not only in regard to the general cause of religion, but in each others individual edification," and they met in the capacity of a social devout band, from house to house, to make prayer and supplication for the continued influence of God's Spirit-out of these social circles,* was organized the Religious Association, now commonly known as the RIVER BRETHRen. The appellation they assumed, is "BRETHREN," considering as Christ is their master, that they, as his disciples, dinarily to set in and wonderfully to work among the people in various parts of the provinces; and produced great awakenings and revivals of religion," which, as history and experience confirm, are essential, as it were by a sudden shock effectually to counteract the sluggish tendency in the human mind, on the subject of religion; and, which have always been productive of the greatest good to the cause of pure and undefiled religion. This was the case during the period of the Reformation in Germany, Switzerland, Holland," are all brethren," Matt. xxiii. 8; James France, Denmark, and England, which were at that time severally visited by copious showers of divine influence. From the day of the Great Awakening, of 1740, a change in religious feeling and correspondent action came over society; "for it appears from the history of religious opinions and practices since 1733," that the most important practical idea then received prominence and power, and has held its place ever since, is the idea of the New Birth-the doctrine, in order to be saved, a man must undergo a change in his feelings and principles of moral action, which will be either accompanied, or succeeded by exercises of which he is conscious, and can give an account; so that those who have been thus changed, may ordinarily be distinguished from those who have not. The salutary effects of revivals were also experienced among the Germans of Pennsylvania, during the last half of the past century. iii. 1. Several societies in different parts of Lancaster county were simultaneously organized: one near the Susquehanna river; another on Conestoga creek. By way of local distinction, the latter were called the Conestoga Brethren, those on, or near Susquehanna, the River Brethren,† an appellation by which the society is now generally known, to distinguish its members from the German Baptists, or Brethren, first organized in Europe. As they keep neither written or printed records touching their ecclesiastical proceedings, in the absence of these, oral history, or tradition alone can be relied on as to the precise time of their church organization, and who were the first ministers among them. The concurrent testimony, however, among them is, that this denomination commenced during the revolutionary war. Their first ministers were Jacob Engel, Hans Engle, C. Rupp, and others. At a later period some ministers and lay members of the Taufer united with them. Soon after the formal organi Among the several German denominations, especially among the Mennonites, being the most numerous society in Lan-zation of churches in Pennsylvania, Jacob caster county, awakenings were more common. Between sixty and seventy years ago, awakened persons of Mennonites, Lutherans, German Reformed, Brethren or Taeufer, "whose hearts were closely joined together-had a common interest, The Great Awakening in the time of Edwards and Whitfield, in 1733, 1740, and other revivals in 1744, 1757, 1772, &c., in various parts of the provinces are alluded to here. Tracey's History of the Revival of Religion, &c. It is a well known fact that the Germans are opposed to innovation; full of pious reverence for the views and customs of their ancestors-not easily moved or excited.-Rauch. Engel visited Canada, and at a later period, Ohio, to organize churches. Since which, the first churches have considerably increased, and congregations are now to be found in Bucks, Lancaster, Dauphin, York, Franklin, Westmoreland, and several other counties in Pennsylvania.-In several parts of Ohio, Indiana, and Canada West,-numbering several thousand members, and some fifty or sixty ministers. Some of them joined in with the United Brethren in Christ. Some years ago they were occasionally called River Mennonites, from the circumstance that some of their first ministers had stood in connexion with the Mennonites. Communion, (Koinonia,) and perform the rites of marriage, when called on, and satisfied that no valid objections can be made as to the parties about entering into this important relation. The duty of Deacons, or Armon-Die Having not as yet* publicly adopted a printed compendium of essential doctrines to which every one, it would be expected to subscribe-appealing as they profess to do, to the Sacred oracles as their only guide in matters of Faith and probitytheir distinctive doctrines cannot be pre-ner, is to take care of the secular affairs sented in this brief article. They believe, of the church; keep an oversight of the that their system of church government is indigent members, widows, and orphans, taught in the Bible, and sanctioned by the provide them with such things as they usages of the apostles and primitive Chris- severally need, from the common charity tians. fund of the church. As a body, like the Mennonites, Friends, German Brethren, and several other denominations, they are opposed to war in all its features, as being at variance with the peace-breathing precepts of the Saviour, contrary to the teachings of the apostles, and incompatible with the practise of primitive Christians. In support of their views on this subject, they cite the following Scriptures: "I say unto you, that ye resist not evil." "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy: But I say unto you love your enemies, bless them that curse you, do good to them that hate you."-Matt. v. 39., &c. The River Brethren recognize three orders of clergy: Bishops, Elders, and Deacons. 1 Tim. iii. 1, 2; Acts xx. 28; 1 Tim. v. 17; 1 Pet. v. 1; Phil. i. 1; 1 Tim. iii. 8, 12, 13. Their ministers are chosen by votes; and in some instances, when the votes for the several candidates are equally divided, they decide by casting lots. For this practice they refer to the Scriptures-Prov. xvi. 33, xviii. 18; Esth. iii. 7; Acts i. 26. None of their clergy receives a stipulated salary, or any pecuniary remuneration, for services rendered in official capacity. In some instances, where the circumstances of the minister require it, the expenses incident in travelling, while visiting congregations and members, are borne by the congregations, but usually raised by voluntary contributions. Bishops, or as they are sometimes called in their vernacular tongue, Volle--Matt. v. 9. Diener, have the general supervision of congregations within certain geographical limits, which they visit at least once a year. They labor in word and doctrine: attend at their Agapea, or Feasts of Charity, (Jude xii.) and their Koinonia, or Communion. 1 Cor. x. 16. Conduct the election of elders and deacons-perform all ministerial acts, baptize, ordain, and are present at the excommunication of church officers. In cases of emergency, and in the absence of a Bishop, these duties devolve upon Elders. Bishops and Elders, or Mit-Helfer, preach, baptize, minister at the Lord's Supper, (Kuriakon Deipnon,) * Rising thirty years ago, a Compendium of doctrine had been drawn up by some of the ministers, and proposed for adoption; but it was rejected by a majority of the meeting at which it had been proposed. Copies, in MSS., of this Compendium, it seems, are extant among some of the ministers. "Blessed are the peace-makers: for they shall be called the children of God." "Have peace one with another."-Mark ix. 50. "See that none render evil for evil to any man."-1 Thess. v. 15. “God hath called us to peace.”—1 Cor. vii. 15. "Follow after love, patience, meekness."-"Be gentle, showing all meekness unto all men."-" Live in peace." "Let all bitterness and wrath, and anger and clamor, and evil speaking, be put away from you, with all malice." "Avenge not yourselves."-" If thine enemy hunger, feed him; if he thirst, give him drink."-" Recompense to no man evil for evil."-" Overcome evil with good." They have, in support of their views, examples from history. "Maximilian, as it is related in the Acts of Ruinart, was brought before the tribunal to be enrolled as a soldier. On the proconsul's asking his name, Maximilian replied, "I am a Christian and cannot fight." It was, however, ordered that he should be enrolled, but he refused to serve, still alleging that he was a Christian. He was immediately told that there was no alternative between bearing arms and being put to death. But his fidelity was not to be shaken :"I cannot fight," said he, "if I die." He continued steadfast to his principles, and was consigned to the executioner. "The primitive Christians not only refused to be enlisted in the army, but when any embraced Christianity while already enlisted, they abandoned the profession, at whatever cost. Marcellus was a centurion in the legion called Trajana. While holding this commission, he became a Christian; and believing, in common with his fellow Christians, that war was no longer permitted to him, he threw down his belt at the head of the legion, declaring that he had become a Christian, and that he would serve no longer. He was committed to prison; but he was still faithful to Christianity. "It is not lawful," said he, "for a Christian to bear arms for any earthly consideration ;" and he was in consequence put to death. Almost immediately afterward, Cassian, who was notary to the same legion, gave up his office. He steadfastly maintained the sentiments of Marcellus, and like him was consigned to the executioner. Martin, of whom so much is said by Sulpicius Severus, was bred to the profession of arms, which, on his acceptance of Christianity, he abandoned. To Julian the Apostate, the only reason that we find he gave for his conduct was this:-"I am a Christian, and therefore I cannot fight." "These were not the sentiments, and this was not the conduct, of insulated individuals who might be actuated by individual opinion, or by their private interpretations of the duties of Christianity. Their principles were the principles of the body. They were recognized and defended by the Christian writers their contemporaries. Justin Martyr and Tatian talk of soldiers and Christians as distinct characters; and Tatian says that the Christians declined even military commands. Clemens of Alexandria calls his Christian contemporaries the "followers of peace," and expressly tells us "that can the followers of peace used none of the implements of war." Lactantius, another early Christian, says expressly, "It never be lawful for a righteous man to go to war.' About the end of the second century, Celsus, one of the opponents of Christianity, charged the Christians with refusing to bear arms even in case of necessity. Origen, the defender of the Christians, does not think of denying the fact; he admits the refusal, and justifies it, because war was unlawful. Even after Christianity had spread over almost the whole of the known world, Tertullian, in speaking of a part of the Roman armies, including more than one-third of the standing legions of Rome, distinctly informs us that "not a Christian could be found among them." During the first two centuries, not a Christian soldier is found upon record. Not till the third century, when Christianity became partially corrupted, are Christian soldiers found."* The church ordinances among the River Brethren, are Baptism, Feet-washing, the Lord's Supper, and the Communion. They reject infant baptism; baptizing none but believing adults. Baptism they perform by trine-immersion, differing in this respect, from some other Baptists, who dip, or immerse the subject, once. Feet-washing, they confess to be an ordinance of Christ, which he himself administered to his disciples, and recommended by his example, to the practice of believers, in these words :-" If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet; for I have given you an example, that ye should do as I have done to you."-John xiii. 14, 15. The Lord's Supper-Kuriakon Deip non, or Agapæ, is a meal or Feast, held by them previously to the Koinonia, i. e., Communion. The Agapa, or Feasts of Charity, they maintain were practised among the first Christians, with a view of cultivating mutual affection and friendly intercourse among the participants.† "They maintain that this custom is derived from the fact that the Saviour instituted the Communion, after the Supper, or the feast in which he had been engaged with his disciples, and that thence the early Christians derived the custom of observing such a festival, or supper, before the communion." After supper, and immediately prece ding Communion, they wash each others feet, according to the words and example of Christ.-John xiii. 14, 15. The Communion Koinonia, they view as an ordinance instituted by Christ in remembrance of himself, which all baptized believing persons should commemorate till the coming of Christ, in remembrance, set forth by broken bread, and poured out wine, of the sufferings and death of Christ.-Matt. xxvii. 25; Luke xx. 19; 1 Cor. xi. 23, 24, 25. Annual Conferences are held in the Spring, at Easton, in Pennsylvania-a month or two later in Canada, at which Bishops, Elders, Deacons, and Lay-members attend, and take part in the transaction of the ecclesiastical affairs of the Church. All their meetings for the transaction of church business, as well as for worship, except in a few places, are held in dwelling houses; and, if the season • The Lord's Supper, as generally understood by Theologians, is known by several scriptural names, as found in the original: Kuriakon deipnou, 1 Cor. xi. 20; Trapeza Kuriou, 1 Cor. x. 21; Koinonia, rendered Communion, 1 Cor. x. 16. The ecclesiastical names of this sacrament are: Eulogia Eucharistia, as used by Ignatius, Justin the Martyr, and Tertullian. Theodoret calls it Leitourgian. It is also called Sunaxis agia a collection of persons; hence a holy collection for celebrating the Lord's Supper; and finally the Lord's Supper itself. Musterion, thusia, prosphora, &c., were applied to it. Knapp's Christian Theol., Sec. CXLIII, p. 437, London Ed. B. Haug's Allerthuemer der Christen, p. 428., Stuttgart Ed., 1785. admit, in barns, fitted up with appropriate seats for the occasion. Their ministers officiate usually in the German language; though a few of them preach in either language, if required. Several of them preach exclusively in English. Their ministry, in the parlance of the day, is by no means an educated ministry-still, they are devoted, laborious and useful men-apparently, given much to self-denial. Their habits, of both ministers and lay-members, are simple and unostentatious. It is customary among them to wear their beards unshorn. The writer cannot conclude this brief article without here noticing, what struck him, in the intercourse with this people, as a distinctive peculiarity of theirs from many other denominations. They are simple, plain and unassuming in their deportment; zealous in maintaining, as all should, what they believe to be truth, they still manifest an unusual degree of kindness and Christian forbearance towards those who differ very essentially from them in matters of faith. They reduce to practice, at least in respect to diversity of sentiment on minor points of religion, towards others, what the doctrines of Christ enjoin upon all his disciples -forbearance; for all have, if we are in the right, a claim upon our compassion. They avoid, what appears to have been forgotten by many, harshness and denunciation towards fellow Christians-for harshness, instead of closing the breach occasioned by diversity of religious sentiment, widens it. It has been well said— "Amidst the din of controversy, and the jarrings of adverse parties, the opinions of the head are often substituted for the virtues of the heart, and thus is practical religion neglected." May all cherish in their minds a spirit of moderation and love towards their fellow Christians. HISTORY OF THE SCHWENKFELDERS. BY ISAAC SCHULTZ, BERKS COUNTY, PENNSYLVANIA. SCHWENKFELDERS are a denomination of Christians, and are so called after Casper Schwenkfeld von Ossing, a Silesian knight, and counsellor to the Duke of Lignitz. He was born (seven years after the Saxon Reformer, Martin Luther, first beheld the light, in Eisleben) in Lower Silesia, A. D. 1490, in the principality of Lignitz. He studied several years at Cologne and other universities; he was well read in the Latin and Greek classics, as well as in the Fathers. He was a man of eminent learning. After finishing his university course, he was taken into service by the Duke of Munsterberg and Brieg, until he was disabled by bodily infirmities from attending to the business of the court. He then applied himself to the study of theology. About this time Luther commenced the Reformation in Germany, which attracted Schwenkfeld's whole attention. Every circumstance in his conduct and appearance was adapted to give him credit and influence. His morals were pure, and his life in all respects exemplary. His exhortations in favor of true and solid piety were warm and persuasive, and his principal zeal was employed in promoting piety among the people; he thus acquired the friendship and esteem of many learned and pious men, both in the Lutheran and Helvetic churches; among these were Luther, Melancthon, &c., whom he held in high esteem, but was decided in his opinion that they still held several relics of Popery in their doctrines. He differed from Luther and other friends of the Reformation, in three points. The first of these points related to the doctrines concerning the Eucharist. Schwenkfeld, inverted these words: “TOUTO COTE TO owpa pov," (Matt. xxi. 26,) "This is my body," and insisted on their being thus understood: "My body is this," that is, such as is this bread which is broken and consumed; a true and real food, which nourishes, satisfies, and delights the soul. "My blood is this,” i. e., such in its effects as the wine, which strengthens and refreshes the heart. The second point on which he differed from Luther, was in his hypothesis relating to the efficacy of the divine word. He denied, for example, that the external word, which is committed to writing in the scriptures, was endowed with the power of healing, illuminating, and renewing the mind; and he ascribed this power to the internal word, which, according to his opinion, was Christ himself. His doctrine concerning the human nature of Christ, formed the third subject of debate between him and the Lutherans. He would not allow Christ's human nature, in its exalted state, to be called a creature, or a created substance, as such denomination appeared to him infinitely below his majestic dignity, united as it is, in that glorious state, with the divine essence. On the first point of difference, Schwenkfeld wrote Luther twelve questions, concerning the impanation of the body of Christ. These Luther answered laconi |