The differences existing between the Seventh-day Baptists and the other Baptist denominations, all relate to the Sabbatical ordinance. In respect to this the former believe that no system of morality can be complete which does not include time devoted to God and religious worship; that the seventh day was particularly appropriated and set apart for this purpose in Paradise, and was designed, not for any one class or race of men, but for all mankind; that it forms a necessary part of the moral law, which is immutable and unchangeable in its nature, and of universal obligation; that no other day was substituted for this by divine authority at the introduction of Christianity; that the first day is nowhere mentioned in the sacred volume as possessing a divine character; that whatever respect was paid to it in the primitive ages originated from the supposition that it was the weekly anniversary of the glorious triumph of the risen Saviour, and not from the idea of its being the Sabbath; and that the substitution of the first for the seventh day, as holy time, was brought about by the Antichristian power, who, according to the word of prophecy, was to usurp the prerogatives of the Deity, and change times and laws.
These opinions, though countenanced by Holy Writ, and perfectly agreeable with many historical records, are directly in opposition to the popular prejudices of the day, and, consequently, their conscientious supporters have been exposed, sometimes, to downright persecution in the shape of fines and imprisonment, and at others, to the equally cruel, though less ostensible, suffering imposed by vituperative sarcasm and disingenuous ridicule.
We have all heard of a very expressive proverb, importing that the world will think of us just as we think ourselves. Perhaps the seventh-day people have not made sufficient exhibitions of self-gratulation. Perhaps they have walked too contentedly down the valley of humiliation, involved in the shadows of obscurity. Certain it is, that they have striven to make themselves acceptable to God rather than to men; that they have been distinguished more for morality, good sense, and quiet, unobtrusive manners, than for brilliant, but superficial, attainments; and that they have been rewarded, not by outbursts of popular applause, not by a rising upon them of the sun of worldly prosperity, but by the sweet consciousness of doing right, and a slow but steady progress in Christian knowledge and acquirements. The Seventh-day Baptist churches have been blessed and honoured by the labours and example of a succession of worthy ministers. Men, pre-eminently qualified to break the bread of life, and administer the milk of the word;—men truly apostolic in simplicity and purity of doctrine, in fervour of piety and zeal. True, they have not been distinguished for the wisdom of this world. They have not rejoiced in the learning of Bossuet, neither have they exhibited the eloquence of Bourdalone, Massillon, or Whitefield; but they have adhered steadily to the truth, have been uncompromising in opposition to error, and little prone to seek worldly honours and emoluments. Few of them have ever grown rich except in grace; indeed, the possibility of opulence was precluded by the cost of living, and the smallness of their salaries. The same has also operated to prevent the accumulation of large libraries by the ministry, or their devoting much time to learned research or literary pursuits.
Few denominations of Christians have been equally distinguished for fraternal feeling and unanimity of sentiment;—in no one has society assumed a more healthy and moral tone. Industry, frugality, and integrity, are their leading characteristics; mendicity is rare among them, and squalid poverty unknown.
Man is eminently a social being. No one perceives, perhaps no one apprehends, how much society contributes to strengthen and perfect the noblest virtues and highest attainments. The affections are particularly under the control and guidance of social influences. The interchange of the forms of hospitality and courtesy powerfully promotes the growth of friendship and kindliness of feeling. Consequently, social worship is of the highest importance to every Christian fraternity; and nothing is more productive of congeniality of sentiment and unity of design between churches of the same faith and order than frequent convocations for mutual encouragement and edification. The Seventh-day Baptists were aware of this, and, accordingly, when the church in Newport, R. I., organized a part of its members into a separate and distinct body, now known as the First Hopkinton Church, it was stipulated that an annual interview should take place, which was subsequently known as the yearly meeting. Thus was formed a little confederacy, whose bounds gradually enlarged as new churches were instituted, until it included the parent churches of Rhode Island, Connecticut, New York, and New Jersey. These meetings were held alternately at different places, and were usually attended by the ministers and other leading members of the respective churches, who generally travelled at their own expense, and spent some time in this social and religious visit. The consequences of this interchange of Christian sympathies and feelings were every way delightful. The bonds of union were cemented, many pleasing acquaintances were formed, and a warm and growing attachment to the Sabbath, and the cause of truth, increased in the minds of all. So early as 1800, the churches composing this denomination began to consider the expediency of establishing some formal ecclesiastical organization. This was considered the more necessary in consequence of certain differences in some doctrinal sentiments that prevailed to a considerable extent. The question was, under consideration until 1805, when, at a meeting convened at Hopkinton, certain articles of union were agreed upon, and subscribed by delegates from eight sister churches; and thus an ecclesiastical body for the transaction of business was formed, which was denominated the General Conference.
The second session of this venerable body was held at Berlin, the third at Cohansey, now Shiloh, and the fourth again at Hopkinton. In 1808, the Lost Creek and New Salem churches, in Virginia, united with the Conference, which subsequently received continual and almost annual additions.
The meetings of this body were solemnized alternately from place to place, and were attended with the most happy consequences. Before the venerable body, whose members were uniformly distinguished for integrity, candour, and piety, all difficult cases were brought for consideration and adjustment. Here divisions were reconciled, schisms healed, and such differences as appeared likely to disturb the general peace removed. Here, also, religious and benevolent enterprises were projected and recommended to the churches for their action and consideration. The authority of the General Conference was subject to several limitations, which will be perceived by attending to the form and government of the Sabbatarian fraternities. Every church is in itself a distinct body, capable of transacting its own concerns, of receiving or expelling members, of appointing its own pastor and other officers, fixing their salaries, and suspending their ministrations in case of impiety or gross immorality. The internal regulations of these churches are simple and democratic, every member being equally entitled to a vote, and the pastor, except by the superior respect attached to his station, having no more voice, and exercising no more influence in business affairs, than a private individual. It could not be expected that these churches, after having experienced the benefits of their equal and impartial government, would accede to the establishment of any ecclesiastical organization that might tend to subvert their independence, or to centralize in an extraneous body the authority which was then disseminated through and exercised by the members of the churches themselves. Accordingly, we find that the right to choose, elect, and ordain their own deacons was still retained by the churches, as well as the privilege of specifying from their numbers such candidates for the ministry as appeared eligible for that sacred office, which specification and appointment, being submitted to the Presbytery (a board of ministers appointed for that purpose), by whom the qualifications, talents, and character, of the candidate is examined, which examination proving satisfactory, he is forthwith ordained by the laying on of hands.
Neither has the Conference any right to institute a judicial investigation of any difficulties that may arise between individual members and the churches to which they belong, nor to attempt any interference with dissensions between sister churches, except by special and particular invitation, and unless the subject has been previously laid before the respective churches, and their delegates to the Conference instructed to take cognizance of the matter.
Such churches of the Sabbatarian order as desired admission into this confederacy, were required to furnish a written exposition of their doctrinal sentiments respecting regeneration by the Holy Spirit, justification by faith, and salvation through the merits of Jesus Christ, which, proving satisfactory, the right hand of fellowship was extended to their delegate on behalf of the Conference. Here we may observe that this proceeding was not calculated nor intended to establish any inquisitorial censorship of doctrinal views, but to perpetuate good order, unanimity of sentiment, and purity of faith.
At the time of the organization of the General Conference, there were several churches of Seventh-day Baptists who remained aloof from that confederacy. Of these, one was situated in a very pleasant country, on the west fork of the Monongahela River, in Harrison County, Virginia. This church, in 1808, sent a letter to the Conference, requesting admission into that body, but stating their practice of receiving first-day members. In consequence of this, their reception was postponed, and an admonitory message upon the subject prepared and sent to them. This church soon fell into a decline; its members removed into other parts, and it finally became extinct.