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HISTORY

OF

THE SEVENTH DAY BAPTISTS.

BY W. B. GILLETT,

PASTOR OF THE SEVENTH DAY BAPTIST CHURCH, PISCATAWAY, N. J.

EVERY denomination is proud of tracing its origin back to its founder. But not so with the Seventh Day Baptists. They have no authentic records by which they can ascertain their origin, other than the New Testament. Neither would they pretend that they can trace their existence back through the dark ages to the Apostles; yet they are bold to say they can do it with as much, or with more certainty, than any denomination now in existence.

The sentiments to which they hold, and the principles that distinguish them from the religious world, they think, they are able to show, were taught by the Apostles, and practised by the early Christians. That the seventh day Sabbath, was observed by the Church, until the decree of Constantine, profane history abundantly shows; and very soon all the Roman dominions felt the effects of God's law being made void by human traditions.

Although the mystery of iniquity began to work before the Apostles left the stage, it had not shown itself supported by the secular arm, until, under the pretence of doing honour to Jesus Christ, God's law was set at naught, and human laws, unjust and cruel, enacted in its stead.

In Chambers's Dictionary of Arts and Sciences, he says, "In 321, the seventh day was observed in Rome, and the enacting of Constantine's laws, relative to the observation of the first day, shows, that it was not regarded as holy time."

Robinson in his History of Baptism says, "That there were fortyfour Jewish Christian churches in Rome, which must have been in the latter part of the second century." What is required to constitute a Jewish Christian Church, in Mr. Robinson's opinion, is evident from what he says of the Council of Bishops, in 517. He calls them," African Jewish Christians." The charge alleged against them is, that in

one of their canons they had done something towards regulating the keeping of the Sabbath. It is probable that those forty-four churches in Rome, were guilty of the same offence.

Mosheim gives an account of a sect in the twelfth century, in Lombardy, who were called Passagenians, or the circumcised; they circumcised their followers, and celebrated the Jewish Sabbath. The account of their practising circumcision is doubtless a slanderous story; and, because they observed the seventh day, they were called, by way of derision, Jews.

There were Seventh Day Baptists in Transylvania. Francis Davidis, first chaplain to the court of Sigismund, the prince of that kingdom, and afterwards superintendent of all the Transylvania churches, was a Seventh Day Baptist. (Bened's Hist. vol. ii. p. 414.)

As these Eastern churches have uniformly practised immersion for baptism, these extracts show that there have been Christian churches from the earliest ages of Christianity, who agree in sentiment with the Seventh Day Baptists in America.

But it is uncertain whether the English Seventh Day Baptists originated from these Eastern churches, or whether they were led to embrace their views from the Scriptures only; their views have ever been the same as those entertained by the earlier Christians, who have observed the seventh day of the week. At what time the Seventh Day Baptists first made their appearance in England, is uncertain. It is apparent that the Anglo-Saxons in their early settlement of Great Britain, were many of them Seventh Day Baptists. But the same tyranny that affected the Church at Rome, spread its baneful influence over the island of Great Britain.

Dr. Chambers says, "There was a sect arose in the sixteenth century but we have no particular account of their churches until about 1650." In 1668 there were nine or ten churches, besides many scattered disciples in different parts of the kingdom. About this time there was much debate upon the subject of the Sabbath, and the controversy became sharp; there were engaged in it, on both sides, men of learning and ability, and some of their works are still extant.

While they were permitted to enjoy their privileges peaceably, they prospered, notwithstanding the influence of the pulpit and the press, In 1668 Mr. Edward Stennett, a Seventh Day Baptist minister, and pastor of a church in England, writes to his friends in America, and says, the churches here have their liberty, but we hear that strong bonds are making for us. And it was this good man's lot to bear a part of the persecutions of that day. For the Conventicle Act forbid them to meet on the Sabbath for worship at any rate. If they met

on the Sabbath, they had to do it by stealth; whilst their enemies were ever watchful, to find, if possible, some accusation against them. Mr. Stennett was arrested under pretence that he held meetings in his house, which meetings he had held in his hall for a long time, but they were managed with so much discretion, that it was impossible for those inimical to them to be admitted, so as to appear as witnesses against the persons who met there. At length a neighbouring clergyman, resolved to suborn witnesses, but in this he was defeated. And he was a clergyman who had professed great friendship for Mr. Stennett. Mr. Stennett knowing that no proof of those charges by those witnesses, could be made justly, he resolved to traverse it. Various circumstances occurred that were all in his favour; so that when Mr. Stennett came to Newburg, neither prosecutor nor witness appearing against him, he was discharged. After this he was confined a long time in prison.

Many of the Seventh Day Baptist ministers were taken from their families and congregations, and were cast into prison. Among the number was Rev. Joseph Davis, who was a long time prisoner in Oxon Castle. Francis Bamfield was one of the most eminent ministers of his time. He was educated at Oxford, and was a number of years a minister of the established church. In the time of the civil wars he was against the Parliament, and opposed to the Protector's usurpation; he suffered much on that account. At what time he became a Baptist is not known, but on the restoration of Charles, he was treated with unrelenting severity. In one prison he was confined eight years. After that he was released, went to London, and gathered a church. that still exists as a Seventh Day Baptist Church; after that he was again imprisoned, and there died in 1683.

Robert Spaulder and John Mauldin, were Seventh Day Baptists, and much persecuted; and Spaulder was even taken out of his grave by his persecutors. (Bene's Hist. vol. ii. p. 417.) But the most barbarous and cruel acts of persecution were practised upon John James, the minister of a Seventh Day Baptist Church in London; he was put to death in a most cruel manner in 1661. To take away his life was not enough to satisfy his enemies, but after being hung at Tyburn, he was drawn and quartered, his quarters were carried back to Newgate on the sledge that carried him to the gallows; they were afterwards placed on the gate of the city, and his head was placed on a pole, opposite his meeting house. He went to the gallows as an innocent man, and died in a joyful manner. This is a brief narrative of the prosperity, trials, and sufferings of the early Seventh Day Baptists in England. Some left the country, others still adhered to their peculiar views; even to the present day there are a few small

churches in England. There are two in London, one at Shoreditch, one at Mill Yard, but their numbers must be small; and there are some scattering individuals throughout the kingdom, and some in Scotland.

In 1665 Mr. Stephen Mumford, a Seventh Day Baptist, came from England to Newport, Rhode Island, and soon Mr. Samuel Hubbard, a Baptist, embraced his views; there were others who soon embraced the same sentiments, but they continued to travel together in the same church until 1671. Mr. Hubbard has left a manuscript journal, in which he gives an account of their separation. Soon after this (alluding to their embracing the Sabbath,) many hard things were said to the Sabbath-keepers by their brethren, that they had gone from Christ to Moses; that the gentiles had nothing to do with the ten commandments. And in 1681 they came to an open separation, when these brethren and sisters entered into church-fellowship together, and became the first Seventh Day Baptist Church in America. This little church being thus constituted, William Hiscox became their first pastor; but a hostile spirit was soon raised against this little band, and laws were enacted severe and criminal in their nature. John Rogers, a member of this church, was sentenced to sit a certain. time upon a gallows with a rope about his neck, to which he submitted.

There were many other severities practised upon the Sabbathkeepers in New England, while the Baptists were persecuted for their baptism. The Seventh Day Baptists met with opposition from all, and as far as the civil laws would permit, they suffered the dire effects arising from this state of things.

From these and other causes the progress of the Seventh Day Baptists has been very much impeded. Their history details no remarkable revolution in their favour. Worldly honours, interest, influence and convenience are against them, and have always been opposed to their perseverance in the observance of the Sabbath. The members composing the church at Newport have felt the disadvantages attending them in a city, and for years they have been on the decline; since many have removed to different parts of the State, and some made their way into the far West, where they have been the. means of establishing churches, some of which are large and flourishing. But this event has not terminated in extinguishing the little light; although the mother church has become very weak and almost extinct. This church has had a succession of worthy ministers, the most of them were born, ordained, and preached, and died, members of that church.

The church at Hopkinton, R. I., was established by brethren from Newport, in 1708. For a number of years this church numbered nine hundred members, but several churches have since been constituted in the vicinity, by members from this church. They still number over five hundred members, having two ordained ministers, and an elegant meeting-house on the banks of the Paucatuck river.

From this church there have been sent out many ministers, who have been lasting blessings to the cause of truth. There are now in Rhode Island seven churches, six ordained ministers, and not far from one thousand communicants; and from these churches the tide of emigration has taken hundreds into the western country.

In the State of Connecticut there are but two small churches, which probably number one hundred communicants, and but one ordained minister.

The Seventh Day Baptists in New Jersey arose from different circumstances. One Edmund Dunham, a First Day Baptist member, became convinced that he and his brethren were in an error as it regarded the Sabbath of the Lord. He presented his views to his brethren, and about twenty of his brethren and sisters came out with him in sentiment. They separated from the First Day church, and entered into covenant together, to walk together as a gospel church, in 1705, and sent Edmund Dunham to Rhode Island to receive ordination, and he was chosen their pastor.

They are located in the county of Middlesex, Piscataway township, thirty miles from New York city, and six miles from New Brunswick. As a church, they have been called in years past to pass through many severe trials, but God sustained them; yet for a few years past their history has been more favourable. They have now a neat and elegant house of worship, and a parsonage farm on which their pastor lives. At present they number 170 communi

cants.

The church at Plainfield was formed of members from this church in 1838. They have a beautiful house of worship in the village of Plainfield; numbering about 70 communicants,-at present without a pastor.

A few families removed from Piscataway to Cumberland county, forty miles below Philadelphia, at an early day, and a few families of Welsh extraction settled there from the State of Delaware. They were constituted into a church in 1737. Jonathan Davis was their first pastor. They are situated in a pleasant country, at the village of Shiloh, where they have an ancient brick meeting-house, adjoining to which is their graveyard, where a number of generations have

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