DOCTRINES.

The doctrines of the Brethren Church, may be summed up in the following items: 1st. They believe in the only true God, the Father, Son, and Holy Ghost; that these three are one, the Father in the Son, the Son in the Father, and the Holy Ghost equal in essence or being with both. That this triune God created the heavens and the earth, and all that in them is, visible as well as invisible, and sustains, governs and supports the same.

2d. They believe in Jesus Christ, that he is very God and man; that he became incarnate by the Holy Ghost in the Virgin Mary, and was born of her; that he is the Saviour and Mediator of the whole human race, if they with full faith accept the grace proffered in Jesus. That this Jesus suffered and died on the cross for us; was buried and rose again on the third day, ascended into heaven, and sitteth on the right hand of God to intercede for us, and that he shall come again at the last day to judge the quick and dead.

3d. They believe in the Holy Ghost; that he is equal in being with the Father

and Son; and that he comforts the faithful, and guides them into all truth.

4th. They believe in a Holy Christian Church, the communion of saints, the resurrection of the body, and life everlasting.

5th. They believe that the Holy Bible, Old and New Testaments, is the word of God; that it contains the only true way to our salvation; that every true Christian is bound to receive it with the influence of the Spirit of God, as the only rule and guide; that without faith in Jesus Christ, true repentance, forgiveness of sins, and following after Christ, no one can be a true Christian.

6th. They believe that the fall in Adam and redemption through Jesus Christ, shall be preached throughout the world.

7th. They believe also, that the ordinances, namely: baptism and the remembrance of the sufferings and death of Christ, are to be in use, and practised by all Christian societies, but the manner of which ought always to be left to the judgment of every individual. The example of washing the saints' feet is left to the judgment of all to practise or not.

GOVERNMENT.

As brevity is desired, a few extracts, in substance, from the Constitution and General Rules of the Church, will be sufficient for present purposes.

1st. All ecclesiastical power, to make or repeal any rule of discipline, is vested in a General Conference, which shall consist of elders elected by the lay members of the whole church.

2d. General Conferences shall be held every four years, the bishops to be considered members and presiding officers.

3d. The General Conference shall at every session elect one or more bishops, who shall serve as such for four years only, unless re-elected.

4th. No rule shall be passed at any time, to change the Confession of Faith as it now stands, or do away the itinerant plan,

5th. No rule shall be adopted that will deprive local preachers of membership in annual conferences.

6th. Free-Masonry, in every sense of the word, is totally prohibited and in no way tolerated in the Brethren Church.

7th. All slavery, in every sense of the word, is prohibited. Should any be found in our church, who hold slaves, they cannot continue as members, unless they do personally manumit or set free such slaves.

8th. The vending or distillation of ardent spirits is prohibited in our church, for medical and mechanical purposes excepted; should any members be found dealing in the unholy traffic, they must desist or cease to be members.

CONFERENCES.

The Brethren Church have three orders of Conferences, to wit: quarterly, annual, and general. A quarterly conference meets every three months; and is composed of all the class-leaders, stewards, exhorters, local and travelling preachers within the bounds of a circuit or station, with the presiding elder at the head, as president.

Annual conferences meet annually, and are composed of all the preachers within the specified bounds thereof, with the bishops as presiding officers. At annual

conferences, the labors and moral deportment of all the preachers are examined, the bounderies of circuits and stations defined, applications to the ministry received or rejected, presiding elders elected, preachers stationed, and elders ordained.*

General Conference is the highest tribunal in the church, is the law-making department for the whole body, and is composed of elders elected by the laity of the church. Each annual conference district is allowed to send three delegates to General Conference.

MINISTERS.

The Brethren Church recognises but one order in the ministry, only that of ordained elders, who, by virtue of their ordination, administer the ordinances of God's house, and solemnize the rites of matrimony.

OFFICERS.

Numerous offices are recognised in the church, such as class-leaders, stewards, preachers-in-charge, presiding elders, and bishops.

It is the duty of leaders to attend strictly to the classes assigned them, and meet them once a week for prayer or class meeting, and to admonish their members to lead a holy life.

The duty of stewards is to attend to the pecuniary wants of the ministers.

A preacher-in-charge, supposes two preachers to be on one circuit, and that he has the oversight, and it is his duty to attend to the general regulations of his circuit.

A presiding elder is an officer elected by the annual conference from among the ordained elders, and it is his duty to travel over a specified number of circuits, and hold, as president, quarterly conference meetings, four on each circuit a year, and see that all the laborers under his charge, discharge their duty faithfully.

Eight Home Missionary Societies, and one for the benefit of the foreign field; though but little has been done, as yet, for foreign missions.

There are two church periodicals, one German, and the other English. The German is printed in Baltimore, Maryland; the English, in Circleville, Ohio.

Though the Brethren Church is as old as the Methodist Episcopal Church, yet it is comparatively small, owing to the fact, that until within the last twenty years, its religious exercises have all been conducted in the German language exclusively, or

nearly so. Within the last twenty years

the church has more than doubled its numbers.

REMARKS.

It will be perceived from the foregoing, that the government of the church is founded upon republican principles; that an equal balance of power is secured between the ministry and the laity. That there is a regular gradation from the lowest officer to the highest; and that all the rulers are constituted by the ruled, and by them can be removed at pleasure. The subjects of the ecclesiastical law make their law, and can alter or amend the same as seemeth good to them.

Perhaps no greater evil has ever existed in the Christian Church, than that of an undue power assumed and exercised by the ministry, and no evil should be more strongly guarded against. Preachers are men, in some respects like all other men, and, while on earth, have not ascended

up on high; and consequently should have | some restraint thrown around them, as well as others. The church that invests in the hands of the clergy (be their apparent prosperity what it may) the right to make all law, and execute the same uncontrolled, is in danger of that degrading monarchy, which has characterized Papal Rome for ages past.

The particular doctrines which characterize the preaching of the Brethren, are: salvation through faith in the merits of a Saviour, by a true repentance and forgiveness of sins; holiness of heart, life and conversation.

APPENDIX.

BY THE REV. H. G. SPOYTH.

The United Brethren in Christ originated from William Otterbein, who was born and brought up by eminently pious parents, who afforded him a classical education-embracing a full study in divinity in Heilbron Europa; where, as well as in this his adopted country, he stood deservedly high as a scholar and a divine, of an unsullied reputation and an able expounder of the word of God. He was solemnly ordained and set apart for the work of the ministry, in the German Reformed Church. In the discharge of his pastoral duties, and in search of that truth which God requires in the inward parts, he found the pearl of great price, and obtained the pentecostal blessing, which was soon after he had entered the sacred office in Lancaster, Pennsylvania. He entertained a holy and exalted view of the magnitude of the ministration of peace, and thought it no light thing to be a spiritual guide. His zeal in the church was great, and his manner of preaching was eloquent, persuasive and clear. Without restraint he sought to carry the truth to the sinner's heart. Many of his hearers became deeply affected, while others were filled with divine consolation. This state of things led him to hold special meetings for prayer, to afford him an opportunity to converse with all the serious persons, particularly on the state of their minds, so he might exhort, comfort, or admonish each,

individually, as the case might be.Through William Otterbein prayer meetings were once more revived; for be it remembered, the name as well as the holding of a prayer meeting was a something unknown at that dark day. Thus the reformation commenced, and with it the rise and progress of the United Brethren in Christ. But this reformation of primitive Christianity brought alike with it its opposition from within and without the church. Here and there pulpits were denied and church doors closed against the so-called new doctrine-the doctrine of repentance and the new birth; and the prayer meetings were, if not violently yet sharply opposed by men professing godliness. Attending a prayer meeting was the signal of reproach and church cen

sure.

Otterbein thought that the people of God were not confined to any particular community; and although there were a division of churches-separated from each other, rather by tradition and non-essential forms than otherwise-yet he believed that the love of God, shed abroad in the heart by the Holy Ghost, is the same wherever it governs the affections, and it alone forms the true bond of Christian fellowship; also freely admitting that there are many such, who, standing within the pales of different denominations, will nevertheless hold themselves spiritually joined in the bonds of Christian love, to all who are partakers with them in the like precious faith; and that they, irrespective of forms or party name, should and may freely meet together around the sacramental table of the Lord's Supper. This again was resisted as by common consent by the different Christian churches and sects, as an innovation in the established order and usage of the time.

His position was now peculiarly trying, and his conflict severe; but he stood, prophet-like, nothing doubting, although single and alone, with a firm resolve to follow the direction of Heaven-comply. ing, with a willing mind, to its high demands-committing himself to the divine protection. He was not, however, suffered long to stand alone. The Lord was pleased to call Martin Beohm, George A. Geeting, Christopher Grosh, Christian

The dawn and rise of the Brethren as a people, as to time, would take us back to A. D. 1758.

The number daily increasing, the people assembled themselves for the solemn worship of the Almighty, wherever they could, in private houses, in barns and groves, in order to afford the preachers, as well as the Brethren generally, an opportunity to meet; and they were then to be found over the states of Pennsylvania, Maryland, and what was then called New Virginia. Big meetings were resolved on; the first was held in Lancaster county, Pa. Here perhaps for the first, and for many long years, an assembly of Christians met together from far and near,-Lutherans, German Reformed, Mennonites, Dunkers, and others, coming as with one accord and with one mind. Many of the Brethren were thus for the first time, happily brought together; and as the meeting progressed it increased in interest. Br. Beohm being of small stature, wearing his beard long, dressed in the true costume of a Mennonite; Wm. Otterbein being a large man, showing a prominent forehead, on which one might see the seal of the Lord impressed; when Beohm had just closed a discourse, but before he had time to take his seat, Otterbein rose up, folding Beohm in his arms saying, "We are brethren." At this sight some praised God aloud, but most of the congregation gave place to their feelings by a flood of tears. This meeting, and the peculiar circumstances attending it, under the harmonizing influence of the divine Spirit, in uniting a people of such various pre-existing orders, now again free from party strife and feel

In the main, it was not a secession from, or a disaffection to any particular church, but an ingathering of precious blood-bought souls. Nor was it the offering of another gospel or doctrine, than that of reconciliation, repentance, and the remission of sins preacher cried. Yet all this was accounted strange. William Ctterbein, Martin Beohm, and all others with them, were given to understand that a persisting in such a course of teaching and preaching would and must produce a separation: they would and must be cast out.

Otterbein dearly loved the church in which he had been brought up and ordained a minister, and remained in it as long as a prospect remained of benefiting it; but the hope eventually vanished. He had nothing to retract or to recall of what he had done, and what he was still doing as a faithful servant of his Lord; but the synod of which he had been a member thought otherwise, and the connexion between them was many years previous to his removal from earth fully dissolved. The synod and church parted with him apparently with little sorrow or regret. But not so with Otterbein; the dissolving of ties and relations so sacred and dear, and next to God and a good conscience, had possessed his affections and his heart, filled his soul with anguish and a weight of sorrow, that at times seemed to know no bounds; tears would fill his eyes, and in big drops run down his cheeks, and then again as if he would lay hold of heaven, he would exclaim, "O how can I give thee up!" In these hours of distress his best friends dared not attempt to comfort him. His closet exercises on the same could be known only to God alone. No conception can now be formed of what he suffered in mind for some years after this sad event. But as his was the night of sorrow, his also, was the joy of the morning. The Lord knows how to send comfort to his chosen ones. In one of

those seasons of bereavement and wo, the Bible opened for the morning lesson on the 49th chapter of the Prophet Isaiah, beginning "Listen, O isles, unto me, and hearken ye people, from far; the Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name. And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me; and said unto me, Thou art my servant," &c. The word and work run, thousands were blessed, and God was glorified. But the writer is admonished under existing circumstances to observe brevity, and must make one long stride.

The time came when he was no longer able to travel, and leave Baltimore, and take up his accustomed route to attend big meetings; but from the infirmities of his body, his mind seemed to gather strength, in pleading with God the more for the prosperity of Zion. The deepest thought that for the last year of his life occupied his mind, was, "Shall the work stand and endure the fiery test? And will it ultimately prosper in righteousness after my departure?" A short time previous to his end, he sent for Brothers Newcomer and Bowlus, that he might see them once more, and in conversation with them as to the past and present state of religion and the church, he remarked, "The Lord has been pleased graciously to satisfy me fully that the work will abide."

His benevolence knew no bounds. All he received, and all he had, he gave away in charities. The writer cannot conclude this short and imperfect narration better than with the tribute paid Otterbein by the late Bishop Asbury; who said of him, "He was a good man full of faith and the Holy Ghost."

The demise of Otterbein, Beohm, and Geeting, as to time, is: Martin Beohm was permitted to preach to within a short time of his death. His last illness was short; he, feeling his end was nigh, raised himself up in bed, sang a verse, committing his spirit unto God in solemn prayer, praising God with a loud voice, expired, March 23d,. 1812, in the eighty-seventh year of his age, having preached fifty years. George A. Geeting quickly fol lowed Beohin, which was on the 28th of June, same year, 1812. His illness was of but one night and a day, without much pain. Being sensible that his hour had come, he desired to be helped out of bed, which being done, he lined a verse and sang it with a clear voice, knelt down by the bedside, and offered up his last prayer on earth; and in the full triumph of faith bid the world adieu, having preached forty years. Wm. Otterbein, as he was first, was also last of the three; for the year 1813 closed the labors in the vineyard of the Lord of this holy man of God, full of years, of hope, and a glorious immortality. Soli Deo gloria.