, and Reformed Confessions were recognized by the German Government. It was tb.c triumph of state churchism in continental Europe.- Pietists, Mennonites, Schwenkfeldians — in fact, all who dared to differ from these confessions or to stand aloof from the recognized communions — were exposed to various forms of persecu- tion. Among these the inhabitants of the Rhenish prov- 1 Professor Seidensticker's " Geschiclitsbliittcr," p. it,. 2 See Kapp's " History of the Germans in New York." THE PALATINATE. 387 inces constituting the Palatinate were perhaps the most un- fortunate. The Palatinate was one of the princip£il thea- ters of that bloody war, in which their lands were devas- tated and their homes destroyed by marauding troops under such barbarous leaders as Spinola, Mansfield, and the bloody Tilly, besides the ravages caused by the Span- ish invasion under Gallas, in 1635. Successive storms of pillage, fire, and bloodshed devastated that unhappy land. Louis XIV. of France twice invaded these already dev- astated provinces. His well-known motto was : " A desert shall henceforth be the boundary of France." But, in addition to this, the Protestants of the Palatinate fell under the persecutions of Catholic rulers. The only hope of relief was emigration. Among those who thus left the devastated scenes of the fatherland to seek a home and freedom to worship God in the New World was John Al- bright, the father of Jacob Albright. He was one of three hundred and thirty German passengers who came to Phil- adelphia September 19, 1732, on the ship " Johnson. "^ The spiritual and moral condition of these new settlers in the wilds of America became a deplorable one. They had freedom to worship God, but many influences tended to their spiritual deterioration. _ The struggle for subsist- ence, the battle for bread, the herculean task of subduing an interminable wilderness, absorbed time and strength, and prevented the cultivation of spiritual life. The effort to gain a home in the New World put into the background every thought of gaining a home in heaven. They were almost entirely without competent spiritual leadership. Here were, according to Professor Home's " History of Lehigh County," two hundred and eighty thousand Ger- mans, of all shades of religious belief, peopling the eastern section of Pennsylvania, with scarcely a spiritual leader 1 " Rupp's " Tliirty Tliousand Names," pp. 75, 76. 388 THE EVAXGELICAL ASSOCIATION. [Chap. i. among them, certainly none whom they would all follow. They were, of course, the scattered sheep of various sects, as well as many of the established or recognized confes- sions. There were, indeed, a few good and noble men among them. Rev. Henry M. Muhlenberg, from the University of Halle, labored quite successfully among the scattered and neglected members of the Lutheran Com- munion, Rev. Michael Schlatter, a Swiss pastor, performed a similar service among the Reformed, besides Count Zin- zendorf, the pious founder of the Moravian Brotherhood. But what were these among so many ? Upon the whole, the people were like sheep without a shepherd. Disor- ganized, untaught, worldly-minded as they were, the con- dition of society became deplorable in the extreme. At best there was but a form of godliness ; to the power there- of they were for the most part entire strangers. Without church edifices and without good pastors Sunday became a day of carousal instead of religious devotion. Drunken- ness, profanity, and excesses became the order of the day.^ A few pastors gradually came among them, but they were either political refugees, reckless adventurers, or infidel students from the German universities. Dr. Kurtz, in his " Church History," declares that crowds of rationalists went forth from the German universities of Halle, Berlin, Tubingen, Gottingen, and others, who for seventy years held almost all the professorships and pastorates of Prot- estant Germany. The same authority assures us that in the age of Frederick the Great there prevailed a general hostility to all positive Christianity, not only in Germany, but in France and in England. It was the age of ration- alism. Even the supernaturalism of the i)ictistic Spencr and his co-religionists, by appealing to tlie inner s|)iritiial illumination, independent of the Word of God, as an anti- 1 See Dorehcster's " Chiistinnitv in the United States." ILLUMINISM. 389 dote for the bald rationalism of Semler, drifted unwittingly away from the Word of God, and thus added new force to the general tendency of the prevailing" school of thought.^ Indeed, the movement was European, and found many eager advocates in England, Germany^ and France. An attack was made upon revelation, in the interests of what was termed natural religion. Simultaneously with the deistic movement in England a movement was in progress in Germany known as the " Aufklaerung." Its foremost exponents were Lessing and Reumarus, as disciples of Wolf. But it was in effect the same conflict between rea- son and revelation, between naturalism and supernatural- ism. " Illuminism," says Bruce," "is the idolatry of clear ideas." It w'as an exaltation of reason to tlie point of making revelation unnecessary. No wonder vital godli- ness decayed. The churches of the Reformation fell prey to an alarming degree to secularization. Religion was a mere matter of forms. The pulpits became mere " livings." The pastors of the state churches became rank infidels, and taught with immunity what they pleased. The worst and most degraded of these godless, infidel pastors emi- grated to America. Dr. Timothy Dwiglit "^ said: "From France, Germany, and Great Britain the dregs of infidelity were vomited upon us." Here little inquiry was made into their past record or moral character ; in fact, they were usually more popular if they led the people in drink- ing, debauchery, and general w'ickedness. They w^ere a curse to the people instead of a blessing. They proclaimed license to all evil passions, and consistently practiced what they preached. They were wolves in sheep's clothing, hirelings who sought to fleece the sheep, not to save them. 1 Kurtz's " Church History," vol. iii., p. 171. 2 "Apologetics," I'Sq:^. p. 22. 3 Dwight's "Travels."" 390 THE EVANGELICAL ASSOCLATLON. [Chap.]. Many were scapegrace students who had never graduated, and who were not really ordained ministers. Bishop Meade, quoted by Dorchester, said : " The clergy were remarkable for their laxity of morals and their scan- dalous behavior, and there was no ecclesiastical discipline to correct or punish their vices." Said Rev. Leonard Woods, D.D., quoted by the same authority: " I remem- ber when I could reckon up among my acquaintances forty ministers who were intemperate." The General Assembly of the Presbyterian Church, in a pastoral letter in i 798, declared that : " Formalit}- and deadness, not to say hypocris}-, a contempt for vital godli- ness and the spirit of fervent piet}', visibly pervaded e\ery part of the church. Profaneness, pride, luxury, injustice, intemperance, lewdness, and every species of debauchery greatly abound." ^ This is not the place to cast blame upon any denomina- tion for such a state of things. The facts are undeniable. They were characteristic of the time. Our German-Amer- ican pioneers were the victims of a baneful reaction from the high tide of the Reformation. The English-speaking population of the colonies before the Revolutionary War, as well as after, was similarly afflicted. Liberalism held sway and gained a firm foothold in New England. When Dr. Timothy Dwight became president of Yale College, as late as 1795, he found many of the students tainted with infidelity. Like Jonathan Edwards a century before him. President Dwight found himself under the necessity of defending vigorously the faith once deli\'ered to the saints. One of the greatest services this distin- guished man rendered to New I^igland and the country was the vigorous and successful manner in which he drove infidelity from the college. - 1 Dorchester's " Cliristiariitv in tlic United States." 2 //;/,/. BIRTH OF ALBRIGHT. 39 1 In the midst of this spiritual desolation and ecclesias- tical confusion Jacob Albright, the founder of the Evan- gelical Association, was born, near Pottstown, Pa., early in the latter half of that century of unbelief. May i, 1759. The religious and social environment in which he grew to manhood are sufficiently indicated in the foregoing pages. The Revolutionary War added its share to the general re- ligious demoralization. It impoverished the colonies, de- pleted the population, and seriously crippled the industries of the people. It occasioned, also, a frightful increase of drunkenness and licentiousness, as the government fur- nished liquor among the rations of the soldiers. As the Germans took a prominent and a noble part in that v^ar for national independence, they also suffered proportionally from its evils. Infidelity and atheism flourished. Tom Paine's baneful book, "The Age of Reason," was printed in a German edition and widely circulated. Liberty was perverted into license, and religious toleration was abused by the clamor fur irreligion, until the horrible fate of France, under the reign of the Goddess of Reason, brought the peo- ple to their senses. During this period gross immoralities increased to a fearful degree, among all classes of citizens.^ Meanwhile Methodism took its rise in America. Though introduced through a German woman, Barbara Heck, it spread chiefly among the English-speaking population. A few Germans, such as Henry Boehm, Jacob Gruber, and others, became Methodist itinerants, yet upon the whole there was no one sufficiently interested to encourage work among them. Thus, while the needed effort was being- made, even in eastern Pennsylvania, to save the English- speaking people, practically no systematic effort was being made among the Pennsylvania Germans. Their condition became worse instead of better. 1 Dorchester's " Problems of Religious Progress," p. 177. 392 THE EVANGELICAL ASSOCIAy/OX. [CuAi-. i. Jacob Albright was baptized in infancy by a Lutheran pastor, and in due time received into the Lutheran com- munion by the usual rite of confirmation. But, as he him- self says : " We knew nothing of true conversion ; no trace existed of prayer-meetings, Bible studies, family prayers, Sunday-schools, or revivals. Hardly a show of godliness remained. The power thereof was outlaweii as fanaticism. The salt had lost its savor. "^ At the age of twenty he was married to Catharine Cope, and soon thereafter removed to Lancaster County, where he established himself in the business of manufacturing brick and tile, which was then a lucrati\e industry, owing to the custom in vogue at that time of roofing the houses with tile. By his systematic business methods and his in- dustry he won for himself the sobriquet of " The Honest Brick-maker." During this entire period of his life Mr. Albright lived in a sort of religious twilight. Good im- pulses often struggled with the carnality of an unregen- erated nature. \\\ i 790 his family was sorely afflicted by the death of several of his children. At their funeral a Reformed minister, named Anton Hautz, who had a rep- utation for piety, preached. The stricken father was deeply aff"ected by these sermons, and in fact dated his conviction for sin to them. He began to see his sinfulness. With penitential sorrow he resorted to prayer: He found himself in the condition described in Romans vii., and cried mightily for deliverance. At last help came. AlbriglU met a man named Adam Riegel, an independent lay preacher, who took a profound interest in his welfare, and labored in prayer and exhorta- tion in his behalf, until, at length, the penitent found peace and joy in believing in Jesus. It was a genuine conversion, a radical change of heart. 1 "All)rinlit ami His Co-Laborers." ALBRIGHT'S CONVERSION. 393 To use his own language : " It was now no longer a burden- some business to do the will of God ; my disposition was to hate sin; my delight was in God's service, and I experi- enced great happiness when engaged in communion with God."^ Truly, he had passed from death unto life. He had been translated from the kingdom of darkness into the marvelous light and liberty of the people of God. He was consciously saved He had been made a new creat- ure in Christ Jesus ; old things passed away, behold, all things have become new. Or, to use the expres.sive phrase of Bishop John Seybert, " he was converted deep into eternal life." We emphasize this at this point, because Jacob Albright's conversion is the key to the origin, his- tory, and providential genius of the church which resulted from his earnest and efifectual labors. This conversion was the result of profound conviction, deep contrition of heart, thoroughly Scriptural repentance, and living faith in our Lord Jesus Christ. It was the foundation of Albright's unmistakable call to a pecuHar mission, and the prime spiritual element of his qualification for the work. Soon after his conversion Mr. Albright declared his adherence to the Methodists. Through the labors of Benjamin Abbott, Martin Boehm, and Bishop Asbury, a Methodist class had been formed, in the immediate neigh- borhood. Albright's nearest neighbor, Isaac Davis, was the class-leader. Albright, being a man of method and order, had no sympathy with ecclesiastical independency, which was at that time advocated by certain of his con- temporaries, but found in the Methodist Church the order which he admired, and also congenial spiritual fellowship. He studied the doctrine and discipline of that church, and was greatly pleased with it. In order to enjoy the full benefit of the public worship of God with them, he acquired 1 R. Yeakel's " History of the Evangelical Association." 394 THE EVANGELICAL ASSOCIATION. [Chap. i. a good knowledge of the English language, and took an active part in all their godly exercises. As time passed and he matured in the grace of God, he became more and more impressed with the neglected condition of the Germans. Contemplation upon the sad state of affairs led to prayer. " Full of solicitude," he says, " I frequently cast myself upon my knees and pleaded with hot tears that God might lead my German brethren to a knowledge of the truth as it is in Jesus, and might send them faithful leaders, who should preach to them the gospel in power, awaken lifeless professors of religion, and lead them to a life of true godliness, so that they might be made partakers of the peace of God and of the inheritance of the saints in light. Thus I prayed daily. While I thus communed with God, a suaden light appeared in my inmost soul ; I heard, as it were, at the same time, my own heart propound the searching question: 'Is it mere accident that has caused the miserable condition of thine erring brethren so deeply to affect thee ? Was it an accident that thy heart, particularly tJiy heart, has been thus overwhelmed with sympathy for thy brethren ? Is not this rather the hand of Him whose wisdom guides not only the destiny of the individual but of nations? What if his infinite love had chosen tlicc as his instrument to lead thy brethren to the way of life and to the reception of his saving mercy?' This thought at first startled, alarmed me. But as I considered it my heart felt easier. I gained confidence that God would answer my prayer. I heard, so to speak, the command of Gotl : ' G(\ work in my vineyard, proclaim my gospel in its purity with em- phasis and power to my people, and trust to my fatherly love that those who hear and believe shall partake of my grace.'" This was Albright's first call. But, clear as it was, he BEGINNING OF ALBRIGHT'S MINISTRY. 395 shrank from the task. The spirit was wilHng, but the flesh was weak. The very clearness of the call made him tremble. And when he thought of the magnitude of the work, the difficulties and opposition that must be met and overcome, he felt himself insufficient. Especially did his lack of gifts and talents and of education appear to render him utterly insufficient. Like Moses, he pleaded earnestly that God might intrust this work to one more worthy and more efficient. Albright was no fanatic, much less was he an egotist. Nothing was further from his mind than un- holy ambition or sordid motives. He hesitated long. But God laid the hand of affliction upon him. He suffered great bodily pain. His mind was ill at ease. A great weight oppressed his heart. Fear and trembling seized him, for through it all duty became still clearer, and more imperative its voice. At length he yielded. In a final surrender he exclaimed, " Lord, here am I, send me." Notwithstanding Albright's self-depreciation, he was indeed a chosen vessel, the man for the hour. His very lack of specific literary and theological training ga\e him access to the common people. He was a man of energy and tact, and proved to be a capable preacher and a born organizer. Of German ancestry but of American birth, he was peculiarly fitted to begin a religious mo\ement among German-Americans. Withal he was a man of sound judg- ment, penetrati\e intellect, sympathetic nature, and con- secrated boldness and independence of thought. Soundly converted, deeply pious, conspicuously humble, a man of God, a man of and for the people. Conscientious and thoroughly disciplined by grace, he went not upon his own charges, but followed the urgent call of God, oppressed always by the feeling that " Woe is me if I preach not the gospel." Albright began to preach in 1796. The principal 396 'rilE El'AXGELICAL ASSOCIATIOX. [Chap. i. theater of his early operations was in the eastern counties of Pennsylvania, and in the States of Maryland and V'ir- ti^inia, in the latter State especially, alont^ the Shenandoah Valley. He was persecuted almost as soon as he began his labors, but he had crossed the Rubicon. Nothing daunted, he toiled on, and God gave him souls. Up to the year 1800 no step had anywhere been taken looking toward an organization, or the establishment of any con- gregations. Albright himself had no such object in view. He simply followed the voice of God, to preach the gospel to his erring brethren and to lead those wandering sheep to the Shepherd and Bishop of their souls. His labors as an itinerant among his German country- men led him out of the Methodist Episcopal Church. The assertion that Albright lcft\he. Methodist Episcopal Church because it would not ordain him as a minister is utterly groundless. Nor did he cause a schism from that church, as Dr. Dorchester, in his " Christianity in the United States" (p. 479) seems to indicate. He tc^ok no one with him. He never proselyted, nor in any way opposed that church in its operations. He had no quarrel with it. On the contrary, he was in full accord with its doctrines anci general polity. He simply followed the divine call. The leaders of the Methodist Churcli did not, at that time, wish to engage in work among the German Pennsylva- nians, believing that the German language would soon be- come extinct in this country. Albright could ]ia\-e found a congenial home in the Methodist Episco}:)al Church, but the Lord of the church called him out into a .special field. CHAPTER II. ECCLESIASTICAL ORGANIZATION. Mr. Albright's converts were widely scattered and isolated. Tiiey found none near them of like mind or of similar religious experience. Albright was as yet alone in the work, and his visits were necessarily few and far between. His converts were thus thrown upon most meager spiritual resources. Despised and hated by the regular churches of the time, they were indeed a cause of much anxiety to the pious preacher who had led them to Christ.^ The conviction was forced upon him that if they were not to fall a prey to discouragement and the fruit of his labors be lost in the end, steps must be taken to intro- duce some kind of order, and to effect some sort of organ- ization. Accordingly, after much prayer, he \'entured to es- tablish several " classes." This was possible, however, in only a few cases, on account of the great distances between the homes of individual members. In Berks County, at the Colebrookdale Iron Works, a few lived closely enough together to be organized into a class. They were united into what was called Lieser's Class. Another, called Walter's Class, was formed near Ouakertown, Bucks County, and a third, called Phillip's Class, in Northamp- ton County. Class-leaders were at once elected, whose 1 R. Veakel's " History of the Evangelical Association." 397 398 . THE EVANGELICAL ASSOCLITIOX. [Chap. ii. duty it was to watch over the Httle societies, to preserve Christian order, and to hold regular prayer-meetings. This was the beginning of ecclesiastical organization. Nothing, however, was as yet done to effect a general or- ganization. That was, in fact, a secondary consideration. In his mind, conversion, sanctification, and spiritual life were of paramount importance. The matter of ecclesias- tical organization was left subject to the force of circum- stances and the indications of Providence. He had planted a mustard seed, and it was beginning to grow. True, it was as yet small, but it had within it the vital spark, and he was willing to commit its destiny to the Head of the church. In reference to this organization of classes Albright himself said: " As I had now preached about four years, and had been at special pains to proclaim the gospel among such as were strangers to vital godliness and Chris- tian order, I also sought by the grace given me from above to instruct those who were awakened and converted as to how to work out their salvation in the unity of faith ac- cording to the doctrine of Christ and his apostles. God blessed the effort, so that by means of this union many who lived in darkness were brought to the light."' The classified membership at tliis time amounted to twenty. The three classes were indeed small beginnings, but could all the scattered sheep of Albright's incipient flock have been gathered, the membership would Iiavc been considerably greater. About this time Albright received his first assistant and coadjutor in the person of John Walter, a youth who was converted at the age of nineteen, during these first four years of Albright's labors, and soon entered the gospel ministry. He was without education, but his cxtraordi- 1 " History of the Evangelical Association," vol. i. THE FIRST COUNCIL. 399 nary natural talents, supplemented by the imparted gifts of the Spirit, made him a preacher of tremendous power and usefulness. He was a natural orator, and an incisive interpreter of the Word of God. His conversion and en- trance upon the ministry at that early stage of the work was a signal evidence of the divine favor upon Albright and his work. W. W. Orwig says of him : " He was in- deed a son of thunder. Many who heard him declared they had never heard the like before. His simple elo- quence charmed the largest audiences and sent the truth home with telling effect. Withal he was an humble fol- lower of Christ, entirely unassuming, but manifested truly apostolic zeal and energy in the work of the Master."^ In 1802 Albright held his first "Big Meeting," at Cole- brookdale, which was greatly blessed. These so-called " Big Meetings " were the inception of the more protracted revival meetings, to whose successful operations in later years the Association owes so much of its growth and vitality. In 1802 the little flock increased to the number of forty, and another youth, Abraham Lieser by name, made his first efforts to preach. But the most important event dur- ing this year, 1802-3, was the holding of the first council in the Association. This council was held November 3, 1803. Besides Al- bright and his two youthful coadjutors, John Walter and Abraham Lieser, fourteen of the principal lay members of the society were in attendance. These men, who recog- nized Albright as their spiritual father, to whom, under God, they owed their conversion, now declared him to be a true Evangelical preacher, and in the name of the society tendered him their recognizance and solemnly consecrated him as such. Hereupon the council declared the Holy 1 W. W. Oiwig's " History of tlie Evangelical Association," vol. i., p. 23. 400 THE EVAXGELICAL ASSOCIATWX. [Chap. n. Scriptures of the Old and the New Testament Canon to be their rule of faith and practice, and gave Mr. Albright a written acknowledgment, signed by all present, reading as follows : " We, the undersigned, as Evangelical and Christian friends declare and acknowledge Jacob Albright as a true Evangelical preacher, in word and deed, a confessor of the general Christian Church and the communion of the saints. Given in the State of Pennsylvania, November 5, 1803."' This important historical document is the first written attestation of Mr. Albright's authority. His consecration occurred pursuant to this declaration, and was performed by the imposition of hands and solemn prayer by his two associates, John Walter and Abraham Lieser. This dis- tinctive act finds its primiti\-e prototype in Acts xiii. 1-3, where a company of teachers consecrated in similar st}-le Barnabas and Saul to the work of the gospel, without the presence, the imposition of the hands, or other participa- tion of any one of the apostles. If it be said Albright was not ordained by an ordained minister, we reply, neither was St. Paul ever ordained by an apostle. We do not deny or oppose canonical ordina- tion, but we deny the so-called " apostolical succession," as a myth which is neither taught by the authority of the Word of God nor demonstrated as a fact by indubitable historical data. Albright's ordination, and with it the ecclesiasticity of the Evangelical Association, was at one time fiercely as- sailed, especially by Prof. J. W. Nevin, D.D., of Mercers- burg Theological Seminary, who wrote against it with great zeal in the " Mercersburg Review." - Through his influence also the Mercersburg Classis of 1 " Albright and His Co-Laborers," p. 88. 2 July, 1849, pp. 381-386. APOSTOLIC SUCCESSION. 401 the German Reformed Church discarded it by a formal resolution in Greencastle, Pa., 1849. The Evangelical Association lays no claim to apostolic succession. She repudiates it, and bases her claim to a separate existence upon a higher ground. As Rev. R. Yeakel says : " Albright was awakened and converted in the midst of great spiritual darkness. Without any human instru- mentality he was afterward unmistakably called to the ser- vice of the gospel among his neglected kinsmen according to the flesh. The Lutheran communion rejected him be- cause of his piety; the Methodist Episcopal Church was unwilling to engage in work among the people to whom the Lord of the harvest sent him. Through obedience to ' the heavenly vision ' he forfeited his membership and with it his exhorter's license in that denomination. God gave him many seals to his ministry in the conversion of sinners. Those converted through his labors naturally clung to him as to their spiritual leader and pastor. They could find no church home in the church from which his piety had excluded their leader, nor in the Methodist Episcopal Church, which chose at that period to confine itself to the English language. His duty to become their pastor thus became imperative. Organization was unavoidable. The leading men, or elders, in the incipient organization felt the necessity of strengthening their bond of union by a formal acknowledgment of Albright as their spiritual leader and as their pastor. To the whole proceeding God gave his approval, and has continued to bless the Evangelical Association with spiritual fruit wherever she has labored until this day, thus affording the highest evidence possible of her ecclesiastical legitimacy. Albright's consecration in the Council of 1803 was a solemn act of- 'the royal priesthood ' of the people of God, under the direction of 402 THE EVAXGELICAL ASSOCIATIOX. [Chap. ii. Providence and the Holy Spirit. In this Hne of succession the EvangeHcal Association stands." ^ Thus the EvangeHcal Association holds her credentials from a higher authority than that ostensibly handed down through a long line of Roman pontiffs. In view of her origin, her acceptance of the common orthodox faith of universal Christendom, her blessed and successful labors, rewarded by the Lord of the harvest with many sheaves, she is not open to the charge of being a schismatic sect, for these things plainly entitle her to recognition as an humble but legitimate branch of the Christian Church. Albright was raised up to meet a crisis. No more signal was the call of Martin Luther to institute a reforma- tion amid the decrepitude and corruption of the European church than was Albright's to plant anew the germ of vital godliness in the soil of German church life in this country, demoralized and corrupted as it had become by reason of the evils pointed out in an earlier portion of this history. He stands in direct line with Luther, Spener, Francke, and Count Zinzendorf of his own fatherland, and of Tyndale, Knox, Wesley, Whitefield, Fletcher, and Jonathan Edwards of the English-speaking race. Like other reformers, he was in advance of the thought of his contemporaries. God called Jacob Albright to be the apostle to the Germans in America at the very threshold of the nine- teenth century. The providential timeliness of the move- ment is nothing less than striking. During the years immediately following this important step of organization Albright labored on with \-arying fortunes. He gained maiiy followers in new localities 1 " IIistor\' of the P2vangelical Association," vol. i., pp. 67, 68. See also Orwig's " History of the Evangelical Association," jip. 25, 26. GEORGE MILLER'S CONVERSIOX. 403 which he visited. His whole bearing, as well as his pow- erful preaching, made a most favorable impression. He was gentle in his demeanor and affable in his intercourse with the people. He was a magnetic personality. Many of the aged members of the church continued to the last to speak of him with the enthusiasm of a French soldier for Bonaparte. In 1805 he lost one of his faithful co-laborers in the early death of the promising young preacher, A. Lieser. But the gap was soon filled by the appearance of George Miller, another youth destined to take a prominent part in the early stages of our history. Mr. Miller was a native of Berks County, a millwright and miller by occupation. He was converted in 1802. In describing his conversion Mr. Miller says : " After having sweltered and groaned for several years under my load of sin, the Lord in mercy de- livered me out of my sad condition. On June 3, 1802, I wept and prayed all the day, while going up and down my mill, frequently falling upon my knees, and calling upon Almighty God for the pardon of my sins. I prom- ised to serve him alone, no matter what the consequences, and when I thus in faith consecrated myself unto God, the Lord lifted upon me the light of his countenance rec- onciled. A stream of divine love flowed through my soul, and I received a clear certainty of knowledge that God is indeed my Friend, and that I am his child. Yea, I was so refreshed and quickened by the influence of grace and permeated with such a holy, inner calm, such contentment and exquisite pleasure, that I was constrained to praise and adore my Redeemer. I retired at night happy in God, and slept without a care. Next morning I observed a great change. Heaven and earth seemed to me to have become new. The Holy Scriptures became a living 404 T^IE EVANGELICAL ASSOCIATIOX. [Chap. ii. power of God in my soul. In brief, it appeared to me as though everything" were engaged in enhancing my feUcity, for God is my Friend." This is an old-fashioned typical conversion in the Evan- gelical Association. It was in this way that Jacob Al- bright and the fathers experienced the work of regen- eration ; it was in this way that the spiritual life of their converts began, and was expected to begin. Emphasis upon this made their ministry a power, but made them appear also as antagonizing the formal church life of the times. They antagonized it, however, in the same sense in which Christ himself antagonized the law — by introduc- ing a new and higher law, the law of love as the essence of the law — and they were exposed to the same popular misapprehension and unjust criticism. Their insistence upon thorough radical conversion and change of heart was the Holy Spirit's antidote for -the existing formalism and corruption. For this reason, too, the work grew so mightily. George Miller in 1805 became a tra\eling preacher. This was an important accession to the ministerial ranks. Miller was a powerful, incisive preacher, and his efforts were effectual indeed. Especially did he, as well as Albright and Walter, preach repentance. They showed men the depravity of their nature, the vileness of their sins. They were indeed burning and shining lights. Walter's sermons frecjuently were two hours in delivery. This was especially the case when he preached on the Judgment of the Last Day. Albright, Walter, and Miller were now the three preachers of the Association — a happy triumvirate of grand men of God, who labored unitedly, and in great humility of heart. They wept before God, fasted and [>raycd, and then with hearts aglow they came before the FIRST ANNUAL CONFERENCE. 405 people with their simple message of unadulterated truth. Miller says of his own manner of labor: " I determined to begin the work with fasting and prayer, by the help of God to teach the truth of the gospel in unfeigned sincerity, even if I should not have the approval or favor of a single liuman being, only so that God should be satisfied with me. Therefore I wept much and prayed often on my journey from one appointment to the next, so that I might please God and be a blessing to my fellowmen." That labor in such a spirit was successful will surprise no one. The first Annual Conference, which was also in reality a General Conference, was held in 1807. This was the beginning of conference supervision. Up to this time the afifairs of the Association had been personally directed by Albright, although not without counseling with other preachers and the leaders. These councils were informal, and held chiefly at " Big Meetings," where the presence of many made consultation convenient. This first regular conference was held in November, 1807, in the house of Samuel Becker, at Kleinfeltersville, Pa. It consisted of all the officers of the church. There were present five traveling preachers, three local preachers, and twenty class- leaders and exhorters — twenty- eight in all. Many im- portant matters forced themselves upon the attention of this historic body. The church was as yet without rules or fixed laws ; no discipline or creed had been formally adopted, and the society had not even a name. Albright was not as yet clear in his own mind as to the organization of a separate church. The conference temporarily adopted the name "The Newly Formed Methodist Conference." A preacher's license was drafted, and the first to receive such a Hcense signed by Jacob Albright was John Dreis- bach. It read as follows : 406 THE EVANGELICAL ASSOCL4TWN. [Chap. ii. " Upon authorization of the Newly Formed Methodist Conference, which has given a good testimony to John Dreisbach, and is wilhng to accept him as preacher in our Association : I, therefore, the undersigned, do give him permission to serve in the ofhce according to our order, and for which he is designated as preacher, on trial for one year, provided he doth conduct himself becomingl}^ according to the Word of God. "Jacob Albright.^ " November 14, 1807." Albright was directed to compile a Scriptural Creed or Articles of Faith for the Association. Thereupon he was elected bishop, and George Miller was elected elder. There being as yet no discipline, the Conference imposed no restrictions upon the episcopal authority of the revered incumbent. Bishop Albright had already impaired his health by his extraordinary labors, privations, self-denials, and expos- ure. He traveled and preached, however, as much as possible, and began the work of compiling a book of dis- cipline. But his strength rapidly declined. On Easter Sunday, 1808, five months after General Conference, he attended the last " Big Meeting," where he also restationed the preachers, and bade them adieu. His last words to Dreisbach were : " Strive even unto blood ; press into the kingdom of God." His parting advice to all his brethren was in these significant and solemn words : " In all that you do, or think of doing, let your aim l)e to promote the glory of God and the operation of his grace, as well in your own hearts as among your brethren and sisters, and be faithful co-workers with them in the manner which 1 " Albright and His Co-Laborers," p. 102. DEATH OF ALBRIGHT. 407 God has shown you, in which endeavor he will also give you his blessing."^ This godly man died in the home of George Becker, at Muehlbach, Pa., May 18, 1808. He attempted to reach home, but was too exhausted to go farther. His soul triumphed gloriously in the last hours of his life. The death-chamber was radiant with the divine presence. He took an affectionate farewell from all present, exhorting them to praise God for his grace. All present realized powerfully the presence of Jesus. The funeral obsequies were attended by a vast concourse of people. Among ,the throng were many who had been saved through his instrumentality. These were filled with holy joy because of the triumphant death of their beloved leader. The funeral sermon was preached by the eloquent John Walter, from Dan. xii. 3. Many unsaved persons were convinced of the error of their ways and afterward converted. New doors were opened to these despised preachers of the gospel. Thus Albright's death was the means of the salva- tion of sinners, as well as his life. His remains were buried in the little cemetery near by. The grave is marked by a simple marble slab, and later a memorial church was built near the spot, called the Albright Church. The death of Mr. Albright filled the church with sor- row. Never did his presence and counsel seem so indis- pensable as now. The church was weak and scattered, persecuted and despised. The enemies of the work re- joiced immoderately, and predicted its sure and speedy disintegration. " They are fallen. Albright is dead. All is now over with these deceivers," shouted the rabble. But they were poor prophets. The little flock was only driven closer to God. Harmony prevailed. Unity of purpose was manifest, and the Lord prospered them, rais- 1 " Albright and His Co-Laborers," p. 1 14. 408 THE EVANGELICAL ASSOCIATION. [Chap. ii. ing up men to take Albright's place, and giving them many souls. Albright had been hated for his goodness and for his holy zeal. But his life was a testimony so overwhelming that its direct results were powerfully felt for years. The work went right on. George Miller was an ex- cellent leader; John Walter was a preacher of rare power; and John Dreisbach was a born organizer, a splendid eccle- siastical statesman. All three were of unusual natural abihties ; they were good men, full of faith and of the Holy Ghost, and mighty in the Scriptures. Other j)reach- ers were added to their ranks, and the work de\eloped in every direction. It will be impossible within the limited space at our dis- posal to follow out in detail the material development of the Evangelical Association. From this point, 1808, we can but briefly sketch the salient features of progress. The second conference was held in 1809, at which a discipline compiled by George Miller was adopted, and ordered printed, and the name " Newly Formed Methodist Con- ference," adopted by the society a year before, was changed to "The So-called Albrights." This name pop- ularly attached to them, especially since the death of Jacob Albright, and was intended as a stigma by their enemies. But they were not ashamed to adopt the re- vered name of the founder, at least temporarily, until a better name should suggest itself. In the year 18 10 a pregnant conversation occurred be- tween John Dreisbach and Bishop Asbury of the Meth- odist Episcopal Church, which throws further light upon the continued separate existence of the Evangelical Asso- ciation. For an authentic account of this historic interview we are indebted to the personal journal of Mr. Dreisbach. Dreisbach fell in with Bishop Asbury and H. Boehm on DREISBACH AND ASBURY. 409 a journey down the Susquehanna River to Harrisburg, Pa. The conversation drifted to the subject of union. The bishop proposed to Mr. Dreisbach that he should with- draw from the "Albrights," accompany him to Baltimore, Md., join the Methodist Conference, and travel a year with the reputed Jacob Gruber, at that time a presiding elder. In this way he would become familiar with the English tongue, so that he might preach in both languages. He was to have the same salary as though he regularly trav- eled. The bishop further pleaded that he could thus be more useful than by preaching only in one language, and that in their communion there would be less danger of self- exaltation and pride than in Dreisbach's present position. The latter answered that the " Albrights " felt called of God to labor especially among the German-Americans. But the bishop rejoined that the German language would not continue long in this country. Dreisbach then made this counter-proposition : " Give us German circuits, dis- tricts, and conferences, and we will as one man make your church ours, will be one people, under one and the same ecclesiastical government." "That cannot be; it would be inexpedient," remarked the bishop. They parted with the best of feeling. Asbury at part- ing presented Dreisbach with a copy of Fletcher's " Portrait of St. Paul," embraced him affectionately, and gave him his blessing. But they parted in more senses than one. Bishop Asbury's remark has become historic. It made union impossible at the time when it might have been accomplished with advantage apparently to both bodies. But it was not to be. The Evangelical Association had a distinctive mission to perform, which could not have been done had she been merged in another church. Nor has she by any means confined herself to the German people, but as Providence opened the way and circumstances made 4IO THE EVANGELICAL ASSOCIATION. [Chap. ii. it necessary she also labored among the English-speaking population, doing everywhere the same work of emphasiz ing the importance of sound conv^ersion, vital godliness, and spiritual worship. God has blessed her labors with great success. She has flourished amid persecution and poverty, and has succeeded often where others failed, reaching especially the common people. To-day she is represented in three languages upon the grand divisions of the globe. North America, Europe, and Asia, also pub- lishing literature in all three of them. She has conferences in all the States of the Union north of Mason and Dixon's line, besides one (Texas) south of that line, and one in Canada. Two conferences are in Europe, and one (organ- ized in 1893) in Japan. About one third of the member- ship in America worships in English, and two thirds in German. Most of these are more or less familiar with both languages ; the two labor side by side in peaceful coopera- tion and mutual helpfulness, with an outlook as hopeful and bright as the promises of God. CHAPTER in. LEADERS OF THE CHURCH. During these years of slow and steady growth the Evangehcal Association has been blessed with many noble leaders — men of spiritual power and immense influence — not so much among the learned as among the common people. One of the earliest after Albright, Miller, and Walter, whose characters have been briefly delineated in the preceding chapter, was John Dreisbach. He was born June 5, 1789, in Northumberland County, Pa. His parents were pious and God-fearing. In 1806 he experienced a change of heart, and was licensed to preach at a quarterly meeting in 1807 by Jacob Albright. For fourteen years he served regularly in the itinerancy, the half of that time as presiding elder, being the first man ever elected to that office in the Evangelical Association. His district embraced the whole church. During the first six months of his life he had the privilege of frequent asso- ciation with Mr. Albright, whose fatherly interest and wise counsel greatly aided the young preacher. Mr. Dreisbach bore an important part in the early development of the work of the church. As an itinerant he was active, zeal- ous, and enterprising ; as a presiding elder he was strictly disciplinary, methodical, watchful, and a consummate leader of men ; as a preacher he presented the vital truths of the gospel in a comprehensive and analytical manner. His manly bearing, his mobile countenance, his expressive gest- ures, profound moral earnestness, and stern, logical com- 411 412 THE EVANGELICAL ASSOCIATIOX. [Chap. hi. mon sense combined to make him an unusually impressive and effective preacher. As a theologian he was distinct- ively Wesleyan, thoroughly familiar with the Arminian system of doctrine. He made the doctrine of entire sanc- tification, as taught by Albright and Miller, particularly prominent, frequently in\iting believers forward to seek this state of grace definitely in his camp-meetings and quarterly meetings. In a letter to Rev. R. Yeakel, written as late as 1869, he solemnly said: "If a time shall ever come when the Evangelical Association rejects this doc- trine and discards it, then should Ichabod be written in the place thereof, for then ' the glory is departed from Israel.' " As an ecclesiastical legislator in the General Conference he was invaluable. His comprehensive grasp of thought, his logical methods of reasoning, his profound and thorough acquaintance with the spirit, genius, scope, and mission of the Evangelical Association enabled him to devise laws and arrangements admirably adapted to the need of the church. Mr. Dreisbach was not inexperienced, either, as a civil legislator, having been a member of the State legis- lature of Pennsylvania during the years 1828 and 1829. Mr. Dreisbach was a man of literary ability. In 18 16 he edited jointly with H. Niebel the " Spiritual Psaltery," a hymn-book for popular use. He was also a hymn-writer of considerable prominence. It was he also who, with Mr. Niebel, the same year completed the revision of the disci- pline left unfinished by the death of George Miller. In October, 1854, he became editor of the English organ of the church, "The Evangelical Messenger," published in Cleveland, O. Ill- health compelled him to resign this important position April 16, 1857. He was twice married, and the father of a large family, of whom he was able to .say, late in life : " All of them, JOHN SEYBERT. 413 we believe, embraced religion in their younger days." He lived to a good old age, dying in triumph at Circleville, O., August 20, 1 87 1, aged eighty-two years, two months, and fifteen days. His remains lie buried in Ebenezer Church- yard, Pickaway County, O., amid the scenes of his later life. Another of this galaxy of men great in goodness was John Seybert. He was born at Manheim, Pa., July 7, i 791, of Christian parents, and born again, or, as he expressed it, " converted deep into eternal life " {ticf ins Ezvige Leben Jiiiicin hckchrt), June 21, 18 10. In 18 19, after much hesitation and prayer and many a severe inward struggle, he yielded to the conscious call of the Holy Spirit, and began to preach. His sermons, at first, were not remarkably able or exceptionally brilliant. Like most of the early preachers, he lacked literary train- ing, but was endued with the power of the Holy Ghost. He improved very rapidly, and in a few years became a preacher of extraordinary spiritual power, an itinerant of untiring zeal, and a missionary of wonderful intrepidity and enterprise. Phenomenal success attended his labors. He was the ideal pioneer circuit-rider. He entered the Eastern Conference in 1821. In 1825 he was elected pre- siding elder, and assigned to duty on Canaan District, Eastern Conference, reelected in 1829 and assigned to duty on Salem District. In this capacity he not only superintended his district, large as it was, but helped his preachers extend their fields of labor, made frequent in- cursions into the regions beyond, and sought out new ter- ritory for the introduction of the gospel. At the expira- tion of his second term as presiding elder Seybert offered himself to the conference as a missionary. His oflfer was accepted, and he was accordingly sent forth to labor any- where in northwestern Pennsylvania. He was to spend 414 ^'^^^' EVANGELICAL ASSOCIATIOX. [Ciiac. hi. the year in explorations and pioneer work. This suited exactly the character of the man and the spirit of the Evangelical Association, which from first to last has been a missionary church. At the General Conference of 1839 John Seybert was elected to the office of bishop. This was the first regular election of a bishop under the discipline of the Evangelical Association. Since the death of Jacob Albright, in 1808, there had been no bishop in the church. The office was thus vacant for thirty-one years. John Seybert became, then, the first incumbent of the office as defined and pro- vided in the book of discipline. For this distinction he was eminently fitted. His piety and zeal, his simplicity and courage, made him a safe example to others. His power as a preacher, his skill as an administrator, his en- terprise as a leader, qualified him for the position. He was conservative in his attitude, yet progressixe in spirit. A man of broad sympathies and unbounded spiritual en- thusiasm, a thorough product of gospel grace molded in the peculiar cast of the Evangelical Association, he, more perfectly than any other man, incarnated the spirit and genius of the Evangelical Association. In short, he was a living representative of all that is distinctive in this church. The administration of Bishop Seybert was an epoch in the history of the church. By his very incumbency he served to unify and consolidate the membership of the whole church. It gave new meaning and force to the connectional idea, and at the same time gave new inspira- tion as well as masterful direction to the various enterprises of the church. He was a born missionary bishop, and held the church closely to the missionary idea, by constantly fostering, by precept and his own example, the missionary spirit. What added to his efficiency was the fact that, like Asbury, he was never married. This made it possible for DEATH OF SEYBERT. 415 him to be constantly on his journeys through the church. There were very few members whom the bishop did not visit; very few churches where he did not preach. He was everywhere, and everywhere at home. He kept him- self in personal touch with the whole body of the church. This was of immense advantage to him and to the develop- ment of the work. He was reelected by every General Conference until his death. Bishop Seybert died full of years and labors, in the house of Isaac Parker, near Bellevue, O., January 4, i860. His remains lie buried in the village cemetery at Flat Rock, O. He was sixty-eight years of age at the time of his death. He served the church for a period of forty years in the ministry, without a furlough, vacation, or other interrup- tion. In these forty years he traveled, per horse, 175,000 miles, preached 9850 sermons, made about 46,000 pastoral visits, held about 8000 prayer and class meetings, besides visiting at least 10,000 sick and afflicted ones. The writer of this sketch examined carefully Bishop Seybert's personal journal, and found that even in the journal not one day is omitted or unaccounted for during those forty years. Not a day but saw something attempted or accomplished for his Master. His last journal entry was made with his own hand, December 28, 1859, one week before the morning of his death. That entry was most suggestive — an epitome, in fact, of hii whole life. It contained the laconic phrase, " One Soul Saved." With such a leader and such an ex- ample in the highest official position, it is no wonder the Evangelical Association flourished. No wonder that she fostered and developed a type of Christianity so much needed in this day and age of the world, that of staunch morality, deep spirituality, and flaming evangelism.^ 1 " Life of Bishop Jolin Seybert," by S. P. Spreng. 4l6 THE EVANGELICAL ASSOCLATION. [CiiAi-. in. Others deserve extended notice, but the restrictions of space compel us to content ourselves with a mere mention of their names, a roll of honor of which any church might well be proud. They are Henry Niebel, Bishop Joseph Long, Bishop W. W. Orwig, Charles Hammer, Samuel von Gundy, John G. Zinser, Samuel Baumgardner, Henry Fisher, and others. These men were of heroic mold. They were not great in the eyes of the world, lacking many of the qualities that the world demands. But they were a spiritual force. They were morally great. Not learned in the lore of the scholar ; not masters of rhetoric or of the eloquence taught in the schools ; they were taught of God. Their knowl- edge was experimental. Their power was spiritual. Their weapons of warfare were not the carnal weapons of cold logic or pyrotechnics of speech, but they employed spirit- ual weapons. In their hands the Word of God was indeed a two-edged sword, and they handled it, not deceitfully, but with the Holy Ghost sent down from heaven. They were no theological hair-splitters, though masters in the advocac}', exposition, and defense of the faith as they had received and conceived it. They cared less for the letter than for the .spirit. They taught the gospel, not as a creed, but as the power of God unto salvation. The vitality of religion was their theme, and they carried that vitality with them in the spiritual energy of their own hearts. 1. They were truly converted. The time was when there was not in all the ministry of the Evangelical Asso- ciation one man of whose genuine conversion there was any reasonable doubt. This is the ideal to this day. 2. They were di\inely called — called by the Holy Ghost to the ministry. They were taken from the plow, the plane, and the yard-stick, without college training, but divinely equipped, qualified, and commissioned. THE FATHERS OF THE CHURCH. 417 3. They were men of much prayer. They wrestled with God by day and night. Their pulpit preparation was made, whenever practicable, in solitude upon their knees. They frequently prayed all night. Rev. Henry Bucks, still living in Plainfield, 111., at the age of eighty- three years, who entered the ministry in 1832, says he has read the entire Bible through eighteen times upon his knees. Of George Miller and Henry Niebel it is said that at their death it was found that their knees were calloused like the soles of their feet. With their praying they also fasted much. They imparted the same spirit to the mem- bership. 4. They laid great emphasis in their preaching upon the doctrine and experience of entire sanctification as taught by Wesley and Albright. Upon this subject their trumpet gave no uncertain sound. They held up the possibility of freedom from all sin through grace as the divine ideal ; they taught that this state of grace can and should be attained after conversion, but in this life and long before death ; they urged the people in every sermon and ex- horted them daily to seek this blessed experience. The ministers themselves were expected to lead in this matter. Indeed, Mr. Albright once told the youthful Miller that unless he attained this state of grace he would not be able to preach the gospel in the fullness of its power. 5. They were strict disciplinarians. In their hands the law became no dead letter. The discipline of the church was rigidly and impartially enforced. Any divergence from or infraction of the rules was promptly punished. The fathers believed this to be the only way to keep the. church pure. They were perhaps at times too rigid. Often per- sons were summarily dealt with who, with a little patience and gentleness, might have been saved. But if these dis- ciplinarians erred, it was owing to their consuming zeal 41 8 THE EVANGELICAL ASSOCIATION. [Chap. iii. for a pure and spiritual church. They were strict in very small matters. Everything that savored of or tended to worldly conformity in dress or social custom was frowned upon. They tithed mint and anise and cummin, but they did not neglect the weightier matters of the law. Under their administration law and authority were respected be- cause they were enforced. These things we believe are the chief reasons for their success in building up a church which has, as its chief characteristics, insistence upon conversion, spiritual wor- ship, and holy living. CHAPTER IV. HISTORY OF LEGISLATION. As we have already seen, Jacob Albright naturally loved method and order. At that time a spirit of ecclesiastical independency was rampant, to which many good and pious men yielded. But Mr. Albright had no sympathy with it. Accordingly, so soon as the work of his hands began to assume an organized shape, he saw and felt the need of firm, regular administration. Hence also steps were at once taken to prepare a code of rules and system of doctrine. The first conference, in 1807, formally adopted the epis- copal form of government. That conference elected Albright bishop, and instructed him to prepare a book of discipline. He at once began the task, but his early death the following year left the work incomplete. In Decem- ber, 1808, Mr. George Miller, yielding reluctantly to the urgent appeals of his brethren, took up the work where Albright had left it. In a most remarkable manner Miller, about the same time, became seriously ill ; so that he was physically unable to preach or travel regularly, but was still able to do literary work. This has always been re- garded as a special providence. The- compilation of the discipline caused him much anxiety. He prayed most fervently for help and guidance, and not in vain. At last, when the second conference met in April, 1809, in his own house, he was able to present the completed draft of the discipline, which was adopted. In its prep- aration he had made use of a German translation of the 419 420 THE EVANGELICAL ASSOCIATION. [Chap. iv. Articles of Faith of tlie Methodist Episcopal Church, which had been made by one Ignatius Romer, at the instance of the German Methodist preacher, Henry Boehm, in 1808.^ This first discipline was a small book of seventy- five pages, and contained not only Articles of Faith and rules of disciphne, but certain disquisitions upon doctrinal points, drawn from the writings of Wesley and Fletcher. These disquisitions treated of " Christian Perfection," " Election," "The Final Perseverance of the Saints," and a warning against " Antinomianism." It was thus a brief theological compendium, which was of great value to the ministry. The adoption of this book of discipline resulted in great good. It served to introduce uniformity and order, and contributed greatly to the connectional unity of the church in doctrine, mode of worship, and manner of life. The first General Conference in 18 16 adopted the sec- ond edition of the discipline, revised and improved by John Dreisbach and Henry Niebel. Some changes were made ; the book was rearranged and divided into chapters and sections, and contained substantially the book of discipline as it is to-day. The lengthy doctrinal dissertations, how- ever, were discontinued. This may, therefore, be the proper place to define more specifically the doctrines and principles of government. The Articles of Faith are twenty-one in number, and strictly embody the Arminian system of doctrine in its Wesleyan form. There is nothing erratic in our creed ; we hold to the common faith of orthodox Christians. We beHeve in the spirituality and trinity of God, the divinity as well as perfect humanity of the Son of God, and the true divinity of the Holy Ghost. The canonical Scriptures of the Old and New Testament " contain the will of God so far as it is necessary for us to know for our salvation." 1 Asbury's "Journal," vol. iii., p. 293. CHRISTIAN PERFECTION. 42 I The Articles of Faith cannot be altered by the General Conference, except Article xix., according to the first re- striction under Section ']t^. This restriction was adopted by the General Conference itself in 1839.^ Chapter iii. is devoted to an elucidation of " the doctrine of Christian Perfection," which, however, is not classed with the Articles of Faith. It is in the main a plain direction to believers how to attain this state of grace. Christian perfection is defined as a state of grace in which we are so firmly rooted in God that we have instant victory over every temptation the moment it presents itself, without yielding in any degree ; in which our rest, peace, and joy in God are not interrupted by the vicis.situdes of life ; in which, in short, sin has lost its power over us, and we rule over the flesh, the world, and Satan, yet in watchfulness. Entire sanctification is the basis of this Christian perfection. It is the elimination of all moral evil from the heart, and is a definite experience, limited by the point of perfect cleans- ing by faith through the blood of Jesus. Yet no perfection of experience is attainable that does not admit of higher and deeper and fuller participation in the infinite fullness of divine peace, life, and power, but a constant expansion of spiritual capacity and enlargement of faith. The former is limited, the latter unlimited. The former is a definite experience, signalized by a powerful effusion of the Holy Spirit ; the latter is, in the nature of the case, the result of constant progress in the development of the positive virtues of the Christian character. The organization of the Evangelical Association is con- nectional, the government episcopal. The organizing and governing bodies consist of Quarterly, Annual, and Gen- eral Conferences. The first is held quarterly on each charge. It consists of all itinerant and local preachers, 1 Yeakel's " Ilistorv of the Evansrelical Association," p. 270. 422 THE EVANGELICAL ASSOCIATION. [Chap, iv, class-leaders, exhorters, stewards, Sunday-school superin- tendents, and a representative of each board of trustees. It is presided over by the presiding elder of the district. Its jurisdiction is confined to the charge which it repre- sents. It watches over the moral and official conduct of the official and private members of the charge. Composed almost entirely of laymen, it has " to examine candidates for the ministry in reference to their moral character, doc- trinal views, and other abilities," and may recommend them to the Annual Conference for license. The Annual Conference meets annually, is presided over by a bishop, and consists of " all itinerant preachers who have traveled, and also, by ordination, stand in full con- nection with the ministry." Its function is principally ad- ministrative, and, upon occasion, judicial. It has no legis- lative power as such. Its jurisdiction is limited to the geographical territory assigned to it by the General Con- ference. At the session of the Annual Conference the bishop, with the assistance of the presiding elders (the lat- ter are officers elected by the conference and by it assigned to districts for the purpose of superintendence), " assigns the preachers their respective fields of labor, for one year. In this power he is restricted by the rule that no preacher can remain more than three years successively upon the same charge. The proceedings of the conference must be signed by each member " as a testimony of acquiescence and obedience as in the sight of God." The General Conference meets quadrennially, and con- sists of the bishops, the senior book agent, the editors of the official organs of the church, and the corresponding secretary of the missionary society, as cx-officio members, and one delegate, elected by the respective Annual Con- ferences, for every fourteen or surplus of seven of their members. It was made a delegated body by the General THE GENERAL CONFERENCE. 423 Conference in 1839. Previous to that time all the elders of the church were members of the General Conference ; since then the delegates are elected from among the elders. The General Conference is the supreme court of law in the church ; it has power to make rules and arrangements for our church, and for the purpose of carrying its author- ity into effect. In its judicial capacity its adjudications are final. In its legislative capacity its powers are modi- fied by two restrictions only : 1. It cannot alter, detract from, or add to the Articles of Faith, save Article xix., pertaining to civil governments. 2. Except in the rules designated as Temporal Economy, it cannot amend the discipHne unless either previously rec- ommended or subsequently ratified by two thirds of the members of all the Annual Conferences, and such amend- ment must have the support by vote of three fourths of the members of the General Conference. The General Conference is the most important body in the church. It is composed of representatives of the whole church. It is superior to every officer and body in the church, according to the discipline. It, and it alone, cre- ates Annual Conferences and determines their boundaries. It elects bishops and all general church officers, and calls them to account. It is the final authority in the inter- pretation of the law of the church. Its adjudications and arraignments are binding upon the whole church. Up to this time the Annual and General Conferences have been composed exclusively of ministers, but at the last General Conference (1891) steps were taken looking to the admis- sion of laymen to the General Conference. In all these bodies a majority of votes prevails. The duty of the minority is plainly stated to be that of acqui- escence. The members of the Annual and General Con- ferences are required, at the close of each session, to sign 424 THE EVANGELICAL ASSOCIATION. [Chap, iv, the proceedings, "as a token <{ acquiescence and obedi- ence as in the sight of God." Refusal to do so has been treated. as rebellion. The ministry is divided into itinerant and local preach- ers. These, again, are divided into probationers, deacons, and elders. The candidate for the ministry is first licensed on trial. If at the end of two years he approves himself as a man of God and as otherwise efficient, he may be elected a deacon by the Annual Conference, upon which he will be solemnly ordained by the laying on of hands by the bishop and elders. He may also be received into the itinerancy. If he serve faithfully in this capacity for two years more, he may be elected an elder by the Annual Conference, upon which he will be ordained as such by the laying on of hands by the bishop and elders. These are the only two orders in the church. The episcopacy is an office, not an order. The bishops are elected only by the General Conference for a term of four years, but not ordained or consecrated as such. They may, however, always be reelected. Originally the epis- copacy was practically unlimited in its power and tenure, and was so exercised by the first bishop of the church, Jacob Albright, in the absence of a written law. The law remained practically unchanged until 1839, when the Gen- eral Conference more clearly defined the powers of the episcopal office. During the interval from Albright's death, in. 1808, till 1839, there was, however, no bishop in office. The bishop has no arbitrary power. His functions are clearly defined. He stations the preachers, with the as- sistance of the presiding elders. He transfers preachers from one charge or district to another, with the consent of the presiding elders. He may transfer a presiding elder, during the intervals between Annual Conferences, with the consent of a majority of the preachers on the THE BISHOPS. 425 district. He has no power to transfer from one con- ference to another. He has power, where circumstances require, to suspend a preacher pending a trial. Tlie ofifice is one of great influence and grave responsibility. It im- poses the care of all the churches. It necessarily involves large discretionary power, and great deference is paid to the opinion and wish of the bishop. The bishops of the Evangelical Association have been the following : Bishop Jacob Albright, elected in 1807, died in 1808; Bishop John Seybert, elected in 1839, died in 1859; Bishop Joseph Long, elected in 1843, died in 1869; Bishop Wilham W. Orwig, elected in 1859, died in 1889 (served one term) ; Bishop John J. Esher, elected in 1863 (still in office); Bishop Rudolph Dubs, elected in 1875 (deposed in 189O; Bishop Thomas Bowman, elected in 1875 (still in office) ; Bishop Sylvester C. Breyfogel, elected in 1891 (still in office) ; Bishop William Horn, elected in 1891 (still in office). Upon the general subjects of moral reform the discipline contains strong prohibitive clauses against slavery and the manufacture and use of and traffic in intoxicating liquors. The Evangelical Association never had a slaveholder in its membership. The General Conference in 1839 adopted a rule declaring slavery and traffic in human souls a great evil, to be abhorred by every Christian, and strictly for- bidding any member from holding slaves or trafficking in the same. This was long before the antislavery agitation by Garrison and his compeers really took hold of the nation. The same General Conference also adopted a rule pro- hibiting our members from making, preparing, dealing in. 426 THE EVANGELICAL ASSOCIATION. [Chap. iv. or using, as a drink, spirituous or intoxicating liquors ex- cept as a niedicine. The preachers were enjoined from countenancing or encouraging the manufacture or sale of liquors. This was in 1839, in a church composed at that time almost exclusively of Germans. And to this day no member of the Evangelical Association could lawfully be a liquor-seller or drinker. CHAPTER V. INSTITUTIONS AND CLOSING OBSERVATIONS. From the beginning, the work of the Evangehcal As- sociation was essentially of a missionary character. It was to bring the gospel to every creature, with the Holy Ghost sent down from heaven. The preachers labored with zeal and self-denial for a merely nominal salary, barely sufificient to keep them in clothes. They traveled by day, preached evenings, and prayed and studied by night. In fastings often, in perils by water and by evil men, they pushed through forest and desert from one pioneer settlement to another, along the picket-line of civilization, preaching in barns, log-cabins, schoolhouses, halls, or wherever men could be induced to congregate. There were no churches at all at first. The first one was erected in 1817, at New Berlin, Pa. This was a plain frame structure 34 x 38 feet in .^ize. After that church edifices were erected here and there, but at first of the plainest pattern, with neither tower, bell, nor debts. The pews are always free. About 1837, however, John Seybert, through the "Christ- liche Botschafter," directed attention to the need of more systematic missionary effort. The editor, Rev. W. W. Orwig, ably seconded his efforts. The agitation aroused the church, so that, at its session, March 28 to April 4, 1838, the Eastern Conference organized the first mis- sionary society in the church. It was called " The Ger- man Evangelical Missionary Society of North America." 427 428 THE EVAXGELICAL ASSOCIAT/OX. [Chap. v. Its first president was William W. Orwig. Its first cash collection amounted to $26.50; its contributions for the first year of its existence amounted to more that $500. Hitherto the church liad been strictly confined to home mission work. But now her heart was yearning for other fields. Macedonian calls reached her ears from Canada and the interminable West. The missionary spirit was awakened. The necessity for a general missionary society soon became apparent, to which the conference missionary societies should be tributary. Accordingly, March i, 1839, a meeting with this in view was held in the house of John Dunkel, in Union County, Pa., at ^\•hich John Seybert, George Brickley, and William W. Orwig sub- mitted the draft of a constitution for such a society, which was adopted. This organization was subsequently ap- proved and adopted by the General Conference which met March 25, 1839, in Centre County, Pa. As that conference also dissolved the Eastern and Western Con- ferences, and created three new conferences, viz., the East Pennsylvania, West Pennsylvania, and Ohio, the missionary society of the Eastern Conference, called " The German Evangelical Missionary Society," also passed out of exist- ence, and was afterward reorganized as the Missionary Society of the East Pennsylvania Conference, auxiliary to the Missionary Society of the Evangelical Association. The affairs of the society are managed by the General Board of Missions, composed of the officers of the society and one delegate from each of the Annual Conference auxiliary societies. It makes the necessary appropriations and pro- vides for the extension of the work. During the interval between its meetings, which are annual, its affairs are managed by an executive committee. The headquarters of the society are in Cleveland, O., where it is duly incor- porated under the laws of Ohio. THE MISSION WORK. 429 In 1854 the first missionary was sent to Germany to awaken the church of the fatherland by an infusion of vital godliness, and to lead erring souls to a living faith in Christ. To-day (1893) there are two conferences in Europe, with 104 ministers and 10,741 members. In the city of Stutt- gart there is a flourishing publishing house, and in Reut- lingen a successful theological seminary. A deaconess establishment has also been put in successful operation, and has become a blessing to thousands. Many thousands of souls have been saved, the state church has been roused to greater zeal, and the whole nation has been benefited by their work, supported very largely by contributions from America. In 1875 the General Conference created a mission in Japan, for which a fund of $30,000 had already been con- tributed in advance. The first missionaries went to Japan in 1876. To-day there is an Annual Conference in Japan (organized in 1893), with 16 ministers, 600 members, 8 church edifices, a theological training-school, and 25 Sun- day-schools. The work is prosperous and hopeful. In all there are 26 Annual Conferences — 22 in the United States, I in Canada, 2 in Europe, and i in Asia — each of which has a Conference Missionary Society. The member- ship of the church voluntarily contributes about $150,000 annually for missions, or about $1.00 per member. Dur- ing the fiscal year ending September i, 1893, its contribu- tions amounted to $1.52 per member. The present officers of the society are : President, Rev. S. P. Spreng ; vice-presidents, Bishop J. J. Esher, Bishop T. Bowman, Bishop S. C. Breyfogel, Bishop W. Horn; recording secretary, Rev. G. Heinmiller; corresponding secretary, Re\'. T. C. Meckel ; treasurer, Rev. W. Yost. In 1883 a Woman's Missionar}^ Society was organized, and reorganized in 1892, with 8 conference branches and 430 THE EVANGELICAL ASSOC/ AT/OX. [Chap. v. 50 auxiliaries. It is doing a blessed work, not only by extra gifts and prayers for the work abroad, but among the women and children at home, by stimulating mis- sionary intelligence and the cultivation of the missionary spirit. The Publishing House is the oldest, and no doubt the most important, institution of the church, and owes its in- ception under God to John Dreisbach, who purchased the first printing outfit in Philadelphia in 1815 at a cost of $375-68. The General Conference, in October, 18 16, purchased the first Publishing House in New Berlin, Union County, Pa. It was a building 20 x 26 feet in size and one and a half stories high. In 1836 the " Christliche Botschafter " was founded as the first organ of the church, and the first German re- ligious periodical in America. This enterprise proved a success from the beginning. The membership, then num- bering about 7000, hailed this periodical with joy. The paper began with a circulation of 700. In 1837 it rose to 1 100. It proved an important means of financial income. Its influence upon the church was prodigious: it unified the membership and widened immeasurably the horizon of their views. As the official organ of the church, its authority was everywhere acknowledged. It now has a circulation of 20,000. Its present editor is Rev. G. Heinmiller. In 1847 the " Evangelical Messenger" was founded by the General Conference to meet the growing wants of the rapidly increasing P^nglish portion of the church. The church, though originally German in its antecedents and in its chosen field, has always welcomed witli open arms the spread of the work in English. The literary needs of llie luiglish-speaking portion of the churcli were recog- nized and promptly met by the issue of this new periodi- THE PUBLISHING HOUSE. 431 cal, which became, equally with the " Botschafter," an official organ of the church. Its present editor is Rev. S. P. Spreng. Other periodicals issued were: "The Living Epistle," a monthly magazine devoted to the exposition and promul- gation of the doctrine of holiness. It was founded in 1865. Its present editor is the Rev. John C. Hornberger. " Das Evangelische Magazin," a German literary monthly founded in 1868. Its present editor is the Rev. C. A. Thomas. "The Missionary Messenger," a monthly jour- nal on missions, founded in 1885. Besides these, there are Sunday-school helps and juvenile periodicals in both languages, with an aggregate circulation of 170,000. In the branch house in Stuttgart, Germany, a full comple- ment of German church literature is also published, chief among which is " Der Evangelische Botschafter." A missionary journal, called " Fukuin-no Tsukai," is also issued in Japanese. In 1853 the Publishing House was removed to Cleve- land, O., where it still remains as the official headquarters of the church. In fifty years, from 1837 to 1887, this Publishing House realized a net profit of $3,316,735.05, and paid in divi- dends to the Annual Conferences $250,000 for the sup- port of disabled ministers of the gospel, and for the widows and orphans of such ministers as had died. The affairs of the Publishing House are managed by agents elected by the General Conference, and under the supervision of the Board of Pubfication. This is an incor- porated body, which meets annually and consists of the bishops, eight ministers, and four laymen, for the election of whom the conferences in America are divided into dis- tricts, so that the entire church is represented at this board, which is the most important representative body in the 432 THE EVANGELICAL ASSOCIATION. [Chai'. v. church between the quadrennial sessions of the General Conference. Institutions of Learning. — During the earlier periods in the history of the Evangelical Association there was pro- nounced opposition to the establishment of higher institu- tions of learning. This arose from the fact that so many of the worthless " pastors " of the old churches came from the skeptical universities of the fatherland. Moral cor- ruption and education thus came to be associated together in the minds of the people because they were found together, and the people came to the conclusion that education produced a corrupt ministry. Especially were these simple-minded yeomen prejudiced against theological seminaries, which they called "preacher factories." But through agitation and increased enlightenment these false conceptions gradually yielded to better sentiments. The cause of education has received enthusiastic support in later years. The church now has seven institutions of learning, to wit : Northwestern College, Naperville, 111. ; Union Biblical Institute, Naperville, 111. ; Central Pennsylvania College, New Berlin, Pa. ; Schuylkill Seminary, Fredericksburg, Pa. ; Lafayette Seminary, Lafayette, Ore. ; The Preachers' Seminary, Reutlingen, Germany ; and the Evangelical Training School, Tokio, Japan. Of these the first named is the most important. Located in a suburb of Chicago, possessing an elegant building, a good laboratory and library, and a handsome endov.'ment, this school enjoys specially fine advantages. * It has a noble faculty of teachers, with Rev. H. J. Kiekhoefer, A.M., as president. There are over three hundred students. Ebenezer OrpJian Home. — At Mat Rock, O., is located a prosperous orphanage, under the auspices of the Evan- gelical Association. It has been in operation since 1870. A SECESSION. 433 A large, commodious edifice, including chapel, school- rooms, workrooms, hospital and dormitories, has been con- structed. Here 140 orphans are housed, clothed, fed, and educated. The institution is amply endowed and gener- ously supported. The Young People's Alliance. — This is the latest organ- ization in the church. It was begun in 1890, and already numbers 13 conference branches, 500 local alliances, and 15,000 members. So rapid has been the growth of this organization that it already takes its place among the working forces of the church, which promises great results in the future. A SECESSION. The Evangelical Association has been peculiarly fortu- nate in preserving her unity and keeping herself intact. Although she has been in existence nearly a century, and that during a century most fertile in ecclesiastical revolu- tions, schisms, and distractions, yet the Evangelical As- sociation has suffered from but one schismatic movement of any consequence. This movement dates its incipiency to the year i860, and its final culmination in division to the year 1891. The beginning of the trouble was caused by the antagonism of Rev. Solomon Neitz, of Pennsyl- vania, and some others of less importance, to the doctrine of entire sanctification as taught in the discipline of the church, and the emphatic repudiation of his views by the General Conference in 1859 by formal vote, and in 1863 by the defeat of Neitz for bishop and the election of John J. Esher. From time to time new issues arose to add fuel to the fire. Although the doctrinal dispute abated, the factional spirit fostered thereby had gained too firm a hold to be shaken ofT or allayed, even though the original cause had disappeared, at least from the surface. 434 ^'^^^" EVANGELICAL ASSOCLITIOX. [Chap. v. The opposition to the doctrine of the church was fol- lowed by opposition to the authority of the church. This opposition found a champion in Rev. R. Dubs, who in 1867 was elected editor of the " ChristUche Botschafter," and eight years later was made a bishop. The election of R. Dubs to the episcopacy was the signal that opposition was organized. He was popular, ambitious, and proved to be unscrupulous. Those who worked for and accom- plished his election afterward said they did it that he might " put Bishop Esher down." To this purpose Bishop Dubs afterward confessed that he lent himself with all his powers. The cause of the opposition to Bishop J. J. Esher lay in the fact that in 1863 he was elected to the episcopal office as the opposition candidate to Rev. Solomon Neitz. Bishop Esher stood for the doctrine of holiness as taught in the disciphne. He also stood for law and order. Hence the opposition to him from the source above indicated. At the General Conference of 1887, in Buffalo, N. Y., Rev. H. B. Hartzler, for eight years editor of the " Evan- gelical Messenger," was tried for and con\icted of insubor- dination and official misconduct, in using the organ of the church against the institutions, management, and authority of the church. But in order to placate, as much as pos- sible, the friends of the editor, the conference imposed the mildest sentence possible, simply removing him from his office as editor. Yet some of his friends refused to ac- quiesce by declining to sign the proceedings of the con- ference, as the discipline requires. The deposed editor and his party thereupon immediately started an unauthor- ized opposition paper, which he edited, and in which and by which the flames of dissension were fanned and spread throughout the church. In 1890 Bishop R. Dubs was tried for immoral conduct, convicted, and suspended from office. Soon after an at- THE DIVISION. 435 tempt was made to similarly depose the remaining bishops, J. J. Esher and Thomas Bowman. But the proceedings were so grossly illegal and so palpably retaliatory that the church, by an overwhelming majority, repudiated them altogether, and continued to recognize the two bishops, although factions of five and nearly the whole of two con- ferences refused to recognize them, thus producing a rujDt- ure in those bodies. The next General Conference, which should adjudicate all these matters, was appointed to meet October i, 1891. The General Conference of 1887 had referred the matter of fixing the place to the Board of Publication. This board, in the fall of 1890, fixed Indianapolis, Ind., as the place. In the following February that portion of the East Pennsylvania Conference adhering to the minority declared the action of the General Conference illegal, ignored the appointment of the Board of Publication, and named Phil- adelphia, Pa., as the place for the General Conference of 1 89 1. With this act the last hope of reconciliation was destroyed, and the minority seceded. Eighteen undivided Annual Conferences and the delegates from five divided conferences (divided on the question of the su.spension of Bishops Esher and Bowman), with all the general officers of the church save one, met in Indianapolis. Delegates from two undivided and the five divided conferences, with one general officer, met in Philadelphia. Thus the seces- sion became an accomplished fact. The Philadelphia as- sembly forthwith set up a claim to be the lawful General Conference, and entitled to control the property of the church. The case was taken to the courts, and has been exhaustively tried in several States, with the following re- sult, thus far: In Illinois the Supreme Court of the State has affirmed the decision of the Appellate Court of Cook County, in favor of Indianapolis General Conference. In 436 THE EVAXGELICAL ASSOC LI TIOX. [Chak v. Ohio the Circuit Court, sitting in Cuyahoga County, where the Board of Pubhcation and the Board of Missions are incorporated, has decided in favor of the IndianapoHs General Conference. This decision has also been sustained by the Supreme Court of Ohio. In the State of Oregon the highest courts to which the case has been carried have done likewise. In Pennsylvania the case has been carried to the Supreme Court of the State. One court. Common Pleas, in Reading, Pa., has decided to the effect that no General Conference was held in 1891. Three Masters in Chancery in that State have reported in favor of the In- dianapolis General Conference. In Iowa and Ohio the case is pending before the Supreme Court of those States. The extent of the rupture cannot as yet be determined. It is believed that when the civil courts have once finally determined the question of property rights, the vast major- ity, even of those who adhere to the minority, will con- clude to recognize the proper authorities and remain in the church, there being no great vital issue involved. All the general institutions of the church — Pubhshing House, Missionary Society, Benevolent Society, Sunday-school and Tract Union, Orphan Home, Northwestern College, Union Biblical Institute — and all the work in foreign lands have remained exclusively under the control of those ad- hering to the lawful General Conference. The work is organized in twenty-five Annual Conferences as of yore, and at least 125,000 members adiicre firmly to the church. Of the remaining 25,000 many have gone to other churches, many are returning, and many more will return. Upon the whole, it has been a most unfortunate and uncalled-for division. The attending strife has been bitter and acrimonious. An unchristian spirit has been mani- fested by many, but the Evangelical Association is greatly beloved by her people. The churchly .spirit is intense. SPIRITUAL IVORSJIIP. 437 Hence the attempt to overthrow her authority and disrupt her organization has been so bitterly resented. It is the hope of all that the trouble will prove to have taught many valuable lessons, and that the church, freed from discord- ant elements, will be able to pursue her God-given mission under the blessing of God. General Observations. — As we have seen, the work of Jacob Albright and his co-laborers was, in its inception, a vigorous protest against mere nominal Christianity. The first point insisted upon is the necessity of the new birth as the basis of a true Christian life and character. This, in the pulpit theology of the E\'angelical Association, is called conversion — a broad term, which includes repentance and faith on man's part, and justification or pardon, re- generation, and assurance of adoption wrought within us on God's part, of which the subject is clearly conscious. This was and is continually insisted upon in the preaching of this church. In our conception, conversion is a might}',- radical change, wrought in the heart of the penitent be- liever, whereby he consciously becomes a new creature in Christ Jesus. Spirituality of worship was another result aimed at. Ritualism is the cult of formality, the expression of nominal Christianity. God is a Spirit, and seeketh such as w^orship him in spirit and in truth. With him all time and e\-ery place is holy. Let everything be done decently and in order, but let not the spirit of worship be suppressed by Latin formulas. Where the Spirit of the Lord is, there is liberty. Hence the public services of the Evangelical As- sociation have always been characterized by freedom from iron-clad forms. All our people belong to the holy priest- hood, and are expected to exercise the sacred function of prayer both in secret and public, and that without such 438 THE El'AXGEUC.lL ASSOC/AT/OX. [Cii.vr. v. artificial aid as that of a prayer-book. Not unfrequently these services were, especially in former days, enlivened by shouts of praise and loud demonstrations of joy. Yet everything that savors of disorder or fanaticism has been persistently frowned upon and suppressed. Mr. Albright himself was particularly averse to what the fathers called " wild-fire," or fanatical excesses. The members of the Evangelical Association are ex- pected, as a consequence of a deep experience in God and the exercise of a truly spiritual worship, to demonstrate the reality of their religious character and experience by a holy life. Conformity to the world in social customs, in commercial practice, and in personal conduct has always been denounced as inconsistent w ith the high standard of religious experience. The life of our people, therefore, has been characterized by great simplicity and freedom from lofty social pretense. The weapons of their warfare are not carnal, but mighty to the pulling down of strongholds. As a basis of this high moral standard our people have been constantly urged to seek entire sanctification and Christian perfection, so that they might walk worthy of their high a.nd holy calling. These three things, sound conversion, spiritual worship, and holy living, are essential features of a true church, and it has been the aim of the Evangelical Association to constitute such a church. Lastly, the Evangelical Association has been actuated by the spirit of apostolic evangelism. Ecclesiasticism has not been in our plan. The genius of our church is to be evangelical in doctrine, evangelistic in method, connec- tional in polity. It is distinctively a missionary church, always pushing out into the regions beyond. Its mission to the world is to preach the living gospel by a living ministry, to send out converted men to bring the world SPIRIT UAL UOKSHIF. 439 to Christ. Her mission to the churches is the infusion of vital godliness, the quickening of spiritual life everywhere by a ministry converted, sanctified, and called of God. She has not been an ecclesiastical parasite, living upon others. The Evangelical Association has always hewn her own marble in the rough. Her ministry has always been more concerned to save the people for Christ than to proselyte them for the church. In this path, marked out by her revered founder, let her continue. Let it be her object to be a communion of truly converted, spiritually quickened souls, united to- gether for mutual edification among themselves, and for aggressive evangelism in the world. So will she bring many sons unto glory, and be a mighty factor in the uni- versal conquest of the world for Christ the Lord. A BIBLIOGRAPHY OF AMERICAN CHURCH HISTORY, 1820-1893. COMPILED BY SAMUEL MACAULEY JACKSON HoNOKAKY Doctor of Laws (Washington and Lee University, Va., 1S92), AND OF Divinity (University of the City of New York, 1S93). 441 PREFATORY NOTE. As this is the first attempt ever made to put together the titles of the books upon the general subject of religious history in the United States which have appeared in this country since 1820, it leaves much to be desired. The main sources are : the Roorbach and Kelly Catalogues of American books {Biblio- theca Americana, New York, 1820-61, 4 vols. ; American Catalogue, 1861- 71, 2 vols.), and their successor the American Catalogue, 1876 sqq., which is now the best trade catalogue published ; the Catalogue of J'rinfed Books in the British Museum ; and the various bibliographies already given or to be printed in this series. It has been the labor of months to bring together the materials these sources furnished. The Roorbach and Kelly lists are noto- riously defective and inaccurate. Hence any use of them must share these blemishes. Great care has been taken to secure accuracy by comparison of lists and special searches in biographical dictionaries, especially in Appleton's Cyclopedia of American Biography, edited by Gen. James Grant Wilson and John Fiske, which is remarkably full and on the whole satisfactory. The British Museum Catalogue is simply indispensable, and has supplied informa- tion when every other source failed. Comparison of the titles here given with those in Roorbach and Kelly will show how much correction has been made. This Bibliography does not pretend to be more than a compilation, but it aims at giving this information : short titles of all the books which properly fall within its scope; author's surname, initials, place of publication, name of publisher, date, number of vofumes, size, and price. Wherever any of these items is missing it is because the compiler had sought in vain for it. The titles are given both by subject and author ; usually but not always with equal fullness. There are also a few cross-references where these seemed desiral)le. Honorary degrees are ignored, but where " Rev." appears in the previously printed lists in the trade catalogues, it is allowed to stand. It should be remarked that the compiler read the catalogues and marked what titles should be copied, and did all the editorial work upon them, but the mechanical labor of copying was done principally by his assistant, Mr. Clem- ens Petersen. Samukl Macalley Jackson. May 10, 1894. 442 BIBLIOGRAPHY. Abbott, Lyman, The Roman Catholic Question. New York, The Chris- tian Union Co., 1893, i2mo, lo cents. Acrelius, Israel, History of New Sweden; or. The Settlements on the River Delaware. Translated from the Swedish Original (Stockholm, 1702), with Introduction and Notes by \V. M. Reynolds. Philadelphia, Lippincott, 1874, 8vo, $4.00. Acta et Decreta Concilii Plenarii Baltimorensis Secundi. Baltimore, Murphy & Co., 1S70, 8vo, $3.50. Adams, Brooks, The Emancipation of Massachusetts. Boston and New York, Houghton, Mifflin & Co., 1887, lamo, $1.50. Adams, Charles Francis, Three Episodes of Massachusetts History : Tlie Settlement of Boston Bay ; The Antinomian Controversy ; A Study of Church and Town Government. Boston, Houghton, Mifflin & Co., 1892, 8vo, 2 vols., $4.00. Adams, Edwin G., Historical Discourse on the One Hundredth Anni- versary of the First Congregational Church, in Templeton, Mass. Bos- ton, Crosby, Nichols & Co., 1857, 8vo, 50 cents. Albright and His Co-Laborers. By R. Yeakel. Cleveland, O., Lauer & Mattill, 1883. Alexander, Rev, Gross, History of the Methodist Episcopal Church, South. (In vol. xi., pp. 1-142, American Church History Series. New York, Christian Literature Co., 1894, 8vo, $3.00; price for the series, $2.50 a vol.) Alexander, Samuel D., Historical Sketch of the Presbytery of New York. New York, A. 1). F. Randolph & Co., 1887, 8vo, $1.50. Alexander, Rev. W. A,, A Digest of the Acts of the General Assembly of the Presbyterian Church in the United States, from its Organization to the Assembly of 1887, inclusive, with Certain Historical and Explan- atory Notes. Richmond, Presbyterian Committee of Publication, 1888, 8vo, $4.00. All Saints' Memorial Church in the Highlands of the Navesink. New York, Baker & Godwin, 1865, 8vo. Allen, J. H., Our Liberal Movement in Theology, shown in the History of Unitarianism in New England. Boston, Roberts Bros., 1882, i6mo, $1.25. 443 444 niBLIOGKAl'JIY. American Christian Record (The), containing a classified statistical record of religious and moral associations in the United States and Europe ; the history, confession of faith, and present statistics of each of the religious denominations of the United States. New York, Sheldon & Co., i860, 8vo, $1.25. American Church History Series. Edited by a Committee of the American Society of Church History. New York, The Christian Literature Co., 1893-95, 12 vols., 8vo; $2.50 each for the series; $3.00 single vols. Vol. i.. The Religious Forces of the United States, by H. K. Carroll, LL.D. ; ii.. Baptists, by Rev. A. H. Newman, D.D., LL.D. ; iii., Con- gregationalists, by Rev. Williston Walker, Ph.D. ; iv., Lutherans, by Rev. H. E. Jacobs, D.D., LL.D.; v., Methodists, by Rev. J. M. Buckley, D.D., LL.D. ; vi., Presbyterians, by Rev. Robert Ellis Thomp- son, D. D. ; vii., Protestant Episcopal, by Rev. C. C. Tiffany, D.D. ; viii., Reformed Church, Dutch, by Rev. E. T. Corwin, D.D., Reformed Church, German, by Rev. J. H. Dubbs, D.D., Moravian, by Rev. J. T. Hamilton; ix., Roman Catholics, by Rev. T. O'Gorman, D.D. ; x.. Unitarians, by Rev. J. H. Allen, D.D., Universalists, by Rev. Richard Eddy, D.D. ; xi., Methodist Episcopal Church, .South, by Rev. Gross Alexander, D.D., Presbyterians, South, by Rev. Thomas C. Johnson, D.D., United Presbyterians, by Rev. James B. Scouller, D.D., Cumber- land Presbyterians, by Rev. R. V. Foster, D.D. ; xii.. Disciples, bv Rev. B. B. Tyler, D.D., Friends, by Prof. A. C. Thomas and R. H. Thomas, M.D., United Brethren, by Rev. D. Berger, D.D., Evangelical Asso- ciation, by Rev. S. P. Spreng, A Ijibliography of American Church His- tory, 1820-1893, by Rev. Samuel Macauley Jackson. American Ecclesiastical Law. By R. H. Tyler. Albany, \V. Gould, 1867, 8vo, $5.00. Andersen, R., Den Evang. Lutherske Kirkes Historic. Brooklyn, N. Y., Fortfatterens Forlay, 1888. Anderson, G. W., Baptists in the United States. Philadelphia, Am. Bap. Pub. Soc, 1876, i8mo, 8 cents. Andrews, John Nevins, History of the Sabbath and First Day. Battle Creek, Mich., Seventh-Day Adventist Pub. House, 1862; 2d ed., 1873. Anecdotes Illustrative of the Character of the Clergy of America. Phila- delphia, Lippincott & Co., 1869, l2mo, $1.50. Annals of Methodism in ^Vest Jersey. By Rev. G. A. Raybold. Phila- delphia, T. K. Collins, Jr., i8mo, 25 cents ; New York, Mcth. Bk. Con- cern, 1849, 50 cents. Annals of the American Pulpit. By Rev. ^Vm. Buell Sprague, New York, Carters, 1856-69, 10 vols., 8vo; each $4.00. [Vols, i., ii., Trinitarian Congregationalists ; iii., iv., I'resbyterians ; v.. Episcopalians; vi., Bap- tists; vii., Methodists; viii.. Unitarians; ix., Lutherans, Reformed; X. Associate Reformed, and Reformed Presbyterians ; xi. (unpublished"). Friends, (jcrman Reformed, Moravians, Cumberland Presbyterians, Freewill Baptists, Swedenborgians, and Universalists.] Annals of Trinity Church, Newport, R. L By G. C. Mason. Newport, R. L, Geo. II. Carr, 1890, 8vo, $3.00. Anonymous: History of the Methodist Ejiiscopal Church, South. Nash- ville, 'l\nn., M. v.. Church, South, Pulilication House, 1845. Applegartli, Albert C, Quakers in Pennsylvania. Baltimore, Johns llojikins Univ. Press, 1892, 8vo, 75 cents. BIBLIOGKAPIIY. 445 Apples of-Sodom: Story of Mormon Life. Cleveland, 0., W. W. Williams, 1883, i2mo, $1.50. Arcana of Spiritualism. By H. Tattle. Boston, Adams & Co., 1870, i2mo, $2.00, Archibald, F. A., Methodism and Literature. Cincinnati, Walden & Stowe, 1883, i2mo, $1.50. Arniitage, Thomas, History of the Baptists. New York, Bryan, Taylor & Co., 1 886, 8vo, $6.00. Atkinson, Rev. John, Centennial History of American Methodism. New York, Phillips & Hunt, 1884, 8vo, $2.00. , Memorials of Methodism in New Jersey. New York, Carlton & Porter, i860, i2mo, $1.00. Bachman, Rev. John, Defense of Luther and the Reformation against the Charges of J. Bellinger and Others. Charleston, S. C, W. Y. Paxton, 1853, l2mo. Backus, Rev. Isaac, vV History of New England, with Particular Refer- ence to the Denomination of Christians called Baptists. Boston, 1776- 96, 3 vols., 8vo; new ed. by David Weston, Newton, Mass., 1871, 2 vols., 8vo, abridged ed. ; New York, Am. pjap. Pub. Soc, i2mo, 90 cents. Bacon, Rev. Leonard, Thirteen Historical Discourses on the Completion of Two Hundred Years from the Beginning of the First Church in New Haven. New Haven, Durrie & Peck, 1839, 8vo, $1.50. , Historical Discourse delivered at Worcester in the Old South Meet- ing-house, Sept. 22, 1863, with Introductory Remarks by Hon. J. M. Barton. Worcester, Mass., E. R. Fiske, Printer, 1864, 8vo. ., Genesis of the New England Churches. New York, Harper & Brothers, 1874, 8vo, $2.50. Bacon, Rev. T. S., Both Sides of the Controversy between the Roman and the Reformed Churches. New York, Delesser & Proctor, i2mo, $1.00. Bailey, G. S., Trials and Victories of Religious Liberty in America. Philadelphia, Am. Bap. Pub. Soc. Bailey, Rev. J., History of the Seventh-Day Baptist General Conference. Toledo, O., S. Bailey & Co., 1866, i2mo, $1.50. Bainbridge, W. F., Along the Lines at the Front: Survey of Baptist Home and Foreign Missions. Philadelphia, Am. Bap. Pub. Soc, f882, i2mo, $1.50. Baird, Rev. Robert, View of Religion in America. New York, Harper & Brothers, 1844, 8vo, 63 cents. , Religion in America; or. An Account of the Origin, Relation to the State, and Present Conditions of the Evangelical Churches in the United States, with Notices of the Evangelical Denominations. New York, Harper & Brothers, 1856, 8vo, $2.00. Baird, Rev. Samuel John, A Collection of the Acts, Deliverances, and Testimonies of the Supreme Judiciary of the Presbyterian Church, from its Origin in America to the Present Time. Philadelphia, Presbyterian Board of Publication, 1855, 8vo. , A History of the New School, and of the Questions involved in the Disruption of the Presbyterian Church in 1838. Philadelphia, Claxton, Remsen & HafTelfinger, 1868, i2mo, $2.00. Baker, Rev. O. C, Guide-Book in the Administration of Discipline of the Methodist Episcopal Church. New York, Carlton & Phillips, 1855, l2mo, 60 cents. 446 BIBLIOGRAPHY. Ballard, F. W., New York City a Mission Field. An Address before the N. \ . \'oung Men's Christian Association. New York, printed for the Association, iS66, i2nio. Bancroft, George, History of the United States of America, from the Dis- covery of tile Continent. Latest revised edition. New ^"ork, D. Apple- ton & Co., 1887, 6 vols., 8vo, each $2.50. Bancroft, Sidney C, Case of Oliver Earle . . . against \Villiam \Vood. Boston, Little, Brown & Co., 1855, Svo. Bangs, Nathan, History of the Methodist Episcopal Church, from its Origin, in 1776, to the General Conference in 1840. New York, Meth- odist Book Concern, 4 vols., 1839-42; 3d ed., 1845, i2mo, $3.60. , The Present State, Prospects, and Responsibilities of the Methodist Episcopal Church, with an Appendix of Ecclesiastical Statistics. Same, 1850, i2mo, 60 cents. , A Vindication of Methodist Episcopacy. Same, 1820. Banvard, Rev. Joseph, Plymouth and the Pilgrims; or, Incidents of Ad- venture in the History of the First Settlers. Boston, Gould, Kendall & Lincoln, 1851, iSmo, 60 cents. Baptist Church, A ; the Christian's Home. By Rev. Robert Thomas Mid- dleditch. New York, E. H. Fletcher, i8mo, 35 cents. Baptist Church Directory : A Guide to the Doctrines and Discipline, Offices and Ordinances, Principles and Practices of Baptist Churches, em- bracing a Concise View of the Questions of Baptism and Communion. By Edward T. Hiscox. New York, Sheldon & Co., 1859, i8mo, 60 cents. Baptist Churches, Manual for. E. T. Hiscox. Philadelphia, Am. Bap. Pub. Soc. , 1890, i6mo, 50 cents. Baptist Denominations in America, a General History of the. By David Benedict. Boston, 1813; 2d ed.. New York, L. Colby, 1848, 2 vols. Svo, $3.50; Philadelphia, Am. Bap. Pub. Soc, $4.00. Baptist History. By J. M. Cramp. Philadelphia, Am. Bap. Pub. Soc, 1869, i2mo, $2.25. Baptist Martyrs : a Sermon. By Rev. C. E. Smith. Cincinnati, R. Clarke & Co., 1870, 8vo, ID cents. Baptist Movement One Hundred Years Ago, The, and its Vindication : a Sermon. By D. Weston. Boston, Gould & Lincoln, 1868, 8vo, 20 cents. Baptist Pamphlets. Philadelphia, Am. Bap. Pub. Soc, 2 vols., i8mo, $2.00. Baptist Pulpit of the United States. By Rev. James Belcher. New York, E. H. Fletcher, 1851, i2mo, $1.25. Baptist Short Method with Inquirers and Opponents. By Rev. E. T. His- cox. Philadelphia, Am. Bap. Pub. Soc, 1867, i8mo, 65 cents. Baptist Succession. By Rev. D. B. Ray. Cincinnati, G. E. Stevens & Co., 1870, i2mo, $2.00. Haptists Examined, The. I'y Rev. J. B. Peat. Chicago, H. A. Sumner, 1868, i2mo, $1.50. Baptists in America: A Narrative of the Deputation from the Bajitist Union in England to the ITnited States and Canada. By Francis .■\ugustus Cox and J. Hoby. Philadelphia, IT. Perkins, 1836, l2mo, $1.00. IJaplists in History (see (j. C. Lorimer). Barber, J. W., Connecticut Historical Collections. New Haven, J. W. Barber, 1837, Svo, $3.00. BIBLIOGRAPHY. 447 Barber, J. W., History and Antiquities of New Haven. New Haven, J. W. Barber, 1837, i2ino, $1.00. , History of New Jersey and Pennsylvania. Hartford, H. S. Par- sons, 8vo, $2.25. , History and Antiquities of New England, New York, and New Jersey. Worcester, Dorr, Howland & Co., 1841, 8vo. , Historical Collections of every Town in Massachusetts. Worcester, W. Lazell, 1844, 8vo. , Massachusetts Historical Collections. Worcester, Dorr, Howland & Co., 1839. , and Howe, H., Historical Collections of New Jersey. New Haven, J. W. Barber, 1844, 8vo, $3.00. Historical Collections of New York. New Haven, J. W. Barber, 1841, 8vo, $2.50. Barclay, Robert, The Inner Life of the Religious Societies of the Com- monwealth. London, Hodder & Stoughton, 1876, 8vo ; 3d ed, 1879. Bames, A. M., Pioneers of Methodism. Nashville, So. Meth. Pub. House, 1S90, i2mo, $1.00. Barnes, Rev. W., .Settlement and Early History of Albany. Albany, J. :\Iunsell, 1S64, 8vo, $2.50. Barnum, S. W., Romanism as it is. Hartfort, Conn. Pub. Co., 187 1 ; new ed., 1878, 8vo, $3.50. Barrett, B. F., New Church, its Nature and Whereabouts. Philadelphia, Claxton, Renisen & Haffelfinger, 1876, i2mo, $1.00. Barrows, C, E., Development of Baptist Principles in Rhode Island. Philadelphia, Am. Bap. Pub. Soc. Barry, Rev, John S., History of Massachusetts. Boston, Phillips, Sampson & Co., 1855, 8vo, $2.25. Barry, Wm., History of Eramingham, Mass., including the Plantation, from 1640 to the Present Time, with a notice of Sudbury. Boston, Munroe & Co., 1847, 8vq, $1.50. Barstow, George, The History of New Hampshire, from its Discovery in 1614 to the Passage of the Toleration Act in 1819. Concord, S. S. Boyd, 1S42, 8vo, 75 cents. Bartlett, J. R., Bibliography of Rhode Island. Providence, A. Anthony, printer, 1864, 8vo., $1.50. Barton, J. M., Remarks on the Huguenot Settlements in New England. (In Am. Antiq. Soc. Proceedings, 1862, 75 cents.) Worcester, Mass., American Antiquarian Society. Bascom, H. B., Appeal of the Southern Commissioners. Nashville, Tenn., So. Meth. Pub. House, 1846, 50 cents. Batavia, N. Y., Historical Sketch of the Yillage of. By Wm. Seaver. Batavia, W. Seaver & Son, 1849, 8vo. Batchelder, C. R., History of the Eastern Diocese. Claremont, N. H., Claremont Manufacturing Co., 1876, 3 vols., Svo, $3.50. Bates, Elisha, Doctrines of Friends or Quakers. Providence, 1843, i2mo. Batty, Beatrice, Fortv-two Years amongst the Indians and Eskimo. New York, F. 11. RevcH, 1893, i2mo, $1.00. Baum, Wm. M., and Kunkelman, J. A., Proceedings of the Second Free Lutheran Diet, 1878. Philadelphia, Lutheran Pub. Soc, 1879, Svo, $1.25. 448 JUBLIOGKAPHY. Bay ley, Rev. J, E.., Sketch of the History of the Catholic Church on the Island of New York. New York, Dunigan & Bro., 1853, i2mo, 75 cents, rev. ed. — The Early History of the Catholic Church on the Island of New York. New York, Cath. Pub. Soc, 1869, i2mo, $1.50. Bayne, Thos. M., Popery Subversive of American Institutions. Pitts- burg, Pa., f. McMillan, 1856, 50 cents. Beadle, J. H.", Life in Utah. " Philadelphia, Nat. Pub. Co., 1870, $2.75. Beardsley, Rev. E. E., History of the Episcopal Church in Connecticut. New York, Hurd & Houghton, 1865; 4th ed., Boston, Houghton, Mifflin & Co., 1883, 2 vols., 8vo, $6.00. Beck, Wm., The Friends. London, Edward Hicks, Jr., 1893. Beckley, H., History of Vermont. Burlington, Vt., G. H. Salisbury, 1846, i2mo, $1.00. Beecher, Rev. Edward, Papal Conspiracy Exposed. New York, M. W. .Dodd, 1855, l2mo, $1.25. Beecher, Rev. T. K., Our Seven Churches. New York, J. B. Ford & Co., 1870, 8vo, 50 cents. Belcher, Joseph, The Baptist Pulpit of the United States. New York, E. H. Pletcher, 1850, i2mo, $1.25. Belcher, Rev. Joseph, The Religious Denominations of the United States, their History, Doctrine, Government, and Statistics. Phila- delphia, J. E. Potter & Co., 1854; Indianapolis, Stearns & Spicer, 1856, 8vo, $5.00. Belknap, Jeremy, History of New Hampshire. Vol. i., Philadelphia, 1784; 2d ed. vol. i., vols. ii. and iii., Boston, 1791-92; 3d ed. of vol. i., 2d ed. of vols. ii. and iii., Boston, Bradbury & Guild, 1813, 3 vols. ; 4th ed. vol. i. by J- Farmer, Dover, N. H., 1831 ; 8vo. Bellows, Russell N., and Walkley, A., Unitarian Church Directory and Missionary Handbook. New York, Thos. R. Knox & Co., 1884, i2mo, 75 cents. Benedict, David, Histcfry of All Religions.. Providence, R. I., J. Miller, 1824, i2mo. , A General History of the Baptist Denominations in America and all Parts of the World. Boston, 1813, 2 vols., new ed. ; New York, L.Colby, 1848, 8vo, $3.50; Philadelphia, Am. Bap. Pub. Soc. $4.00. Benham, D., Origin and Episcopate of the Bohemian Brethren. Bethle- hem, Pa., H. t. Clauder, 1868, $1.25. Bennett, Mrs. R. J., Woman's Work among the Lowly. Memorial of the first forty years of the Am. Fern. Guard. Soc. New York, Kxn. Fem. Guard. Soc, 1877, i2mo, $1.50. Bennett, W. J. E., The Church's Broken Unity. New York, Pott, \'oung & Co., 1867, 5 vols., i2mo. Vol. i., Presbyterianism, Irving- ism, $1.75; ii., Methodism, $1.75; iii., Anabaptists, Independency, Quakers, .$1.75; iv., v., Romanism, 2 vols., each $2.25. Bennett, W. W., A Narrative of the Great Revival which Prevailed in the Southern Armies During the Late Civil War between the States of the Federal Union. Philadelphia, Claxton, Remsen & HafTelfinger, 1S77, 1 2 mo, $1.50. Bentley, E. W., History of the Classis of Orange. New York, Ref. Ch. ]5d. of Pub., 1875, 8vo, 25 cents. Benton, A. A., Church Cyclopedia. Philadelphia, L. R. Hamersley & Co., 1884, 8vo, $5.00. BIBLIOGRAPHY. 449 Berg, Joseph Frederick, Lectures on Romanism. Philadelphia, 1840. — Ural Controversy with a Catholic Priest. 1843. — Mysteries of the In- quisition. 1846. — Reply to Archbishop Hughes on the Doctrines of Protestants. 1850. — Church and State; or, Rome's Influence upon the Civil and Religious Institutions of Our Country. 185 1. Bernheim, G. D., History of the German Settlements and of the Lutheran Church in North and South Carolina [to 1850]. Philadelphia, Lutheran Book-store, 1872, l2mo, $3.00. Berrian, Rev. William, Historical Sketch of Trinity Church, New York. New York, Stanford & Swords, 1847, 8vo, $2.00. Berry, J. F., Four Wonderful Years : A Sketch of the Origin, Growth, and ^^'orking Plans of the Epworth League. New York, Hunt & Eaton, 1893, i2mo, 75 cents. Beverly, Mass., Civil and Ecclesiastical History of, from its Settlement in 1630 to 1842. By E. M. Stone. Boston, Munroe & Co., 1843, i2mo, $1.00. Bible vs. Spiritualism, The ; or. Spiritualism Condemned. By Prof. G. T. Carpenter. Oskaloosa, la.. Gall & Bristol, 1870, i6mo, 30 cents. Bigelow, J. A., A History of the Cemetery of Mount Auburn. Boston, Munroe & Co., i8mo, 75 cents. Bingham, Jr., Rev. Hiram, Story of the Morning Star, the Children's Missionary Yessel. Boston, A. B. C. F. M., 1866, i8mo. Bishope, Geo., New England Judged. London, ibfai, reprinted i7of. Bittinger, Benjamin F., Manual of Law and Usage of the Presbyterian Church. Philadelphia, Presb. Bd. of Pub., 1888, i6mo, 75 cents. Blaikie, A., History of Presbyterianism in New England. Boston, A. Moore, 1881, i2mo, $2.00. Blake, Rev. M., A Centurial History of the Mendon Association of Con- gregational Ministers, with the Address delivered at Franklin, Mass., Nov. 19, 185 1. Boston, S. Harding, 1S53, i2mo. Blake, T. C., Old Log House: History and Defense of the Cumberland Presbyterian Church. Nashville, Tenn., Cumberland Presbyterian Pub- lication House, 1878, i8mo, 75 cents. Bliss, C. R., Wakefield Congregational Sketch, 1644-1877. Wakefield, Mass., Chester W. Eaton, 1877, 8vo, 60 cents. Blue Laws of Connecticut. A new edition, with an Introduction by Samuel Mosheim Sniucker. Philadelphia, D. Rulison, i860, i2mo, $1.00. Board.nia.n, Geo. Nye, Congregationalism. Chicago, Advance Publishing Co., 1889. Boardman, Rev. Henry Augustus, Quarter Century Discourse, de- livered in Philadelphia, Nov. 7, 1858. Philadelphia, Parry & McMillan, 185S, 38 cents. Boland, J. M., Problem of Methodism. Nashville, So. Meth. Pub. House, 1888, 8vo, $1.00. Bolton, Horace W., America's Next War. Chicago, Author, 1892, 8vo, $1.00. Bolton, Robert, History of the County of Westchester to 1848. New York, Author, 1848, 2 vols., 8vo, $4.00. , History of the Protestant Episcopal Church in the County of West- chester, from its Foundation, a.d. 1693, to a.d. 1853. New York, Stanford & Swords, 1853, 8vo, $2.50. Book of Common Prayer of the Reformed Episcopal Church compared with 450 lUPLlOGRAPIIY. that of the Protestant Episcopal Church in the United States. Phila- delphia, J. A. Moore. Bourne, F, A., Diocesan Seminaries and the Education of Ecclesiastical Students. New York, Benziger Brothers, 1893, i2mo, 60 cents. Bowden, Jas., The History of the Society of Friends in America. Lon- don, Alfred \V. Bennett, 1850-54, 2 vols., 8vo. Bradford, Wm., History of Plymouth Plantation. Boston, Little, Brown c\; Co., 185b, Svo, $2.25. Braidenbavigh, E. S., The Pennsylvania College Book, 1832-82. Phila- delphia, Luth. Bd. of Pub., 1882. Braithwaite, Joseph Bevan, Memoirs of Joseph John Gurney. Phila- dclpliia, Lippincott, Grambo & Co., 1854, 2 vols. Breyfogel, S. C., Landmarks of the Evangelical Association. Reading, Pa., The Author, 1888. Brick ChurL-h Memorial, the. By Rev. Gardiner Spring. New York, M. W. Dodd, 1 86 1, Svo, $2.50. Briggs, Rev. Charles Augustus, American Presbyterianism. Its ori- gin and early history, together with an appendix of letters and docu- ments, many of which have recently been discovered. With maps. New York, Charles Scribner's Sons, 1885, 8vo, $3.00. , Whither ? New York, Chas. Scribner's Sons, 1889, Svo, $1.75. , How Shall We Revise the Westminster Confession? New York, Chas. Scribner's Sons, i2mo, $1.00. , Defense before the Presbytery of New York, December, 1892. New York, Chas. Scribner's Sons, 1893, Svo, 50 cents. , The Case Against. [The trial.] New York, Charles Scribner's Sons, 1893, 8vo, 50 cents. , Before the General Assembly. New York, Chas. Scribner's Sons, 1893, 8vo, 75 cents. Brinkerhoff, J., History of True Reformed Dutch Church of the United States. New York, Ref. Ch. Bd. of Pub., 1873, i2mo, 75 cents. Brooks, E. G., Our New Departure; or. The Methods and Work of the Universalist Church of America as it Enters on its Second Century. Boston, Universalist Pub. House, 1874, $1.00. , Universalism in Life and Doctrine. Cincinnati, Williamson & Cantwell. Brown, Thos., Account of the People called Shakers. Troy, N. Y., Parker & Bliss, 1S12, i2mo. Browne, Wm. Hand, Archives of Maryland. Baltimore, 1884-90, 3 vols., 8vo. [State Publication.] Buck, Ed., Massachusetts Ecclesiastical Law. Boston, Cong. Pub. Soc, 1805, i2mo, $1.75. Buckwalter, L., A Brief History of Western College [to 1876]. Western [n.nv Toledo], la., 1876. Bunkley, Josephine M., The Testimony of an Escaped Novice from the Sisterliood of St. Joseph, P'mmetsburg, Md. New ^'ork, Harjjer & Brothers, 1 856, i2mo, $1.00. Burdett, E. W., History of the Old South. Boston. B. B. Russell, 1S78, 121110, 50 cents. Burgess, Rt. Rev. George, Pages from the Ecclesiastical History of New luigland. Boston, Dutton & Co., 1862, i2mo, 25 cents. BiBLWGRArny. 451 Burrows, J. L., What Baptists Believe. New York, C. L. Woodward, 1893, ibnio, bo cents. Businger, L. C, Christ in His Church: A Catholic Church History. — History of the Church in America. By J. G. Shea. New York, Ben- ziL;cr lirothcrs, 1S81, Svo, $2.00. Butler, Rev. CM., Ritualism of Law in the Prot. Epis. Church of the UnitLHl States. Philadelphia, Mrs. J. Hamilton, 1869, iSmo, 75 cents. Cald"well, Rev. S. L., Discourse at the Completion of the First Century of the Warren Association. 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Catholic Church in America. (See above, under L. C. Businger ; also below, under Shea, J. G.) Catholic Congress of 1889. New York, Cath. Pub. Soc, 1890, quarto, $2.50. Catholic Memoirs of Vermont and New Hampshire. New York, Benziger Brothers, 1SS6, i2mo, $1.00. 452 BIBLIOGKAPII \ '. Catholic View of the Public School Question. By Rev. T. S. Preston. New York, R. Coddington, 1870, 8vo, 25 cents. Catto, Rev. W. T., A Semi-Centenary Discourse, delivered in the First African Presbyterian Church, Philadelphia. Philadelphia, J. M. \\'\\- son, 1857, 8vo, 25 cents. Caulkins, F. M., History of New London, Conn., from 1612 to 1852. New London, the Author, 1852, 8vo, $3.00. Celebration of the One Hundred and Fiftieth Anniversary of the Congrega- tional Church in Franklin, Conn., October, 1868. New Haven, Tuttle & Taylor, 1869, 8vo, $1.75. Centenary Memorial of Planting and Growth of Presbyterianisni in Western Pennsylvania. Pittsburg,. W. W. Waters, 1876, $2.50. Centenary Missionary Addresses. 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T., Sermons upon the Ministry, Worship, and Doc- trines of the Protestant Episcopal Church. New York, T. N. St.inford, 1855, I2ni(), $1.00. Chapman, Rev. James, Historical Notices of St. Peter's Church in the City of Perth-And.oy, N. J. IClizabethtown, N. J., 1830, 8vo. Chapman, Rev. J, D., Sermons upon the .Ministry, Worship, and Doc- BIBLIOGRAPHY. 453 trines of the Protestant Episcopal Church. New ed. Boston, Button & Co., 1S65, l2nio, $1.75. Charlevoix, Rev. P. F. X. de, History and General Description of New France. Translatetl, wuh Notes by J. G. Shea. 6 vols. New York, J. G. Shea, 1866-68, vols, i.-iii., Svo, each vol. $5.00. Chase, Rt. Rev. C, A Discourse Delivered in I'rinity Church, Clare- mont, July 4, 1861. Claremont, N. H., G. G. & L. N. Ide, 1861, i6mo. Cheeseman, Lewis, Difference between Old and New School Presby- terians. RochcsiLT, N. v., E. Darrow, 1848, 75 cents. Cheever, Rev. G. B., Journal and Diary of the Pilgrims at Plymouth in 1620. New York, John Wiley & Son, 1848, $1.00. Child, Maj. J., New England's Jonas Cast up at London (1647). Intro- duction and Notes by \Y. T. R. Marvin. Boston, ^V. P. Lunt, i86g, quarto, $2.50. Christian Principles. Dayton, O., Chr. Pub. Ass'n. Christian Pulpit, The. A Monthly, mainly doctrinal subjects. Bound volumes for 1869, 1870, 1871. Dayton, O., Chr. Pub. Ass'n. Christian Union and the Protestant Episcopal Church in its Relation to Church Unity. By William H. Lewis, D.D. New York, F. D. liar- riman, i6mo, 38 cents. Church Book of St. Peter's (Presbyterian) Church, Rochester, N. Y. Rochester, Darrow & Brother, $1.00. Church Centenary Memorial, The. By D. Wise. New York, N. Tibbals, 1870, i8mo, 60 cents. Church Communion as Practised by the Baptists Explained and Defended. By W. W. Gardner. Cincinnati, Blanchard & Co., 1869, lamo, $1.00. Church of God (in a series of sermons). By Rev. R. W. Evans. Phila- delphia, H. Perkins, l2mo, 38 cents. Churches and Sects of the United States, History of. By Rev. P. D. Gor- rie. New York, L. Colby, 1850, i2mo, 75 cents. Churches of the Valley ; or, A Historical Sketch of the Old Presbyterian Congregations of Cumberland and Franklin Counties, Pennsylvania. By Rev. Alfred Nevin. Philadelphia, J. M. Wilson, 1853, i2mo. Church-members' Handbook: Doctrines, Government, etc., of the Reformed Church in the United States. Tiffin, O., Good & Brother, 1882, i6mo, 50 cents. City Missions. By Rev. W. A. McVickar. 2d ed.. New York, Pott & Amery, 1868, i2mo, 40 cents. Clark, Geo. Faber, History of the Temperance Reform in Massachusetts. Boston, Wm. 15. Clarke & Co., 1888, i2mo, $1.50. Clark, Joseph S., Historical Sketch of Congregational Churches in Massa- chusetts, 1620-1858. Boston, Cong. Pub. Soc, 1858, $1.25. Clark, Rev. R. W., Romanism in America. Boston, J. E. Tilton & Co., 1854, i6mii, 64 cents. Clark, Rev. Savil A., History of St. John's Church, Elizabethtown. N. J., from the Year 1703 to the Present Time. Philadelphia, Lippincott & Co., 1857, 121110, $1.00. Clarke, D., Saying the Catechism Seventy-five Years Ago, and the Histor- ical Results: Address before the New England Hist. Geneal. Soc, 1S79. Boston, Lee & Shepard, i6mo, 50 cents. Clarke, James Freeman, and others. Modern Unitarianism. Philadel- phia, J. B. Lippincott & Co., 1886, i2mo, $1.25. 454 BJBLlOGKAPnV. Clarke, Rev. W., Half-Century Discourse: The First Church in Buffalo. Butfalo, r. IJutler, iSb2, 8vo. Clarkson, T., Portraiture of Quakerism : A View of their Moral Education.' Indianapolis, Merrill & Field, 1870, Svo, $4.00. Clay, John Curtis, Annals of the Swedes on the Delaware. Philadelphia, 1S3;; 2(1 cd., 1858, I2mO. Clement, J. A., Baptist Pretensions to Antiquity. 2d ed., Nashville, Tenn., So. Meth. Pub. House, 1875, $1.00. Clergy of America, The: Anecdotes Illustrative of their Character. Phila- delpliia, Lippincott & Co., 1869, i2nio, $1.50. Cobb, Rev. 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Prepared under the direction of the General Association. New Haven, Wm. L. Kings- ley, 1 86 1, Svo, $3.00. Contributions to the Ecclesiastical History of Essex County, Mass. Boston, Cong. Bd. of Pub., 1865, Svo, $2.50. Conversations on the Doctrines and Practices of the Catholic Church. By Mary Monica. Philadeljihia, McCJrath, iSmo, 50 cents. Cook, M. D., A Genealogical .Address, giving a Brief History of the Founders of the Federal Street Cliurcli. Newburyport, W. IL IIuse& Co., 1862, Svo. BIBLIOGRAPHY. 455 Cook, R. B., Story of the Baptists in All Ages and Countries. Baltimore, H. M. Wh.£:rton & Co., 1884, i6mo, $1.50. Cooke, Rev. _^., History of German Anabaptism. Boston, B. Perkins & Co., i2nio, 75 cents. — , A Century of Puritanism and a Century of its Opposites, with Re- sults Contrasted to Enforce Puritan Principles. Boston, S. K. Whipple & Co., 1857, i2mo, $1.00. Cooper, Ezekiel, Beams of Light on Early Methodism in America. New- York, Phillips & Hunt, 1887, i2mo, $1.25. Cooperstown, N. Y., Chronicles of. Cooperstown, 1842, i2nio. CorwiB, Rev. E. T., A Manual of the Reformed Church in America (for- merly Ref. Prot. Dutch Church), 1628-1878. New York, Bd. of Pub. of the Ref. Church in America, 1859; 3d ed., 1879, 8vo. Courcy, H. de, The Catholic Church in the Unitetl States. New York, Thos. W. Strong, $2.25. Cox, F. A., and Hoby, J., Baptists in America. Philadelphia, H. Perkins, 1S36, i2mo, $1.00. Craik, Rev. J., Historical Sketches of Christ Church, Louisville, Ky. Louisville, Morton & Co., 1863, i2mo. Cramp, Rev. J. M., Baptist History to Close of Eighteenth Century. I'liihulelphia, Am. Bap. Pub. .Soc. ; ftlemphis, Tenn., So. Bap. Pub. Soc, iSbq, Svo, $2.25. Crisman, E. B., Anniversary Sermon. Nashville, Tenn., Cumb. Presb. Bd. of Pub., 10 cents. , Origin and Doctrines of the Cumberland Presbyterian Church. Nashville, Tenn., Cumb. Presb. Pub. House, 1875; St. Louis, Mo., E. B. Crisman, 1880, i6mo, 75 cents. Crocker, Zebulon, Catastrophe of the Presbyterian Church, 1837. New Haven, B. & ^Y. Noyes, 1838, i2mo, $1.00. Croese, Gerard, General History of the Quakers. Original Latin, Am- sterdam, 1695; English trans., London, 1696. Crouch, Wm., Posthuma Christiana. London, Assigns of J. Sovvle, 1712. Crowell, W., The Church-member's Handbook: A Guide to the Doctrines and Practice of Baptist Churches. Boston, Gould, Kendall & Lincoln, 1850, i8mo, 38 cents; New York, Sheldon & Co., 50 cents. , The Church-member's Manual of Ecclesiastical Principles, Doc- trines, and Discipline. Boston, Gould, Kendall & Lincoln, i2mo, 90 cents; Philadelphia, Am. Bap. Pub. Soc, $1.25. Culver, N., Methodism Forty Years Ago and Now. New York, Meth- odist Book Concern, 1873, $1.25. Cumberland Presbyterian Church, Origin and Doctrines of. By E. B. Cris- man. Nashville, Tenn., Cumb. Presb. Pub. House, 1875 ; St. Louis, Mo., E. B. Crisman, 1880, i6mo, 75 cents. (See also sketch by R. V. Foster in vol. xi. of the American Church History Series. New York, 1894.) Cummings, A. W., Early Schools of Methodism. New York, Phillips & Hunt, 1 886. Svo, $2.00. Curtimings, Preston, A Dictionary of Congregational Usages and Princi- ples, according to Ancient and Modern Autliors. Boston, Whipple & Co., 1852; 6th ed., 1856, i2mo, $1.00. Currie, Gilbert E., Historv of the Wesley M. E. Church of Brooklyn, N. Y. New York, N. fibbals & Son, 1876. 456 BIBLIOGRAPny. Currier, Charles Warren, Carmel in America. Baltimore, John Murphy & Co., 1890, 8vo, $3.50. Curtis, T. F., Progress of Baptist Principles in the Last Hundred Years. Boston, I). Lothrop & Co., 1874, $1.50. Curtiss, G. L., Manual of Methodist Episcopal Church History. New York, Hunt & Eaton, 1893, 8vo, $1.75. Cutting, Sewall Sylvester, Historical Vindications: A Discourse on the Province and Uses of Baptist History. With Appendices, containing Historical Notes and Confessions of f^aith. Boston, Gould & Lincoln, 1859, i2mo, $1.00. Dalcho, Frederick, A Historical Account of the Protestant Episcopal Churcli in Soutli Carolina, from the First Settlement of the Province to tlie War of the Revolution. Charleston, S. C, A. E. Miller, 1820, 8vo. Daly, C. P., The Settlement of the Jews in North America. New York (?), Philip Cowen, 1893, Svo, $1.50. Davenport Brothers, The World-renowned Spiritual Mediums. Boston, Colby & Rich, 1869, $1.50. Davenport, Reuben Briggs, Deathblow to Spiritualism : True Story of the Fox Sisters. New York, Geo. W. Dillingham, 18S8, i2mo, 50 cents. Davidson, Rev. Robert, History of the Presbyterian Church in Ken- tucky, with a Preliminary Sketch of the Churches in the Valley of \'ir- ginia. New ^'ork, R. Carter, 1847, Svo. Davis, Prof. A., History of New Amsterdam, or New York as it was in the Days of Dutch Governors. New York, I. W. Fairchild .k Co., 1855, 75 cents. Davis, Rev. E. S., Seven Thunders; or. The Mighty Crash of Europe's Royal and Papal Thrones. New York, Pudney & Russell, 1855, i6nio, 60 cents. Davis, G. Lynn-Lachlan, The Day-star of American Freedom. New York, Chas. Scrihner ; Baltimore, J. Murray & Co., 1855. Davis, Mrs. T., General History of the Sabbatarian Churches. Phila- dclpliia, Lindsay & Blakiston, 1851, l2mo, 75 cents. Davis, "Woodbury, Congregational Polity, Usages, and Law. Boston, Proprietors of the " Boston Review," 1865. Dayton, A. C, Baj^tist Question Book. Memphis, Tenn., So. Bap. Pub. Soc, 2 vols,, each 25 cents. , Baptist Facts 7'.r. Methodist Fiction. Memphis, Tenn , So. Bap. Pub. Soc, 30 cents. Decanver, H. C. (pseud, for Curtis H. Cavender), Catalogue of Works in Refutation of Methodism, from its origin in 1729 to the present time. New York, 2d ed., the Author, 1868, Svo. Decow, Stacy, and Joseph Hendrickson I's. Thomas L. Shotwell. Phila- delphia, P. J. Gray, 1834, Svo. Defence of American Methodism. By Rev. H. ALattison. New York, (!ray & Green, printers, 1867, Svo, 25 cents. De Hass, W., History of the Early Settlement and Indian Wars of West- ern \'irginia. Wheeling, Va., H. lloblitzell, 1851, Svo, .$2.00. Demarest, David D., History and Characteristics of the Reformed Prot- estant Dutch Cliurch. New York, Bd. of Pub. of Ref. Dutch Church, 1S56, 4th ed., 1889, i2mo, $2.00. BIBLIOCKAPHY. 457 Denton, Daniel, Brief Description of New York, formerly called New Netherlands, with the Places thereunto adjoining, and a Brief Relation of the Customs of the Indians there. London, 1670; reprint, New York, \V. Gowans, 1845, 8vo, $1.00. De Puy, W. H., Methodist Centennial Year-book for 1884. New York, Phillips c\: Hunt, 1884, i2mo, $1.50. De Schweinitz. See Schweinitz. Description of the Province and City of New York in 1695. By John Miller. New ed., with an Introduction and Notes by J. G. Shea. London, 1843; reprinted. New York, \V. Gowans, 1852, 1863, 8vo, $2.50. De Smet, Rev. J. 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Dwight, Theodore, Open Convents ; or, Nunneries and Popish Seminaries Dangerous to the Morals and Degrading to the Character of a Repub- lican Community. New York, Yan Nostrand & D wight, 1836, i2mo, 34 cents. Dwig-ht, Timothy, Travels in New England and New York. New York, G. & C. Carvill, 1822, 4 vols., $7.50. Eads, H. L., SJiuker Sermons, Cincinnati, Clarke & Co., 1879, 8vo, $1.00. Eager, Samuel W., An Outline History of Orange County, N. Y., with an P^numeration of its Towns, etc., and Local Traditions. Newburg, N. Y., Hugh S. Banks, 1847, 8vo, $1.25. Earle, Mrs. Alice Morse, The Sabbath in Puritan New England. New York, Chas. Scribner's Sons, 1891, i2mo, $1.25. , Customs and Fashions in Old New England. Same, 1893, i2mo, $1.25. Early History of the Universities of Virginia, as contained in the Letters of Thomas Jefferson and Joseph C. Cabell, hitherto unpublished. Rich- mond, Va., J. W. Randolph, 1856, 8vo. Early Jesuit Missions in North America. By W. I. Kip. New YorJ<, ^Yiley & Putnam, 1846, i2mo, $1.00. East Haven Register, comprising a History of East Haven from 1644 to 1800, with names of Marriages, Births, Deaths, from 1647 to 1823. Compiled by S. Dodd. New Haven, A. H. Maltby, 1824, i2mo, 75 cents. East Jersey under the Proprietary Governments, Newark, N. J. By J. A. Whitehead. New Jersey Historical Society, 1846, 8vo ; 2d ed., Newark, N. J., Martin R. Dennis, 1875, 8vo. Eastman, F. S., History of the State of New York, from its Discovery. New York, A. K. White & Co., 1832, i2mo. Eby, B., Kurzgefasste Kirchen-Geschichte und Glaubenslehre der Tauf- gesinnten Christen oder Mennoniten. Elkhart, Ind., Mennonite Pub. Co., 1868, i6mo, 75 cents. Ecclesiastical Law of the State of New York. By M. HofTman. New York, Pott & Amery, 1868, 8vo, $3.50. Ecclesiastical Polity : The Government and Communion Practised by the Congregational Churches in the United States of America. Boston, Cong. Pub. Soc, 1872, i6mo, 50 cents. 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E., Half-Century of the Unitarian Controversy, with Particular Reference to its Origin, its Course, and its Prominent Subjects among the Congregationalists of Massachusetts. Boston, Crosby, Nichols & Co., 1857, 8vo, $1.50. , 'Commemorative Discourse delivered in the New South Church, Bostim, December 25, 1864, the Fiftieth Anniversary of its Dedication. Boston, Dutton & Son, printers, 1865, 8vo, 50 cents. , Discourse on the Twenty-fifth Anniversary of his Ordination, with an Historical Note. Charlestown, Mass., A. E. Cutler, 1865, 8vo, 25 cents. , Puritan Age and Rule in the Colon v of the Massachusetts Bay, 1629- 85. Boston, Houghton, Mifflin & Co'., 1888, 8vo, $3.50. Ellis, R., Commemoration by the First Church in Ijoston of the Completion of Two Hundred and Fifty Vears. Boston, Hall & Whiting, 1881, $2.50. Emory, Rev. Robert, History of the Discipline of the Methodist Ej)isco- ])al Cliurch. New Vork, Methodist Book Concern, 1S43, i2mo, 60 cents. Revised and brought down to 1856 by Rev. W. P. Strickland, iS57(?), i2mo, 75 cents. Engles, W. M,, Records of Presbyterian Church in the United States (Minutes of the Presbyteries and Synods of Philadelphia anil New Vork, 1706-88). Philadelphia, Presb. Bd. of Pub., $2.75. Ephrata Society, Chronicon I'^phratense : History of the Community of Seventh-Day Baptists at Ephrata. Lancaster, Pa., S. H. Zahm & Co., 1889, 8vo, $2.50. Erret, Isaac, Our Position. [A tract.] Cincinnati, Standard Pub. Co., 1885. Escaped Nun; or. Disclosures of Convent Life, ant .Series, 1858, l2mo, ^'i-oo. Hatt, Rev. Geo., Sketches of a Tract Missionary. New York, E. H. Fletcher, 1852, l8mo, 25 cents. Haven, G., Lay Representation in the Methodist Episcopal Cliurcli : Its Justice :ind Ex]iediency. I^.oston, f. P. Magee, 1864, i2mo. Havergal, Rev. W, H., Hi.slory of the Old Hundredth Psalm Tune. New York, Mason Bros., 8vo, 5(),i cents. BIBLIOGKArilV. 467 Hav/es, Rev. 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Li., History of the American Lutheran Church, from its Commencement in 1685 to the Year 1842. Zanesville, O., 1846, i2mo. Head and Heart enlisted against Popery, under the Banner of Truth. New York, Ref. Ch. Bd. of Pub. ; Richmond, Presb. Com. of Pub., 1866, 60 cents. Hecker, I. T., The Catholic Church in the United States. New York, Catli. Pub. Soc, 1879; 2d ed., same year, Svo, (pp. 26). Heckewelder, John, Mission of the United Brethren among Indians. Phihulelphia, McCarty & Davis, 1820, Svo. Heilman, Rev. Lee M., Historical Sketch of the Evangelical Synod of Northern Illinois. Philadelphia, Luth. Bd. of Pub., 1894, i2mo, 25 cents. Helwig, Rev. J. B., The Romish Church : Its Results in Europe, and its Designs upon the Institution of America. Dayton, O., United Brethren Publishing House, 1876, i2mo, $1.00. Hening, Mrs. E, F., History of the African Missions of the Protestant Episcopal Church in the United States. New York, Stanford & Swords, 1850, i2mo, 75 cents. Henkel, S., History of the Evangelical Lutheran Tennessee Synod. New Market, 1890. Henkle, Rev. M. M., Primary Platform of Methodism. Nashville, So. Meth. Pub. House, 185 1, i2mo. Henry, James, Sketches of Moravian Life and Character. Philadelphia, J. 1>. Lippincott & Co., 1859, i2mo, $1.25. Hervey, Rev. H. M., Historical Sketches of the Presbyterian Church in Licking County, Ohio. Newark, O., Wilson & Clark, printers, 1869, Svo, 25 cents. Hill, Hamilton Andrews, History of the Old South Church, Boston. Boston, Houghton, Mifflin & Co., 1890, 2 vols., Svo, $10.00. Hiner, R., Kentucky Conference Pulpit. Nashville, Tenn., So. Meth. Pub. House, 1874, $2.00. Hinman, Rev. Samuel D., lournal of. Missionary to the Santee Sioux. And Taopi. By Bishop " Whipple. Philadelphia, McCalla & Co., printers, 1869, i2mo, 25 cents. Hiscox, E. T., Baptist Church Directory. New York, Sheldon & Co., 1859, i8mo, 60 cents. , Baptist Short Method : Difference between Baptists and Others. 468 BIBLIOGRAPHY. Philadelphia, Am. Bap. Pub. Soc, 1869, i8mo; repub. Memphis, Temi., So. Bap. Pub. Soc, 65 cents. Historic Records of the Church in the Diocese of Texas during the Rebellion. New York, Gray & Green, printers, 1865, 8vo, 50 cents. Historic Sketch of the Parish Church of St. Michael in the Province of South Carolina. Charleston, Isaac Hammond, 1887, 50 cents. Historical Discourse at West Brookfield, Mass. One Hundred and Fiftieth Anniversary of the First Church. By Rev. S. Dunham. Springfield, S. R. Bowles %i Co., 1868, 8vo, 50 cents. Historical Discourse in the First Reformed Dutch Church of Tarrytown. By Rev. A. T. Stewart. New York, Randolph, 1867, 8vo, 60 cents. Historical Discourse on the Centennial Anniversary of the Reformed Dutch Church of Millston. By E. T. Corwin. New York, J. J. Reed, print- er, 1867, 8vo, $1.00. Historical Notices of St. Mary's Church, New York. New York, Stanford & Swords, 25 cents. Historical Recollections of St. Paul's Chapel, New York. By Rev. M. Dix. New York, Huntington & Son, 1867, 8vo, 50 cents. Historical Sketch of the Disciple Church in Licking County, Ohio. By J. Winter. Newark, O., Clark & King, 1869, 8vo, 25 cents. Historical Sketch of the Synod of Ohio (N. S.), 1838-68. Cincinnati, Elm Street Print. Co., 1870, 8vo, 25 cents. Historical Sketches of the Presbyterian Church in Licking County, Ohio. By Rev. H. M. Hervey. Newark, O., Wilson & Clark, printers, 1869, 8vo, 25 cents. History and Advocacy of the Christian Church. By J. R. Freese, i\LD. 3d ed., Philadelphia, 1852, i2mo. History of all R.eligious Denominations. By Prof. Israel Daniel Rupp. Philadelphia, Isaac M. Moss, 8vo, $3.50. History of all Religious Denominations at Present Existing in the United States: An Original (He Pasa Ekklesia). By I. Daniel Rupp. Phila- delphia, J. Y. Humphreys, 1844, 8vo. History of all the Religious Denominations in the United States. Hartford, A. C. Goodman & Co., 8vo, $3.00. History of American Socialism. By J. H. Noyes. 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Holman, printer, i8t)S, i2mo, 25 cents. BIBLIOGRAPHY. ^^g History of the Freewill Baptists, 1780-1830. Dover, N. H., Freewill Bap. Print. Est., 1861, $1.00. History of the Methodist Episcopal Church in the United States of America. By A. Stevens. New York, Carlton & Porter, 1864-67, 4 vols., $7.00. Abridged ed., i vol., 1867, 8vo, $3.50. History of the Moravian Missions among the Indians in North America. Bethlehem, Pa., H. T. Clauder, 1838, 90 cents. History of the New School, etc. By S. J. Baird, D.D. Philadelphia, Clax- ton, Remsen & Haffelfinger, 1868, i2mo, $2.00. History of the Old South Church of Boston. Boston, Cong. Pub. Soc, 1876, 8vo, 50 cents. History of the Origin, Endowments, and Claims of Widows' Fund of Re- formed Dutch Church. New York, Ref. Ch. Bd. of Pub., 10 cents. History of the Presbyterian Church in South Carolina. By Rev. G. Howe. Columbia, Duffie & Chapman, 1870, vol. i., 8vo, $4.00; vol. ii., same, W. J. Duffie, 1883. History of the Presbyterian Church in the United States. By E. H. Gillett. Philadelphia, Presb. Pub. Com., 1865, 2 vols., i2mo, $5.00. History of the Religious Movement of the Eighteenth Century, Called Meth- odism. By Abel Stevens. New York, Carlton & Porter, 1858-61, 3 vols., i2mo, $4.50. History of the Salem \Vitchcraft : Review of C. W. Upham's Work. New York, I. G. Wells, 1872, $1.00. History of the Seventh-Day Baptist General Conference. By Rev. J. Bailey. Toledo, O., S. Bailey & Co., 1866, i2mo, $1.50. History of the Third Congregational Society of Springfield, Mass. Compiled by Rev. Dr. Humphreys. Springfield, S. Bowles, 1869, 8vo, 50 cents. History of Trinity Church. By Rev. W'm. Berrian. New York, Stanford & Swords, 1847, 8vo, $2.00. Hitchcock, Edward, Power of Christian Benevolence, Illustrated in the Life and Labors of Mary Lyon. Northampton, Mass., Hopkins, Bridg- man & Co., 1851, i2mo, $1.00. Hochstetter, Chr., Die Geschichte der Evangelisch-lutherischer Missouri Synode in Nord America, und ihrer Lehrkampfe von der sachsischen Auswanderung im Jahre 1838 an bis zum Jahre 1884. Dresden, H. J. Neumann, 1885, 8vo, 3 marks. , History of Ev.-Luth. Synod of East Pennsylvania. Philadelphia, 1893. Hodgdon, N. C, Denominational Offering, from the Literature of Uni- versalism. Boston, Universalist Publishing House, 1870, $1.50. Hodge, Rev. Charles, Reunion of the Old and New School Presbyterian Churches. New York, Scribner & Co., 1867, 8vo, 25 cents. , The Constitutional History of the Presbyterian Church in the United States of America. In two parts. Philadelphia, William S. Martien, 1840, 8vo. Same, Presb. Bd. of Pub., $3.00. Hodge, J. A., What is Presbyterian Law as Defined by the Church Courts? Philadelphia, Presb'. Bd. of Pub., 1882, l2mo, $1.75; 3d ed., with Decisions of Assemblies, 1882-83. Philadelphia, Presb. Bd. of Pub., 1884, i2mo, $1.75. 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C, Indiana Methodism. Cincinnati, Methodist Book Con- cern, $3.00. Holmes, Rev. Joka, History of the Protestant Church of the United Brethren. Bethlehem, Pa., H. T. Clauder, 1830, 2 vols., 8vo, $5.00. , Historical Sketches of the Missions of the United Brethren to 181 7. 2ded., Bethlehem, Pa., H. T. Clauder, 1827, 8vo, $1.00. Hopkins, Bp. J. H., Candid Examination whether the Pope is the Great Antichrist of Scripture. New York, Hurd & Houghton, i86q, i6mo, $1.25. , .\ Scriptural, Ecclesiastical, and Historical View of Slavery. New York, Pooley & Co., 1864, i2mo, $1.50. Hopkins, Rev. J. H., Articles on Romanism. Boston, Lee & Shepard, 1890, i2nio, 75 cents. Horne, A. R., History of Lehigh County, I'ennsylvania. Allentown, Pa., T. H. Diehl, 18—. Horner, J., Popery Stripped of its Garb. New York, 1836. Hovey, A., Progress of a Century: Baptists in 1776 and in 1S76. Phila- delphia, Am. Bap. Pub. Soc, 1876, i8mo, 8 cents. Howard, Mrs. C. B., Paths that Crossed. Nashville, So. Meth. Pub. 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Hazen Co., 1889, l2mo, $2.75. Ide, J., A Pastor's Review: A Discourse preached in Medway, Mass., November 2, 1864. Boston, Cong. Bd. of Pub., 1865, 8vo, 40 cents. Inebriate's Hat ; or. The First Fruit of the Maine Law. By Mrs. S. A. Southworth. Boston, Phillips, Sampson & Co., 1854, i2mo, 75 cents. Inside Views of Methodism ; or, A Hanclbook for Inquirers and Beginners. By Wm. Reddy. New York, Carlton & Porter, i8mo, 35 cents. Jackson, S., Alaska, and Missions on the North Pacific Coast. New York, Dodd, Mead & Co., 1880, i2mo, $1.50. Jackson, Rev. Thos., Centenary of Wesleyan Methodism: A Sketch of the Rise, Progress, and Present State of the Wesleyan Methodists throughout the World. London, 1839; reprinted New York, Meth- odist Book Concern, i2nio, 50 cents ; Cincinnati, Methodist Book Con- cern, 90 cents. Jacobs, H. E., and Baum, Proceedings of the First Free Lutheran Diet, 1877. Philadelphia, 1878. Jacobs, Henry Eyster, The Book of Concord : Symbolical Book of the Evan.-Luth. Church. Vol. i., The Confessions. Philadelphia, G. W. Frederick, 18S2, 8vo, $6.00. , A History of the Evangelical Lutheran Church in the United States. New York, Christian Literature Co., 1893, 8vo, $3.00. ($2.50 sub- scription price per vol. for the series.) Janeway, J. J., Antidote to Poison of Popery. New York, Ref. Ch. Bd. of Pub., 25 cents. Janney, Samuel Macpherson, History of the Religious Society of Friends, from its Rise to the Year 1828. Philadelphia, T. E. Zell, 1859-67, 4 vols. ; 2d ed., 1867, l2mo. , Examination of Causes which led to Separation of Friends in Amer- ica in 1827-28. Philadelphia, Friends' Bk. Ass'n, 18 — ,i2mo, $1.00. Jarrel, W. A., Liberty of Conscience, and the Baptists. Memphis, Tenn., So. Bap. Pub. Soc, 1876, 30 cents. 472 BIBLIOGRAPHY. Jarves, J. J., Italian Sights and Papal, Principles, seen through American Spectacles. New York, Harper & Brothers, 1855, 8vo, $1.50. Jsnnson, American Lutheran Biographies. Milwaukee, 1891. 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BIBLIOGRAPHY. 48 1 Miller, John [Chaplain to the British Forces in New York], Description of the Province and City of New York, with the Plans of the City and Several Forts, as they existed in the Year ibgS- London, 1843 ; re- printed New York, Wm. Gowans, 1852, 8vo ; 2d ed., with Introduction and Historical Notes by J. G. Shea, 1863, 8vo, $2.50. Miller, S., Jr., The Presbyterian Church Case: The Commonwealth of Pennsylvania -ds. Ashbel Green and others. Philadelphia, \V. S. Mar- tien, 1840; new ed., 1855, 8vo, $2.50. Miller, S. B., Historical Sketches of Hudson, N. Y. Hudson, Bryan & Webbs, printers, 1S62, 8vo. Ministerial Education in the Methodist Episcopal Church. By Rev. S. M. Vail. ISoston, J. P. Mayer, 1853, i2mo. Minot, G. R., History of Massachusetts Bay. Boston, Manning & Loring, 1798, 2 vols., Svo. Minutes of a Conspiracy against the Liberties of America. London, 1786; Philadelphia, John Campbell, 1865, Svo, $5.00. Minutes of the Christian Convention at Aurora, 111., October 31 and No- vember I, 1867, with Proceedmgs, Resolutions, Addresses, etc. Chi- cago, Dean & O., printers, 1868, i2mo, 20 cents. Missouri Sermons. By Ministers of the M. E. Church, South. St. Louis, S. W. Bk. & Pub. Co., $1.50. Mistakes and Failures of the Temperance Reformation. New York, Mason, 1864, 8vo, 25 cents. Mistress of Novices Enlightened upon Her Duties. New York, Cath. Pub. Soc, 1874, $1.50. Mitchel, Rev. John, Guide to the Principles and Practices of the New England Churches. Northampton, Mass., Hopkins, Bridgeman & Co., i8mo, $1.50. Mitchell, J. Y., History and Directory of Temple Presbyterian Church. Philadelphia, J. W. Daughaday, 1873, $2.00. Modern History of Universalism. By Thos. Whittemore. Boston, author, 1830, i2mo. Monica, Mary, Conversations on the Doctrines and Practices of the Catholic Church. Philadelphia, McGrath, 18 — , i8mo, 50 cents. Montgomery, M. W., Mormon Delusion. Boston, Cong. S. S. & Pub. 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Dix & Co, 1856, l2mo, 75 cents. Morris, Rev. _ John G., Bibliotheca Lutherana. A list of publications of Lutheran ministers in the United States. Philadelphia, Lutheran Pub- lication Society, 1876, i6mo, 85 cents. Moss, Rev. Lemuel, Annals of the U. S. Christian Commission. Phila- delphia, Lippincott & Co., 1866, 8vo, $4.50. , Baptists and the National Centenary; Record of Work, 1776-1S76. Philadelphia, Am. Bap. Pub. Soc, 1876, $1.75. Mourt, G., Relation; or. Journal of the Beginning and Proceeding of the I'higjish Plantations .Settled at Plymouth, in New England. With Notes, etc. by Wm. T. Harris. New York, Wm. Gowans, 1852, 8vo; new ed. liy Henry Martyn Dexter, Boston, 1865, 4to, $7.50. Jffiulrenan, P., History of the Catholic Church in the Diocese of Brooklyn, New York, O'.Shea, 1871, i2mo, $1.00, BIBLIOGRAPHY. 483 Mumler Spirit-Photograph Case, The : an Argument. By E. T. Gerry. New York, Baker, Voorhis & Co., 1869, 8vo, 50 cents. Murphy, Thomas, The Presbytery of the Log College. 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Narragansett Club Publications, vol. ii., Containing John Cotton's Answer to Roger Williams. Edited by Rev. J. L. Diman. Queries of the Highest Consideration. Edited by R. A. Guild. Providence, Prov. Press Co., printers, 1867, quarto, $5.00. Narragansett Club Publications, vol. iii.. Containing the Bloudy Tenent of Persecution. By Roger Williams. Edited by Samuel L. Caldwell. Providence, Prov. Press Co., printers, 1867, quarto, $6.00. Narragansett Club Publications, vol. iv. , Containing the Bloody Tenent yet more Bloody by Mr. Cotton's Endeavor to Wash it White. By R. Williams of Providence in New England. Edited by Samuel L. Cald- well. Providence, The Club, 1870, quarto, $8.00. Narrative, A, of a New and Unusual American Imprisonment of Two Pres- byterian Ministers, and Prosecution of Mr. Erancis Makemie ; one of them for Preaching One Sermon at the City of New York. By a Learner of Law and Lover of Liberty. Boston, printed for the pub- lisher, 1707; reprinted 1755 ; again, by Peter Force, Washington, 1845; and New York, J- Sabin & Sons, 18—, 4to, 75 cents. Nash, N. C, The Sunday Law Unconstitutional and Unscriptural. Bos- ton, author, 1868, 8vo. Neely, Thomas B., Evolution of Episcopacy and Organic jNIethodism. New York, Phillips & Hunt, 1888, i2mo, $1.50. , History of the Governing Conference in Methodism. Cincinnati, Cranston & Stowe, 1893, i2mo, $1.50. Neil, Edward W., Sermon Commemorative of the Fifth Anniversary of the Founding of the Parish of St. Edward the Martyr. New York, Geo. Z. Sherwood, 1888, i6mo, 25 cents. Neligan, Rev. Wm., Rome: Its Churches, its Charities, and its Schools. New York, Dunigan & Bro., iS — , i2mo, $1.00. Nevin, Rev. Alfred, The Churches of the Yalley ; or, A Historical Sl^l'tch of the Old Presbyterian Congregations of Cumberland and Franklin Counties, Pennsylvania. Philadelphia, J. M. Wilson, 1853, I2mo, 484 BiBLioGRArn \ : Nevin, Rev. Alfred, (ed.), Encyclopedia of the Presbyterian Church in the United States of America, including the Northern and Southern Assemblies. Philadelphia, Presbyterian Encyclopedia Publishing Co., 1884, royal Svo, $10.00. Nevin, Robert Peebles, Black-Robes : Sketches of Missions and Minis- ters in the Wilderness and on the Border. Philadelphia, J. B. Lippin- cott & Co., 1872, i2mo, $1.50. Nevins, Winfield S., Witchcraft in Salem Village in 1692. Boston, Lee & Shepard, 1892, i2mo, $1.25. New Church Divine, not Swedenborgian. By Rev. F. Sewall. Chicago, Myers & Chandler, 1870, i6mo, 20 cents. New England Theocracy: A History of the Congregationalists of New England to the Revivals of 1740. By H. F. Uhden. Boston, Gould 6 Lincoln, 1859, i2mo, $1.00. New Jerusalem Tracts : The New Jerusalem Church ; The True Eclecticism ; The State of Infants in the Other Life; The Medium of Salvation; Heaven and Heavenly Joy; Marriage, its Origin, Uses, and Duties, by Rev. W. 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Northern Presbyter's Second Letter to Ministers on Slavery. By N. Lord. Philadelphia, Presb. Bd. of Pub., 1856, Svo, 38 cents. Noyes, J. H., History of American Socialism. Philadelphia, J. B. Lip- pincott & Co., 1869, 8vo, $4.00. O'Callaghan, E. B., (M.D.), History of New Netherland ; or. New York under the Dutch. New York, D. Appleton & Co., 1856, Svo, $5.00. , Docu)iientary History of New York State. Albany, 1849, 2 vols., 8vo. , History of Niew Yourk under the Dutch. New York, D. Appleton & Co., 1848, 2 vols., 8vo, 5^5.00. -, Laws and Ordinance of New Netherland, 1638-74. Albany, Weed, Parsons & Co., 1869, Svo, $3.50. Ochsenford, , Muhlenberg College. A Quarter Centennial Memo- rial Yolume. Alkntown, 1892, Svo. , Lutheran Church Annual. Philadelphia, 1890. Odenheimer, Bp. "Wm. Henry, True Catholic No Romanist. New York, 1842; new ed., Philadelphia, R. McCauley, 1869, 32mo, 40 cents. Ogilhy, John D., Lectures on the Catholic Church in England and Amer- ica. New York, D. Appleton & Co., 1844, l2mo, 50 cents. O'Gorman, Miss Edith, Convent Life Unveiled; or, Six Years a Nun. Hartford, Conn., Conn. Pub. Co., 1871, Svo, $1.50. Ohio Church Ilistorv Society Papers. Oberlin, O., 1SS9, sqq., Svo. Olcott, Henry Steele, People from the Other World : Wonderful Doings of the "Eddy Brothers" and other Noted Spiritualists. Hartford, Conn., Am. Pub. Soc, 1875, Svo, $2.50. Old Churches, Ministers, and Families of Virginia. By Bp. William Meade. Philadelphia, J- B. Lippincott & Co., 1857, 2 vols., Svo, $5.00. Old South Chapel Prayer-meeting: Its Origin and History. Boston, J. E. Tilton & Co., 18 — , i2mo, 50 cents. Old South Church: Memorial Addresses, October 26, 1884. Boston, Cup- pies & Hurd, 1SS5, Svo, $1.00. Oliver, P., The Puritan Commonwealth : An Historical Review of the Puri- tan Government of Massachusetts. Boston, Little, Brown & Co., 1S56, Svo, $2.25. Oral Debate on the Coming of the Son of Man, Endless Punishment, and Universal Salvation ; between E. Manford and B. Franklin. Boston, A. Tompkins, 1S60, i2mo. 486 BIBLIOGRAPHY. Orange, History of the Classis of. By Rev, E. \V. Bentley. New York, Ref. Ch. Bd. of Pub., 1875, 8vo, 25 cents. Orchard, G. H., Chronological History of Foreign Baptists from a. 11. 30 to 1800. London, 1838; reprinted Nashville, Tenn., Graves, Marks & Co., 1855, i2mo, $1.00. Origin, Rise, and Progress of Mormonism. By P. Tucker. New York, D. Appleton & Co., 1867, i2mo, $1.25. Orr, J., Unitarianism in the Present Time. Boston, Walker, \Yise & Co., 1863, i2mo, $1.75. Orwig, W. W., Geschichte der Evangelischen Gemeinschaft. Cleveland, O., Evang. Ass'n, 1857, i2mo, $1.50. English translation. History of the Evangelical Association. Same, 1858, i2mo, $1.25. Osgood, Rev. S., New York in the Nineteeth Century : A Discourse before the New York Historical Society. New York, the Society, 1867, 8vo, $1.00. Our Seven Churches. By T. K. Beecher. New York, J- B. Ford & Co., 1870, ibmo, 35 cents. 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Edward Beecher. New York, M. \V. Dodd, 1855, i2mo, $1.00.' Papal System, The. Philadelphia, Presb. Bd. of Pub., 18 — , 10 cents. Parker, E. P., History of the Second Church of Christ in Hartford. Hart- ford, Belknap & Warfield, 1892, 8vo, $3.00. Parker, Rev. Joel, and Rev. T. R. Smith, The Presliyterian's Hand- book of the Cliurch. New York, Harper, 1861, i2mo, $1.25. Parker, Rev. Samuel, Journal of Exploring Tour beyond the Rocky Mountains, under the Direction of the A. B. C. F. M., performed in the Years 1835, 1836, and 1837. Auburn, N. Y., Derby, Miller & Co., 183S, i2mo, .fi.25. Parsons, Benj., Last Words of an Advocate of Pure Evangelical Religion. New York, D. Fanshaw, 1856, i8mo. Path of the Pilgrim Church from its Origin to its Establishment in New England. Boston, Mass., S. S. Soc, 1864, i8mo, 75 cents. Patterson, R. M., Historical Sketch of the Svnod r>f PJiiladclphia. Bio- BIBLIOGRAPHY. 487 graphical Sketches of Distinguished Members of the Synod by R. David- son. 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C, Conversations of a Catholic Missionary with Americans. Milwaukee, Wis., Hoffmann Brothers, 1868, i2mo, $1.25. Perry Bp. William Stevens, Sketch of the History of the Episcopal Church in Portland, Me., from 1763 to the Present Time. Portland, the author, 1864, 8vo. , PLandbook of General Convention of Protestant Episcopal Church, giving History and Constitution, 1 785-1874. New York, Thos. Whit- taker, 1874, i2mo; new ed. down to 1880. Same, 1881, $1.50. , History of the American Episcopal Church, 1 587-1883. Boston, James R. Osgood & Co., 1885, quarto, $15.00. _ ^, , The General Ecclesiastical Constitution of the American Church. New York, Thos. Whittaker, 1891, 8vo, $1.50. Personal Experience of Roman Catholicism. By Eliza Richardson. Phila- delphia, T- B. Lippincott & Co., i86q, i8mo, $1.25. Peterson, Rev. P. A., History of the Revisions of the Discipline of ti.e 488 BIBLIOGRAPHY. M. E. Church, South. Nashville, So. Meth. Pub. House, 1889, i2mo, $1.00. Peterson, Rev. P. A., llan(ll>ook of Southern Methodism. Nashville, Tenn., Meth. Eijis. Church, South, I'ub. House, 1890, i2mo. Peterson, R. E., (M.D.), The Roman Catholic Not "The Only True Religion," etc. Philadelphia, J. B. Lippincott & Co., 1869, i6mo, 75 cents. Petrie, George, Church and State in Early Maryland. Baltimore, Johns Ili>likins L'niversity Press, 1892, 8vo, 50 cents. Philadclpliiu ISaptist Association Minutes, 1 707-1807. Philadelphia, Am. Bap. Pul). Soc, 18 — , 8vo, $2.50. Philips, Rev. T., Popery and Protestantism brought to the Test of God's Holy Word. New York, Am. Tract Soc, 1869, 24mo, 10 cents. Phillips, W., Campbellism Exposed. Cincinnati, Methodist Book Con- cern, 18 — , i2mo, 70 cents. Pickett, A. J., History of Alabama, and incidentally of Georgia and Mis- sissippi, from the Earliest Period. Charleston, S. C, Walker & James, 1851, 2 vols., 8vo, $3.00. Pike, J. Gr., Swedenborgianism Depicted in its True Colors. Cincinnati, J. H. White, iS— ; 2d ed., 1S68, i6mo, $1.25. Pilgrims of Plymouth in New England in 1620. Reprinted from the orig- inal volume, with illustrations of Providence, etc. By Rev. G. B. Cheever. New York, John Wiley, 1848, i2mo, $1.25. Pittsburg, Pa., History of. By N. B. Craig. Pittsburg, Pa., J. H. Miller, 1 85 1, i2mo. Plumer, W. S., Rome against the Bible, and the Bible against Rome. Philadelphia, Am. Bap. Pub. Soc, 1854, i8mo, 40 cents. Pond, Rev. E., Congregationalism: A Premium Tract. Boston, Cong. Bd. of Pub., 1868, 24mo, 5 cents. Poor, J. A., Memorial Volume of the Popham Celebration, August 29, 1862. To which is added : A Vindication of the Claims of Sir Fernando Georges as the Fatiier of English Colonization in America. Portland, Bailey & Noyes, 1863, 8vo, $2.25. , The First Colonization of New England: An Address. New York, Randolph, 1863, 8vo, 25 cents. Popery and Protestantism brought to the Test of God's Holy Word. By Rev. T. Philips. New York, Am. Tract Soc, 1869, 24mo, 10 cents. Porter, E., Letters on Religious Revivals which prevailed about Beginning of Present Century. Boston, Cong. Pub. Soc, 18 — , i2mo, 50 cents; New York, Methodist Book Concern, 1850, i2mo, 50 cents. Porter, E. S., Reformed Dutch Church in Williamsburg. New York, Baker & (i., printers, 1867, 8vo, 25 cents. Porter, Rev. James, Compendium of Methodism : History and Condition, with Defence of its Doctrines, Government, and Prudential Peculiar- ities. New York, Methodist Book Concern, 1856, i2mo, $1.75. , History of Methodism. Same, 1876, i2mo. , Revivals of Religion. Same, 18 — , new ed., i860 and 1878, i2mo, $1.25. , Camp-Meetings Considered with Reference to their History, Phi- losophy, Importance, etc. New York, Methodist Book Concern, 1849, 24mo, 20 cents. BIBLIOGRAPHY. 489 Porter, Rev. James, Tracts for the Times. No. i. Lay Delegation in the M. E. Church Considered. New York, N. Tibbals, 1867, i6mo, 15 cents. Portraiture of Quakerism. By Thomas Clarkson. New York, 1806, 3 vols., 8vo ; also London, 1806, 3 vols. ; Indianapolis, Merrill & Field, 1870, 8vo, $4.00. Potter, H. C, Sisterhoods and Deaconesses at Home and Abroad: His* tory of their Growth in the Prot. Epis. Church, with liules for Organ- ization. New York, Dutton & Co., 1871, i6mo, $1.50. Potter, W. B., (M.D.), Spiritualism as it is. Coventry, R. L, G. P. Potter, iS — ; 2(1 ed., 1867, 8vo, 25 cents. Potter, William Jam.es, First Congregational Society in New Bedford. New liedford, James AI. Lawton, Jr., 1889, 8vo, 50 cents. Power, J. C, The Rise and Progress of Sunday-Schools: A Biography of Robert Raikes and Wm. Fry. New York, Sheldon & Co., 1863, i6mo, $1.00. Powers, Laura B., Story of the Old Missions of California. San Fran- cisco, William Do.xey, 1893, i6mo, 50 cents. Pratt, Rev. Dwight M., A Decade of Christian Endeavor, 1881-91. New York, F. IL Revell Co., 1891, i2mo, $1.00. Pray, Lewis Glover, History of Sunday-Schools and of Religious Edu- cation from the Earliest Times. Boston, Crosby & Nichols, 1847, i6mo, 75 cents. , Historical Sketch of the Twelfth Congregational Society in Boston. Boston, the author, 1863, i6mo. Prentiss, George L., Union Theological Seminary in the City of New York: Historical and Biographical Sketches of its First Fifty Years. A. D. F. Randolph & Co., 1889, 8vo, $2.00. Presbyterian Alliance. Report of Proceedings of Second General Council, September, 1880. Edited by J. B. Dale and R. M. Patterson. Phila- delphia, Presb. Bd. of Pub., 1881, 8vo, $2.00. Presbyterian Church Case: The Commonwealth of Pennsylvania zv. Ashbel Green and Others. By S. Miller, Jr. Philadelphia, \V. S. Martien, 1840; new ed., 1855, 8vo, $2.50. Presbyterian Church throughout the World: Historical and Biographical Sketches. New Y'ork, Lent & Co., 1874, $4.00. Presbyterian Doctrine Briefly Stated. By Rev. A. A. Hodge. Philadelphia, Presb. Bd. of Pub., 1869, i8mo, 10 cents. Presbyterian Reunion: A Memorial Volume, 1837-71. New York, De W. C. Lent & Co., 1870, 8vo, $3.50. Presbyterian Reunion, Proceedings of, at Pittsburg, November 12, 1869. Pittsburg, S. A. Clarke & Co., 1869, 8vo, 25 cents. Presbyterian Union Convention, held in Philadelphia, November 6, 1867. Minutes and Phonographic Report. Philadelphia, J. B. Rodgers, prmter, 1868, 8vo, 75 cents. Presbyterianism in New England, History of. By A. Blaikie. Boston, A. Moore, 1881, i2mo, $2.00. Presbyterian's Handbook of the Church, The. By Revs. Joel Parker and T. B. Smith. New York, Harper, 1861, i6mo, 90 cents. Presbyterian's Manual, The. By Rev. J. N. Lewis. Philadelphia, Presb. Pub. Com., 1863, i8mo, 50 cents. 490 BIBLIOGRAPHY. Preston, Rev. T. S., The Catholic View of the Public School Question. New ^()rk, R. Coddington, 1870, 8vo, 25 cents. Price, J. E., Epworth League Workers. New York, Hunt & Eaton, 1890, l2nio, 75 cents. Prime, N. S., Ecclesiastical History of Long Island, from its First Settle- nu-nt to 1845. New York, R. Carter, 1845, i2mo, $1.00. JPrime, S. I., Fifteen Years of Prayer in Fulton Street Meeting. New York, Ref.,Ch. Bd. of Pub., 1872; new ed., New York, Scribner, Armstrong & Co., 1873, i2mo, $1.50. , Power of Prayer Illustrated in Wonderful Displays of Divine Grace, at the Fulton Street and Other Meetings in New York and Elsewhere, in 1857-58. New York, Chas. Scribner, 1858; 3d ed., enlarged, 1873, I2m()', $1.50. Prince, Rev. Thos., Chronological History of New England. Boston, 1736-55, 2 vols. ; new ed., by Nathan Hale, Boston, Cummings, Hil- liard & Co., 1826, Svo. Proceedings and Addresses at the Twenty-fifth Anniversary of the Found- ing of tlie Plymouth Church of Milwaukee, May 27, i8b6. Milwaukee, J. H. Jewdale, printer, 1867, i2mo. Proceedings at the Centennial Anniversary of Dedication of North Dutch Church, May 25, 1869, and at the Laying of Corner-stone of the new Church, cor. 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Ando- ver, Mass., W. H. Wardwell, 1844, i6mo, 60 cents; 4th ed., with In- troductory Essay by R. S. Storrs. Boston, Cong. Pub. Soc, i860, i2mo, $1.25. Purefoy, G. W., A History of the Sandy Creek Baptist Association, from its Organization in A.D. 1758 to A.D. 1858. New York, Sheldon & Co., i2mo, $1.00. Puritan Commonwealth, The: An Historical Review of the Puritan Govern- ment of Massachusetts. By P. Oliver. Boston, Little, Brown & Co., 1856, 8vo, $2.25. Puritan, The, in Holland, England, and America. By Douglass Campbell, New York, Harper & Brothers, 1892, 2 vols., 8vo, $5.00. Putnam, Mrs. C. H., History of the First Baptist Mariner's Church in New York. New York, T. Holman, printer, 1868, i2mo, 25 cents. Quadrennial Book, The, for 1887 and 1891. By Rev. J. J. Summerbell, containing the Official Minutes and Statistics of the American Christian Convention. Dayton, O., Christian Pub. Ass'n, 189-, 8vo. Quakers in Pennsylvania. By Albert C. Applegarth. Baltimore, Johns Hopkins University Press, 1892, 8vo, 75 cents. duincy, Josiah, Municipal History of the Town and City of Boston, from 1630 to 1830. Boston, Little & Brown, 1852, 8vo, $2.25. Quincy, Mass., Some Account of the Early History and Present State of the Town of. By George Whitney. Boston, S. B. Manning, 1827, 8vo. Raikes, Robert, Sketch of the Life of, and the History of Sunday-Schools. New York, Methodist Book Concern, i8mo, 18 cents. Ramsey, J. G. M., Annals of Tennessee, from its Settlement as the Wa- tauga Association in 1769, to the Year 1800. Philadelphia, Lippincott, Grambo & Co., 1853, 8vo, $3.00. Ray, D. B., Baptist Succession : Handbook of Baptist History. Memphis, Tenn., So. Bap. Pub. Soc, 1870; Cincinnati, Geo. E. Stevens, 1870, i2mo, $2.00. , Text-book on Campbellism. Memphis, Tenn., So. Bap. Pub. Soc, 1867, 8vo, $1.50. and Lucas, J. R., Debate: Baptists and Disciples. Cincinnati, Geo. E. Stevens, $2.00. Raybold, Rev. George A., Reminiscences of Methodism in West Jersey. New York, Methodist Book Concern, 1849, i8mo, 35 cents. , Mnals of Methodism in West Jersey. Philadelphia, T. K. Collins, Jr., i8mo, 25 cents. Reco'rds of Salem Witchcraft. Copied from the Original Records. Rox- bury, Mass., W. E. Woodward, 1864, 2 vols., quarto, $7.00. Reddy, "W., Inside Views of Methodism; or, A Book for Inquirers and Beginners. New York, Carlton & Porter, 1859, i8mo, 35 cents. Redford, A. H., Western Cavaliers: History of the Meth. Epis. Church in Kentucky, 1832-44. Nashville, Tenn., So. Meth. Pub. House, 1875, $2.00. , History of the Organization of the Methodist Episcopal Church, South. Nashville, Tenn., Meth. Epis. Church, South, Pub. House, 1871. 49^ BIBLIOGRAPHY. Redford, A. H., History of Methodism in Kentucky. 3d ed., Nashville, Tcnn., So. Meth. Pub. House, 1870, 3 vols. ; each vol. $2.00. Reed, Andrew, and James Matheson, Narrative of the Visit to the American Churches by the Dejiutation from the Congregational Union of England and Wales. New \'ork, Harper & Brothers, 1836, 2 vols., $1.30. Reformed Church in America. By Rev. D. D. Demarest. New York, Ref. Church Bd. of Pub., 1856, i2mo; 4th ed., 1889, $2.00. Reformed Church in America, A Manual of the. By E. T. Corwin. Same, 1859; 3d ed., 1879, 8vo. Reformed Church in America, History of the. By E. T. Corwin. (In vol. viii. of the American Church History Series. New York, Christian Literature Company, 1895, 8vo, $3.00; $2.50 in subscription for the series.) Reformed Church in America: Digest of Laws of General Synod to 1869. New York, Ref. Church Bd. of Pub., 75 cents. Reformed Church in the United States, History of. By J. H. Dubbs. (In vol. viii. of the American Church History Series, 1895; see above.) Reformed Dutch Church in Williamsburgh. By E. S. Porter. New York, Baker & G., printers, 1867, 8vo, 25 cents. Reformed Dutch Church, Minutes of the General Synod. New York, Ref. Church Bd. of Pub., vok i. (1771-1812), $2.50. Reformed Episcopal Church, Memoirs of the. By Benjamin Aycrigg. New York, printed for the author by Edward O. Jenkins, 1875, 8vo; 5th ed., 1880. Reformers : Lectures by Ministers of the United Presbyterian Church. New York, Macmillan & Co., 1885, i2mo, $2.00. Rehoboth (Bristol Co., Mass.), History of. By Leonard Bliss, Jr. Bos- ton, Otis, Broaders & Co., 1836, 8vo, $1.50. Reichel, Rev. Levin T., The Moravians in North Carolina: An Authen- tic History. Salem, N, C, O. A. Kahler, 1857, 8vo, 50 cents. , The Early History of the Church of the United Brethren in North America, A. D. 1734-48. Nazareth, Pa. (in vol. iii. of the Transactions of the Moravian Historical Society), 1888. , Memorial of the Dedication of Monuments erected by the Moravian Historical Society to mark the Sites of Ancient Missionary Stations in New York and Connecticut. Philadelphia, Collins, i860. Reichel, Wm. Cornelius, Memorials of the Moravian Church. Vol. i., Philadelphia, J. B. Lippincott & Co., 1870, 8vo, $3.50. , History of the Bethlehem Eemale Seminary, 1 785-1858. Phila- delphia, 1858. , Moravianism in New York and Connecticut. PhiladelpKa, i860. , A Register of Members of the Moravian Church, 1727 to 1754. Bethlehem, 1873. Reid, J. M., Missions and Missionary Society of Meth. Epis. Church. New York, Methodist Book Concern, 1879, 2 vols., i2mo, $3.00. Reid, "W. J., United Presbyterianism. Pittsburg, Pa., United Presb. Bd. of Pub., 1882, i2mo, 60 cents. Religious Condition of New York City. New York, Baker & Taylor, 1888, l2mo, 50 cents. Religious Denominations in the United States. Philadelphia, Chas. De- silver, 1859, 8vo; 2d ed., 1S71, $5.00. BIBLIOGRAPHY. 493 Reming'ton, Stephen, Reasons for Becoming a Baptist. Philadelphia, Am. Bap. \\\h. See, 1849, 10 cents. Reminiscences of Methodism in West Jersey. By Rev. G. A. Raybold. New York, Methodist Book Concern, 1849, i8mo, 35 cents. Report of a French Protestant Refugee in Boston. Translated by E. T. Fisher. Brooklyn, printed for J. C. Brevoort, 1868, quarto. Report of the Trial of Dr. W. H. Stokes and Mary Blenkinsop, Physician and Sister of Mount Hope Institution. By E. L. Didier. Baltimore, Kelly & Piet, 1867, 8vo, $1.00. Retrospect of Early Quakerism. By Ezra Michener, M.D. Philadelphia, T. E. Zell, i860, i2mo, $1.50. Reunion of the Old and New School Presbyterian Churches. By Rev. C. Hodge. New York, Scribner & Co., 1867, 8vo, 25 cents. Reunion of the Presbyterian Churches. By Prof. PI. B. Smith. New York, W. Sherwood, 1867, 8vo, 25 cents. Revelation of the Extraorchnary Visitation of Departed Spirits, etc., through the Shakers. By a Guest of the Community at Watervliet, N. Y. Philadelphia, L. G. Thomas, 1869, 8vo, 50 cents. Revival in the Southern Armies during the Civil War, A Narrative of the Great. Philadelphia, W. W. Bennett, 1877, i2mo, $1.50. Ricci, Scipio de, Secrets of Nunneries Disclosed. New York, Appleton & Co., lS:;4, i2mo. Rice, Rev. N. L., Romanism the Enem^ of Free Institutions and of Christir.nity. Cincinnati, Moore, Welsbach, Keyes & Co., 1S51, i2mo, $1.00. Richards, W. C, Georgia Illustrated. Athens, Ga., W. C. Richards, 1842, $3.00. Richardson, Eliza, Personal Experience of Roman Catholicism, with In- cidents of Convent Life. Philadelphia, J. B. Lippincott & Co., 1869, i8mo, $1.25. Richardson, N. S., Reasons Why I am a Churchman. \\'atertown, 1843. , Historical Sketch of Watertown, Conn. New Haven, 1845. , Reasons Why I am not a Papist. New Haven, 1847. Richardson, Robert, Principles and Objects of the Religious Reforma- tion urged by A. Campbell and others. Philadelphia, Chase & Hall, 10 cents. Ritter, Abraham, History of the Moravian Church in Philadelphia from 1742, with Notices of its Founder, Count N. L. Zinzendorf. Bethle- hem, Pa., H. T. Clauder, 1857, $1.50. Ritual of the Methodist Episcopal Church. New York, Carlton & Porter, 1864, i2mo, 50 cents ; 8vo, $1.50. Ritualism: What the "Declaration" of the Eight-and-Twenty Bishops Means. By J. Fulton, Priest. New York, Pott & Amery, 1867, i6mo, 15 cents. Ritualism of Law in the Protestant Episcopal Church of the United States. By Rev. C. M. Butler. Philadelphia, Mrs. J. Hamilton, 1867, i8nio, 75 cents. Rivers, "W., Catechism of the History of South Carolina. Charleston, S. ('., McCarter & Allen, 1850, 13 cents. Robbins, Rev. Chandler, History of the Second Church, or Old North, in Boston, to which is added a History of the New Brick Church. Bos- ton, John Wilson & Son, 1852, 8vo, $2.00. 494 BIBLIOGRAPHY. Robinson, C. E., A Concise History of the Shakers. East Canterbury, X. II., the author, 1893. Robinson, Rev. John, The Testimony and Practice of the Presbyterian Churcli in Reference to American Slavery. Cincinnati, John D. Thorpe, 1852, i2mo. Robinson, P., Sinners and Saints: Tour across the States and around Them, with Three Months among the Mormons. Boston, Roberts Brothers, 1883, i2mo, $1.50. Rockwell, Rev, Joel Edson, Sketches of the Presbyterian Churcli : Its Primitive and Apostolic Character, its Principles, Order, and History. Philadelphia, Presb. Bd. of Pub., 1854, i8mo, 30 cents. Rogers, E. C, Philosophy of Mysterious Rappings. New edition, con- taining Rejily to Beecher. Boston, Jewett & Co., i2mo, $1.25. Rogers, Ebenezer Piatt, Historical Discourse on the Reformed Protest- ant Dutch Church of Albany. New York, 1858. Roman Catholic, The: Not "The Only True Religion": Not "An Infal- lible Church." Philadelphia, the author, 1869, i8mo, 75 cents. Roman Catholic Church, The, and Free Thought : A Controversy between Archbishop Purcell and Rev. T. Vickers. Cincinnati, R. VV. Carroll & Co., 1868, 8vo, 75 cents. Roman Catholic Element, The, in American History. By Justin Dewey Fulton. New York, Sheldon, Blakeman & Co., 1859, i2mo, $1.00. Roman Catholicism in the iTnited States. New York, Authors' Pub. Co., 1879, i2mo, $1.25. Romanism: Its General Decline and Present Condition. By Rev. II. Mat- tison. New York, Carlton & Lanahan, 1870, 8vo, 50 cents. Romanism at Home: Letters to the Hon. Roger B. Taney. By Kirwan (Rev. N. Murray). New York, Harper & Brothers, 1852, i2mo, 75 cents. Romanism in America. By the Rev. Rufus W. Clark. Boston, J. E. Til- ton & Co., 1854. Romanism not Christianity. By N. L. Rice. New York, Newman & Co., i2mo, $1.25. Romanism the Enemy of Liberty. Philadelphia, Presb. Bd. of Pub., 10 cents. Rome : Its Churches, its Charities, and its Schools. By Rev. \Vm. Neligan. New York, Dunigan & Bro., i2mo, $1.00. Ross, A. Hastings, Church Kingdom : Lectures on Congregationalism. Boston, Cong. S. S. & Pub. Soc, 1888, 8vo, $2.50. , A Pocket Manual of Congregationalism. Chicago, E. J. Alden, 1883. Rosser, Leo, Reply to the Problem of Methodism. Nashville, So. Meth. Pui). House, 1888, 8vo, 50 cents. Roth, D. L., Acadie and the Acadians. Philadelphia, 1890. Roth, J. D., Ilaiulhook of Lutheranism. Utica, 1891. Rounell, Rev. N., Catholic and Protest.-mt Nations, Compared in their Threefold Relatiy Rev. C. C. Sewall. Boston, Wiggins & Lunt, 1868, 8vo, $3.50. — , Tlie New Church Divine, not Swedenborgian. Chicago, Rlyers & Chandler, 1870, i6mo, 20 cents. Sewall, Frederick Young, New Churchman's Guide to the Holy City. Boston, Mass., New Church Union, 1887, 24mo, 50 cents. Sewel, W., History of Rise, Increase, and Progress of the People called Quakers. New York, Baker, Crane & Day, 1844, 2 vols., $3.50; Philadelphia, Friends' Book-store, 1855, $2.25. Shakerism Unmasked ; or, A History of the Shakers. By W. J. Hackett. Pittsfield, 1828, i2mo. Shakers, A Summary View of the. By Calvin Green and S. T. Wells. Albany, N. Y., B. D. Packard & Van Benthuysen, 1823, i2mo; 2d ed., 1848, 8vo. Shakers, Proceedings Concerning. 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Philadelphia, Jor- dan Brothers, 1S93, i2mo, $1.25. Shinn, George Wolfe, King's Handbook of Notable Episcopal Churches in the United States. Boston, Moses King, 1889, 8vo, $1.00. Shipp, A. M., History of Methodism in South Carolina. Nashville, Tenn., So. Meth. Pub. House, 1883, i2mo, $2.00. Shuey, E. L,, Handbook of the United Brethren in Christ. Dayton, O., United Brethren Publishing House, 1885 ; latest ed., 1893, i2mo, 10 cents. 498 BIBLIOGRAPHY. Shuey, W. J., Year-book of the United Brethren in Christ. Same, 1867, sqq. (annually), i2mo, 10 cents. , An Outline History of our Church Troubles. Same, 1889. Sibley, J. L., History of the Town of Union, Maine, to the Middle of the Nineteenth Century, with a Family Register of the Settlers before the Year 1800, and of their Descendants. Boston, B. B. Mussey & Co., 1851, i2mo, $1.25. Simpson, Bp. Matthew, A Hundred Years of Methodism. New York, Methodist Book Concern, 1876, i2mo, $1.75. Singleton, A., Letters from the South and West of the United States. lioston, Richardson & Lord, 1824, 8vo, .1>i.5o. Sister Agatha: Ls Roman Catholicism a Menace to American Institutions ? Philadelphia, Jordan Brothers, 1893, i6mo, 10 cents. Sisters of Charity, Catholic and Protestant, and the Communion of Labor. By Mrs. Anna Jameson. London, 1856; republished, Boston, Ticknor & Co., 1857, i2mo, 75 cents. Six Months in a Convent. By Maria Monk. New York, Leavitt, Lord & Co., 1851, i2mo, 63 cents; last ed., 1855. Six Months in a Convent. By Rebecca Theresa Reed. Boston, Russell, Odiorn & Metcalf, 1856, 50 cents. Sketch of the Founders of Salem and the First Church. Salem, Mass., Essex Institute, 1856, 15 cents. Sketch of the History of the United States Sanitary Commission. By L. H. Steiner, M.D. Philadelphia, J. B. Rodgers, printer, 1866, 8vo. Sketches and Anecdotes of American Methodists of the Days that are No More: For Boys and Girls. New York, Phillips & Hunt, 1883, i6mo, $1.25. Sketches of Mission Life amopg the Indians of Oregon. New York, 1S54, i2mo. Slack, W. L., Reasons for Becoming a Baptist. Memphis, Tenn., So. Bap. Pub. Soc. , 18 — , 10 cents. Slaughter, P., History of St. George's Parish, Spottsylvania Co., Ya. Mitchell's Station, Va., Rev. P. Slaughter, 1847, $3.00. Slaughter, Rev. Philip, Man and Woman; or. The Law of Honor ap- plied to the Solution of the Problem : Why are so many more Women than Men Christians? Philadelphia, Lippincott & Co., i860, i8mo, 50 cents. Smith, Boston W., Spicy Breezes from Minnesota Prairies. Philadelphia, Am. Bap. Puh. Soc, 1886, i2mo, $1.00. Smith, C. 13., Baptist Martyrs: A Sermon. Cincinnati, R. Clarke & Co., 1870, 8vo, 10 cents. Smith, C. M., Honorary Degrees as Conferred in American Colleges. Syracuse, N. Y., C. W. Bardeen, 1889, 8vo, 15 cents. Smith, Rev. E. P., Irvcidents of the United States Christian Commission. I'hilaiklphia, Lippincott & Co., 1869, 8vo, $3.00. Smith, Eleazer, Nine Years among the Convicts. Boston, J. P. Magee, 1856, i2mo, 75 cents. Smith, Rev. Henry, Recollections and Reflections of an Old Itinerant. New York, ^lethodist Book Concern, i2mo, 60 cents. Smith, Rev. Henry B., Reunion of the Presbyterian Churches. New York, W. Sherwood, 1S67, 8vo, 25 cents. Smith, Henry Preserved, Response of the Charges Presented to the BIBLIOGRAPHY. 499 Presbytery of Cincinnati by the Committee of Prosecution. Cincinnati, Clarke & Co., 1892, 8vo, 50 cents. Smith, J., (Mormon), Doctrine and Covenants of the Church of Jesus Christ of Latter-Day Saints. 3d ed., New Yorl<, Hurd & Hougliton, 1866, i8mo. Smitli, Rev. James, History of the Christian Church, including a History of the Cumberland Presbyterian Church. Nashville, Tenn., Cumber- land Presb. Pub. House, 1835. Sm.ith, Hon. L. F., The History of Kentucky (Centennial Edition) from its Earliest Discovery and Settlement. Louisville, Courier Journal Job Printing Co., 1802. Smith, Mary Ann, The Abduction of, by the Roman Catholics, and Her Imprisonment in a Nunnery for Becoming a Protestant. By Rev. Hiram Mattison. Jersey City, N. J., the author, 1868, i6mo, 50 cents. Smith, Mrs. Mary Ettie V., Fifteen Years among the Mormons. Edited by N. W. Green. New York, C. Scribner & Co., 1858, i2mo, $1.25 [reprinted in Green's " Mormonism"]. Smith, Rev. R. S., Recollections of Nettleton. Albany, N. Y., E. H. Pease & Co., i8mo, 38 cents. Smith, Samuel, The History of the Colony of Nova C^esaria; or New Jersey. Burlington, N. J., James Parker, 1765; reprinted, 1877. Smith, S. B., Synopsis of Popery. New York, 1836, i2mo. Smith, Rev. Thomas and Rev. Samuel Dean, Journals of, with a Summary History of Portland, Me. By William Willis. Portland, Me., I. S. Bailey^ 1849, 8vo, $2.00. Smith, William, History of the Province of New York to 1762. New York Hist. .Soc, 2 vols., 8vo. Smith, Rev. W. A., Lectures on the Philosophy and Practice of Slavery in the United States. Edited by T. O. Summers. Richmond, Ya., i860, i2mo. Smucker, I., The Great Awakening. (In Am. Antiq. Soc. Proceedings.) Worcester, Mass., Am. Antiq. Soc, 1874, 8vo, $1.00. Smvicker, S. M., History of the Mormons. New York, Miller, Orton & Mulligan, 1857, i2mo, $1.00. Smyth, A., Jesus of Nazareth: True History of the Man called Jesus Christ given through Mediumship of A. Smyth by Paul and Judas. Chicago, Religio-Philosophical Pub. House, 1872, $1.50. Snow, C. H., History of Boston. Boston, A. Bowen, 1825, 8vo. Snowden's History of America. Philadelphia, Thomas Davis, i2mo, 63 cents. Softon, G. A., Baptist Trophy. Memphis, Tenn., So. Bap. Pub. Soc, 1876, 75 cents. Somers, G. G., "W. R. Williams, and L. L. Hill, Baptist Library. New York, Sheldon & Co., $4.00. Southern Institutes ; or. An Inquiry into the Origin and Early Prevalence of Slavery amd the Slave Trade, with an Analysis of the Laws, History, and Government of the Institution in the Principal Nations, Ancient and Modernj from the Earliest Ages down to the Present Time. With Notes and Comments in Defense of Southern Institutions. By George S. Sawyer. Philadelphia, J. B. Lippincott & Co., 8vo. Southern Notes for Northern Circulation. Boston, Thayer & Eldridge, 25 cents. 500 BIBLIOGRAPHY. Soutli-Side View of Slavery; or, Three Months at the South in 1854. By Rev. N. Adams. Boston, T. R. Marvin, 1854, 12010, 75 cents. South v/ell, G, W., Which is the Church? New York, Pott & Amery, 1870, i2mo, 25 cents. , Why is the Protestant Episcopal Church one of the Smaller Re- ligious Bodies of our Country? Milwaukee, Young Churchman Co., 1S87, 10 cents. South-worth, Mrs. S. A., The Inebriate's Hat; or. The First Fruit of the Maine Law. Boston, Phillips, Sampson & Co., 1854, i2mo, 75 cents. Spalding, M. G., Sketches of the Early Catholic Missions of Kentucky. Louisville, 1844, i2mo. Speakman, Thomas, Divisions in the Society of Friends. Philadelphia, J. ]>. Lippincott & Co., 1869; 2d ed., enlarged, 1893. Spear, J. M., Twenty Years on the Wing: Narrative of Travels and Labors as a Missionary Sent Forth by the Association of Beneficents in Spirit Land. Boston, Colby & Rich, 1873, 20 cents. Speer, Wm., The Great Revival of 1800. Philadelphia, Presb. Bd. of Pub., 1872, 70 cents. Spielman, C, Abriss der Geschichte der Ev.-Luth. Synode von Ohio. Columbus, 1880. Sprague, Rev. W. B., Annals of the American Pulpit. New York, Car- ter, 1858-69, 10 vols., 8vo, each $4.00. (See contents under Annals.) Spring, Rev. Gardiner, Memorial of the Brick Church. New York, M. Dodd, iSbi, 8vo, $2.50. Stall, Sylvanus, Lutheran Year Book. Philadelphia, published by the author, 1884-88, ibmo, 25 cents each. Stanley, J., Dialogues on Popery. New York, Methodist Book Concern, 1843, 55 cents; 2d ed., Nashville, Tenn., So. Meth. Pub. House,* 1874, 60 cents. Statistical History of the First Century of American Methodism. By Rev. C. C. Goss. New York, Carlton & Porter, 1866, i6mo, $1.00. Staunton, Rev. William, DictiDnary of Phrases, Subjects, and Usages of the Protestant Episcopal Church. New York, Stanford & Swords, 1844, $1.25. , Episodes in Clerical and Parish Life. New York, E. & J- B. Young & Co., 1886, i2mo, $1.50. Stearns, E. J., Notes on Uncle Tom's Cabin: An Answer to the Allega- tions against Slavery. Philadelphia, Lippincott, Grambo & Co., 1853, i2mo, 75 cents. Steele, J. D., One Hundred and Fifth Anniversary of the Reformed Dutch Church, held at New Brunswick, N. J. New Brunswick, 1867, 8vo. Steele, Richard Halloway, Discourse on the One Hundred and Fiftieth Anniversary of the First Reformed Dutch Church, New Brunswick, N. J. New Brunswick, 1867, 8v<). Steiner, L. H., (M.D.), Sketch of the History of the United States Sani- tary Commission. Pjiiladelphia, J. P>. Rodgers, printer, 1866, 8vo. Stenhouse, Mrs. T. B. H., Rocky Mountain Saints: History of the MoruKjus. New Vurk, D. Appleton & Co., 1874, 8vo, $5.00. , " Tell it All": Story of a Life's Experience in Mormonism. Chi- cago, Lloyd & Co. ; Hartford, Conn., A. D. Worthington, 1874, $3.00. Stevens, Rev. Abel, Memorials of the Introduction of Methodism into BIBLIOGRAPHY. 5OI the Eastern States. New York, Methodist Book Concern, 1847-52, 2 vols., 121110. Stevens, Rev. Abel, History of Methodism. New York, Methodist Book Concern, 1858-61, 3 vols., 121110, $5.25. , History of the Meth. Epis. Church in the United States. New York, Methodist Book Concern, 1864-67, 4 vols., l2nio, $7.00. Ger- man translation, Geschichte der bischofhchen Methodisten-Kirche in den Vereinigten Staaten. Erster Band, Cincinnati, Poe & Hitchcock, 1867, 121110, $1.50. , Comprehensive History of American Methodism : Abridged from " History of the Meth. Epis. Church." New York, Methodist Book Concern, 1875, 121110, $3.50. , The Centenary of American Methodism. New York, Carlton & Porter, 1865, i2mo, $1.50. Stewart, Rev. A. T., Historical Discourse in the Dutch Church of Tarry- town. New York, Randolph, 1867, 8vo, 60 cents. Stille, C. J., History of the United States Sanitary Coniniission. Phila- delphia, Lippincott & Co., 1866; New York, Hurd & Houghton, 1868, 8vo, $3.50. Stith, William, History of the First Discovery and Settlement of. Virginia. Williamsburg, Va., 1747. Stoddard, Amos, (Major), Sketches of Louisiana. Philadelphia, M. Carey, 1812, 8vo. Stone, E. M., Civil and Ecclesiastical History of Beverly, Mass., from its Settlement in 1630 to 1842. Boston, Munroe & Co., 1843, i2ino, $1.00. Stone, J. IC, Invitation Heeded. Reasons for a Return to Catholic Unity. New York, Cath. Pub. Soc, 1870, i2nio, $1.50. Stone, W. L., History of New York City. New York, E. Cleave, i8fi8, Svo, $1.50. Storrs, Rev. R. S., Annual Address before the Society of Inquiry, Union Theol. Seni., 1869. New York, Am. Pres. Rev. Off., 1869, 8vo, 25 cents. , Two Sermons on Twenty-five Years of Pastoral Service. New York, Nat. Temp. Soc, 186S, iSmo, 90 cents. Stowell, Rev. Wm. H., and D. Wilson, History of the Puritans in England and the Pilgrim Fathers. New York, Carter & Brothers, 1849, i2mo, $1.00; Cincinnati, Moore, Welstach, Keyes & Co., 1856, 121110; new i^sue. New York, Worthington & Co., 1888, 8vo, $1.75. Stratton, Rev. Thos., Book of the Priesthood. Boston, Crocker & Brewster, 1831, 121110, 60 cents. Stray Leaves from the Portfolio of a Methodist Local Preacher. By Rev. L. Ballenger. Macon, Ga., J- W. Burk & Co., 1870, i2mo, $2.'5o. Strickland, Rev. W. P., History of the Missions of the Methodist Episcopal Church. Cincinnati, Methodist Book Concern, 1850, 121110, 90 cents. . • , History of the American Bible Society, from its Organization in 1816. New York, Harper & Brothers, 1849, 8vo, 5^1.50; revised and brought down to the present time, 1856, 8vo, $1.50. Strobel, P. A., History of the Salzburgers. Baltimore, 1855. , Memorial Volume to Commemorate the Semi-Centennial Anniver- sary of the Ilartwick Lutheran Synod. Philadelphia, 1881. 502 BIBLIOGRAPHY. Strong, T., History of the Town of ]'']all)u.sh. New York, 1842, 121110. Stryker, Rev. Peter, The City VVliolly Given to Idolatry. New ^'ork, Schernierhi)rii, 1867, 181110, paper, 15 cents. Sullivan, James, History of the District of Maine. Boston, Isaiah Thomas, 1795, Svo. Summerbell, Hev. J. J., The Quadrennial Book for 1887 and 1891, containing the Official Minutes and Statistics of the American Christian Convention. Dayton, O., Christian Publishing Association, 189-, 8vo. Summerbell, Rev. N., A True History of the Christians and the Chris- tian Church from 4004 A.M. to 1870 a.D. Cincinnati, 1871, 8yo ; Day- ton, O., Chr. Pub. Ass'n. Summers, T. O., Friendly Talks on Union between a Northern and a Southern Methodist. 2d ed., Nashville, Tenn., So. Meth. Pub. House, 1874, 10 cents. , Refutation of the Theological Works of Thomas Paine. Nashville, Tenn., Stevenson & Owen, 185b, 25 cents. , Catholic Constitutions and Relations of the Methodist Episcopal Church, South. 5th ed., Nashville, Tenn., So. Mcth. Pub. House, 1875, 10 cents. Suppressed Book about Slavery, The. New York, Carleton, 1864, 121110, $2.00. Swallow, S, C, Camp-meetings: Their Origin, History, and Utility; also their Perversion. New York, Methodist Book Concern, 1878,' i6mo, 30 cents. Swedenborgianism Depicted in its True Colors. By J. G. Pike. London, 1821 ; 2d ed., Cincinnati, I. H. White, 1868, i6ino, 25 cents. Sweet, Mrs. E., The Future Life as Described and Portrayed by Spirits through . Boston, W. White & Co., 1869, i2mo, $1.50. ' Synopsis of Popery. By S. B. Smith. New York, 1836, i2mo. Synopsis of the Moral Theology of Peter Dens. Translated by J. F. Berg. Philadelphia, J. B. Lippincott & Co., 1842; 2d ed., 1856, $1.25. Tales and Takings : Sketches and Incidents from the Itinerant and Editorial Budget of Rev. J. V. Watson. New York, Carlton & Porter, 1857, i2mo, $1.25. Talmage, Rev. J. V. N"., History and Ecclesiastical Relations of the Churches at Amoy, China. New York, Bd. of Pub. R. P. D. Church, 1863, 8vo, 25 cents. Tasistro, Louis F., Travels in the Southern States: Random Shots and Southern Breezes. New York, Harper & Brothers, 1842, 2 vols., i2mo, $1.50; 2d ed., 1847. Taylor, Rev. A. A. E., A Good Soldier. Philadelphia, Presb. Bd. of Tub., 1864, 32mo, 15 cents. Taylor, B. C, Annals of Classis and Township of Bergen, N. J. New York, Ref. Church Bd. of Pub., 1856, $1.00. Taylor, C. B., Facts in the Life of a Clergyman. New York, Stanford & Swords, 18 — , i2ino, 75 cents. Taylor, G. B., Baptists : Who they Are and What they have Done. Phila- delphia, Am. Bap. Pub. Soc, 18 — , i8mo, 20 cents. Taylor, Josephs., Romance of Providence: History of the Cliurch of the Strangers. New York, Wilbur H. Ketcham, 1887, i2mo, $1.25. Taylor, Rev. O. S., Dr. Bushnell's Orthodoxy. New Haven, E. Hayes, printer, 1867, i6mo, 40 cents. BIBLIOGRAPHY. 503 Taylor, Rev. William, Seven Years' Preaching in San Francisco, Cali- fornia. New York, Carlton & Porter, 1857, i2mo, $1.00. Taylor, W. J. R., Reformed Protestant Dutch Church in Philadelphia: Historical Discourse, March, 1857. New York, Ref. Ch. Bd. of Pub., 1857, 8vo, 25 cents. TefEt, Rev. B. F., Methodism Successful, and the Internal Causes of its Success. New York, Derby & Jackson, i860, i2mo, $1.25. Tenth Anniversary of the North Reformed Dutch Church; Newark, N. J. Newark, Daily Adver. Office, 1867, 8vo, 50 cents. Tercentenary Book, The. By H. C. McCook, S. J. Willison, and others. Philadelphia, Presb. Bd. of Pub., 1873, 8vo, $1.25. Tercentenary Monument, in Commemoration of the Three Hundredth Anni- versary of the Heidelberg Catechism. Chambersburg, Pa., M. KniefTer & Co., 1863, 8vo, $3.00. Terhune, E. P., Fallacy of " Christian Science." New York, A. B. King, 1890, i6mo, 30 cents. Texas, A Few Historic Records of the Church in the Diocese of, during the Rebellion, with a Correspondence between Rt. Rev. A. Gregg and Rev. C. Gillette. New York, Gray & Green, printers, 1865, 8vo, 50 cents. Theatre, The. By Rev. W. W. Everts. Chicago, Church & Goodman, 1868, i6mo, 25 cents. Theological Discussion between W. W. King and A. J. Hobbs. Des Moines, Iowa, Mill & Co., printers, 1868, 12 mo, $1.25. Third Plenary Council of Baltimore, 1884. New York, Cath. Pub. Soc, 1885, 8vo, $5.00. Thobiirn, J. M., The Deaconess and Her Vocation. New York, Hunt & liaton, 1893, i2mo, 60 cents. Thomas, T. E., The Theatre: A Sermon, with Discussion between , and J. A. McMahon. Dayton, 1866, i8mo. Thomason, Rev. D. R., Fashionable Amusements, with a Review of Rev. Dr. Bellows' Lecture on the Theatre. New York, M. W. Dodd, 1857, i2mo, 75 cents. Thompson, Rev. Augustus Charles, Moravian Missions : Twelve Lectures. New York, Charles Scribner's Sons, 1882, i2mo, $2.00. Thompson, B. F., History of Long Island, N. Y. New York, E. French, 1839, 2 vols., 8v6., $3.00. Thompson, R. "W., The Papacy and the Civil Power. New York, Harper & Brothers, 1877, 8vo, $3.00. Thrall, H. S., History of Methodism in Texas. Houston, Texas, E. H. Gushing, 1874, $1.25. , Brief History of ^Iethodism in Texas. Nashville, Tenn., So. Meth. Pub. House, 1889, i2mo, $1.00. Thrivier, C. L., How I Came Out from Rome: an Autobiography. New York, Nelson & Son, 1873, $1.25. Tigert, John J., Original Status of the Methodist Episcopal Church in America. Nashville, Tenn., So. Meth. Pub. House, 1887, 10 cents. Todd, Robert W., Methodism of the Peninsula. Philadelphia, Meth. Epis. Book Rooms, 1886, i2mo, $1.50. Tounghoo Women : Ladies, Will You Approve or Condemn ? New York, A. D. F. Randolph, 8vo, 25 cents. Tracts on Popery. Philadelphia, Presb. Bd. of Pub., 75 cents. 504 BIBLIOGRAPirV. Tracy, Jos., The Great Awakening: A ITistory of the Revival of Religion in the Time of Edwards and Wlnicficld. Boston, Newman & Co., 1842, 8vo, $2.00. (Cong. Pub. Soc, 4^1.25). , History of the American Board of Commissioners for Foreign Mis- sions. Worcester, Mass., iiastical, from 1630 to 1764. New Haven, A. II. Maltby, 1818, 2 vols., Svo, $6.00. Trumbull, J, H., (ed.). The Records of Connecticut. Hartford, Brown & Parsons, 1850, Svo. Truths and Errors, The, of Liberal Christianity and of the National Con- ference of 1870. By a Delegate. Cambridge, Mass., the author, 1870, Svo, 30 cents. Tucker, P., Origin, Rise, and Progress of Mormonism. New York, D. Appleton & Co., 18.67, i2mo, $1.25. Tupper, H. A., First Century of the First Baptist Church, Richmond, Va., 1780-1SS0. Richmond, McCarthy, Carlton & Co., 18S0, Svo, $2.50. , A Decade of Foreign Missions, 1880-90. Richmond, Ya., For. Miss. VA. So. Bap. Church, 1S91, Svo. Turner, J. B., Mormonism in all Ages; or, The Rise, Progress, and Cause of Mormonism. New York, 1S42, i2mo. Turner, O., Pioneer History of the Holland Purchase of Western New York. Buffalo, 1849, Svo. , The Phelps and Gorman Purchase, to which is added a Supplement Containing the History of Ontario, Wayne, Livingston, Yates, and Al- leghany Counties. New York, Miller, Orton & Mulligan, 185 1, Svo, $2.00; enlarged, 1S52. Tuttle, H., The Arcana of Spirit u.alism. Boston, Adams & Co., 1870, 121110, $2.00. Tuttle, Rev. Samuel L., History of the Presbyterian Church, Madison, N. J. New York, 1855, i2mo. Two Centuries in the History of the Presbyterian Church, Jamaica, L. I. By Rev. J. M. M.acdonald. New York, Carter, 1863, i2mo, $1.00. Two Letters on the Errors of the Church of Rome, from the Editor of tlie American Quarterly Church Review to the Rev. T. W. Coit. New York, James Pott, 1866, Svo, 25 cents. Tyler, B. B., Peculiarities of the Disciples. Cincinnati, Standard Pub. Co., 1S90, 121110, 25 cents. BIBLIOGRAPHY. 505 Tyler, B. B., History of the Disciples. (In vol. xii. of the American Church History Series. New York, Christian Literature Co., 1894, 8vo, $3.ooi $2.50 in a subscription to the series.) Tyler, R, H., American Ecclesiastical Law. Albany, W. Gould, 1867, 8vo, $5.00. Tyng, Rev. S. H., Forty Years' Experience in Sumlay-Schools. New York, Sheldon & Co., i860, i8mo, 60 cents. XThden, H. F., The New England Theocracy: A History of the Congre- gationalists of New England to the Revivals of 1740. Boston, Gould & Lincoln, 1859, i2mo, $1.00. Unitarianism : History of. By Rev. J. H. Allen. (In vol. x. of the Amer- ican Church History Series. 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Walsh, 18 — ; loth ed., 1862, i2mo, _ $1.25. Winfield, A. B., Sermon on the Safety and Sure Defence of Zion, with History of Reformed Dutch Church of Paramus, N. J. New York, Ref. Church Bd. of Pub., 1853, 8vo, 25 cents. Winsor, Justin, Narrative and Critical History of America. Boston, Houghton, Mifflin & Co., 1886-89, 8 vols., 8vo, $5.50 net per vol. , History of the Town of Duxl)ury, Mass., with Genealogical Regis- ter. Boston, Crosby & Nichols, 1849, 8vo. Winter, J., Historical Sketch of the Disciple Church in Licking Co., Ohio. Newark, O., Clark & King, i:irinters, 1869, 8vo, 25 cents. Winthrop, John, History of New England from 1630 to 1649. Best edition by James Savage. Boston, Little, Brown & Co., 1853, 2 vols., 8vo, $4.50. 5 1 o BiBLioGKArn \ : Wise, Rev. D., Tlie Church Centenary Memorial. New York, N. 71b- l>als, 1866, i8mo, 60 cents. Wise, J., Vindication of Government of the New England Churches. Bos- ton, Cong. Pub. Soc, 18 — ; 4th ed., 18 — , i2mo, $1.25. Witch Hill: A History of Salem Witchcraft. By Rev. Zachariah Atwcll Mudge. Illustrated. New York, Carlton & Lanahan, 1870, i2nio, $1.25. Witchcraft Delusion in New England, The: Its Rise, Progress, and Termi- nation, with Preface, Introduction, and Notes. By Samuel G. Drake. Albany, J. Munsell, 1866, 3 vols., quarto, $15.00. Wolf, Re'v.'E. J., The Lutherans in America. New York, J. A. Hill & Co., 1889, 8vo, $2.75 ; translated into German with additions by John Nicum, New York, 1891. Woman's Work in the Civil War. By L. P. Brockett and Mrs. M. C. Vaughan. Philadelphia, Zeigler, McC. & Co., 1867, 8vo, $3.75. Wood, M., Methodism and the Centennial of American Independence. New York, Methodist Book Concern, 1876, i2mo, $1.75. Woodbury, Connecticut, History of, from 1659 to 1854. By Wm. Cothren. Waterbury, Conn., Bronson Brothers, 1854, 8vo. Woods, Leonard, History of Andover Theological Seminary. Boston, James R. Osgood & Co., 1884, 8vo, $3.50. Woodworth, John, Reminiscences of Troy, State of New York, from its Settlement in 1790 to 1807. Albany, N. Y., Joel Munsell, 1853, 8vo, 25 cents. Worrell, A, S., Corrective Church Discipline: Review of Mill's " Church Discipline." Memphis, Tenn., .So. Bap. Pub. Soc, 18 — , i6mo, 60 cents. Wright, Mrs. J. McN., Secrets of the Convent and Confessional. Cincin- nati, O., Jones Brothers & Co., 1870, 8vo, $2.75. , New York Bible Women. Pliiladelphia, Presb. Bd. of Pub., 1869, ibnio, .$1.10. Yates, J. V. N. and J, W., Moulton's Plistory of the State of New York. New York, A. T. Goodrich, 1824, 8vo. Yeakel, R., Albright and His Co-Laborers. Cleveland, O., Lauer & Mattill, 1893, i2mo. , History of the Evangelical Association. Same, vol. L, 1892, i2mo. Young, A. E., Wife No. 19; or, Story of a Life in Bondage. Hartford, Conn., Dustin, Gilman & Co., 1875, 8vo, $3.00. Young, Alexander, Chronicles of the Pilgrim Settlers of Massachusetts, 1602-1636. Boston, Little, lirown & Co., 1841-46, 2 vols., 8vo, $5.00. The following Author-titles were accidentally omitted. The subject-titles of these books appear in the Bibiiograiihy, cacJi under the word italicized. Adams, J. G., (ed.), Experiences of the Higher Christian Life in tlie Bap- tist Denciniination. New York, Sheldon & Co., 1870, l2mo, $1.35. Adams, Rev. Nehemiah, .S'(V/'/'//-.SV(/<' View of Slavery; or, Tliree Months at the Soutli in 1854. Boston, T. R. Marvin, 1854, i2mo, 75 cents. BIBLIOGRAPHY. 5 i i Alexander, Rev, Gross, History of the Methodist Episcopal Church, South. New York, Christian Literature Co., 1894. Allen, Rev. J. H., An Historical Sketch of the Unitarian Movement since the Reformation. New York, The Christian Literature Co., 1894, 8vo, $1.50. (Reprint of part of vol. x. of the American Church History Series.) Aycrigg, Benjamin, Memoirs of the Reformed Episcopal Church, and of tlie I'rotestant Episcopal Church. With contemporary reports respect- ing these and the Church of England; extracted from the public press, analyzed and compared with previous history, approved by Bishop Cum- mins and the Council. New York, printed for the author by Edward O. Jenkins, 1875, 8vo ; 5th ed., 1880. Ballenger, Rev. L., Stray Leaves from the Portfolio of a Methodist Local Preacher. Macon, Ga., J. W. Burk & Co., 1870, i2mo, $2.50. Bailer, Rev. J. A., An Essay on True Catholic Liberty. Boston, Church Monthly, printers, 1868, 8vo, lo cents. Bennett, John C, History and Exposure of Alornionism. Boston, Leland & Walker, 1842, i2mo, $1.00. Bliss, Leonard, Jr., History of RcJwhoth, Bristol Co., Mass. Boston, Utis, Broaders & Co., 1836, 8vo, $1.50. Brackenridge, H. M., \'iew of Louisiana. Pittsburg, 1814, 8vo. Bradley, J. P., Historical Discourse at the Centennial Celebration of Rnt- gcrs' College, June 21, 1870. Albany, Joel Munsell, 1870, 8vo, $1.00. Brockett, L. C, and Mrs. M. C. Vaughan, Woman's Work in the Civil War. Philadelphia, Zeigler, McC. & Co., 1867, 8vo, $3.75. Calef, R., and Cotton Mather, Salem Witchcraft. With Notes and Ex- ])lanations by S. P. Fowler. Boston, Wm. Veazies, 1865, quarto, $5.00. Campbell, Mrs. N. "W., Why am I a Presbyterian ? Philadelphia, W. S. & A. Martien, 18 — , i8mo, 50 cents. Carpenter, G. T., The Liihie vs. Spiritualism ; or. Spiritualism Condemned. Oskaloosa, la., Gall & Bristol, 1870, i6mo, 30 cents. Castle, J., Centenary Sermon Preached March 19, 1866. Philadelphia, Bryson & Son, printers, 1866, 8vo, 15 cents. Channing, G. G., Early Recollections of A^e^vport, R. I., 1793-1811. Newport, A. J. Ward, 1868, i2mo, $2.00. Child, Mrs. Lydia Maria, Letters from New York. New York, C. L. Francis & Co., 1843-45, 2 series, i2mo, each 84 cents. Colton, Rev. C, Genius and Mission of the Protestant Episcopal Church in the United States. New York, Stanford & Swords, 1853, i2mo, $1.00. Cothren, Wm., History of Woodbury, Conn., from 1659 to 1854. Water- bury, Conn., Ih-onson Bros., 1854, 8vo. Craig, N. B., History of Pittsburg, Pa. Pittsburg, Pa., J. H. Miller, 185 1, i2mo. Crane, Rev. J. Townley, Methodism and its Methods. New York, Methodist Book Concern, 1875, i2mo, $1.50. Crosby, A., The Second Advent: or. What do the Scriptures Teach Re- specting the Second Coming of Christ ? Boston, Crosby & Nichols, 1850, i2mo, 50 cents. Curry, Rev. D., (ed.), Centennial, 1 766-1866. New York, N. Tibbals, 1866, quarto, 25 cents. Curtis, C, The Mystery of Iniquity Unveiled. Boston, Crocker & Brew- ster, 1866, i2mo, $1.75. 5 1 2 BIBLIOGKAPHY. Dens, Peter, Synopsis of the Moral Theology of . Translated by J. F. Berg. Philadelphia, J. B. Lippincott & Co., 1842; 2d ed., 1856, $1.25. Didier, E. I.., Report of the Trial of Dr. W. H. Stokes and Mary Blenk- insop, Physician and Sister of Mount Hope Institution. Baltimore, Kelly & Pict, 1S67, Svo, $1.00. Dix, Rev. Morgan, Historical Recollections of St. Paul's Chapel, New York. Xcw York, Huntington & Son, 1867, 8vo, 50 cents. Dodd, S., (compiler). East Haven Register, comprising a History of East Haven from 1644 to 1800, with names of Marriages, Births, and Deaths, from 1647 to 1823. New Haven, A. H. Maltby, 1824, l2mo, 75 cents. Dorr, Rev. B., Memorials of Christ Church, Philadelphia. Two Ser- mons preached April 24 and May 4, 1862. Philadelphia, Collins, printer, 1862, Svo. Drake, Samuel G., The Witchcraft Delusion in New England: its Rise, Progress, and Termination. With Preface, Introduction, and Notes. Albany, Joel Munsell, 1866, 3 vols., quarto, $15.00. Drowne, T. S., Com »ieniora live Discourse on the Completion of the Spire of Holy Trinity Church, Brooklyn. New York, Hurd & Houghton, 1868, 8vo, 50 cents. Dubbs, J. H., The Reformed Church in the United States. (In vol. viii. of the American Church History Series. New York, Christian Liter- ature Co., 1895, Svo, $3.00: $2.50 in subscription for the series.) Dufi&eld, Rev. J. T., Discourse at the Opening of the Synod of New Jer- sey at Elizabeth, October, 1866. Philadelphia, J. S. Cla.\ton, 1866, i2mo, 50 cents. Dunham, Rev. S., Historical Discourse at the One Hundred and Fiftieth Anniversary of the First Church at West Brookfield, Mass. Spring- field, Mass., S. R. Bowles & Co., i858, Svo, 50 cents. Eddy, Daniel C, Roger iniliams and the Baptists: An Historical Dis- course. Boston, F. Graves, 1861, i6mo. Ellis, C. M., History of the Town of Roxbiiry, Mass. Boston, S. G. Drake, 1847, Svo. Evans, Rev. R. W., The C/nink of God (in a series of sermons). Phila- (lelpliia, H. Perkins, 18 — , i2mo, 38 cents. Evarts, Rev. W. W., The Theatre. Chicago, Church & Goodman, 1868, i6mi), 25 cents. Ewer, Rev. F. C, Logical Impossibility of any Compromise between the Church and the Sects. A Sermon. New York, Am. Church Press Co., printers, 1S68, i2mo, 25 cents. Farnham, Mrs., Life in Prairie Land. New York, Harper «& Brothers, 1846, I 2 mo, 50 cents. Ferris, Mrs. B. G., JLormons at Home, with some Incidents of Travel, from Missouri to California, 1852-53. New York, E. Dix iS: Co., 1856, i2mo, 75 cents. Foster, T. G., IVhat is Spiritualism ? An Address. Boston, W. White & Co., 1 868, 8 v.), 25 cents. Fowler, Rev. Henry, History of the Church of Christ in Auburn. A Discourse, .\uburn, N. Y., C. P. Williams, 1868, Svo, 25 cents. Fuller, M. V., Mormon Wives: A Narrative of Facts Stranger than P^ic- tion. New York, Derby & Jackson, 1856, i2mo, $1.00. BIBLIOGRAPHY. 5 i 3 Goodwin, Rev. D. R., Shall \<& Return to Rome? New York, Evang. Knowl. Soc, 1867, 241110, ID cents. Goodwin, John Abbott, Congregationalisni. New York. Am. Cong. Union, 1S67, 8vo. Gregg, Rt. Rev. A., and Rev. C, Gillette, A Few Historic Records ot the Cliurch in the Diocese of Texas during the Rebellion. \\'ith a Correspondence between . New York, Gray & Crcen, printers, 1865, 8vo, 50 cents. Greenwood, Rev. F. W. P., A History of King's Chapel, Bostfjn, com- prising Notes of the Introduction of Episcopacy into the Northern Col- onies. Boston, Ticknor & Co., 1833, 8vo. Guettee, The Abbe, The Papacy- Translated with a Biographical Notice of the Author. Introduction by Bishop Coxe. New York, Carleton, 1S67, i2mo, $1.75. Hamilton, J. T,, Sketch of the Moravian Church. New York, Christian Literature Co., 1895, 8vo. Hodge, Rev. A. A., Presbyterian Doctrine Briefly Stated. Philadelphia, Presb. Bd. of Pub., 1869, i8mo, 10 cents. Hyde, J., Jr., Aloi-monisni : Its Leaders and Designs. New York, Fet- ridge & Co., 1857, i2mo, $1.25. Inskipe, Rev. J. S., Methodism Explained and Defended. Cincinnati, 1S51; I'hiladelphia, D. Rulison, i2mo, 80 cents. Jameson, Mrs. Anna, Catholic and Protestant Sisters of Charity, and the Communion of Labor. London, 1856; republished, Boston, Ticknor & Co., 1857, i2nio, 75 cents. King, Mrs. M. M., W hat is Spiritualism? Boston, W. \Vhite & Co., 1870, Svo, 25 cents. King, W. W,, and A. J. Hobbs, Theological V)\%cvii%\ox\ between. Des IMoines, la.. Mill & Co., printers, 1868, i2mo, $1.25. McCook, H. C, S. J. Willison, and others, The Tercentenary Book. Philadelphia, Presb. Bd. of Pub., 1873, Svo, $1.25. Mattison, Rev. Hiram, 'rhe Abduction of Mary Ann Smith by the Ro- man Catholics, and Her Imprisonment in a Nunnery for becoming a Protest.ant. Jersey City, N. J., the author, 1868, i6mo, 50 cents. Monk, Maria, .SV.i- Months in a Convent. New York, Leavitt, Lord & Co., 1851, i2mo, 63 cents ; lasted., 1855. Miidge, Rev. Zachariah Atwell, Witch Hill: A History of the Salem Witchcraft. New York, Carlton & Lanahan, 1870, i2mo, $1.25. Purcell, Abp., and Rev. T. Vickers, The Roman Catholic Church and Free Tliought : A Controversy between . Cincinnati, R. W. Carroll & Co., 1868, Svo, 75 cents. Reed, Rebecca Theresa, .S7.r Months in a Convent. Boston, Russell, Odiorn & Matcalf, 1856, 50 cents. Rice, N. L., Romanism not Christianity. New York, Newman & Co., i2nio, $1.25. Sawyer, George S., Sonthem Institutes; or. An Inquiry into the Origin and Early Prevalence of Slavery and the Slave Trade. With an Analy- sis of the Laws, History, and Government of the Institution in the Prin- cipal Nations, Ancient and Modern, from the Earliest Ages down to the Present Time. With Notes and Comments in Defense of Southern In- stitutions. Philadelphia, J. B. Lippincott & Co., 18 — , Svo. INDICES. THE DISCIPLES. Add-Ran Christian University, 153. Ancestors, physical condition of, 8, 9. Anti-Burghers, 38, 39. Arguments against creeds as condi- tions of fellowsiiip, 109. Armitage, the Rev. Dr., 7, 8. Assembly, General, letter of, in 1 798, 3- Bacon College, 145. Baltimore Association, 7. Baptist, the name, 135. Basis of union proposed by the Dis- ciples, 97, 126. Baxter, D.D., Rev. Geo. A., 17. Beecher, Lyman, 2, 4, 19. Bethany College, 146. Bible the creed of the Disciples, 108. Campbell, Alexander, birth of, 36 ; influences upon, 39 ; his debt to Reformers, 43 ; his theological be- liefs stated, 103. Campbell, Thomas, birth of, 34; his consecration to the ministry, 34 ; his voyage to the United States, 40 ; his family wrecked at sea, 40; ar- rival in the United States, 44; charges against, 44; his address before the synod, 45 ; his renuncia- tion of synod's authority, 48 ; mis- represented his purposes, 59. Cane Ridge, revival at, in 1801, 13, 29. Carlton College, 152. Cartwright, Rev. Peter, 4. " Christian Baptist," beginning of the publication of, 133; character of S its controversies, 134; reasons for change of the name, 135. Christian Bible College, 153. Christian union, 72. Christian Woman's Board of Mis- sions, 160; report of, 161. Church of Christ, its organization, 60. Churches, increase in membership of, 20, 21. Connection with Baptists, 57, 64. Contention and division, 22. Controversies in the New Testament, 132; religious, 136. ! Cotner University, 152. I Creed of Christianity, the original, I 108. Creed question, loi ; the position of i the Disciples on, 102. i Dartmouth College, revival at, 10. ' Debates of A. Campbell, 127; with i Rev. John Walker, 128 ; Mr. Camp- bell's aversion to, 127, 129; debate with Rev. W. L. Maccalla, 131. " Declaration and Address " of " The Christian Association of Washing- ton, Pa.," 49. Denominationalism, purpose to avoid, 58. Difference, points of, between Dis- ciples and other denominations, 1 19. Disciples and Baptists, agreement of, .124. Disciples of Christ, origin and prog- ress of, 34. Dorchester, D.D., Rev. Daniel, 4, 6. Drake University, 151. Eminence College, 148. 5 5i6 LVDJCES. Eureka College, 147. Faith in Christ, meaning of, 62. Fathers, moral and religious life of our, I. Foreign Christian Missionary Society, receipts of, 158; the work of, in England, 159; Turkey, 159; Japan, 159; India, 159. Gano, Rev. John Allen, 29. Garfield, Gen. J. A., 150. General Christian Missionary Con- vention, 161 ; work of, 162. Griffin, Rev. Dr. E. D., 3. Haldane, James Alex, and Robert, missionary enterprises of, 42. Hiram College, 149. House of Bishops, declaration of, in 1880 as basis of union, 80. Humphrey, t e Rev. Dr. Heman, li, 18. Immersion, acceptance of, 32. Immersion of Thomas Campbell's family, 62. Infant baptism, 31 ; discussion on, 61. Intemperance, prevalence of, 3, 4. Jones, Abner, organizes a church on Bible, 30 ; extent of this movement, Kentucky University, I45. Literature and education, 127. Mahoning Association, the Campbells enter the, 71 ; dissolution of, 156. McGee, William and John, brothers, the preaching of, 1 2. "Millennial Harbinger," 135; its first number, 140. Mission in Jerusalem, 144, 157. Missions, 155; Mr. Campbell's views on, 157. Morals, low state of, 1-5 ; how ac- counted for, 5. Movement, beginning of the, in Ken- tucky and Tennessee, 4. Name " Christian" and " Disciple," 73- O'Kelley, Rev. James, 29; secession, 30. Oskaloosa College, 149. " Our Position," by Isaac Errctt, 104. Owen, Robert, challenge of, 137; Mr. Campbell's debate with, 13S. People, moral and spiritual condition of, I. Preparatory events in Europe, 34. Presbytery, apology of the Spring- field, 25, 2b; the end of, 26; the last will and testament of, 27 ; signed, 29 ; reasons for dissolution of, 27; progress of, 31. Princeton College, 2, 10. Pritchard, Henry, elder, 66. Protestant principle, the, 107. Publications, devotional, 144; peri- odical, 144. Publications, theological, of the Dis- ciples, 141 ; historical and bio- graphical, 143. Publishing companies, 145. Purcell, Archbishop, i38;\Mr. Camp- bell's debate with, 139. Redstone Association, 65 ; union with, 66; composition of, in 1816, 70. Regeneration regarded as a miracle, 7. Report of committee on Christian unity in 1887, 82; in 1891, at Al- legheny, 94. Revival, the great, 10; origin of, 11; extent of, 13; good results of, 17. Rice, Nathan L. , Mr. Campbell's de- bate with, 140. " Sermon on the Law," 68. Sermons, published, of the Disciples, 143- Sermons, temperance, 3. Stone, Barton W., 11, 13, 20, 22, 31, 32. Southern Christian Institute, 153. Translation of tlie New Testament by A. Camjibell, 140; its omission, 141. Trinity, doctrinal statement of, by Rev. Thomas Campbell, 69. Union between A. Campbell and B. W. Stone, 72 ; its character, 77. Union, efforts at, in Scotland and Ireland, 39. Wayland, Dr., 6. Wesley, John, 36; his labors, 37. Western Reserve Eclectic Institute, ISO- Vale College, character of students in, 2 ; revival at, 10. INDICES. 517 THE SOCIETY OF FRIENDS. Archdale, John, 226. Barclay's "Apology," 201. Bible, views of, 203. Bible schools, 281. Burnyeat, John, 212, 216, 219, 221. Carolinas, 225. Civil War, 286. Colleges, 278, 295, 296. Conferences, 1887, 1892, 302, 305. Connecticut, 213. Creeds, Friends have none, 200. Declarations of faith, 200 ff., 302. Declension in eighteenth century, 236. Decline in numbers, 298. Discipline, rise of, 196 ff.; strictness in, 237; relaxation in, 301. Distinctive views, 201 ff. Disturbing pulilic worship, 186. Edmundson.Wm., 212, 217, 219, 225. Education, Hicksites, 276; Orthodox, 293- Elders, 179. Emigration to the West, 297. Epistles, 174, 175. Fell, Margaret, 191. Fox, George, 183-190, 203, 216, 219, 221, 225, 226. Friends, rise of the Society, 188 ff. Gurney, Joseph John, 265. Hicks, Elias, 249 ff. Hicksites, the, 248, head-note, 274 ff. ; doctrine, 279. Increase in numbers, 301. Indians, 221, 230, 241, 288-292. Keith schism, 201, 232. Light, the Inner, 190-193. Lincoln, Abraham, 286. London Yearly Meeting, 199. Marriage, 203. Maryland, 220 ff. Meetings for Business, 176, 1S2, 196; for Worship, 202, 302. Membership, birthright, 240. Ministers, 180, 182, 193, 202. Missionary zeal, 1S8. Missions, foreign, 307. Mott, Lucretia, 275. Negroes, 292. New Jersey, 223 ff. New York, 214-218. - Oaths, 193. Organization, 173-182. Orthodox, the, 253, 280. Overseers, 179. " Pastors "and pastoral system, 304. Peace Association, 287. Penn, Wm., and New Jersey, 223; and Indians, 241 ; and I'ennsyl- vania, 227 ff. Perrot, John, schism of, 197, 198, 219, 221. Persecutions, in England, 204 ; in Connecticut, 213; iji Maryland, 220; in Massachusetts, 206-210; in New York, 215 ; in Virginia, 218. Philadelphia "\'early Meeting, 232. Primili\e h'riends, 272. Revival methods, 303. Revolution, American, 246. Rhode Island, 211. Separation, of 1827-28, 248-264; Wilburite, 264-270. Slaves and slavery, 243, 283. "Steeple-houses," 186. Temperance, 276, 293. Virginia, 218, 219. Whittier, John G., 280, note, 285. Will)ur, John, 266. Willnirites, the, 248, head-note, 266, 271 ff. Williams, Roger, 212. Women as preachers, 195, 202; posi- tion in the Society, 177, 194; meet- ings for, 199. Woolman, John, 245. \Vorship, 202, 302. Yearly Meetings, names of, 1 73, note ; set up, 299. 51^ INDICES. THE UNITED BRETHREN IN CHRIST. Asbury, Francis, 341. " Bible Teacher," 372. Bochm, Martin, 336; meeting with Otterbein, 326 ; conference of 1789, 347; bishop, 352. _ Church Erection Society, 372. Classes, 346. Conference of 1789, 345; of 1791, 351 ; of 1800, 352; of 1S15, 353. Confession of faith, 348, 356. Constitution, 355. Didache, 350. Discipline, Book of, 354. Education, 373. Episcopacy, 363. Forms of worship, 366. Geeting, George Adam, 33S, 376. General Conference of 1815, 353; of 1889, 357, 361, 379- German language in the church, 355- German Reformed Church, 320, 329, 339. 350. Government of the church, 363. Independent Church in Baltimore, 329- Intemperance, 368. Mennonites, 326, 335, 350. Methodist missionaries, 341. Ministerial supply, 366. -Ministry, 365. Mission in Germany, 371. Missionary work, 370. Moral Reforms, 367. Newcomer, Christian, 339, 364, 376. Oaths, 369. Otterbein, Philip William : birth, 318 ; graduation at Ilcrborn, 320; ordi- nation at Ockersdorf, 320 ; sailing to America, 321 ; Lancaster, I'a., 323 ; York, Pa., 325 ; meeting with Martin Boehm, 326 ; Baltimore, 328 ; the twenty-eight rules of the church, T,T,T, ; the name of the church, 334) 352 ; meeting with Asbury, 342 ; death, 343 ; bishop, 352. Otterbein University, 373. Pfrimmer, J. G., 339. Publishing de]>artment, 372. " Quarterly Review," 373. " Religious Telescope," 372. Republicanism, 367. Schism, 330. Schlatter, Michael, 321. Secret societies, 369. Shaingay, 371. Shuey, W. J., 376. Slavery, 368. Stationing Committee, 366. Statistics, 382. Sunday-school, 373. United )iiinisters, 341. " Woman's Evangel," 373. Woman's Missionary Association, 371. Women in the ministry, 365. Young People's Christian Union, 373. " Young People's Watchword," 372. " Zion's Advocate," 372. THE EVANGELICAL ASSOCIATION. All)right, Jacob: birth, 391; "the honest brick-maker," 392; conver- sion, 393; itinerant of the Meth- odist Episcopal Church, 396 ; con- secration, 399, 400 ; bishop, 406, 419; death, 407, 437. Apostolic succession, 401. ! Articles of faith, 420. Bishops, list of, 425. ] Christian perfection, 421. I " Christliche Botschafter," 427, 430, I 434- j Churches, 427. ! Classes, 397. INDICES. 519 Colleges and seminaries, 432. ! " Concord," the German " Alayflow- er," 385- i Conference of 1807, 405, 419. | Conferences, 421. Council, first, 399. ; Discipline, Book of, 420. Dreisbach, John, 408 ; conversation with Bishop Asbury, 409 ; life, 41 1, 420. Dubs, R., 434. Early German immigration, 385. Eljenezer Orphan Home, 432. Entire sanctification, 433. Episcopacy an office, not an order, 424. I Esher, John J., 433. " Evangelical Messenger," 430. " Evangelische Magazin, Das," 431. I Fathers of the church, 416. " Fukuin-no Tsukai," 431. ' General Conference, 423. j General Conference of 1839, 425. German Evangelical Missionary So- ciety, 427. Institutions of learning, 432. I Legislation, 419. Lieser, Abraham, 399, 403. Liquor, 426. " Living Epistle, The," 431. Miller, George, 403 ; conversion, trav- eling preacher, 404, 408, 419. Ministry, itinerant and local preach- ers, 424. Missionary character, 427. " Missionary Messenger, The," 431. Missions in Germany, Japan, etc., 429. Neitz, Solomon, 433. Organization of the church, 397, 421. Origin of the Evangelical Association, 385- Orwig, W. W., 416, 427, 428. " Preacher factories," 432. Publishing houses, 430. Secession, a, 433. Seybert, John, 413; bishop, 414, 427, 428. Slavery, 425. Walke'-, John, 398, 407. Woman's Missionary Society, 429. " Young People's Alliance," 433. ^be Hniericau Cburcb HDistori^ Series. By Subscription, Twelve Volcmes, at S2.50 ier Volume Vol. I. Vol. li. Vol. 111. Vol. IV. Vol. V. Vol. VI. Vol. VII. Vol. Vlll.- Prcsbyterians, . Protestant Episcopal, Reformed Church, Duti Moravian, Vol. X. Vol. XI. Vol. XII. The Religious Forces of the United States H. K. Carroll, LL.D., Editor of The Independent, Supt. Church Statistics, U. S. Census, etc. Baptists, .... Rfcv. A. H. Newman, D.D., LL.D., Professor of Church History, Mc Master University of Toronto, Ont. Congregationalists, . Rev. Williston Walker, Ph.D., Professor of Modern Church Historj', Theological Seminary, Hartford, Conn. Lutherans, . . . Rev. H. E. Jacobs, D.D., LL.D., Professor of Systematic Theology in the Ev. Lutheran Seminary, Phila., I'a. Methodists, . . . Rev. J. M. Buckley, D.D., LL.D.. Editor of the New York Christian Advocate. Rev. Robert Ellis Thompson, D.D., Philadelphia. Pa. Rev. C. C. Tiffany, D.D., New York. Rev. E. T. Corvvin, D.D., Rector Hertzog Hall, New Brunswick, N.J. Reformed Church, German,REV. J. H. Dubbs, D.D., Professor of History. Frankly n and Marshall College, Lancaster, Pa. Rev. J. T. Hamilton, D.D., Professor of Church History, Theological Seminary, Bethlehem, Pa. Rev. T. O'Gorman, D.D., Professor of Church History, Catholic ,^University, Washington, D. C. Rev. J. H. Allen, D.D., Late Lecturer on Ecclesiastical History, Harvard University, Cambridge, Mass. Rev. Richard Eddy, D.D., Providence, R 1. Rev. Gross Alexander, D.D., Professor Greek and N. T. E.xegesis, Nashville, Tcnn. Rev. Thomas C. Johnson, D.D., Professor Ecclesiastical History and Polity, Hampden-Sidney, Va. Rev. James B. Scouller, D.D., Nevvville, Pa. Rev. R. V. Foster, D.D., Professor Biblical Exegesis, Cumberland University, Lebanon, Tenn. Rev. R. B. Tyler, D.D., New York. I Rev. a. C. Thomas, Haverford College, Haverford, Pa. IR. H. Thomas, M.D., Baltimore. Md. United Brethicii, . . Rev. D. Berger, D.D., Dayton, Ohio. Ev. Association, . Rrv. S. P. Spreng, ' Editor Evangelical Messenger, Clevc- ,\ land, Ohio. Vol. IX. Roman Catholics, . Unitarians, Univcrsalists, . M. E. Church, So., Presi)yterians, So., . United Presbyterians, Cumb. Presbyterians, Disciples, . Friends, . . . Bibliography, Rev. Samuel Macauley Jackson, Nev/ Y( Uk^ DATE DUE Jtffc-4«a:z§^ I'ljl III .— --^■; rS'9tl^!^f^?* •^ w^ m CAVLORD PNINTCO INU.S A.