"They receive the Bible as the only rule of faith, covenant, and code of laws for church government. They do not admit the least license with the letter and spirit of the Scripture, especially with the New Testament, do not allow one tittle to be added or rejected in the administration of the ordinances, but practise them precisely as they are instituted and made an example by Jesus Christ in his word.
"They believe in the divinity of our Lord Jesus Christ, and the trinity of the Godhead; having unfurled this distinctive banner on the first page of a hymn book which they had printed for the society as early as 1739, viz.: 'There are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one. And there are three that bear witness on earth, the Spirit, and the water, and the blood; and these three agree in one.'
"They believe that salvation is of grace, and not of works; and they rely solely on the merits and atonement of Christ. They believe, also, that that atonement is sufficient for every creature; that Christ died for all who will call upon his name, and offer fruits meet for repentance; and that all who come to Christ are drawn of the Father.
"They contend for the observance of the original Sabbath, believing that it requires an authority equal to that of the Great Institutor to change any of his decrees. They maintain, that as he blessed and sanctified that day for ever, which has never been abrogated in his word, nor any scripture to be found to warrant that construction; it is still as binding as it was when it was reiterated amid the thunders of Mount Sinai. To alter so positive and hallowed a commandment of the Almighty, they consider would require an explicit edict from the Great Jehovah. It was not foretold by any of the prophets, that with the new dispensation there would be any change in the Sabbath or any of the commandments. Christ, who declared himself the Lord of the Sabbath, observed the seventh day, and made it the day for his special ministrations; nor did he authorize any change. The Apostles have not assumed to do away the original Sabbath, or give any command to substitute the first for the seventh day.
"They hold to Apostolic baptism—and administer trine immersion, with the laying on of hands and prayer while the recipient yet remains kneeling in the water.
"They celebrate the Lord's Supper at night, washing, at the same time, each other's feet, agreeably to his command and example. This is attended to in the evening after the close of the Sabbath—the Sabbath terminating at sunset of the seventh day; thus making the supper an imitation of that instituted by Christ, and resembling also the meeting of the Apostles on the first day to break bread, which has produced much confusion in some minds in regard to the proper day to be observed."
Although celibacy was neither enforced nor required, it was considered a virtue. There was no prohibition of marriage or of legalized sexual intercourse, as many writers have erroneously stated, but when two concluded to be joined in wedlock, they were assisted by the society. They conceived with Paul, whose opinion and practice does not find many clerical imitators at the present day, that celibacy was more conducive to a holy life. There are many passages of Scripture to that effect, which they, unlike the ministers of other Protestant denominations, kept in perpetual remembrance. "He that is unmarried, careth for the things that belong to the Lord, how he may please the Lord; but he that is married careth for the things of the world, how he may please his wife. There is this difference between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit; but she that is married careth for the things of the world, how she may please her husband. I say therefore to the unmarried and widows, it is good for them if they abide even as I." They likewise, and, in my opinion, truly considered that those who sacrificed conjugal endearments for Christ's sake, were better fitted for, and will enjoy the highest places in glory. Hear the sublime language of the Revelator: "I looked up, and lo, a Lamb stood on Mount Zion, and with him an hundred and forty and four thousand, having his Father's name written in their foreheads. And I heard a voice from heaven as the voice of many waters, and as the voice of a great thunder; and I heard the voice of harpers harping with their harps; and they sung as it were a new song before the throne, and before the four beasts and the elders; and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they that are not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and the Lamb." This idea was fondly cherished, and continually inculcated. It formed the foundation of the monastic institution at Ephrata, whose support and prosperity was entirely dependent on its being properly appreciated. It formed the subject of many an eloquent harangue, the theme of many a pleasant song, the object around which the holiest memories gathered, and with which the sweetest associations were combined. It was sedulously kept before them by their ministers and teachers in its most favourable light, and all the scripture susceptible of this application, which was not a little, was brought to excite their enthusiasm, and to inspire them with faithfulness and perseverance. It promised capabilities for the divine life which others could not possess, and held out to their enraptured imaginations the brighter rewards of heaven.
Their ministers never received a stated salary. In their opinion the Gospel was destined to be free, "without money and without price," and they thought that every one called to preach the word, should do it from the love of the cause, and in this matter, as in that of celibacy, to follow the advice and example of Paul. Nevertheless, their ministers were always well supplied with such necessaries as the brethren themselves enjoyed. Individual members gave as presents whatever they could conveniently spare, in money, goods, and the like; and whenever the minister travelled for religious purposes, he was supplied from the treasury to bear his expenses.
This is not the place, neither am I disposed to institute any comparison between the doctrines of the Scripture, according to its literal interpretation, and the great and leading tenets of the German Seventh-day Baptists of Pennsylvania. However, it is evident, from the most casual observation, that few religious communities have adhered more closely to the letter and language of Holy Writ, have been more scrupulous about conformity to worldly opinions and practices, or have given, in their conduct, a more faithful and practical exemplification of Christianity. Their peculiarities sprung, likewise, from the same source as many of their virtues; and these will be adverted to in replying to the charges of error which have been urged against them, with more gravity than truth, by many writers, who were, probably, offended by the pure and primitive simplicity of their tenets and habits.
It is not necessary to attempt a full exposition of their peculiar views, or to describe the minutiæ of the manner in which they perform the ceremonies and ordinances of religion. However, in their regular worship, they commence with singing; then prayers, the assembly kneeling; then singing again; after which the minister requests any brother to read a chapter out of the Scriptures, which they are at liberty to choose from either the Old or the New Testament. This the minister expounds, tracing its bearings and historical connexions with the other parts of the Bible. Then the exhorters enforce the duties it inculcates; and should any brother or single sister be able to improve the subject to the edification of the others, or to make any remarks relative to the topic, there is perfect liberty for such an expression. Prayer and singing, with the reading of a psalm, conclude the service,—than which nothing can be more solemn and impressive.