13.) it is through the same redeeming love, and (the fountain from which they proceeded. for the same purpose that, under the "new (Eph. vi. 17; Heb. iv. 12; Rev. xix. covenant," he now sends the Spirit of his Son into our hearts, a mediator and intercessor, to reconcile us, and render us obedient to the holy will and righteous law of God. We believe that all, that is to be savingly known of God, is made manifest or revealed in man by his Spirit, (Rom. i. 19;) and if mankind had been satisfied to rest here, and had practised on the knowledge thus communicated, there would never have existed a controversy about religion, and no materials could now have been found for the work, of which this essay forms a part. (Deut. xxviii. 15, 29.) Our testimony concerning the Scriptures. We believe that the scriptures have proceeded from the revelations of the Spirit of God to the saints; and this belief is founded on evidence furnished by the same Spirit to our minds. We experience them to be profitable for doctrine, for reproof, for correction, for instruction in righteousness. But as they are a declaration from the fountain only, and not the fountain itself, they bear the same inscription as the sun-dial: "Non sine lumine"-useless, or a dead letter, without light;* because the right interpretation, authority and certainty of them, and, consequently, their usefulness, depend on the assurance and evidence of the same Spirit by which they were dictated, given to the mind of the reader. (2 Cor. iii. 6.) For, although we believe that we may be helped and strengthened by outward means, such as the scriptures, and an authorized gospel ministry: yet it is only by the Spirit that we can come to the true knowledge of God, and be led "into all truth." Under these several considerations, we cannot accept these writings as the foundation and ground of all religious knowledge, nor as the primary rule of faith and practice; since these high attributes belong to the divine Spirit alone, by which the scriptures themselves are tested. Neither do we confound cause and effect by styling them the "Word of God," which title belongs to Christ alone, Our testimony on Divine Worship, the Ministry, &c.—We believe that they, that worship the Father aright, must worship him in spirit and in truth, and not in a formal manner. (John iv. 24.) Hence, when we meet together for public worship, we do not hasten into outward performances. (1 Pet. iv. 11.) For, as we believe that of ourselves, and by our own natural reason, we can perform no act that will be acceptable to God, or available to cur own advancement in righteousness, without the sensible influence of his good Spirit (1 Cor. xii. 3.): much less can we, without this divine aid, be useful to others, or minister at set times, seeing that this essential requisite is not at our command. Therefore it is our practice, when thus met together, to sit in silence, and withdraw our minds from outward things, to wait upon God, and "feel after him, if haply we may find him." (Psalm xlvi. 10.) And in these silent opportunities we are often strengthened and refreshed together by his heavenly presence. (Matt. xviii. 20.) This manner of worship we believe to be more acceptable to our great Head, "who seeth in secret," than set forms of prayer or praise, however specious, performed in the will of man. (1 Cor. ii. 13; Luke xii. 12.) Yet we do not exclude the use of a rightly qualified ministry, but believe it to be a great blessing to the church. Nor do we exclude vocal prayer, when properly authorized; though we bear testimony against the custom of appointing times and persons for this solemn service by human authority; believing that without the immediate operation of the divine power, "we know not what we should pray for as we ought." (Rom. viii. 26.) I have before stated it as our belief, that outward rites and ceremonies have no place under the Christian dispensation, which we regard as a purely spiritual administration. Hence we hold that the means of initiation into the church of Christ does not consist in the water-bɩptism of John, which decreasing rite has vanished (John iii. 30); but in Christ's baptism, (Matt. iii. 11,) or that of the Holy Spirit; the fruits of which are repentance and the new birth. Neither do we believe that spiritual communion can be maintained between Christ and his church, by the use of the outward "elements" of bread and wine, called the "supper," which is the type or shadow only; but that the true communion is that alluded to in the Revelations: "Behold I stand at the door and knock: if any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me." pliments in our intercourse with men, as having their origin in flattery, and tending to nourish a principle, the antagonist of that humility and meekness, which, after the example of Christ, ought to attach to his disciples. We also decline giving the common names to the months and days, which have been bestowed on them in honor of the heroes and false gods of antiquity, thus originating from superstition and idolatry. We inculcate submission to the laws in all cases where the "rights of conscience" are not thereby violated. But as Christ's kingdom is not of this world, we hold that the civil power is limited to the maintenance of external peace and good order, and therefore has no right whatever to interfere in religious matters. OF FRIENDS. A hireling ministry, or the practice of taking money for preaching, we testify against, as contrary to the plain precept and command of Christ," Freely ye have received, freely give." Further, we hold that to constitute a minister of Christ requires a special gift, call, and qualification from the blessed Master, and that neither scholastic divinity, philosophy, nor the OF THE DISCIPLINE OF THE SOCIETY forms of ordination, confer in any degree either ability or authority to engage in this service of Christ, (1 Cor. ii. 4, 5, 13,) who has forewarned us that without him we can do nothing for ourselves. (John 5.) As we believe that gifts in the ministry are bestowed by the Head of the Church, so we presume not to limit him in the dispensation of them, to any condition of life, or to one sex alone; seeing that male and female are all one in Christ. And this liberty we look upon as a fulfil ment of prophecy, having received abundant evidence of its salutary influence in the church. (Acts ii. 16, 17; xxi. 9.) xv. Our testimonies against war, slavery, and oaths, are generally well known, and have their rise in the convictions of the spirit of truth in our minds, amply confirmed by the precepts and commands of Christ and his apostles, to which we refer the reader. We condemn frivolous and vain amusements, and changeable fashions and superfluities in dress and furniture, shows of rejoicing and mourning, and public diversions. They are a waste of that time given us for nobler purposes, and are incompatible with the simplicity, gravity, and dignity that should adorn the Christian character. We refrain from the use of the plural number to a single person, and of com The purposes of our discipline are, the relief of the poor, the maintenance of good order, the support of our testimonies, and the help and recovery of such as are overtaken in faults. In the practice of discipline, we think it indispensable that the order recommended by Christ himself be invariably observed: "If thy brother shall trespass against thee, go and tell him his fault between thee and him alone. If he shall hear thee, thou hast gained thy brother; but if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church.” (Matt. xviii. 15, 16, 17.) To effect the salutary purposes of discipline, meetings were appointed at an early period of the society, which, from the times of their being held, were called quarterly meetings. It was afterwards found expedient to divide the districts of those meetings, and to meet more frequently; whence arose monthly meetings, subordinate to those held quarterly. At length in 1669, a yearly meeting was established, to be held in London, to superintend, assist, and provide rules for the whole. Previously to this time, general meetings had been held occasionally. thority of priests, or hireling ministers, in the solemnization of this rite. Those, who intend to marry, inform the monthly meeting of their intentions, when a committee is appointed both from the men's and women's meeting, to make inquiry if the parties are clear from other similar engagements; and if found to be so, the consent of parents or guardians being shown, the marriage is allowed by the meeting. It is performed in a public meeting for worship, or in a meeting held at the house of one of the parties, towards the close of which they stand up, and solemnly take each other for husband and wife. The certificate is then signed, read, and attested. A committee appointed by the monthly meeting attends the marriage to see that it be orderly accomplished, moderation observed, and to deliver the certificate to the recorder. Of such marriages the meeting keeps a record, and also of the births and burials of its members. A monthly meeting is usually composed of several particular congregations, situated at convenient distances from each other. These are called preparative meetings; because they prepare business for the monthly meetings. It is the business of the monthly meeting to provide for the subsistence of the poor, and for the education of their offspring; to judge of the sincerity and fitness of persons appearing to be convinced of the religious principles of the society, and desiring to be admitted into membership; to excite due attention to the discharge of religious and moral duty; and to deal with disorderly members. Monthly meetings also grant to such of their members, as remove into other monthly meetings, certificates of their membership and conduct, without which they cannot gain membership in such metings; and they grant certificates to ministers concerned to visit neighboring meetings in the service of the gospel, setting forth that their concern has been laid before their own meeting and approved of. Each monthly meeting is required to appoint certain persons, under the name of overseers, who are to take care that the rules of our discipline be put in practice; and, when any case of delinquency comes Several monthly meetings compose a to their knowledge, to visit the offending quarterly meeting. At the quarterly meetmember, agreeably to the gospel rule being are produced written answers from the fore mentioned, previously to its being laid monthly meetings to certain queries resbefore the monthly meeting. pecting the conduct of their members, and When a case is introduced, a committee the meeting's care over them. The folis appointed to visit the offender, to en-lowing are the principal subjects thus regudeavor to convince him of his error, and to induce him to condemn or forsake it. If this be done to the satisfaction of the meeting, a record is made accordingly, and the case is dismissed. If not, he is disowned from membership. In disputes between individuals, it has long been the decided judgment of the society, that its members should not sue each other at law. It therefore enjoins on all to end their differences by speedy and impartial arbitration, agreeably to rules laid down in the discipline. If any refuse to adopt this mode, or having adopted it, if they refuse to submit to the award, they are liable to disownment. To monthly meetings also belongs the allowing of marriages; for our society has always scrupled to acknowledge the au Births and burials are unaccompanied with rites and ceremonies. At burials a solemn pause is made, and an opportunity afforded for those who may be concerned, to communicate their exercises. larly brought into view by the queries: Attendance of all the meetings, with punctuality; clearness from disorderly conduct therein; prevalence of love and unity; absence of tale-bearing and detraction; speedy endeavors to heal differences; careful education of children; their frequent reading of the scriptures; their restraint from reading pernicious books and from corrupting intercourse; absence of traffic in ardent spirits, and of the use of them as a drink; avoiding places of diversion, and the frequenting of taverns ; observance of temperance in other respects; providing for poor members, and schooling their children; faithful support of testimony against oaths, an hireling ministry, war, fraudulent or clandestine trade, dealing in prize-goods and lotteries; some parts of it, wherein their own sex is concerned, devolve on them with peculiar propriety. Accordingly, they have monthly, quarterly, and yearly meetings of their own, held at the same time with those of the men, but separately, and without the power of making rules. care to live within their circumstances, and to keep to moderation in trade; punctuality to promises, and just payment of debts; timely attention to such as give ground for uneasiness in these respects; dealing with offenders in the proper spirit cd without delay, for their help, and when necessary to disown, seeking right authority; support of schools under the care of the meeting, At the close of the answers to the queries, certain advices are read in the preparative and monthly meetings, in the conclusion of which Friends are enjoined to conduct the affairs of their meetings in "the peaceable spirit and wisdom of Jesus, with decency, forbearance" meetings of ministers and elders;" in and love of each other." A summary of the answers to the queries is made out in the quarterly meeting, and forwarded to the yearly meeting, thus setting forth the general state of society. Appeals of disowned persons, from the judgment of the monthly meet ings, are brought to the quarterly meetings for revision.. It is also the business of these meetings to assist in any difficult cases that may be presented by the monthly meetings, or where remissness appears in the care of these bodies over their members. The yearly meeting has the general superintendence of the society within the limits embraced by the several quarterly meetings of which it is composed; and therefore, as the accounts which it receives discover the state of inferior meetings, as particular exigencies require, or as the meeting is impressed with a sense of duty, it gives forth its advice, makes such regulations as appear to be requisite, or excites to the observance of those already made, and sometimes appoints committees to visit those quarterly and monthly meetings which appear to be in need of immediate advice. Each yearly meeting forms its own discipline. Appeals of disowned members from the judgment of quarterly meetings are here finally determined. A brotherly correspondence, by epistles, is maintained with other yearly meetings. As we believe that women may be rightly called to the work of the ministry, we also think that to them belongs a share in the support of our discipline; and that In order that ministers may have the tender sympathy and counsel of those, who by their experience in religion, are qualified for that service, the monthly meetings are advised to select such, from both sexes, under the denomination of elders. These, together with the approved ministers, have meetings peculiar to themselves, called which they have an opportunity of exciting each other to the discharge of their respective duties, and of extending advice to those who may appear to need it, without needless exposure. Such meetings are generally held within the compass of each monthly, quarterly, and yearly meeting. They are conducted by rules prescribed by the yearly meeting, and have no authority to make any alterations of, or additions to the discipline. The members of the select meeting, as it is often called, unite with their brethren in the meetings for discipline, and are equally amenable to the latter for their conduct. Those who believe themselves required to speak in meetings for worship, are not immediately acknowledged as ministers by their monthly meetings; but time is taken for judgment, that the meeting may be satisfied of their call and qualification. It also sometimes happens that such, as are not approved, obtrude themselves as ministers, to the grief of their brethren. But much forbearance is used towards these, before the disapprobation of the meeting is publicly expressed. In order that the yearly meeting may be properly represented during its recess, there is a body called the Meeting for Sufferings, or Representative Committee, composed of a certain number of members appointed by each quarterly meeting. It is the business of this meeting to receive and record the account of sufferings from refusal to pay fines and other military demands, sent up annually from the quarterly meetings; to distribute useful religious books; to advise or assist our members who may incline to publish any manuscript or work tending to promote the cause of truth, or the benefit of society; and in general to act on behalf of the yearly meeting in any case where the welfare of the body may render it needful. It keeps a record of its proceedings, which is an nually laid before the yearly meeting. Except this meeting and the meeting of ministers and elders, all our members have a right to attend the meetings of business, and to take part in the proceedings; and they are encourged to do so. We have no chairman or moderator, and the duty of the clerks is limited to recording the proceedings. We decide no question by vote, but by what appears to be the sense of the meeting. In matters which elicit a difference of sentiment, personal and censorious remarks are discouraged, and care is taken to exercise a spirit of condescension and brotherly love. Thus it often occurs in our meetings, that deference to the views and feelings of a few consistent members will prevent the body from adopting a measure in which there is otherwise great unanimity. The Yearly Meetings of New York, Genessee, Baltimore, Ohio, and Indiana, hold an epistolary correspondence with Philadelphia Yearly Meeting, according to ancient practice. But the Yearly Meeting of London has declined this intercourse since the separation in 1827. HISTORY OF THE GERMAN REFORMED CHURCH. BY LEWIS MAYER, D. D., YORK, PA. THE German Reformed Church, as its | name imports, comprises that portion of the family of reformed churches who speak the German language and their descendants, and as such is distinguished from the French Reformed, the Dutch Reformed, &c. It embraces the reformed churches of Germany and of the German part of Switzerland, and their brethren and descendants in other countries, particularly in the United States of America. The founder of this church was ULRIC ZWINGLI, a native of Switzerland. He was born on the 1st day of January, 1484, at Wildhaus, a village of the ancient county of Tokkenburg, then a dependency of the Benedictine Abbey of St. Gall, under the guardianship of the canton of Schweitz, but, since 1803, included in the new canton of St. Gall. About the time of Zwingli's birth, the people of Tokkenburg had effected their emancipation from the condition of serfs to the saintly abbey, and now breathed the air of freedom in all its delightful freshness; and the future reformer, inhaling the same enlivening air from his infancy, and growing up to manhood under its influence, became the champion of liberty, in all the forms in which the human mind is by nature free. Possessing talents of a high order, and cultivated by the best education which the times could afford, and a lofty genius could attain; taught, at the same time, by the Spirit of God, and guided by him into a knowledge of the truth as it is in Jesus; |