As to the regard that the Apostles and early Christians paid to this day, all the Scriptures say about it, is contained in Acts xx. 7; 1 Cor. xvi. 7; the first relates to a meeting held in Troas, and Paul preached and broke bread to them. Now all this text proves is, that Paul held one meeting with these brethren on the first day of the week; but there is not the least intimation that it was their common custom to meet on the first day of the week, or that they should or did regard it as a sabbath. But this meeting was incidental, and held on account of the Apostles being about to leave the place. It was an evening meeting; and by Paul's speaking until midnight, and continuing until break of day, it was on the night part of the day; and if this meeting was held on any part of the first day of the week, it was between sun setting and first day morning, when Paul went on his way; and this is according to the Scripture mode of beginning the day, as it was literally the first day of the week after sunset.

The miracle wrought upon Enticus, in restoring him to life, is probably the only reason of this meeting being mentioned, while all the other meetings that Paul held while in Troas, were omitted; had this been on some other day of the week, there would not have been a single religious meeting held by the disciples on any part of a first day, recorded in the New Testament. We next notice 1 Cor. xvi. 2, "On the first day of the week let every one lay by him in store, &c." This text makes no mention of a meeting together, but to lay by them in store; this contribution was designed for the poor saints at Jerusalem; and they were requested to have it in readiness when Paul should come to receive it. Orders had been given to the church at Galatia concerning the same matter; but they say nothing concerning a first day meeting. But none of these or other passages give any reason to believe that the first day was ever designed by God to be a sabbath. Much has been said of the descent of the Holy Spirit (on the first day,) on the day of Pentecost. This they consider to be only a presumption, there being not the slightest evidence that the day of Pentecost was on the first day of the week, more than on any other day. But by the church generally, especially by ministers, the first day of the week is called Lord's Day, from Rev. i. 10; still there is no evidence that the first day of the week was alluded to in this expression. If it can be applied to any day, it would be much more appropriate to suppose that it referred to the sabbath day; for Jesus Christ says that he is "Lord even of the sabbath day." But it should not be supposed that John meant either of those days; but that he meant the same day styled in other parts of the Scriptures "The day of the Lord." And to this day John was carried in the spirit and

saw all things as they will take place, 1 Cor. i. 8; Phil. i. 6. And that this refers to his second coming, and not to any particular day of the week, must be placed beyond all doubt. These are some of their reasons for yet believing that the seventh day of the week is yet the sabbath of the Lord their God, and that by the church it should be observed as such.

But they suppose that Christ and his disciples paid special regard to the sabbath of the fourth commandment. It is always called by them "the sabbath" in distinction from any other day; if they had intended a change this would have been calculated to mislead and deceive. It was their custom to assemble for worship on the sabbath, and not on the first day of the week; for the next sabbath after his crucifixion they rested according to the commandment; and on the first day they were journeying, and went into the country. Acts xiii. Paul, while at Antioch on the sabbath day went to a place of worship; and we have the sketch of a sermon he preached on the occasion. And by the request of his gentile hearers he preached to them on the next sabbath, when nearly the whole city came together.

At Philippi Paul and his companions resorted down to the river side on the sabbath day, and Lydia and her household were baptized. Acts, xviii. Paul reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks; and this practice he continued a year and six months. At Ephesus, likewise, Paul went into the synagogue and reasoned with the Jews. And at Thessalonica there was a synagogue of the Jews; and Paul, as his manner was, went in with them, and three sabbath days reasoned with them out of the Scrip

tures.

These quotations are sufficient to show what was the practice of the Apostles.

This is confirmed by Paul's going into the temple and performing certain rights of purification, for the purpose of refuting slanderous reports about his practising contrary to the law; and in Acts xx. 17, he states that he had committed nothing against the customs of the fathers. And was it not contrary to their custom, to keep the first day of the week to the exclusion of the seventh? If so, then it is evident that Paul kept the seventh and not the first day of the week, for the sabbath. The Jews, who were always ready to accuse them of wrong, never upbraided them with a violation of the Sabbath, which would have been the case, had there been an occasion. The opposition made to these sentiments, are supported by the feelings and circumstances of their opponents, and not by the word of God. But it may be necessary to refer to the practice of the early Christians.

ATHANASIUS, A. D. 340, "We assemble on Saturday, not that we are infected with Judaism, but only to worship Christ the Lord of the sabbath."

SOCRATES, A. D. 412, "Touching the Communion, there are sundry observations; for almost all the churches throughout the world do celebrate and receive the holy mysteries every sabbath. Yet the Egyptians adjoining Alexandria, together with the inhabitants of Thebes, of a tradition, do celebrate the Communion on Sunday, when the festival meeting throughout every week was come. I mean the Saturday, and the Sunday, upon which the Christians are wont to meet solemnly in the church," &c.

EUSEBIUS, A. D. 325, as quoted by Dr. Chambers, says that in his time the sabbath was observed no less than Sunday.

CALVIN. The old Fathers put in the place of the sabbath the day we call Sunday.

SOZOMEN has delivered down a tradition, that at Constantinople, and almost among all the churches, Christians did assemble on the sabbath, and also on the first day of the week; but at Rome and Alexandria not so.-Magdebur. 4th Cent. fol. 224.

PHELPS." Indeed so prevalent was this party (Sabbath-keepers) at one time, and so superstitious withal in their observance of the seventh day, that to counteract it the council of Laodicea, about A. D. 350, passed a decree saying, It is not proper for Christians to Judaize, and to cease from labour on the Sabbath, but they ought to work on this day, and put especial honour upon the Lord's day, by refraining from labour, as Christians. If any one be found Judaizing, let him be anathematized."-Perpetuity Sab. p. 151.

KINGSBURY.-Those who lived immediately after Christ did not misunderstand allusions to these different institutions. They all understood Sabbath, when used alone, to refer to the seventh day, or Jewish rest, and never the first day. Nor was it till after the disputes between the Jewish and Gentile converts had mainly subsided, and civil rulers (Romans) had required the observance of Lord's day, and forbidden the keeping of the seventh, that the term Sabbath was applied to the first day of the week. It was not until A. D. 603, that a papal decree was made prohibiting the observance of the Sabbath. -The Sab. p. 206.

With the light that the Bible reflects upon this subject, and from the practice of the early Christians, they are constrained to believe and practise as they do, notwithstanding the great body of the Christian world is arrayed against them; but they are assured that they have truth in their favour, and that it is mighty, and will ere long prevail.

BAPTISTS OR BRETHREN, GERMAN.

BY THE REV. PHILIP BOYLE,

UNIONTOWN, MARYLAND.

THE German Baptists, or Brethren, are a denomination of Christians who emigrated to this country from Germany between the years 1718 and 1730; they are commonly called Dunkers; but they have assumed for themselves the name of "Brethren," on account of what Christ said to his disciples, Matt. xxiii. 8, "One is your Master, even Christ, and all ye are brethren."

The following account of these people has been extracted from a work called "Materials toward a History of the American Baptists," published in 1770 by Morgan Edwards, then Fellow of Rhode Island College, and overseer of the Baptist Church in Philadelphia:

"Of the Germans in Pennsylvania who are commonly called Tunkers, to distinguish them from the Menonists; for both are styled Die Taufer, or Baptists. They are called Tunkers in derision, which is as much as 'sops,' from tunken, to put a morsel in sauce; but as the term signifies dippers, they may rest content with their nickname. They are also called Tumblers, from the manner in which they perform baptism, which is by putting the person head forward under water (while kneeling), so as to resemble the motion of the body in the act of tumbling. The first appearance of these people in America was in the fall of the year 1719, when about twenty families landed in Philadelphia, and dispersed themselves, some to Germantown, some to Skippack, some to Oley, some to Conestoga, and elsewhere. This dispersion incapacitated them to meet in public worship, therefore they soon began to grow lukewarm in religion. But in the year 1722, Baker, Gomery, and Gantzs, with the Trauzs, visited their scattered brethren, which was attended with a great revival, insomuch that societies were formed wherever a number of families were within reach one of another. But this lasted not above three years; they settled on their lees again; till about thirty families more of their persecuted brethren arrived in the fall of the year 1729, which both quickened them again and increased their number

every where. Those two companies had been members of one and the same church, which originated in Schwartzenau, in the year 1708, in Germany. The first constituents were Alexander Mack and wife, John Kipin and wife, George Grevy, Andreas Bhony, Lucas Fetter, and Joanna Nethigum. Being neighbours, they agreed together to read the Bible, and edify one another in the way they had been brought up, for as yet they did not know there were any Baptists in the world. However, believer's baptism and a congregational church soon gained on them, insomuch that they were determined to obey the gospel in those matters. These desired Alexander Mack to baptize them, but he deeming himself in reality unbaptized, refused; upon which they cast lots to find who should be administrator; on whom the lot fell hath been carefully concealed. However, baptized they were in the river Eder, by Schwartzenau, and then formed themselves into a church, choosing Alexander Mack as their minister. They increased fast, and began to spread their branches to Marienborn and Epstein, having John Naass and Christian Levy as their ministers in those places; but persecution quickly drove them thence: some to Holland, some to Crefelt. Soon after the mother church voluntarily removed from Schwartzenau to Serustervin, in Friesland, and from thence migrated toward America in 1719; and in 1729 those of Crefelt and Holland followed their brethren. Thus, we see, all the Tunker churches' in America sprang from the church of Schwartzenau in Germany; that that church began in 1708, with only eight souls, and that in a place where no Baptist had been in the memory of man, nor any now are; in sixty-two years 'that little one is become a thousand, that small one a great nation.' It is very difficult to give a true account of the principles of these Tunkers, as they have not published any system or creed, except what two individuals have put forth, which has not been publicly avowed. However, I may assert the following things concerning them, from my own knowledge, viz., general redemption they certainly hold, and with all general salvation. They use great plainness of dress and language, like the Quakers, and like them will neither take an oath nor fight. They will not go to law, nor take interest for the money they lend.* They commonly wear their beards, and keep the first day (except one congregation).† They

* The taking of interest is now tolerated among them, but most of them do not demand or take full lawful interest, and some of them do not take any interest for the money they lend to their poorer brethren.

+ It is quite probable the author here alludes to the (Sieben Taeger) Seventh Day Baptists, who formed a settlement at Ephrata, in Lancaster County, Pennsylvania, in the