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 Centennial celebration of the organizati 
 
 3 1924 012 526 384 
 
 10917 
 
The original of tiiis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924012526384 
 
sH 
 
 CENTENNIAL 
 CELEBRATION 
 
 Of the Organization of the First Conference 
 of The Evangelical Church 
 
 Held at Kleinfeltersville, Lebanon County, Pa., 
 September, 25-26, 1907 
 
 Published by order ot the Board of Publication of the 
 
 United Evangelical Church. 
 
 J. H. SHIREY and S. L. WIEST, Editors and Publishers. 
 
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OUR CENTENNIAL 
 
 The one hundredth anniversary of the organization of the 
 first annual conference, at Klein felters villa, Pa., was first sug- 
 gested by Rev. D. G. Reinhold, of the East Pennsylvania Confer- 
 ence, some time previous to the General Conference of 1906. 
 The local congregation petitioned the General Conference, held at 
 Cedar Rapids, Iowa, to arrange for such a centennial celebra- 
 tion, and the latter passed the following resolution : 
 
 "Whh;reas, There has been submitted to this body a 'me- 
 morial' from the Klein feltersville class, of the East Pennsylvania 
 Conference, praying that the United Evangelical Church may, in 
 some appropriate manner, recognize the organization of the 
 Evangelical Association at that place in the year 1807; and 
 
 Whereas, The house in which the first Annual Conference 
 was organized in that year is still standing at that place, and 
 Rev. Jacob Albright, the founder of the Church, both died and 
 was buried there the year following ; therefore. 
 
 Resolved, That we recognize the propriety of such a celebra- 
 tion, and would recommend the observance of the centennial of 
 the ecclesiastical organization of the Evangelical Association, 
 with which the United Evangelical Church stands vitally con- 
 nected in her origin. 
 
 Resolved, That the matter be entrusted to a committee of ar- 
 rangements, said committee to be composed of the Corresponding 
 Secretary of the Missionary Society, three persons each from the 
 East and Central Pa. Conferences and one person from the Pitts- 
 burg Conference, and that the delegations of the three Confer- 
 ences designated choose their committeemen during the session of 
 this body, and that they meet and organize before the close of 
 this Conference, and make arrangements for a place and time of 
 meeting to arrange the program and fix date for said centennial 
 celebration. 
 
 Resolved, That said committee shall, in connection with the 
 local celebration also devise and publish a plan for the obser- 
 vance of said centennial, throughout the bounds of the Church ; 
 [3] 
 
and, furthermore, that these centenary celebrations be made the 
 occasion of missionary rallies, and that collections be taken for 
 our foreign mission work." 
 
 The committee appointed to carry out this action of the 
 General Conference were J. H. Shirey (Chairman), S. L. Wiest 
 and A. J. Brunner of the East Pennsylvania Conference; A. 
 Stapleton (Secretary), U. F. Swengel and J. W. Slothower, of 
 the Central Pennsylvania Conference; W. M. Stanford, of the 
 Pittsburg Conference, and B. H. Niebel, Corresponding Secre- 
 tary of the Missionary Society. This committee formulated a 
 program and selected the 25th and 26th of September, 1907, as 
 the time for the centennial services. Their program was credit- 
 ably carried out, and the attendance at, and the interest and en- 
 thusiasm in, the services exceeded all expectations. A conserva- 
 tive estimate, based upon the registration of those in attendance, 
 was 750. There were representatives present from two countries 
 — the United States and China; from four states — Pennsylvania, 
 New York, Illinois and Kansas; from six annual conferences — 
 East Pennsylvania, Central Pennsylvania, Pittsburg, Illinois, 
 Kansas and Des Moines ; and from at least 66 towns and cities. 
 
 The services at the grave of Jacob Albright, founder of the 
 Church, in the evening twilight of the last day, were deeply im- 
 pressive. 
 
 The offering for the China Mission exceeded one hundred 
 dollars. 
 
 So notable was the occasion, so inspiring the services and so 
 valuable the addresses, that the Board of Publication of the 
 United Evangelical Church, at its annual meeting on October 
 8th and 9th, 1907, appointed the undersigned to prepare this 
 Souvenir. It is by this means that the memory of this celebra- 
 tion, and especially the able and historically important addresses 
 delivered, are to be handed down to succeeding generations. 
 
 We reprint herewith the program, and the names of those 
 who registered, and the addresses, except that of C. Newton 
 Dubs, D.D., which, much to our regret, we could not secure. 
 In addition to that which appears in the program, it is 
 •of interest to note that the singing was a marked fea- 
 ture of the exercises. Many of the old hymns and cho- 
 ruses, so popular with "the fathers," were sung from the 
 ■"Violi." Special music was also rendered by Rev. W. H. 
 
 [4] 
 
Christ, the Glee Club of Albright College and the choir of the 
 First Church, Lebanon. 
 
 Rev. A. M. Sampsel had charge of all the exercises, except- 
 ing the last service, at which Rev. J. H. Shirey presided. 
 
 The local pastor. Rev. W. F. Schofer, deserves grateful 
 recognition for his efficient and gratuitous services in providing 
 transportation and entertainment for visitors. 
 
 The following, by Rev. A. Stapleton, M. S., D.D., which ap- 
 peared in The Evangelical of October i6th, 1907, under the cap- 
 tion, "Whence Came Our Evangelical Fathers," is of so great 
 historic value that we take this means of bringing it again to the 
 attention of our Evangelical people, and of preserving it for those 
 who shall come to our standard in the years to follow : 
 
 The great Palatine emigration to Pennsylvania was caused 
 by civil and religious oppression. In 1706, Rev. Joshua Kocher- 
 thal, a pious minister of Lindau, Bavaria, went to London to in- 
 terest the English nation in behalf of his oppressed and afflicted 
 countrymen. He was given assurances of help by Queen Anne, 
 William Penn and other influential people. Returning to the 
 Palatinate, he published a small pamphlet giving an account of the 
 promises and prospects accorded him relative to the emigration 
 of the Palatines to America. 
 
 This pamphlet and other agencies aroused a great interest, 
 and was the beginning of the German Exodus to Pennsylvania. 
 In 1708, Kocherthal led the first Palatine colony, consisting of 
 54 persons, down the Rhine, and proceeded to London, where ar- 
 rangements were made to settle them in America. They were the 
 pioneers of a mighty host, as within two years upwards of thirty 
 thousand Palatines had reached London and thrown themselves 
 on the generosity of the English people. 
 
 In the Spring of 1709, Kocherthal, with his original colony, 
 was transported to New York and located on the Hudson. After 
 settling his people, he returned to London, and with the help of 
 the English government organized the greatest colonial expedi- 
 tion that ever left the shores of Europe. The colony consisted of 
 about three thousand people, and they shipped in seven trans- 
 ports. They left England in the Spring of 1710. Misfortunes 
 of all kinds befell them. They were buffeted by fierce storms and 
 
 [5] 
 
driven far out of their course, their food and water supply failed 
 them, and sickness broke out. After a voyage of six months, 
 during which they lost several of their vessels, and nearly half 
 of the people, they reached New York and were located up the 
 Hudson River. 
 
 The New York authorities did not treat the poor refugees 
 with kindness and fairness, and this soon reached their country- 
 men camped at London, as well as in the Fatherland. It was this 
 that deflected the immigration to Pennsylvania, and led to the 
 creation of a new German nation, known as "the Pennsylvania 
 Germans." 
 
 Most of the Palatines on the Hudson River forsook their 
 holdings and relocated in the Mohawk and Schoharie Valleys, 
 where they were assigned lands by the chiefs of the Mohawk 
 Indians. Even here they were not free from the oppression of 
 the New York authorities, who sought to compel them to pay 
 for the land already confirmed to them by the Indians. This led 
 them to their last great strike for tranquility. Some Indian 
 friends who were acquainted in Pennsylvania told them of a 
 region called by them "Tulpehocken," a land of beauty, abound- 
 ing in gushing springs and fruits. Led by these Indians, in 1723, 
 the first party of Palatines came to this region through the wil- 
 derness. They were followed by the second colony in 1727, and 
 later by others, until nearly all the orignal Hudson River colon- 
 ists were re-elected in "Tidpehocken." 
 
 This region in a general sense is the great Lebanon Valley. 
 A little below our Albright College, at Myerstown, the refugees 
 built their first churches in 1728 — Lutheran and Reformed. The 
 Millbach Valley is an arm of the Tulpehocken, and was settled 
 by the Schoharie refugees. In the list of survivors who came 
 with Kocherthal in 1710, I found the name of Jacob Becker and 
 John Henry Zeller. With the rest, they came overland through 
 the wilderness to the headwaters of the Susquehanna, floated 
 down that stream to the mouth of the Swatara, where Middle- 
 town now stands. Becker bought land in the Millbach Valley 
 from a previous owner. The date can not be ascertained, but the 
 patent is dated 1737. This land is still mostly held by descen- 
 dants. The Beckers were Reformed. The grandchildren con- 
 stituted the most important family connection in the early history 
 of the Albright church. In the house of Samuel, the conference 
 
 r.6] 
 
was organized in 1807. In the house of George, Albright died 
 in 1808. In the homes of three other brothers original classes 
 were formed. 
 
 Jacob Becker, when he first arrived from Schoharie prior 
 to 1730, first settled where the Zeller house now stands. This 
 he relinquished, and John Henry Zeller took the place, and in 
 1745, built a house-fort over a splendid spring, gushing out of 
 a rock. This house was built as a protection for the settlers 
 against the hostile Indians. It is built of heavy stones. The 
 windows are high up, and so narrow that a person could hardly 
 get through. During the French and Indian War (1754-1760), 
 the settlers often gathered here for protection. John Henry 
 Zeller was a prominent member of the Reformed Church. He 
 died at an advanced age in 1756. He was the ancestor of a 
 noble posterity, many of whom were ministers. Several branches 
 became Evangelicals. From this stock descends the wife of 
 Bishop H. B. Hartzler. The old Zeller home is about a mile 
 from Sheridan, and only a few years ago was sold out of the 
 family by Monroe Zeller, the eighth generation. 
 
 J. H. ShirEy, 
 S. L. WiEST. 
 
 [7] 
 
THE KLEINFELTERSVILLE CHURCH, 
 in which the Centennial Services were held. 
 
PROGRAM OF THE CENTENNIAL CELEBRATION AT 
 KLEINFELTERSVILLE, LEBANON CO.. PA. 
 
 September 25 and 26, 1907. 
 
 Wednesday Evening, 7 : 30. 
 
 Conductor of Exercises — Rev. A. M. Sampsel, Presiding Elder 
 of Harrisburg District, East Pennsylvania Conference. 
 
 L,eader of Music — Rev. A. J. Brunner, Pastor of Harris Street 
 Church, Harrisburg, Pa. 
 
 Organist — Rev. E. H. Romig, Pastor at Pottsville, Pa. 
 
 Opening — Devotional Exercises, led by Rev. J. H. Shirey, Pre- 
 siding Elder, Reading District, East Pa. Conference. 
 
 Introductory Address, by Rev. A. M. Sampsel, of Reading, Pa. 
 
 Address — Subject, "The Development of the United Evangelical 
 Church," by Rev. B. H. Niebel, Harrisburg, Pa., Corre- 
 sponding Secretary of the Church Extension and Mission- 
 ary Societies. 
 
 Closing — Singing and Prayer. 
 
 Thursday, September 26, 10 A. M. 
 
 Opening — Devotional Exercises, led by Rev. J. D. Shortess, of 
 Lemoyne, Presiding Elder of the Carlisle District, Central- 
 Pennsylvania Conference. 
 
 Address — Subject, "The Genius and Spirit of Our Church Eife," 
 by Bishop H. B. Hartzler, D.D., of Harrisburg, Pa. 
 
 Address— Subject, "Our Church Polity," by Bishop William F. 
 Heil, of Highland Park, 111. 
 
 Closing Exercises — Singing and Prayer. 
 
 Afternoon — 2 O'clock. 
 
 Opening — Devotional Exercises, led by Rev. G. S. Smith, of Hia- 
 watha, Kansas, Presiding Elder of the Kansas Confer- 
 ence. 
 
 Address — Subject, "Rev. Jacob Albright as Evangelist and 
 Founder," by Rev. A. Stapleton, M. S., D.D., Pastor of St. 
 Paul Church, York, Pa. 
 [9] 
 
Address— Snhject, "Our Mission Work in China," Rev. C. New- 
 ton Dubs, D.D., Superintendent of our Mission work in 
 China. 
 
 Closing Exercises. 
 
 Bvening at 6 O'clock. 
 
 Twilight Services at the Grave of Jacob Albright. 
 
 Addresses by Rev. C. S. Haman, of Reading, Pa. ; Rev. A. 
 E. Gobble, A. M., D.D., Professor in Albright College, 
 Myerstown, Pa.; Rev. S. L. Wiest, Publisher, Harris- 
 burg, Pa. 
 
 7 : 30 — Exercises in the Church. 
 
 Opening — Devotional Service, led by Rev. L. Dice, Pastor at 
 Ransom, Pa. 
 
 Address — Subject, "The United Evangelical Church Was Or- 
 ganized in Accordance With the Will of God," by Rev. R. 
 Dubs, D.D., LL.D., of Harrisburg, Pa., Editor of Die 
 Hvangelische Zeitschrift. 
 
 Address — Subject, "Our Future as a Church as Forecast by the 
 Lessons of the Past," by Rev. W. M. Stanford, A. M., 
 D.D., of Harrisburg, Pa., Editor of The Bvangelical. 
 
 INTRODUCTORY REMARKS BY REV. A. M. SAMPSEL. 
 CONDUCTOR OF EXERCISES. 
 
 Wendell Phillips, one of America's greatest, if not the great- 
 est of her platform orators, used to electricfy his audiences, in 
 this and other lands, with his lecture on "The Lost Arts." If 
 he did not succeed in convincing his generation that wisdom 
 would not die with them, he left them no room for doubt that 
 it did not begin with them. Men who lived and wrought millen- 
 niums before were the heroes of most marvellous, yea, almost 
 incredible achievements. Secrets were known to them which the 
 keenest intellects of our modern days have thus far failed to un- 
 lock. But when all has been said, when full account has been 
 taken of all that they did, or could do, and contrasted with the 
 mighty achievements of the present day, it must be admitted that 
 
 [10] 
 
for all practical purposes the "Arts" which are lost, are not to be 
 compared with the discoveries and inventions of the last one hun- 
 dred years. These years have brought more changes than all the 
 ages preceding. 
 
 And what is true in the physical and intellectual world, is 
 scarcely less true in the church. The changes, alas ! not all for 
 the better, which the century has brought to our church would 
 make it almost unrecognizable to those who laid her foundation 
 a hundred years ago. Think of the toils and self-sacrificings of 
 Albright, and Walter, and Miller, and the rest of them, as they 
 travelled on horse back over vast territories, passing through 
 great forests and over high mountains, and preaching in farm- 
 houses, and barns, and cabins, and under the open heavens to 
 the few the great message committed to them, and compare it 
 all with the great inheritance into which we have come and 
 which we are enjoying to-day ! 
 
 But while these almost incredible changes, along many lines, 
 have taken place, the great fundamentals which gave success to 
 the fathers, remain absolutely unchanged. The burning enthu- 
 siasm, the holy fervor, the absolute assurance of their divine call, 
 and their sublime faith in the power of the Gospel are as essen- 
 tial now as they were then. Our message may be presented in 
 somewhat different garb, but the message is the same. The uni- 
 versality of sin, the all-sufficiency of Jesus as the Saviour of all 
 who thoroughly repent of their sins, and by faith accept Him as 
 Saviour and Lord ; the necessity of obeying the divine voice and 
 living in fellowship with God through Christ in order to main- 
 tain, and grow in, the life spiritual, need to be emphasized no less 
 now than then. 
 
 If we have come here only to celebrate the work of the fa- 
 thers, to congratulate each other upon what they wrought and we 
 have achieved, — if that be all — and not that we may catch anew 
 the inspiration which burned in their hearts, and be baptized 
 again with the power through which they battled and won, we 
 might just as well have saved the time and expense of coming 
 here. Shall we not pray that as a result of this meeting, we may 
 go forth to proclaim with all the emphasis that characterized 
 their message the necessity of a thorough repentance, and a 
 radical conversion — "through and through into eternal life" — 
 and to hold up to the people, as the glorious privilege of every 
 [II] 
 
believer, complete deliverance from every sin — a present, per- 
 sonal, perfect salvation in Jesus Christ? 
 
 Nor must we forget to keep aloft for ourselves and for all 
 our people the highest standard of ethics. When we fail there 
 our glory will be gone and the reason for our continued existence 
 will have departed. To maintain this standard a faithful obser- 
 vance of the means of grace, the reading of the Word, secret and 
 family prayers, and attendance upon the prayer meeting and the 
 other services of the sanctuary, is unqualifiedly essential. It is 
 to be feared that in some of these things we, as a church, are far 
 from following in the footsteps of the fathers. Too many, if 
 report be true, have no altar for God in their home, and a large 
 proportion are seldom or never found at the prayer meeting and 
 the other services of the sanctuary. There ought not to be an 
 Evangelical home anywhere where family worship is not held 
 every day; and all our people need the prayer meeting, just as 
 much as our fathers needed it. May the services of these days 
 bring to us all a mighty baptism of the old-time fire, consecration 
 and power, and may our churches everywhere be set aflame 
 therewith ! 
 
 But my time is up, and I take great pleasure in introducing 
 to you as the speaker of the evening, the Rev. B. H. Niebel, 
 Secretary of our Church Extension and Missionary Societies. 
 It is most fitting that he should be the first to address us upon 
 this occasion. Ninety-eight years ago — just two years after the 
 Conference whose centennial we are here to celebrate — ^his grand- 
 father, Henry Niebel, who later became the second presiding 
 elder of the church and a man of great influence and power in 
 her early history, was licensed to preach the Gospel. From 
 that day to this the church has never been without a Niebel in 
 her ministry. Bro. Niebel's father, like his grandfather, gave 
 the services of a long life to preaching the Gospel in our church, 
 and he himself entered the ranks as a young man more than a 
 quarter of a century ago. We are glad to have him among us, 
 and pray that the divine blessing may be upon him as he brings 
 us the message to-night. 
 
 [12] 
 
COMMITTEE OF ARRANGEMENTS APPOINTED BY GENERAL CONFERENCE. 
 
 1. J. H. Shirev, Chairman. 
 
 2. A. Stapleton, M.S., D.D., Secretary. 
 
 3. S. L. WIEST. 
 
 4. U. F. SwENGEL, D. D. 
 
 5. B. H. NiEEEL. 
 
 6. W. M. Stanford, D. D. 
 
 7. A. J. Brunner. 
 
 8. J. W Slothower. 
 
 [13] 
 
THE DEVELOPMENT OF THE UNITED EVANGELICAL 
 
 CHURCH 
 
 Address by Rev. B. H. Nieeei,, Corresponding Secretary o^ 
 
 THE Missionary Society and oe the Board 
 
 OE Church Extension. 
 
 The scope of my subject begins with the taking of the name 
 "United EvangeHcal Church." A brief historical reference to 
 the origin and adoption of this name will therefore be in order. 
 
 Unfavorable court decisions made it evident that we would 
 be necessitated to take a new name. The name United Evan- 
 gelical Church originated with Bishop Dubs. It was first men- 
 tioned by him privately at the session of the East Pa. Confer- 
 ence in 1894. Here the probable necessity of a change in name 
 was discussed, and the name United Evangelical Church, was 
 finally agreed upon, in case there should be a new name required. 
 The matter was next presented to the Central Pa. Conference 
 at its session, which also agreed to this name. Pittsburg Con- 
 ference did likewise. 
 
 The Illinois Conference had previously adopted the name 
 "Regular Evangelical Association," in 1893. Fortunately it had 
 been discovered prior to the time of their session of 1894 that an 
 injunction would be served by the "other side" of the church 
 controversy to prevent them from transacting business under the 
 name Regular Evangelical Association. Fortunately also, that 
 conference had adjourned the previous year under the follow- 
 ing resolution: 
 
 Resolved, That we now adjourn subject to the call of the 
 Bishop and the presiding elders at the time and place appointed 
 by them." Pursuant to this resolution, Bjshop Dubs and the pre- 
 siding elders called a session of the Illinois Conference at Bar- 
 rington. 111., to meet at two o'clock p. m., on Wednesday, the day 
 before the usual time of meeting. After devotional services, 
 and the organization of the conference, and the reception of a 
 report from a largely attended laymen's convention; the subject 
 of a new name was made the order of the business. After 
 some discussion, the following action was taken: 
 
 "We, the members of the Illinois Conference of the Regular 
 Evangelical Association in conference assembled, and upon prop- 
 [15] 
 
■er and prayerful consideration, deem it prudent and promotive 
 of the interests and prosperity of Christ's kingdom to adopt the 
 following : 
 
 Wherdas, The change in our church and conference name 
 •one year ago at the opening of the annual conference session in 
 Freeport, under unexpected assault by litigation, and without 
 any notice on the part of our opponents of the so-called majority, 
 .giving but little time for deliberation in the matter ; and, 
 
 Whereas, We deem the name then adopted insufficiently 
 distinctive for the best interests and the highest degree of de- 
 nominational prosperity, and lacking in that quality which repre- 
 sents our organization distinctly to be a Christian denomination 
 ■or church, and not an undefined "association,' and thus meet a 
 ■want that has long been felt among our people; therefore. 
 
 Resolved, That we change our present name of the Regular 
 Evangelical Association to United Evangelical Church. 
 
 Resolved, That we the Illinois Conference of the Regular 
 Evangelical Association, shall hereafter be known by the name of 
 Illinois Conference of the United Evangelical Church. 
 
 This then was the first formulative action and adoption of 
 ithe name United Evangelical Church. 
 
 When the General Conference met at Naperville, 111., on 
 Nov. 29, 1894, a committee on the status of that General Con- 
 ference, and its relation to the Philadelphia General Conterence 
 was appointed. This committee consisted of a minister and a lay- 
 man from each of the six conferences there represented, as fol- 
 lows: 
 
 East Pa.— B. J. Smoyer and J. G. Mohn. 
 
 Central Pa. — Jacob Hartzler and I. S. Frain. 
 
 Pittsburg— G. W. Brown and M. B. Templin. 
 
 Illinois — D. B. Byers and J. F. Schlosstein. 
 
 Des Moines— B. H. Niebel and N. R. Clift. 
 
 Ohio — A. Swartz and W. A. Ferguson. 
 
 I will quote only the first item reported by this committee 
 and adopted by the General Conference. 
 
 "We, the so-called minority of the Evangelical Association 
 -of North America, but now by action of annual conferences 
 here represented, the United Evangelical Church, which name we 
 Tiereby ratify and adopt as our denominational name; have all 
 -along held the attitude of loyalty to the constitution or discipline 
 
 [16] 
 
of our church ; and have stood unflinchingly for principle law and 
 order regardless of any and all adverse circumstances." 
 
 Thus we became the United Evangelical Church. May we 
 ever be in spirt and in effort what this name indicates. 
 
 I am to speak of the development of this body of Christians. 
 The term development means: "An internal or subjective expan- 
 sion or progress toward a more perfect state, gradual growth or 
 enlargement." 
 
 Starting with the adoption of a new name, what were our 
 resources ? 
 
 1. Looking backward to our course in the unpleasant con- 
 troversy through which we had passed, and to our attitude in 
 its final outcome, we felt a conviction of sincerity in having en- 
 deavored to do what was right and expedient under the circum- 
 stances according to our best judgment. We felt ourselves clear- 
 ly justified in organizing the United Evangelical Church. Gen- 
 erally speaking, we did this without malice toward our friends 
 of the "other side" of the controversy. 
 
 2. Looking forward to our course for the future, we did 
 it with the determination to continue to trust in God who had 
 helped us hitherto, and to maintain a spirit of devotion to Jesus 
 Christ and the extension of his kingdom upon earth by laboring 
 for the salvation of the lost and the building up of believers in 
 holiness. 
 
 3. Organically: We were represented by six annual con- 
 ferences at the General Conference of 1894, viz: the East Pa., 
 Central Pa., Pittsburg, Ohio, Illinois, and the Des Moines. The 
 Oregon Conference had elected delegates, but was not represent- 
 ed at the General Conference. The Platte River was with us in 
 sentiment, but had not taken the new name on account of an un- 
 decided case in the courts. 
 
 These conferences numbered in membership, according to 
 the statistics of 1895, 50,240. We had a Missionary Society, and 
 a Woman's Missionary Society. The K. L. C. E. had been or- 
 ganized at the Philadelphia General Conference. As nearly as 
 could be ascertained the membership was 9,157. There were 
 three educational institutions, viz: East Pa. Conf. Seminary, 
 Central Pa. College, and LaFayette Seminary. A Board of Pub- 
 lication had been organized at the Naperville General Conference, 
 [17] 
 
and provision made for the purchase of the plant of the Evan- 
 gelical Publishing Co. 
 
 4. Materially: We were almost completely stripped of our 
 property, incluHing churches, parsonages, and our interest in the 
 Publishing House. In a very large part it was a new beginning. 
 
 5. As to Polity: We held to the main features of the old 
 organization, except that we discarded ex-officio representation 
 in the General Conference, limited the terms of office of the 
 bishops and presiding elders, added the important feature of lay- 
 representation, and changed the method of deeding our church 
 property from a denominational trust deed to a congregational 
 trust deed with certain modifications. 
 
 6. Finally : As to doctrine, spirit, and life ; we stood upon the 
 foundation principles as laid down by the fathers of our church. 
 These principles are clearly set forth in our Discipline. Upon 
 this foundation we would continue to build an organic body of 
 Christian believers that shall glorify God in His church upon 
 the earth in true worship and in the extension of the kingdom 
 of His Son, Jesus Christ. 
 
 We have briefly stated in this classified form what we con- 
 sider to have been our resources in the formation of the United 
 Evangelical Church, that we may more clearly note her develop- 
 ment. We have now been an organized body about thirteen 
 years. How have we developed during this period of time? 
 
 The Development of the United Evangelical Church. 
 
 I. In doctrine and polity we continue as we began, hence 
 it will not be necessary to dwell on these. We are quite well 
 satisfied. 
 
 We shall further consider the subject under the heads of: 
 I. Organic. 2. Material and Numerical. 3. Spiritual. 
 
 I. Organic development. We began with eight annual con- 
 ferences, which have already been named. Now there are ten. 
 The Northwestern was formed from a part of the Des Moines ; 
 and the Kansas from a part of the Platte River. 
 
 The former was organized in the Floyd church, Plymouth 
 County, Iowa, April 4, 1899, Bishop Dubs presiding. It began 
 with a membership of 1649, now there are 2,023, an increase of 
 23 per cent, in seven years. The Kansas Conference was organ- 
 ized at Kearney, Neb., March 16, 1901. Bishop Dubs presiding. 
 
 [18] 
 
It began with a membership of 404, now there are 730, an in- 
 crease of 80 per cent, in five years, since 1902. The organiza- 
 tion of these conferences has resulted in considerable of a terri- 
 torial expansion. When the Northwestern Conference was first 
 organized, it had only 8 charges outside of the state of Iowa, 
 now there are 19 charges scattered through Minnesota, the Da- 
 kotas and Washington. The expansion of our territory should 
 continue as rapidly as open doors present themselves, and we 
 can furnish capable men and means to carry on the work. 
 
 A matter of considerable importance in the development of 
 our missionary interests was the creation of a Woman's Board 
 of Missions. This took place at a meeting of the Woman's Mis- 
 sionary Society held at Glen Rock, Pa., in the fall of 1896. This 
 gave our sisters of the W. M. S. an official working basis. They 
 now hold regular annual Board meetings, which never obtained 
 under the old regime. To them also belongs the credit of per- 
 sistently urging foreign missionary work, and collecting the funds 
 for its establishment, and for organized missionary effort 
 amongst our children and young people. They are represented 
 on the General Board of Missions and on the executive commit- 
 tee of the Board. With their Board, Conference Branches, 
 Auxiliaries, Y. P. M. Societies and Mission Bands, they are 
 quite well organized for effective missionary work. 
 
 A step of the highest importance to the development of our 
 church's effectiveness in fulfilling the command of our I^ord to 
 "Go into all the world" was the organization of our mission in 
 China. The General Conference of 1894 took the following ac- 
 tion : 
 
 "Whereas, There is a strong demand on the part of our 
 people for an opportunity to send some of their missionary 
 money into the foreign field ; and. 
 
 Whereas, Our present circumstances do not justify us in 
 establishing a foreign mission at this time; therefore, 
 
 Resolved, That we regret that we cannot immediately enter 
 the foreign mission field as a denomination. 
 
 Resolved, That in case the foreign mission fund should 
 reach $20,000 the Board of Missions be hereby authorized to 
 establish a foreign mission." 
 
 During the quadrennium which followed only about $10,000 
 of this amount had been gathered. The conviction that we as 
 [19] 
 
a church should enter the foreign field had beconie so strong 
 however, that the General Conference of 1898 took the following 
 advanced ground in this matter : 
 
 Resolved, That the Board of Missions be and is hereby in- 
 structed at once, to inaugurate the necessary preliminary ar- 
 rangements for the establishment of a mission in some foreign 
 field, recognizing the principle of the comity of missions, the lo- 
 cation to be left with said Board ; and the actual establishment of 
 the mission shall take place as soon as the Board, in its judg- 
 ment, has sufRcient funds in hand and the income is adequate 
 to warrant the financial support and maintenance of the mis- 
 sion." 
 
 The Board of Missions appointed C. Newton Dubs, H. B. 
 Hartzler and W. F. Heil a committee to investigate and on loca- 
 tion. The committee reported in favor of Hunan, China, and on 
 June 9, 1899, the mission was established. On Jan. 10, 1900, 
 Rev. C. Newton Dubs, D.D., was appointed superintendent. On 
 the 20th of the following November they sailed from San Fran- 
 cisco, landing at Shanghai Dec. 20th. Changsha was entered on 
 Nov. 21, 1901, and the first chapel opened "June 15, 1902. The 
 following October the first converts were baptized. 
 
 The General Conference of 1898 organized "The Church 
 Extension Society of the United Evangelical Church." A con- 
 stitution was formulated to be a part of our Discipline under 
 the head of Temporal Economy. No revised edition of the Dis- 
 cipline having been published since that time, the said Constitu- 
 tion has only had printed form in the General Conference Jour- 
 nal. The General Conference of 1902 so changed this disciplin- 
 ary provision that instead of a general society, there is a "Board 
 of Church Extension" to administer the work of Church Ex- 
 tension in a general way. Provision was also made for the or- 
 ganization of a Church Extension Society by each annual con- 
 ference. This has been done, and church extension has become 
 one of the organized lines of work in the church. 
 
 In educational afifairs we have also been moving forward. 
 What was formerly East Pennsylvania Conference Seminary has 
 been advanced to a college standard, and named Albright Col- 
 lege. Later Albright College and Central Pennsylvania College 
 were consolidated as Albright College under the direction of the 
 East Pa., Central Pa., and Pittsburg Conferences. This college, 
 
 [20] 
 
located at Myerstown, Pa., is a vigorous, well-equipped, growing, 
 well-managed Christian institution of learning. 
 
 On the Pacific coast, Lafayette Seminary was moved to 
 Dallas Oregon, and is now known as Dallas College. This was 
 also a step forward. It provides well for the training of our 
 young people on the Pacific coast. 
 
 In 1900 Western Union College was organized by a corpor- 
 ation consisting of the Illinois, Des Moines, Northwestern and 
 Platte River Conferences. Later the Kansas Conference was 
 added. This institution has already shown good results in the 
 preparation of young men and young ladies for usefulness. Its 
 outlook for the future is hopeful. 
 
 It will thus be seen that in the matter of perfecting our 
 organization we have made commendable progress. It is to be 
 hoped that by the time our next General Conference meets, we 
 shall be ready to give Deaconess' work some definite form. We 
 have been doing well in all lines undertaken by us, and we ex- 
 pect to continue to move forward. 
 
 //. Numerical and Material Development. 
 
 In this respect we have made commendable, and, in some 
 items, remarkable progress. It is remembered that we organ- 
 ized as a church in 1894. In the formative period of the first 
 year or two, our statistics had not taken a settled basis. In 
 making comparisons, I will therefore use the statistics of 1896. 
 The comparisons cover a period of 11 years, from June i, 1896, 
 until June I, 1907. We note the following membership items: 
 Item 1896 1907 Gain 
 
 Church membership, 55. 118 70,143 27I4 per cent. 
 
 Sunday-school scholars, 66,823 92,036 37 . 7 per cent. 
 
 K. L. C. E. (active), 10,019 18,798 87 per cent. 
 
 W. M. S., 2,048 7,953 288 per cent. 
 
 Mission Band, 2,184 6,758 209 per cent. 
 
 During the same period, the combined subscription to The 
 Evangelical and the Bvangelische Zietschrift increased 40 per 
 cent. The Publisher's report as given in the statistics of 1907 
 shows that The Evangelical had 9,450 subscribers and the Zeit- 
 schrift 1,932. 
 
 The advance made in missionary contributions is remarkable. 
 In 1896 the contributions for the annual conference treasuries 
 [21] 
 
averaged 38 cents per member. In 1907*' the average was "ji 
 cents. This is an advance of 87 per cent. 
 
 In 1896 there was raised for the General Treasury (Home 
 and Foreign) an average of 15.6 cents per member. In 1907 
 the average reached 61.8 cents per member. This is an advance 
 of 296 per cent. 
 
 For educational purposes the average in 1896 was 10 cents 
 per member. In 1907 it was 29 cents per member. This in an 
 advance of 190 per cent. 
 
 For Church Extension, the average per member in 1896 was 
 1.9 cents; in 1907 it was 6.1 cents, an advance of 221 per cent. 
 
 The amount raised by the people for the salaries of their 
 pastors and presiding elders (except Central Pa. Conf.) was an 
 average of $2.69 per member; in 1907 the average was $3.63 
 per member, an advance of 35 per cent. 
 
 In 1896 there were 125 parsonages ; in 1907 there were 338, 
 a gain of 170 per cent. 
 
 In 1896 there were 521 church buildings; in 1907 there were 
 902; a gain of 73 per cent. 
 
 Value of all property in 1896 was $1,373,245.00; value of 
 all property in 1907 was $3,892,576.35. This is a net gain of 
 value in property of 183 per cent. 
 
 The prosperity of our Publishing House by the direction of 
 the Board of Publication ; and under the efficient management of 
 our Publisher, S. L. Wiest, is worthy of special mention. Twelve 
 years ago, when the church took the plant of The Evangelical 
 Publishing Company and The Zeitschrift there were practically 
 no assets above liabilities. In other words, we began with noth- 
 ing. After 12 years of careful management, we now have a 
 property worth $175,000, with a debt of $73,000, thus leaving a 
 net asset of over $100,000. The property consists of a site of 
 ground and buildings worth nearly $100,000, machinery over 
 $30,000, paper and books $27,000, and other assets nearly $25,- 
 000. The business of the house has grown to $90,000 per annum. 
 ///. Spiritual Development. 
 
 It might be said that spiritual development pertains more 
 particularly to the individual members of a body of Christians, 
 than to the body as a whole ; and that a church progresses spirit- 
 ually as the individual members thereof make progress. Yet it 
 is also a fact that there are qualities which belong to the body 
 
 [22] 
 
that affect the spiritual development of its members. We are 
 to a very large extent, mutually dependent upon each other (See 
 I Cor. 12), and it is therefore essential that these qualities mani- 
 fest themselves in the church body. Paul in addressing the 
 Collossians desires that they "Might walk worthy of the Lord 
 unto all pleasing, being fruitful in every good work, and in- 
 creasing in the knowledge of the Lord." To that excellent 
 Phillippian church he writes : "And this I pray, that your love 
 may abound yet more and more in knowledge and in all judg- 
 ment; that ye may approve things that are excellent; that ye 
 may be sincere and without offence till the day of Christ ; being 
 filled with the fruits of righteousness, which are by Jesus Christ, 
 unto the glory and praise of God." 
 
 Jesus also in addressing the seven churches in Asia, ad- 
 dresses them as such, and closes the address to each church with 
 the words: "He that hath an ear let him hear what the Spirit 
 saith unto the churches." 
 
 Now as to the question whether we as a church have made 
 spiritual progress; Jesus Christ, the great Head of the Church, 
 who said to the churches just mentioned "I know," could an- 
 swer better than any of us can. He can and does judge our 
 case perfectly. I shall not presume to indicate the extent of our 
 growth, but shall only consider a few essentials to the spiritual 
 development of any church. I name the following: i. Purity. 
 2. Unity. 3. Knowledge. 4. Fruitfulness. 
 
 1. Purity. A study of John 15, and of the messages to the 
 seven churches already mentioned, leads us to name this quality 
 as pre-eminent. Do we in our preaching and teaching maintain 
 purity of doctrine? Thank God, we have no heres}- trials. It 
 is to be hoped that we shall never have any cause for such. Do 
 we insist on purity of heart and life? Do we administer our 
 affairs with perfect sincerity, laying aside selfish considerations, 
 with an eye single to the glory of God? Are our congregations 
 examples of purity? "Blameless and harmless in the midst of 
 sinful" and worldly environments ? Jesus said : "Xow ye are 
 clean through the word which I have spoken unto you." And 
 James in his epistle declares that "The wisdom that is from 
 above is first pure." 
 
 2. Unity. This is another essential quality of the body of 
 Christ. The importance of it is very strikingly indicated in the 
 
 [23] 
 
Saviour's intercessary prayer. And we should well remember 
 that Jesus spoke these words upon the eve of his suffering and 
 death. They are therefore the outpouring of a heart that fully 
 understood and felt the great need of the church which he 
 came to purchase with his own blood. Let us pause and listen 
 to him : "Neither pray I for these alone, but for them also which 
 shall believe on me through their word ; that they all may be one ; 
 as thou Father, art in me, and I in thee, that they also may be 
 one in us; that the world may believe that thou hast sent me. 
 And the glory which thou gavest me I have given them ; that they 
 may be one, even as we are one. I in them, and thou in me, 
 that they may be perfect in one; and that the world may know 
 that thou hast sent me, and hast loved me, and hast loved them, 
 as thou hast loved me." We announce to the world that we are 
 "The United Evangelical Church." Are we such in deed? Do 
 we keep the "Unity of the Spirit in the bond of peace?" Such 
 is our Lord's will concerning us. We should fulfil it in all our 
 general and annual conference deliberations; in the transactions 
 of the various boards of the church; and in the work of our 
 individual congregations. So far it can be said that this' unity 
 has been quite well preserved. 
 
 3. Knowledge. This quality is also essential to the prog- 
 ress of the church. In Phil i : 9, already referred to, Paul 
 writes : "I pray that your love may abound yet more and more 
 in knowledge and in all judgment." Knowledge and judgment 
 are named together. Knowledge of a matter is needed, and 
 judgment to use it rightly, (i) Knowledge of the Divine will. 
 What our mission is as a church. It is encouraging to note the 
 increased interest in Bible study. Scriptural knowledge is the 
 most important of all. (2) Knowledge of each other. As we 
 know each other better we can work together better for the ad- 
 vancement of the kingdom of Christ. The exercise of Christian 
 fellowship will promote this kind of knowledge. (3) Knowledge 
 of the work placed in our hands. Knowledge of its needs, and 
 how we can develope it. The more of this kind of knowledge we 
 have the greater our efficiency. 
 
 4. Fruitfulness. This is rather a result than a quality. The 
 power to hear fruit is the quality which we need. Jesus tells 
 us plainly in John 15 the importance of this, and He also tells 
 us how the power to bear fruit is to be obtained. Its importance 
 
 [24] 
 
is indicated in the following words: "Herein is my Father glor- 
 ified that ye bear much fruit, so shall ye be my disciples. Ye 
 have not chosen me, but I have chosen you, and ordained you, 
 that ye should go and bring forth fruit, and that your fruit 
 should remain : that whatsoever ye shall ask the Father in my 
 name, he may give it you.'' How the power to bear fruit is ob- 
 tained is shown in the following words : "He that abideth in me 
 and I in him, the same bringeth forth much fruit; for without 
 me ye can do nothing." 
 
 The fruitfulness of a church manifests itself in two ways 
 principally : 
 
 First : In her power to witness for Christ, and this witness- 
 ing power results in the conversion of souls. The founders of 
 our church had this end in view chiefly. It should ever be the- 
 aim of the United Evangelical Church to win souls. What have 
 been the results so far ? The number of conversions reported are 
 as follows: 
 
 For the three years ending with report of i8g8, 26,683 
 
 For the four years ending with report of 1902, 27,279. 
 
 For the four years ending with report of 1906, 32,622 
 
 For the one year ending with report of 1907, 7,837 
 
 Total in 12 years, 94,42i 
 
 This is an average of 7,868 for each year. We thank God 
 for this result ; and yet we wish that the number had been much 
 larger. What a result there would be if we could average one 
 person for each member of the church. 
 
 Second : In her power to conserve the results of her work. 
 Paul in his interview with the elders of the church at Ephesus 
 gave this exhortation: "Take heed therefore unto yourselves, 
 and unto all the flock over which the Holy Ghost has made you 
 overseers." It means much to win souls, but it means just as 
 much to take care of them. Jesus said to Peter "Feed my 
 lambs," and again he said "Feed my sheep." There is a large 
 meaning in these earnest words. We must take care of our 
 own, or we shall fail in large part to fulfil our mission as a 
 church. 
 
 In conclusion : The Lord has blessed us greatly in spiritual 
 things and in temporal things. He has wonderfully led us. 
 [25] 
 
He has given us the increase. We may well raise our Ebenezer 
 and say, "Hitherto hath the L^rd helped us." We look into the 
 past, and we see much, very much to encourage us. We rejoice 
 in the present because of what we are and have by the grace of 
 God. We look hopefully into the future with the assurance that 
 the Great Head of the Church will be with us even unto the 
 end. 
 
 "Walk about Zion, and go around about her ; tell the towers 
 thereof; mark ye well her bulwarks, consider her palaces: that 
 ye may tell it to the generation following. For this God is our 
 <'^a«l forever and ever : he will be our guide even unto death." 
 
 [26] 
 
SPEAKERS IN THE CENTENNIAL SERVICES. 
 
 1. Bishop H. B. Hartzlf.r, D. D. 
 
 2. BiSHOi^ \^'ILLIA^I F. Heil. 
 
 3. Rl-dolfh Dues, D. D., LL. D. 
 
 4. U". M. Staxfoku a. M., D. D. 
 
 5. C. Nf.wtox Dubs, D. D. 
 
 6. C. S. Haman. 
 
 [27] 
 
"THE GENIUS AND SPIRIT OF OUR CHURCH LIFE." 
 
 Addrbss by Bishop H. B. Haetzler, D.D. 
 
 I am to speak to you on this notable Memorial Day, concern- 
 ing "The Genius and Spirit of Our Church Life." I do not know 
 what is the thought of my hearers as to this subject. It is not 
 easy to give it satisfactory treatment. When the subject was 
 first proposed to me, it seemed vague and elusive like a floating 
 cloud or an illuminated morning mist. To sketch the history 
 of our Church, its doctrines, its polity, its policy, its growth and 
 development, is to mark plain, outstanding facts. But how to set 
 forth "the genius and spirit of our Church life" — its dominant, 
 pervading influence ; its essential animating principle ; its peculiar 
 character or quality — this, to me, did not so readily appear. 
 
 First of all, a question confronts me here : Why should I 
 speak of "the genius and spirit" of this particular Church among 
 the one hundred and fifty Churches of the land? Is there any- 
 thing in the genius and spirit of this Church different and dis- 
 tinct from some or all other Churches? Has this Church a suffi- 
 ciently marked individuality to distinguish it from others of the 
 goodly sisterhood of the Churches? This seems to be assumed 
 in the very statement of the subject. If I did not believe this to 
 be true, the present address would not have been prepared. As 
 to the one all-controlling thought and aim, purpose and endeavor, 
 ■of this Church, we are glad to know that we occupy common 
 ground with all orthodox Christian Churches, namely, to save 
 -men from sin and death, prepare them for the service of God and 
 liumanity in fruitful, holy, happy lives in this world, and build 
 them up in the body of Christ for the full realization of life and 
 service in the heavenly world. We can readily discern in every 
 Church some more or less distinctive features and characteristics 
 that distinguish it from all other such organizations — a pro- 
 nounced individuality which in most cases is more easily seen and 
 felt than described. For we realize that, apart from all diflfer- 
 •ences in the externals of form, organization and action, there is 
 an atmosphere, a spirit, a tone, a psychological, spiritual condition, 
 a distinct denominational temperament, a church life, which more 
 •or less individualizes every member of the denominational family. 
 I29] 
 
Do we not in this fact have one explanation, if not reason 
 and justification, for the persistence of the various denomina- 
 tional types, even apart from the basal doctrinal and experimental 
 characteristics and affinities? Far deeper than any external 
 features of polity, form, or organization, or than the whole frame- 
 work of organization, lie the justifying, satisfying reasons for 
 separate Church organizations. Dr. Moffat, of the Presbyterian 
 Church, very cautiously, but none the less truly, says : "Every 
 Church of Christ may be the best Church for its own members 
 and its own work." Dr. Joseph Agar Beet confidently asserts 
 that "Different Churches embody different types of Christian life : 
 and the types thus embodied are a lesson and an enrichment to 
 the whole." And Dr. James M. Buckley goes so far as to say: 
 "There never can be an external union of the Churches of Christ 
 during the reign of the right of private judgment." Joseph 
 Cook, from the throne of his Boston Monday Lectureship, cried 
 out : "I thank Heaven for divergences in denominations." Chief 
 Justice David J. Brewer pronounces his final verdict as from the 
 high seat of the Supreme Court: "Denominations exist, will ex- 
 ist, and ought to exist." This is my answer to the first question 
 in briefest form. 
 
 Now another question meets and challenges me on 
 tlie threshold of this Memorial Day, as we enter upon 
 the exercises of this anniversary occasion : What have 
 we, of the United Evangelical Church, to do with the 
 centennial anniversary of the organization of the first 
 annual conference of the Evangelical Association? What 
 part or lot have we in the inheritance of its memories, its history, 
 its achievements, its germinal life? Why should we here, on this 
 historic spot, on this anniversary occasion, consider "the genius 
 and spirit of our Church life"? What interest have we, of the 
 United Evangelical Church, in such a celebration as this, seeing 
 that we are of a different denominational name and household? 
 Some weeks ago I was invited to an old-time Evangelical 
 home in Illinois. The father and the mother were there alone. 
 They were happy that day in anticipation of the home-coming of 
 their children and children's children to celebrate in the old 
 home the eightieth birthday anniversary of the husband and 
 father. One branch of that honorable family, constituting now 
 a household of its own, bore a name different from that of the 
 
 [30] 
 
old family name, for a daughter had merged her name in that of 
 another whom she loved. But they were of one blood and life; 
 they had a common family heredity, enriched with another tribu- 
 tary stream; so also had they a common interest in the happy 
 event that had drawn the families together around the sacred old 
 shrine. The parable is plain. "Our fathers, where are they?" 
 we cry, in the language of the old Book. The voice of an an- 
 cient Psalmist in "A Song of Loves" gives reply : "Instead of thy 
 fathers shall be thy children, whom thou shalt make princes in 
 all the earth." (Psalm 45 : 16.) They of a century ago were the 
 "fathers" ; we who are "instead" of them, are of the "children." 
 We are of the humble Evangelical, royal blood and lineage, heirs 
 and stewards by inalienable rights of the household of faith. At 
 this old ancestral shrine, where Albright wept and prayed and 
 preached, we joy to celebrate the first conference family reunion 
 of one hundred years ago. We come to remind ourselves of 
 "the rock whence we were hewn and the hole of the pit whence 
 we were digged." (Isaiah 51 : i.) We come, to view again the 
 fountain head whence flowed the fertilizing stream which in its 
 fretting banks parted into two heads and flowed onward in two 
 channels. 
 
 The United Evangelical Church of to-day is a perpetuation, 
 a development, an intensification of the life of the original Evan- 
 gelical Association ; a realization — at least in part — of "the prom- 
 ise and potency" of the simple germinal life of its first days ; in 
 genius and spirit identical, yet clarified, enlarged and ripened; 
 of clearer vision, larger outlook, freer movement, and surer, 
 firmer tread. To the Christ-consciousness of the individual be- 
 liever and witness, has been added the Church-consciousness of 
 the united believers bound together in well-ordered fellowship 
 for co-operative service in the freedom of the emancipating 
 Spirit. Identity of life, of genius and spirit, is not conditioned 
 on identity of forms and methods and speech with the Church as 
 it was in its primary, elementary and formative stages. The bud 
 is father of the flower, and the flower is father of the fruit, but 
 the bud is not the flower, nor the flower the fruit. "The child is 
 father of the man," as the old proverb sagely proclaims, but the 
 man does not dishonor his childhood nor demean his manhood 
 when he "puts away childish things" and lives the full life of the 
 ripened man. He may even change his name, his garb, his earlier 
 [31] 
 
habitudes, not only without detriment, but to the greatest advan- 
 tage, and in truest loyalty to his antecedents and his mission. 
 
 This is my answer to the second question.. Both answers at 
 least touch both center and circumference of my theme. 
 
 Jacob Albright, whom we honor as the human agent in the 
 founding of the Evangelical Association, a plain, humble, sane, 
 sober, open-minded, serious, laboring man — ^Albright a deeply 
 ■convicted, penitent sinner — Albright, an agonizing wrestler in 
 the marshes and quicksands of the 7th of Romans — Albright, a 
 pardoned, renewed, sanctified, happy, triumphant believer, stand- 
 ing on the rock of the 8th of Romans — ^Albright, the love-con- 
 strained witness of Jesus and seeker of lost souls — Albright, the 
 ■divinely called, commissioned, empowered, attested preacher of 
 the gospel — this man may well stand as index and exponent of the 
 genius and spirit of our Church. 
 
 Albright had a distinct, never-to-be-forgotten experience of 
 the sinful, lost, hopeless condition of the natural man, and, fol- 
 lowing this, of the pardoning mercy, and the renewing, trans- 
 forming, comforting, sustaining grace of God. 
 
 He was drawn by the constraining love of Christ at once to 
 seek the salvation of others whom he knew to be as he had been, 
 and so became a true witness for Jesus Christ who had saved him. 
 
 In the zealous activities of his glad, new life, this grateful 
 convert believed that there came to him a clear call from God to 
 g'ive himself wholly to the work of an Evangelist, and he was 
 "not disobedient to the heavenly vision." 
 
 He did not seek from any human authority for confirmation 
 of his call, or for permission or authorization to respond to the 
 ■call. He had it to do with God alone, and in the simplicity of 
 faith and love he obeyed the voice of God and braved the con- 
 sequences. 
 
 He preached the word, "in season, out of season," wherever, 
 •whenever, and however he could, in churches, in school-houses, 
 in market-places, in houses, in bams, in groves, in fields, on the 
 streets, and by the wayside. He declared his glad message of 
 grace to individuals, to families, to little groups, to congregations, 
 whether one, or few, or many. 
 
 He sailed his craft in stormy times, in narrow channels, be- 
 tween threatening rocky shores, and steadfastly held his course 
 in the middle of the channel, sane, sober, and strong, proof alike 
 
 [32] 
 
against fanaticism, self-conceit, unholy ambition, and lust of 
 power. 
 
 He sought only the salvation of the people, without thought 
 of personal gain or loss, as a faithful servant and ambassador for 
 Jesus Christ. The seal of God was upon his work from the first. 
 The persons whom he and his associates of like spirit had led to 
 Christ and who had been saved from sin and renewed in heart 
 and life, were so manifestly different from what they had been, 
 and from others not so converted, that they were known as "the 
 converted people," in distinction from "the church people" who 
 had no such experience. So unmistakable was the change that 
 these people were "known and read of all men" as disciples of 
 Christ. In this we touch the heart and core of our Church life 
 — a new heart and a new life and its open testimony before the 
 world — an experience of a supernatural change, and its unanswer- 
 able, irresistible argument for the Gospel of the grace of God. 
 If ever this light goes out in our candlestick, then let the black 
 smoke-wreaths from its sooty socket spell out our fateful "Icha- 
 bod" on the lurid sky. 
 
 Albright and his co-laborers did not go out to make pros- 
 elytes, or to gather church members, for they had then no Church 
 organization either in fact or in thought. Even at the first an- 
 nual conference, after nearly fifteen years of evangelistic labors, 
 the assembled believers had not even a Discipline, nor Articles of 
 Faith, but stood on the Holy Scriptures alone as the sufficient rule 
 of faith and practice. On this solid and only foundation of truth 
 our Church still stands, but with duly specified and clearly for- 
 mulated points of agreement in doctrine, practice, and polity, em- 
 bodied in a Book of Discipline. This bodily clothing of polity, 
 policy and creed, the spirit of the Church has woven about itself, 
 according to the law of correspondence with present environ- 
 ment) conditions, and needs. So the form fits the fact, and the 
 spirit fills the form. So, I am glad to believe, this spirit of our 
 Church, with the Spirit that ever worketh in the children of obedi- 
 ence, is now fitly bodied forth in tlie form of our Church — not 
 bound and restricted, not hampered and baffled, not galled and 
 bruised, not fretted and goaded, but fittingly harnessed for service 
 in the liberty wherewith Christ makes free. 
 
 Our Church, therefore, is Evangelical, or it is nothing — 
 Evangelical in birth and blood, in grace and gifts, in preaching 
 [33] 
 
and practice, in life and labors. The Evangelical note rings out, 
 clear and strong, in the orchestral "harmony of its Articles of 
 Faith and its testimony of experience. It is rooted and grounded 
 in the Bible, in the old Bible, which constituted the itinerating 
 library and the ever-ready arsenal of the pioneer evangelists. 
 
 Our Church is United Evangelical, that is, a Church com- 
 posed of Evangelical people sorted out, sifted out, tried in the 
 fire, drawn together by the powerful gravitation of moral and 
 spiritual affinities, joining hearts and hands in the cohesion of 
 common, sympathetic interests, fused in the white heat of trial, 
 and made strong in the fellowship of sufferings, in heroic strug- 
 gles and patient endurance. 
 
 Our Church is also Evangelistic, else would it be an Evan- 
 gelical Church gone to seed, an unfaithful steward of the Gospel 
 of grace. In the person of Jacob Albright the Church in embryo 
 moved out with only the one thought and impulse, the one motive 
 and purpose, to seek and to save the lost near at hand. The 
 Evangelistic m.ovement was then within narrow neighborhood lines 
 and limits. It has now gone out beyond language line's and na- 
 tional boundaries, and knows no limits save the circumference of 
 "all the world" and "the end of the age." 
 
 This outward movement upon the heathen world is a reve- 
 lation of the genius and spirit of our Church. There is hardly 
 anything like it in the history of any Church. It is an inspiring 
 story of womanly devotion, of high purpose, of patient waiting, 
 of unwearying persistence, and of victorious accomplishment. 
 Our China Mission is one of the fruits of this woman's work in 
 our Church. To those who have observed and understood the 
 far-reaching influence and the already realized outcome of these 
 activities of our women, in the larger liberty of the reorganized 
 Church, it has been a revelation of latent powers and undeveloped 
 forces grandly prophetic of greater things than we have yet 
 known. 
 
 In its evangelistic activities our Church has surely justified 
 its right to its name and place in the fellowship of sister Churches. 
 Thousands of souls savefl through its ministration and influence 
 have gone into other Churches, greatly to their advantage. For 
 we stand, and have ever stood, for thoroughly Scriptural con- 
 version into a new life of obedience to the will of God, a holy, 
 happy, useful, winsome life. Hand in hand with evangelization 
 
 [34] 
 
go also the conserving ministries of Christian nurture and Chris- 
 tian discipline, solicitous not only for the welfare of the individ- 
 ual soul, but also for the safety, purity and power of the Church. 
 
 Our churches have always presented the characteristics of 
 genuine "households of faith," where all can be sure of a cheery 
 welcome and equal share in the blessings of the means of grace 
 and the fellowship of the saints. No barriers of fashionable eti- 
 quette, or pretentious form and ceremony can find place in the 
 congregational households of our Church to hinder the free 
 course of the Spirit of God in the edification of believers. 
 
 In the public worship, in the larger and the smaller meetings, 
 there is full liberty for free expression in prayer and praise, in 
 testimony and exhortation, as the Spirit may move the heart of the 
 worshiper. In these households of faith there is no respect of 
 persons, but all are one in Christ Jesus. 
 
 No consideration of the genius and spirit of our Church 
 would be complete without some reference to its ministry. With 
 the old Bible tn its hand, our Church has never wavered in its 
 insistent demand for soundly converted, consecrated, divinely 
 called, and divinely qualified preachers. No exigencies oTneed, 
 nor pressure of changing sentiment, nor demand from within or 
 without, has yet prevailed to move us from this only safe ground. 
 But it is not by any arbitrary ecclesiastical rules or standards 
 that we receive or reject applicants for the ministry. The divine 
 call must be recognized and honored, whether it brings a man 
 from the plow-handle, or the carpenter's bench, or the coal-mine, 
 or the school-room, or the theological seminary, or the university. 
 Then the preacher is given ample time and patient tolerance to 
 "make full proof of his ministry" and certify his call, to the sat- 
 isfaction of the Church. 
 
 Our Church, as one among many Churches, stands in a league 
 of love with all followers of Jesus Christ, ready for any co-opera- 
 tive service within the proper sphere of its activities. It has open 
 ears for every appeal that comes from the wide fields of moral 
 reform and Christian philanthropy, mindful of the inspired ad- 
 monition not to look on its own things only, but also on the 
 things of others. 
 
 Remembering now our origin, our history, our heredity, our 
 obligations, our mission, how can we best honor our noble Evan- 
 gelical ancestry and vindicate our worthiness to bear this name 
 
 [35] 
 
into the coming years? Shall it be by simply striving to perpet- 
 uate their noble spirit and to go on repeating and duplicating their 
 work? Yes, all this, but we can do more and better, and, thank 
 God, we are doing better than this. We are, by the grace of 
 God, enlarging and intensifying the Evangelical spirit as we also 
 perpetuate it, and we are doing the work assigned by the Head of 
 the Church with wider outlook and larger apprehension. 
 
 Our spirit, aspiration and endeavor are well expressed in the 
 words of the Apostle Paul as he faced the momentous future 
 with its vision of the struggling, conquering Church : "Forgetting 
 the things which are behind, and stretching forward to the things 
 which are before, I press toward the goal unto the prize of the 
 high calling of God in Christ Jesus." 
 
 Our past — "the things which are behind" — is settled, sealed, 
 secure; we can "forget" that. Our future — "the things which 
 are before" — looms large in the promise and providence of God, 
 and the glorious goal, "the prize of the high calling," is in full 
 view. Our present lies in clear light, and we can confidently, 
 with sure, swift feet, "press toward the goal." 
 
 The days of the militant Church are numbered in the secret 
 chronicles of the Kingdom. The end of toil and conflict may come 
 soon. Our time of service, at least, is short. Ere many years the 
 last sower and reaper will be called from the field. The last sol- 
 dier of the Cross will be mustered out in the Church militant. 
 Then the completed Church triumphant in the heavenly world will 
 shake the heavens and the earth with the melodious thunders of 
 the "Song of Moses and the Lamb." And there, among the in- 
 numerable multitudes of those ransomed, raptured singers will be 
 ten thousands who were first taught to sing redemption's joyful 
 song in the Homes and chapels and churches and tents of the 
 Evangelical Church. It will be a great hour in that endless day 
 when all these shall gather there for one grand Evangelical re- 
 union at the eastern gate of the city of God. May we all be 
 there ! 
 
 THE FATHERS AND THE CHILDREN. 
 
 "Thy fathers, luhere are they ?" 
 
 "Instead of thy fathers shall be thy children. " 
 I. 
 
 From humble, virtuous homes they came, 
 
 Unknown to fame, or pride of name; 
 
 Untaught in learning of the schools, 
 
 Free from tradition's bonds and rules. 
 
 [36] 
 
II. 
 
 Theirs was the open heart and mind, 
 The simple faith to truth inclined, 
 The soul where God could work his will. 
 Where love could suffer and be still. 
 
 III. 
 Their hearts were wed to one dear Name, 
 Nor lure of wealth, or ease, or fame, 
 Nor scorn of men, nor hellish hate. 
 Could move them from their blest estate. 
 
 IV. 
 Their lives were hid with Christ in God, 
 Like planted seed beneath the sod ; 
 So, they could suffer and be strong. 
 And cheer life's way with joyous song. 
 
 V. 
 Content with all-sufBcient grace, 
 They sought not riches, power, nor place. 
 But gave themselves, at any cost. 
 To seek and save that which was lost. 
 
 VI. 
 They sowed the seed of toilsome years. 
 On furrowed fields bedewed with tears. 
 And where their toil seemed oft in vain, 
 We reap with joy the ripened grain. 
 
 VII. 
 Their swift race run, their work well done. 
 They found their rest at set of sun. 
 To see their good works follow on. 
 And hear their Master's sweet "Well done!" 
 
 VIII. 
 So, at the crossing, one by one. 
 With finished work, with victory won, 
 The fathers pass, and in their stead 
 The children in their footsteps tread. 
 
 IX. 
 The workmen pass, the work goes on ; 
 Love's work on earth is never done. 
 Till Christ our Lord returns again. 
 With all his saints in bliss to reign. 
 
 [37^ 
 
X. 
 
 Till then our sacred trust we'll keep, 
 To work or wait, to sow oc reap. 
 Content our calling to fulfil, 
 And bide God's own good time and will. 
 
 XI. 
 On this memorial day of grace, 
 God of our fathers,^Thee we praise 
 For all that other hands have wrought 
 For us and ours, beyond our thought. 
 Fruit of their prayers, and toils and tears- 
 The harvests of a hundred years. 
 
 XII. 
 We praise Thee, too, this happy day, 
 That Thou dost cheer our hearts alway 
 With visions of that better time. 
 When all the days shall be sublime. 
 And all the dreams of all the Seers 
 Shall bloom in God's millenial years. 
 
 THE POLITY OF THE UNITED EVANGELICAL CHURCH. 
 
 By Bishop Wihiam F. Hbil. 
 
 Unity of faith lies at the basis of denominational organiza- 
 tions. Men of a common faith are drawn together and held by 
 the invisible but real bond of a commonly accepted truth. This 
 fact accounts for the association of the men in 1807 from which 
 sprang the Evangelical Association. This unity of faith is ex- 
 pressed in the doctrines published in the discipline of this asso- 
 ciation, ten years later. No serious differences of doctrine have 
 at any time disturbed the Evangelical Association. At this time 
 the articles of faith of the United Evangelical Church and the 
 Evangelical Association agree substantially. The articles of the 
 former church, because of more recent formulation, are ex- 
 pressed in language more acceptable and intelligible than that of 
 the earlier form. 
 
 The desire to promulgate this faith created a demand for 
 some form of organization and thus the work of formulating 
 
 [38] 
 
a polity followed the adoption of the articles of faith. The 
 polity of a church embraces the principles and rules which de- 
 termine and control the organizations and methods of opera- 
 tion. The character of polity is usually determined by the so- 
 cial character and purposes of the constituency to be organ- 
 ized and governed. In the case of the Evangelical Association, 
 the constituency consisted of humble Pennsylvanians, descend- 
 ants of pious' Germans who emigrated to America to escape the 
 despotism of their native country. 
 
 The development of forms of government civil or religious, 
 presents a question relating to the harmonizing of extreme ten- 
 dencies, one ending in an absolute despotism, the other in a per- 
 fect personal independence which, in the present moral and men- 
 tal state of humanity, would mean anarchy. These extremes 
 bound the territory in which all movements toward the estab- 
 lishment of governments are found. 
 
 The character of the original constituency of the Evangelical 
 Association supports the inference that the polity sought by them 
 would be democratic rather than monarchial. The formulation 
 of a polity was, however, a difficult undertaking for the few 
 men who gathered in the home of Samuel Becker in 1807, and 
 the men who met in the home of ^Martin Dreisbach ten years later. 
 To simplify their task, they appropriated liberally from the polity 
 of the ]\Iethodist Episcopal Church. The desire to escape the 
 almost absolute power which that polity confers on the bishops 
 and the general conference, appears in the fact that efforts were 
 made to impose limitations upon them. My acquaintance with 
 the Evangelical Association since childhood and my study of 
 her history convinces me that the constituency of the Associa- 
 tion believed the polity contained in the discipline to be demo- 
 cratic. But the formulation of a constitution and its interpreta- 
 tion are two very different processes. The interpreters fre- 
 quently contravene the purpose of the authors of constitutions. 
 Our federal constitution and its interpretation furnish an illus- 
 tration. When it was adopted the matter of state's sovereignty 
 was a mooted question. Some statesmen held that the constitu- 
 tion recognized the right of withdrawal on the part of the states. 
 A larger number were convinced that the union was indissoluble. 
 The civil war interpreted the constitution in favor of the latter 
 position. In the Evangelical Association the powers of the 
 [39] 
 
episcopacy and the relative powers of the general and annual 
 conferences, became vexatious questions, and in 1891, the Gen- 
 eral Conference at Indianapolis, interpreted the constitution 
 adopted by the simple-hearted Pennsylvanians, as exceeding in 
 absolutism that of the Episcopal Church. That portion of the 
 Association which in 1894 became the United Evangelical Church, 
 took the position that such an interpretation was contrary to the 
 original purpose and meaning of the constitution. In this issue 
 the civil courts finally sustained the position of the Indianapolis 
 conference, but the spirit of the fathers was in their sons, and 
 suffering the forfeiture of church property estimated at circa 
 $3,000,000.00, they met in conference at Naperville in 1894, 
 formulated a discipline in which was expressed in terms of 
 unmistakable clearness, the polity which they had been taught 
 to believe, was the constitution of the Evangelical Association, 
 and which they are now persuaded was the thought of Albright, 
 Miller, Dreisbach, Seibert and Long. 
 
 The efficiency of a polity as well as its reasonableness be- 
 come apparent in periods of contention. Constitutions are de- 
 signed to protect right against might, the few against the many. 
 The polity of the Evangelical Association proved weak as a de- 
 fense against, but potent as a means of oppression. It was in- 
 terpreted to mean that the decision of the majority is right be- 
 cause it is the decision of the majority. In order to understand 
 the distinctive features of the polity of the United Evangelical 
 Church, it is necessary to consider the constituencies of the var- 
 ious conferences, the relative powers of the conferences, the 
 powers of the ministry, especially that of the episcopacy and the 
 vesting and control of congregational property. 
 
 The first conference in 1807, was composed exclusively of 
 laymen, but the discipline adopted in 1817, restricted the mem- 
 bership of the general and annual conferences to the ministers of 
 the church. In the contention of 1890-4, the laymen cheerfully 
 bore the responsibilities which the loss of property imposed and 
 they were accorded a place in these conferences. Each field of 
 labor is permitted to send a delegate to the annual conference to 
 which it belongs, and this delegate enjoys all the rights of a 
 ministerial member "except to vote on the reception, ordination 
 or expulsion of ministers." The general conference is composed 
 of an equal number of ministerial and lay delegates. This sys- 
 
 [40] 
 
tem accords the laiety the fullest recognition and also imposes 
 upon them enlarged responsibilities. The presence of laymen in 
 these conferences augments the strength and influence of these 
 bodies. This full representation was granted them not in answer 
 to a clamor on their part, but in recognition of their fidelity and 
 service. The efficiency of this system requires a larger measure 
 of intelligence on the part of the laymen, than the former system 
 in which laymen were confined to the primary councils of the 
 church, and our experience and observation convinces us that our 
 laymen are being well prepared to meet these requirements. I 
 am persuaded that we can safely repose confidence in them. 
 
 As fundamental and of greater significance than lay repre- 
 sentation, are the enactments defining the relative powers of the 
 annual and general conferences. In the Association the first 
 annual conference was organized prior to a general conference, 
 and in the minds of many it was the source of original author- 
 ity. In the contention referred to, the "majority" held that the 
 general conference was the seat of original authority and pos- 
 sessed all power not expressly surrendered to the annual con- 
 ferences. It was upon this assumption that the Indianapolis 
 conference outlawed large majorities in annual conferences and 
 erected in their place conferences composed of small minorities. 
 Those acquainted with the beginning of the Association and es- 
 pecially the descendants of the founders of the church, believed 
 this to be contrary to the spirit of the discipline and are now so 
 persuaded. But the courts finally declared that the letter sus- 
 tained this usurpation of authority and the "minority" suffered 
 loss because of the equivocal and elliptical language of the dis- 
 cipline. 
 
 To render the -recurrence of such an experience impossible, 
 the Naperville conference was careful to define the powers of the 
 conferences in explicit language. Paragraph 80 of the discipUne 
 reads : "The annual conference is possessed of all powers, legis- 
 lative, judicial and administrative, which it has not surrendered 
 to the General Conference by legislative enactment. On the le- 
 gality of its own organization, the judgment of a majority of its 
 duly qualified members is final." Paragraph 88 reads, "The 
 General Conference shall have only such powers as are conferred 
 upon it by the discipline." To put the safety of the annual con- 
 ference beyond all question, part b, in Par. 88, declares, "That 
 [41] 
 
the annual conferences shall never he deprived of the right to 
 determine the legality of their own organization." The annual 
 conferences cannot be made the victim of vicious "judicial legis- 
 lation." Their permanence does not depend upon the favor of a 
 general conference. On the other hand, the general conference 
 possesses the powers that will make it a strong center of co- 
 operation, so long as wisdom, deliberation and charity mark its 
 decrees. 
 
 In the Association the General Conference may become a 
 trial court of original' jurisdiction. It may become extremely 
 partisan by making the probable trial of a minister an issue in the 
 election of delegates. The discipline of the United Evangelical 
 Church declares, "The General Conference shall have no original 
 jurisdiction to try any person," and bars the transformation of 
 the General Conference into a "partisan trial court.'' 
 
 The powers of the ministry, and climaxing in the episcopacy, 
 and while not so fundamental as the questions already discussed 
 they are of almost equal importance. Numerous indications of 
 a difference of interpretation of the law defining the episcopal 
 powers are found in the records of the Association. 
 It was declared by the authorized historian of the 
 church that bishops in the Evangelical Association had not one 
 tithe the power of Methodist bishops. In the period of '87-91, 
 the law relating to this point was construed as conferring almost 
 absolute power upon the episcopacy, and the conference of In- 
 dianapolis affirmed this interpretation and by special enactment 
 made the episcopal board the interpreters of the law in the in- 
 terim of the general conferences. It confirmed the right of the 
 bishops to station the preachers without the consent of the pre- 
 siding elders and to veto the actions of annual conferences. It 
 not only confirmed the pastor's right to exclude members from 
 the church without trial, when in his judgment, a member de- 
 served expulsion, but it made it his duty to thus expel members 
 when he has satisfactory information that a member should be 
 expelled. The United Evangelical Church makes every decision 
 of the bishop in an annual conference, subject to an appeal to 
 the conference, it makes the bishop a member of the stationing 
 committee, and accords every offending member the right of trial. 
 The thoroughly democratic character of this polity adapts it 
 admirably to the exercise of the larger experience, maturer judg- 
 
 [42] 
 
ment and wider intelligence of this day. It is in harmony with 
 the spirit of our national legislation, which is regarded the most 
 Christian in the world. 
 
 The vesting and administration of local congregational prop- 
 erty is upon lines that are new in ecclesiastical legislation and 
 which are calculated to afford the local congregation becoming 
 freedom and still preserve a strong denominational connection. 
 The local congregation is required to receive the pastor appoint- 
 ed at the session of the annual conference to which it belongs, 
 and administer its property according to the discipline of the 
 United Evangelical Church. The discipline, however, provides 
 a process by which a congregation can withdraw from denom- 
 inational connection, but the method of procedure is of a char- 
 acter which practically precludes hasty or ill-advised action. If 
 the congregation was the recipient of missionary appropriations, 
 these must be paid back in case of withdrawal. The laws of 
 several states provide that local church property shall be held 
 for the use of the local society, and lay people think that this 
 provision protects them in the possession of their property, but 
 the provision is valueless in churches whose conferences can 
 arbitrarily determine the membership of a congregation. That 
 provision in the laws of Pennsylvania did not prevent the barring 
 of churches against substantially unanimous congregations, and 
 the sale of such churches to parties who converted them into 
 stables, theatres, or dwelling houses, while the congregations 
 were compelled to erect new churches on sites within sight of the 
 old church. 
 
 The development of this polity and its adoption at Naper- 
 ville was attended by stirring experiences. The spirit of fair- 
 ness characterized that body in its actions and a polity admirably 
 adapted to the government of an intelligent, loyal people was the 
 result. It is not adapted to holding in one camp warring factions. 
 It does not place the sceptre of absolute power in the hands of 
 an unreasoning majority. Neither does it accord perilous lib- 
 erty to the unreasoning few. It adjusts the centrifugal and cen- 
 tripetal forces of society well. It furnishes a perfect means for 
 the intelligent and reasonable centralization of authority. It 
 renders possible the most harmonious, efficient, and comprehen- 
 sive denominational co-operation. It demands devotion, wisdom 
 and love from its members, and when these exist, it becomes the 
 [43] 
 
way to glorious enlargement. An experiment of fifteen years 
 has brought gratifying results and we confidently believe that the 
 future will continue to demonstrate its efficiency. May the spirit 
 of God be upon us and preserve to us and ours the heritage of 
 our fathers, in the form of a church polity which is the un- 
 affected expression of Christian fellowship and co-operation. 
 
 [44] 
 
SPEAKERS IN THE CENTENNIAL SERVICES. 
 
 1. .A. M. Sampsel 1 A Stai-leton, M.S., D.D. 
 
 ■• S. L. U lEST. 4. B. H. \1EBEL. 
 
 5. A. £■ Gobble, a. M.. D. d. 
 
 [45] 
 
THE REV. JACOB ALBRIGHT, EVANGEUST AND 
 FOUNDER. 
 
 By Rev. A. Stapleton, D.D. 
 
 Fellow Citizens and Evangelical Friends: 
 
 When Moses, the great law giver of Israel, first heard the 
 voice of the Almighty, on the plains of Midian, it was coupled 
 with the command, "Put off thy shoes from off thy feet, for the 
 place zvhereon thou standest is holy ground," (Ex. 3-5) thus 
 teaching him a lesson of reverential awe when standing in the 
 presence of the Divine Majesty as symbolized by the burning 
 bush which was not consumed. With the same sense of holy 
 reverence, we draw nigh to another and similar "Strange Sight," 
 as Moses called the burning bush. Over one hundred years ago, 
 God called Jacob Albright to inaugurate a work which should 
 reach the uttermost parts of the earth. The Eternal God was, 
 and is still, in this Evangelical "burning bush." Its spiritual 
 fires have quickened the faith of many thousands, while its ra- 
 diant glow has touched the lives of millions of souls, and is still 
 growing brighter and brighter unto the perfect day of Christ. 
 
 Well may we tread reverently on this soil, on which his first 
 conference was organized a century ago. Well may we bow the 
 head in silence, as we view the spot from whence he was called 
 from labor to his rich reward, for this holy ground. 
 
 No granite shaft or gilded dome marks Albright's resting 
 place. He needs not these to perpetuate his fame. At the 
 death of that greatest of all modern architects. Sir Christopher 
 Wren, he was buried in the crowning work of his life, St. Paul's 
 Cathedral, of London. 
 
 No shrine or monument marks his tomb, only a plain tablet 
 bearing this Latin inscription, "Si Moviumentium requiris, Cir- 
 sumspice" which translated reads "Do you ask for his monument ? 
 Look around." So in like manner we say. Do you seek a monu- 
 ment of Albright, commensurate with his work and character — ■ 
 "Look around." And you will see his influence written in char- 
 acters of living light in the literature, institutions, and member- 
 ship, of the several bodies that claim him as their founder. Such 
 [47] 
 
a monument, reared by power Divine, shall stand secure when 
 lofty obelisks and stately cathedrals shall have crumbled to 
 dust. 
 
 Birth and Family. 
 
 Unfortunately for our purpose, there is but little material 
 found, relative to his work. He left no journal or manuscripts 
 of any kind from which a correct portraiture of his life may be 
 drawn. To his colleagues he seldom referred to his early life. 
 To Rev. Geo. Miller, his colleague, he gave a description of his 
 forlorn spiritual condition, his awakening, and conversion. The 
 latter reduced the statement to writing, and this is all we have 
 from him personally.* 
 
 Albright was born May i, 1759, on "Fox Hill," in Douglass 
 Township, Berks County, about four miles from Pottstown, Pa. 
 His father, John Albright, was a small farmer, and seems to have 
 been a respectable and industrious man. The Albrights were 
 members of the Lutheran Church in Pottstown, where there may 
 still be seen a number of references to them in the records of 
 the First Lutheran Church. In 1785, Albright was united in mar- 
 riage with Catharine Cope. The fruits of this union were nine 
 children, of whom only three, two sons and a daughter, sur- 
 vived him. 
 
 Soon after his marriage he purchased a small farm in West 
 Cocalico Township, Lancaster County, to which he removed. 
 In addition to his farm work, he also carried on the business of 
 tile making. The religious condition of his community, and for 
 that matter, the German people of Pennsylvania, generally, was 
 at this time truly deplorable. People who held, or attended 
 prayer-meetings, were considered fanatics, and were excluded 
 from the church, and in some instances we know of were re- 
 fused burial in the old church yards. 
 
 Notwithstanding the great declension in religion, there were 
 still here and there, ministers and people of the old churches, as 
 we shall presently see, who kept alive the flickering fireg of 
 Evangelical religion. Although Albright was a member of the 
 church, he was a formalist, and a stranger to vital piety. In 
 1790, occurred an event which changed the whole current of 
 
 *See "Albrecht und seine mit arbfeiter." 
 
 [48] 
 
his life. A number of his children were smitten in quick suc- 
 cession by the hand of death, which he regarded as a mark of 
 the Divine disfavor. Having formed the acquaintance of a 
 German Reformed minister, who preached occasionally in his 
 locality, he secured him to officiate at the funerals of his chil- 
 dren. This man was Rev. Anthony Houtz, a spiritual and earn- 
 est expounder of Evangelical doctrine, and who belonged to a 
 group of evangelists to be considered presently. 
 
 The sermons of Houtz produced a profound impression on 
 the heart of the sorrow-stricken father, and resulted in revealing 
 to him his unsaved condition, and in leading him to seek a sav- 
 ing interest in the merits of Christ. Two years of penitential 
 sorrow followed, during which time he was often brought to the 
 verge of despair. At last his soul emerged from its thralldom 
 into the clear sunlight of God's favor, beautiful, glorious and full 
 of Divine power. A most serious question now confronted him : 
 Where could he find a congenial home for spiritual growth and 
 Christian work? Surely not in his own church. Then, too, he 
 was deprived of the companionship and counsel of his spiritual 
 father, who resided at Harrisburg.* 
 
 Fortunately the pioneers of Methodism had penetrated and 
 formed a class in his neighborhood. With this class. Albright 
 -united, and in course of time was granted exhorter's license, 
 which gave him an opportunity to exercise his evangelistic gifts 
 among his fellow Germans. After laboring in this narrow sphere 
 for some time, his field was providentially enlarged by a deep 
 and unmistakable call to preach the Gospel to his spiritually des- 
 titute fellow Germans. After much prayer and fasting, he 
 eventually dedicated himself to this work as his life mission. In 
 the month of October, 1796, he entered upon his public ministry, 
 and with intrepid zeal followed the German settlements into 
 Pennsylvania, Western Maryland and Virginia. 
 
 Long and weary were his travels, many were his days of 
 fasting, and nights of prayerful vigils, in seeking the salvation 
 of his fellow men. He was branded as a heretic from the pulpits 
 of the old churches. The faithful were warned not to receive 
 him into their homes, his meetings were often disturbed and 
 broken up by the rabble. He was often vilely reproached and 
 
 ♦History of Dauphin Co., by Rupp, p. 285. 
 [49] 
 
insulted on the public highway, and there is one authenticated in- 
 stance of violence done his person, within three miles of this 
 place, to such an extent that he lay under the care of a physician 
 for two weeks. 
 
 The first tangible evidences we have of Albright's work 
 comes from Rev. Chas. Bisse, one of his first adherents, who 
 stated that he was one of four laymen, who met with Albright 
 at the latter's call, to hold a pentecostal meeting. This meeting 
 took place soon after the beginning of his public ministry (1796), 
 and was probably held at the house of Father Peter Walters, 
 who resided near Quakertown, in Bucks County, and who was 
 one of the first to open his home as a preaching place to Al- 
 bright in the face of great opposition. With the year 1800, Al- 
 bright's following had so far increased that they were organized 
 into three classes ; one in Berks, another in Bucks, and the third 
 in Northampton County. In 1803 occurred his ordination at 
 the hands of his followers, and in 1807, the organization of the 
 first conference, which will be considered more critically present- 
 ly. After twelve years of evangelistic service, Albright found 
 that his work was done. Far gone with consumption, we find 
 him in April, 1808, attending a meeting at Linglestown, nine 
 miles east of Harrisburg. 
 
 He was now on the verge of collapse, and after bidding a 
 last farewell to his co-workers. Miller and Dreisbach, he ven- 
 tured on his journey homeward to die. In the opening days of 
 May, 1808, we see this holy man of God slowly approaching yon- 
 der home. He had come with a strange and melancholy pur- 
 pose to his friend, Geo. Becker, the brother of Samuel, in 
 whose house he had organized his conference, hardly half a year 
 before. Swaying in his saddle with weakness, his glassy eyes 
 wearing an imploring look, his emaciated hand is stretched out 
 in a fatherly greeting to his friends; but alas! he is the messen- 
 ger of unwelcome tidings, as with low and husky voice he says : 
 "Have you made ready my hedl I have come here to die." Here 
 this good and useful man passed away on May 18, 1808, in the 
 meridian period of manhood. 
 
 In person Albright was of a sanguine temperament, of good 
 size, but somewhat spare, a high and intellectual forehead, deep 
 set blue eyes, and dark hair. His nose was somewhat acquiline, 
 and his chin prominent. He was active in his movements, some- 
 
 [So] 
 
what reserved in his demeanor, yet approachable and friendly. 
 His habits were very precise and methodical. His preaching 
 was biblical, practical and convincing, and his sermons were de- 
 livered with an unction that indicated his close fellowship with 
 his Divine Master. He had no quarrel with the old churches, 
 whose doctrines he never repudiated. He simply labored to 
 make credal truth an experience in the life. He seems to have 
 been a strict doctrinarian, as well as disciplinarian, a fact which 
 unquestionably prevented him, as well as his successors, from 
 uniting in the Otterbein movement, as we shall presently see. 
 
 The work of Albright during his lifetime developed into a 
 recognized Corpus, or body, which although greatly changed, has 
 maintained itself with ever widening influences for a period of 
 over a century. Was this Corpus a true church in the ecclesias- 
 tical sense of the term? If not, then both the Evangelical Asso- 
 ciation and her offshoot, "The United Evangelical Church" have 
 no legitimate standing in an ecclesiastical sense. The legitimacy 
 of the Albright Corpus was denyed by several denominations 
 over half a century ago when defecting Evangelical preachers 
 sought admittance into these bodies, and the incoming applicants 
 had to submit to a reordination. Time, and not a knowledge of 
 facts, has changed denominational attitude, and Evangelical min- 
 isters are not only now accepted, but are even welcomed in these 
 churches. 
 
 Beyond a few apologetic editorials, which of course are no 
 arguments, the legitimacy of the Albright Corpus has hitherto 
 not been vindicated, nor its doctrinal position exemplied by the 
 church which he founded in a manner to command the respect 
 of critical opinion. As this question involves the legitimacy of 
 the mission and ministerial standing of Jacob Albright, its ex- 
 amination shall form the burden of our effort, and we gladly 
 leave to other and competent hands, the task of enlightening the 
 public on other aspects of the Evangelical body. 
 
 We will aim to establish two facts not generally recognized 
 by people who have never made our history a study. We will 
 first show that the conversion of Albright and the organization of 
 the initial conference, were the legitimate fruits of the Pietistic 
 movement of the German Reformed Church, and originally, had 
 no connection with the Methodist movement, as is generally held. 
 Second, That doctrinally, the Evangelicals owed nothing to Meth- 
 [Si] 
 
odism, except in the sense that a thing borrowed, is in turn 
 given to another, but planted itself essentially on the greatest and 
 strongest creed of Reformation times. And we furthermore 
 assert that the Albright Corpus was the only church of American 
 origin entitled to this distinction, and of which both Evangelical 
 bodies may justly feel proud. We know this is a bold and start- 
 ling assertion, but we are willing to submit to intelligent judgment 
 whether we make good the claim. 
 
 Many years ago the great naturalist, Couvier, declared that 
 with a single bone of an extinct animal he could reconstruct the 
 entire skeleton and from that he could describe the habits and 
 character of the animal. To the learned we need not tell how the 
 theories of Couvier were later verified by facts, and how this re- 
 constructive principle has been projected into every field of re- 
 search. On this principle then we enter upon the examination of 
 our propositions. 
 
 Mention has been made that Albright was converted through 
 the preaching of a Reformed minister named Anthony Houtz. 
 Who was this man? Did he have associates? And what influ- 
 ence did these men have on Albright and the formation of his 
 society? This leads us to the consideration of a subject all too 
 little understood by ecclesiastical writers, namely, the great in- 
 fluence of the German Pietistic movement already mentioned, 
 and its connection with the early evangelistic movement among 
 the Germans in Pennsylvania. Time will not permit more than a 
 cursory outline of this movement in Germany. We can only 
 say that what the Wesleyan revival was in the established Church 
 of England, Pietism was to the German churches. Wesley did 
 not seek to reform the doctrine of the church, but the life of the 
 people. The same was true in Germany of the Pietists. In 
 Germany first came the reformation of doctrine under Luther, 
 which was later followed by the introduction of a spiritual cul- 
 tus which may be broadly denominated as applied, or "Bxperi- 
 mental religion." This cultus represents the Pietistic movement. 
 The Pietists held conventicles, and "colegia pietates," or schools 
 of piety, which have their counterparts in our prayer-meetings, 
 and Bible conferences. Strange as it may seem, the State Church 
 opposed and persecuted the Pietists, just as in England the 
 Methodists were persecuted by the church whose creed they 
 sought to exemplify in practice. In this Pietistic movement the 
 
 [52] 
 
Reformed Church of the Palatinate was born ; hence it differed 
 widely in its cultus from the other original Reformed branches. 
 In a short time a number of the German States became Re- 
 formed. A simple spiritual mode of worship was introduced, 
 and great awakenings and revivals followed as may be seen in 
 the lives of Lampe, Neander and the great lay preacher and song 
 writer, Gerhart Tersteegen. The Pietistic movement gave to 
 the world the incomparable Heidelberg catechism in 1563, and 
 founded that stronghold of Evangelical learning, Herborn Uni- 
 versity. 
 
 When the Lutheran Council of Erfurt expelled the celebrat- 
 ed Dr. Jacob Spener, the leader of the Lutheran Pietists from 
 that city, the Reformed King Frederick I., the pious Elector of 
 Brandenberg, welcomed him to his realm, and gave him the high- 
 est ministerial office in his gift. Frederick then in 1694, founded 
 the great Halle University, which with the Orphanage and Mis- 
 sion house, founded by Augustus Herman Francke, another ex- 
 pelled Lutheran Pietist, was for many years the greatest evan- 
 gelizing agency of the world. From Halle University came 
 Muehlenberg to organize the Lutheran Synod in Pennsylvania, 
 and many other godly men. 
 
 Pietism was a strong factor in the early history of the Ger- 
 mans of Pennsylvania. It is a remarkable fact, overlooked by 
 our denominational historians, that all the German denominations 
 of America were founded by exiled or Pietistic ministers. Pass- 
 ing by the Sschwenkfelders, Mennonites and Dunkards, all of 
 whom were exiles, we find that the German Lutheran Church was 
 established in Pennsylvania wholly by exiles, the first being 
 Bernhart Koester, who came in 1794, and Daniel and Justus 
 Falckner, who came prior to 1703, and in 1717 Rev. Jacob 
 Anthony Henkel, an exiled court preacher, of whom your speak- 
 er is a descendant. Remember these men were exiled, not by 
 Catholics, but by High Church Lutherans. The first German 
 Reformed minister to arrive here was Rev. Samuel Guldin, in 
 1710, who had been silenced and practically expelled, by the Re- 
 formed Council of Bern, Switzerland, because he was a Pietist. 
 Time fails to tell of how the Germans flocked to Pennsylvania 
 by the tens of thousands, and soon sank into a state of formalism, 
 and spiritual indifference. To this condition the worthless char- 
 [53] 
 
acter of a number of ministers, who were guilty of irregularities 
 in Europe, contributed in no small degree. 
 
 Despite many untoward conditions, a distinct pietistic ele- 
 ment nevertheless maintained itself chiefly, in the German Re- 
 formed Church, and there were not lacking holy men of God 
 who earnestly upheld experimental religion, and insisted on prac- 
 tical piety in their members. 
 
 In 175 1, the noted Rev. Michael Schlatter, who organized 
 the Reformed Synod, arrived for the second time from Europe, 
 bringing with him six missionaries, several of whom were edu- 
 cated at the University of Herborn, for the service of the Re- 
 formed Church. Among this number was Philip William Otter- 
 bein, who soon after his arrival was settled at Lancaster, and 
 later at York, Frederick and Baltimore. He was a Pietist of 
 an aggressive and evangelistic type, and soon became the head 
 of a distinct evangelistic movement almost wholly confined to the 
 Reformed Church, save a small contingent of Mennonites led by 
 Bishop Martin Boehm. 
 
 In the year 1789, this element organized itself into a body 
 in the city of Baltimore. This was the beginning of the church 
 of "The United Brethren in Christ," of which Otterbein was the 
 leader until his death in 1813. And although a founder of an- 
 other church, he was carried on the rolls of the Reformed Synod 
 until his death. Contemporary records, especially Newcommer's 
 Journal, show that this evangelistic element held their so-called 
 "Big meetings" in many of the Reformed churches in the interior 
 of Pennsylvania. 
 
 "The United Brethren," are generally regarded as an off- 
 spring of the German Reformed Church, although doctrinally, it 
 differs widely from that church. 
 
 At this point we reach the vital connection of Albright and 
 his people with the Reformed Pietistic movement. A consider- 
 able element of the pietistic Reformed did not go out with Otter- 
 bein (as we believe) for doctrinal reasons. Among them were 
 prominent ministers who for years had been co-workers with 
 Otterbein. Among this number we will mention only three of 
 vital interest to us. First was Rev. Anthony Houtz, Albright's 
 spiritual father, of whom we might say much if time permitted. 
 Second was Rev. Adam Ettinger, who died at Dover, Penn- 
 sylvania, in 1809, and who is erroneously classed with Otter- 
 
 [54] 
 
bein as a co-founder of the United Brethren. He lived and 
 died as a Reformed evangelist. The widow and family of this 
 consecrated man united with the Albrights soon after his death. 
 Several sons entered the ministry in 1816, of whom Adam Et- 
 tinger, Jr., was the first editor of "Der Christliche Botschafter" 
 in 1836. With the Ettingers came also a large part of the follow- 
 ing of the Pietistic Reformed along the Conewago. The third 
 we mention was Rev. Dietrich Aurand, of Buffalo Valley, in 
 Union County, who with George Adam Gueting, and others, held 
 great revivals in the valley as early as 1792. Their chief point 
 was the Dreisbach church, near the home of Aurand. At this 
 point practically the entire Reformed congregation were of the 
 Pietistic type we have described. Here Aurand began his public 
 ministry without a collegiate education, and served the church as 
 pastor. In 1803 he was recognized and licensed as a minister by 
 the Reformed Synod. 
 
 Although Newcommer and other leaders of the United 
 Brethren held "big meetings" here, in connection with Aurand, 
 the people did not sever their connection with their mother 
 church. 
 
 Albright gained entrance into this community sometime prior 
 to 1805, and was well received. Among the prominent Reformed 
 officials who opened their homes as preaching places, were Rev. 
 Dietrich Aurand, already mentioned, Father Martin Driesbach, 
 the elder of the congregation, and John Aurand, brother of Rev. 
 Dietrich Aurand. The Hoy-Bordner-Wermly-Betz-Dunkel- 
 Herpst, and other Reformed families, became Albright adherents. 
 An event of far reaching importance now occurred. Albright 
 had labored as an evangelist for ten years, and yet the total num- 
 ber of his society was but seventy-five souls, with no organiza- 
 tion west of the Susquehanna River. In 1806 Albright, and his 
 co-worker, George Miller, organized the entire Pietistic Re- 
 formed element of the Dreisbach church into a class or society, 
 of which the Elder of the congregation. Father Martin Dreis- 
 bach, was made the leader. Rev. Dietrich Aurand, about this 
 time, took charge of a Reformed congregation at Water Street, 
 and where he labored until he died. His relatives and following 
 in Buffalo Valley, however, united in the Albright organization. 
 
 The Otterbein evangelists now practically abandoned this 
 field, as Albright and Miller effected no less than eleven organiza- 
 [55] 
 
tions or classes within a year in this region, where in most in- 
 stances the older Pietistic element formed the nucleus of the new 
 organizations. Within a single year Albright's infant society 
 was trebled in membership, and his field of greatest interest was 
 transferred from the east, to the west side of the Susquehanna, 
 and centered at New Berlin, a few miles distant from the old 
 Dreisbach home. More than this, the Dreisbach home now be- 
 came the virtual headquarters of the church. Elder Martin 
 Dreisbach's son John was given to the ministry; he was a mem- 
 ber of the original conference of 1807, and in a few years after 
 Albright's death was at the head of the church and president of 
 the conference. 
 
 A number of conference sessions were held at the house of 
 Father Dreisbach, including the first General Conference in 1816, 
 of which his son was president in the house in which he was 
 born. 
 
 Scarcely less influential in the early Albright church was 
 Henry Niebel, the bosom friend and brother-in-law of John 
 Driesbach. He was studying for the Reformed ministry when 
 Albright made his advent in Buffalo Valley. He, too, united with 
 the Dreisbach Evangelical class in 1806, and soon exercised his 
 ministerial gifts, and entered the active ministry in 1809. 
 
 These two men, Dreisbach and Niebel, both of Reformed 
 antecedents, were soon the leaders of the church, the former as 
 president, and the latter as secretary of the conference. To- 
 gether they compiled the first hymn book, revised the discipline, 
 founded the printing establishment, and were the first presid- 
 ing elders of the church. 
 
 Much more might be said of the predominant Reformed 
 Pietistic influence in the conversion of Albright, and the founding 
 of his work, but we believe enough has been adduced to con- 
 vince any thoughtful mind of the Reformed Pietistic origin of 
 the original Albright Corpus. 
 
 Having traced the origin, we now proceed to examine the 
 doctrinal basis of the original Albright body, and make good our 
 claim that it was founded on a creed of Reformation times. 
 
 The original conference of 1807, besides electing Albright 
 as the General Superintendent or Bishop, also imposed on him 
 the task of formulating a discipline, or manual, to contain arti- 
 
 [56] 
 
cles of faith, rules of government, baptismal, marriage, sacra- 
 mental, ordination, burial and other formularies. 
 
 Several things contributed to frustrate the action of the 
 Conference, that the founder himself furnish such a work. The 
 first was his rapidly declinig health, and the second was the 
 uncertainty of the movement remaining independent, since it 
 never was the intention of Albright to form a distinct denomina- 
 tion, if the evangelization of the Germans could otherwise be ac- 
 complished. Of this there is abundant proof. We have al- 
 ready noted that Albright considered it his duty to confine his 
 labors to the German element. This special mission idea, he 
 infused into his co-workers, and proved to be the obstacle in the 
 way of organic union with the Methodists, as Bishop Asbury re- 
 fused to recognize any nativistic division. The folly of the good 
 bishop is seen in the fact that his church, many years afterward,, 
 organized a German department, and in 1871, at the Naperville 
 General Conference, invited the Albright Corpus to unite with 
 the Methodist, giving assurances that none of the distinctiveness 
 which formerly stood in the way of union, need be sacrificed. 
 
 Asbury had succeeded in attracting to his ministry a num- 
 ber of Pennsylvania Germans. Among them the talented Henry 
 Boehim, son of Bishop Martin Boehm, of the Otterbein move- 
 ment. These men doubtless impressed Asbury with the neces- 
 sity of giving the Germans something representative of Meth- 
 odism. Asbury accordingly gave permission to Boehm, to pub- 
 lish the Methodist Discipline into the German language. The 
 translation was made by Dr. Roemer, of Middletown, and made 
 its appearance in 1808, the year in which Albright died. 
 
 Rev. Geo. Miller, Albright's successor, having been com- 
 missioned with the work of preparing a Discipline, proceeded to 
 do so by appropriating about three-fourths of his materials from 
 this newly published Methodist book. Of this first Discipline 
 which Miller published in 1809, after the Evangelical body had 
 endorsed the manuscript, we find that the entire confession of 
 faith, consisting of twenty-one articles, save one, are taken bodily 
 from the Methodist creed, with hardly half a dozen words 
 changed to improve the sense. 
 
 The baptismal, communion, marriage and burial rituals, are 
 all taken from the Methodist book. In 181 7, Dreisbach and 
 Niebel, by direction of the first General Conference, improved the 
 [57] 
 
Discipline, hut the articles of faith and formulas mentioned, were 
 left practically unchanged. A comparison of the Methodist Dis- 
 cipline of 1808, and the Evangelical of 1817, shows that the creed 
 in the former, contains twenty-five articles, while that of the 
 Evangelical has twenty-one. The first ten articles of the Meth- 
 odist creed, the Evangelicals took bodily in their regular order, 
 merely changing a few words, without altering the sense. On 
 the whole, sixteen articles were taken bodily, five which pertain 
 to old Romish practices were thrown out as irrelevant. All the 
 rest are taken substantially, and almost verbally, save that a 
 few irrelevant paragraphs are lopped off without effecting the 
 doctrine taught. The only new article the Evangelicals added, 
 was their twenty-first, treating of the general resurrection and 
 judgment. The Methodist creed having no such article. 
 
 Erom this it might seem that the Evangelicals were sim- 
 ply Methodists under a different name. As a matter of fact this 
 view has obtained generally, and hence the Albright denomina- 
 tions are grouped in the Methodist family by writers. A closer 
 investigation however, discloses the fallacy of this view. The 
 Evangelicals simply appropriated for their own use what the 
 Methodists themselves had bodily taken. Let us give the facts: 
 When England broke away from Catholicism the Anglican 
 Church, in 1553, adopted a Confession of Faith, consisting of 
 forty-one articles, which were later reduced to thirty-nine, and 
 since 1562 has remained unaltered, and together with the book 
 of common prayer has been the test of orthodoxy for all Anglican 
 Protestants. It is probable that more men of learning and emi- 
 nence, have stood on this formulary than any other ever drawn 
 up by man, and it is worthy of note that the great Puritanic and 
 other English religious revolutions were not directed against the 
 Creed, as such, but against the Ecclesiastical Hierarchy of the 
 Anglican Church which sought to dominate private conscience, 
 and compel submission to outward forms. "The thirty-nine 
 articles," as the creed was called, was undoubtedly the strongest 
 creed of the Reformation, and belongs to the Reformed group 
 of confessions. It was represented by some of the ablest men of 
 England at the great Synod of Dort, in 1618-1619, when a com- 
 munity of faith was established for all the Reformed bodies of 
 Protestantism. 
 
 Rev. John Wesley, as said, sought not to reform the creed, 
 
 [58] 
 
but the life of the people, and his followers in his day were 
 ■simply so to speak, Methodist Episcopalians. Wesley lived and 
 died as a Presbyter of the Church of England, as also most of 
 his high ministerial co-laborers. The movement was early plant- 
 ed in America by Wesleyan lay ministers, and eventually as- 
 sumed a denominational form. 
 
 In 1784 Wesley commissioned Dr. Thomas Coke, one of his 
 co-workers, and who was also a Presbyter of the Church of Eng- 
 land, to come to America and properly organize the work and im- 
 part Episcopal ordination to Asbury, who had for several years 
 already served as Superintendent of the work. Wesley also pre- 
 pared a manual, or discipline, for the American Methodists, 
 which is practically nothing but an abridgment of the Book of 
 Common Prayer, of the mother Episcopal Church. Of the twenty- 
 five articles of faith which his manual contains, all were taken 
 without verbal change from the Anglican creed except the 23d, 
 which relates to the recognition of the American government, 
 ■and which was drawn up by Wesley. The baptismal, commu- 
 nion, marriage, and burial services, Wesley took bodily from 
 the Book of Common Prayer, which for nearly three hundred 
 years has been the doctrinal and devotional summarium of the 
 Anglican Church. And all this was simply adopted by our 
 Evangelical fathers. Without wounding Methodist susceptibil- 
 ities we may therefore truthfully say, we owe that Church noth- 
 ing for our creed except the 23d article, relating to the American 
 government. The creed of our Evangelical fathers was the same 
 old impregnable castle of Reformation times. Her foundation 
 stones cut from the quarry of God's Eternal Truth, have stood 
 the test of opposition for nearly 350 years, and she stands out 
 in the articles of faith of our Evangelical fathers, in all her 
 solemn and magnificent grandeur. 
 
 Albright's Standing as a Minister. 
 
 In this connection we may properly examine the mooted 
 question of Albright's ordination. We are often asked, why he 
 did not apply to an established ecclesiastical body for ordination 
 instead of at the hands of his lay followers. As there are no 
 records on this subject, our answer must be hypothetical, but 
 we hope, none the less convincing. 
 [S9] 
 
We have already said that Albright was very strict and 
 methodical, and we believe powerful reasons led him to resort 
 to this primitive method of ordination. From a careful study 
 of the entire situation, we have arrived at the conclusion that his 
 course, in this respect, was the only one he could consistently 
 take for the following reasons : There were three possible 
 sources of official ordination open to Albright. First, The old 
 German churches from which he and his people sprang. It is 
 plain that the very character of his work, which was a protest 
 against the church life of these bodies, precluded recognition 
 from that source. Secondly, There was the Otterbein movement. 
 Otterbein having been ordained in Germany was competent to 
 impart the so-called "Apostolic succession" to his following. 
 
 As a matter of fact, as herein shown, the United Brethren 
 movement, of which Otterbein was the head, was in the hands 
 of lay evangelists, just like that of the Methodist, and Otter- 
 bein imparted no ordination until October 2, 1813, when he or- 
 dained three men, one of whom. Christian Newcommer, had 
 preached over twenty years, and had already been elected Bishop 
 in the month of May previous. Then too, there were vital doc- 
 trinal differences. Otterbein and his following at their first con- 
 ference in 1789, adopted a sort of creed consisting of only five 
 articles, in which the sacraments were practically ignored. At 
 the end of the creed is simply an addenda, recommending the 
 practice of baptism as a sign, the Lord's Supper as commem- 
 orative, and feet washing as an example, and hence the impro- 
 priety of seeking ordination from this source. 
 
 The third, and logical source, was the newly formed Metho- 
 dist Church, of which Albright had been a member, and an of- 
 ficial evangelist. No question of doctrine or polity here stood in 
 the way. Why then was not Albright ordained in the church 
 of which he was a member, and on the creed and polity of which 
 he worked? Here is a- missing link which can only be supplied 
 by inference. 
 
 In our opinjon, Nativism, proved to be the obstacle, as it 
 also constituted the barrier in later years to a union with that 
 church. Albright was German, Bishop Asbury, the head of the 
 Methodist Church, was from England, and came as the personal 
 representative of the founder, John Wesley. Albright and his 
 
 [60] 
 
people believed they had a special mission to evangelize the 
 Germans. Asbury could recognize no nativisra in his body. It 
 "therefore follows logically, that Albright could not consistently 
 expect ordination from a source which ignored his distinctive 
 mission, and he therefore appealed directly to his own followers 
 to give a standing to his ministry. 
 
 An examination of this ordination now seems pertinent. 
 Was it legitimate? If not, then the ordination of over 3,000 
 Evangelical ministers has been invalid, and we have no right to 
 •exercise the holy office of the ministry. This legitimacy hinges 
 on the necessity of the so-called "Apostolic succession" of or- 
 dination which in other words means that Apostolic succession 
 has been transmitted in an unbroken chain from the Apostolic 
 'Church to the present time. An examination of this subject 
 shows that in proportion as churches grow formal and ritualistic, 
 Ihey also insist on this so-called "Apostolic succession" as a sine 
 qua non, to a legitimate ministry. 
 
 Just the reverse is true of the "low church," or Evangelical 
 wing of Protestantism. Low church cultus, has always fostered 
 lay evangelism as is seen in the German Pietistic movement and 
 the Wesleyan Anglican Reformation, as well as the evangelistic 
 movements of the present time in which ritualistic churches do 
 not participate. The high church cultus considers lay evangelism 
 an irregularity, and hence the interdictions and persecutions of a 
 ■century or more ago. 
 
 Furthermore, low church cultus has never placed any cre- 
 dence in Apostolic succession as an established fact of history. 
 It has been repeatedly and unanswerably shown that "Apostolic 
 succession" is a myth, and even though the line of succession 
 •could be proven, there are character links such as Popes and 
 Bishops, whose hands were imbrued in the blood of dissenting 
 saints, and steeped in unspeakable crimes, that would make such 
 an ordination repugnant to all good men. The Anglican Church, 
 on whose formularies the Albright body was founded, has ever 
 been the strictest to uphold the "Apostolic succession" tradition, 
 and yet some of her ablest representatives have been the loud- 
 est in its denunciation. Among this number we may mention 
 Bishop Stillingfleet, one of the best expositors of the Anglican 
 -polity. John Wesley, too, dissented strongly from this succes- 
 [61] 
 
sional tradition, as he says "The uninterrupted succession I know 
 to be a fable which no man ever did, or can prove." * 
 
 Albright's ordination therefore, is legitimate or illigitimate 
 as it may be viewed from either a high church or low church 
 standpoint. We have already shown that Albright was granted 
 exhorter's license by a Methodist quarterly conference. This 
 oflSce was then a quasi or sub-ministerial office. In the Otter- 
 bein, or United Brethren movement, exhorters were licensed by 
 the annual conference for many years, and in both the Methodist 
 and Otterbein work they were practically local evangelists. In 
 view of these facts which anyone can read for himself in the 
 histories of these movements, it is clear that Albright's position 
 as an evangelist up to 1803, was a proper one according to a low 
 church standard. In 1803, occurred Albright's ordination at the 
 hands of an assembly of his own creation — Was this proper? 
 It is a principle of American jurisprudence, founded on natural 
 equity, and embodied in the Declaration of Independence and 
 United States Constitution, that all law and government resides 
 in, and must eminate from the sovereign will of the people. 
 This identical principle on which the American Republic was 
 founded, was always maintained by the Protestant Reformers 
 in respect to faith as opposed to the Papal doctrine of the bind- 
 ing character of ecclesiastical decrees. 
 
 In the Otterbein, or United Brethren movement, nearly all 
 the ministers were laymen for the first twenty-five years, and 
 even Bishop Christian Newcommer, the successor of Otterbein, 
 as we have seen, preached over twenty-five years, and was 
 elected Bishop five months before he was ordained as a minister 
 by Otterbein, on Oct. 2, 1813. 
 
 It is moreover a fact, that for many years, a certain num- 
 ber of United Brethren ministers were authorized to administer 
 the ordinances, not by right of ordination, but by resolution of 
 the conference composed aluiost wholly of unordained men.f 
 
 Turning from the Otterbein, to the Wesleyan movement, we 
 find that nearly all of Wesley's co-workers were lay evangelists, 
 
 *McClintic and Strong Ency., Vol. ii, p. 234. Ibid, Article 
 "Wesley," p. 170. 
 
 tSee Berger's History of the U. B. Church, pp. 171-195, 219, 
 222, etc. 
 
 [62] 
 
or local preachers as they were afterwards called. The move- 
 ment spread to the United States, and in 1768 they built their 
 first chapel in New York City, from which the work then spread 
 into adjoining colonies, and was for 15 years wholly in the hands 
 of lay evangelists. In 1771 Wesley sent to America Francis As- 
 bury, a young man who began as an evangelist at the age of six- 
 teen years. Asbury, too, was unordained, and soon after his ar- 
 rival became the general superintendent of the entire work. 
 
 In 1784, Wesley sent Dr. Coke to America, as we have seen, 
 to effect an organization of the Methodist movement, he also 
 gave this body a doctrinal basis taken from the mother Episcopal 
 Church, Coke also imparted ordination to Asbury, first as a 
 deacon, next day as elder, and then confirmed him in his office as 
 Bishop, an office which he had already, defacto, exercised for 
 many years. * 
 
 We give these germinal facts concerning the early Methodist 
 and United Brethren pioneers, not in a derogatory or disapprov- 
 ing sense, but as indicating the exact spirit of the great evan- 
 gelistic movements of Albright's times, and the status of his 
 ordination. 
 
 Furthermore, it is worthy of record that after having re- 
 ceived ordination at the hands of a consistory of his own follow- 
 ers, Albright in turn imparted ordination to his co-workers, which 
 has been transmitted to over three thousand men, whose able 
 work in the Gospel ministry is the best evidence that their calling 
 is of God, and bears the seal of the Divine approval. 
 
 Casually, too, we may add, the Albright ordination is now 
 generally recognized by all Protestant denominations of America, 
 except by the Episcopal, on whose creed his church was planted, 
 and this for the lack of the mythical "Apostolic succession" 
 which Stillingfleet, one of her own highest authorities has char- 
 acterized "as muddy as the Tiber itself." — P. This leads us to 
 consider the world-wide effects of Albright's labors. The school 
 boy who throws a pebble into a mill pond and watches the waves 
 in graceful circles, spread from the centre, and widen in suc- 
 cessive undulations until they spend themselves upon the shore, 
 sees in minature what we see to-day in Albright's work. 
 
 The influence of Albright's mission on the life of mankind, 
 
 *Asbury's Journal, Vol. ii, p. 378. 
 
is like a pebble cast by the hand of Providence into the sea of 
 time. Its waves roll in widening circles, and will not cease their 
 vibrations until they have spent themselves on the shores of 
 Eternity, where all human action shall be finally weighed in 
 God's righteous balance. We even now see these waves beating 
 the shores of the four quarters of the globe: First, America; 
 next, Europe; then Asia, and lastly, thank God, "Darkest Af- 
 rica," and "the Isles of the Sea." But these far reaching activ- 
 ities are not the only visible result. 
 
 Turning from the field of evangelism to that of education 
 and literature, we see additional Evangelical agencies which exert 
 a potent and permanent influence on Christian life and character. 
 Flourishing institutions of learning loom up in statelier grandeur 
 than the towering Pharos of old^ and shed their radiant beams 
 far across the dark waters of time. 
 
 We point with pride to Albright College, and Schuylkill 
 Seminary, in the East, to Northwestern and Western Union Col- 
 leges, in the West, and Dallas College on the Pacific slope, and 
 the institutions at Reutlingen in Germany, and Tokio in Japan, 
 as an effectual reputation to the oft repeated libel that the 
 Evangelicals are simply an "Association" of ignorant and fa- 
 natical people, devoid of high ecclesiastical standards. To the 
 schools we may add the great Evangelical Publishing Houses, 
 with their mighty presses, which send their literature of the high- 
 est standard of excellency, all over the land. It remained for the 
 spiritual sons of Albright to launch the first permanent German 
 denominational periodical in America, and this organ, "Der 
 Christlicher Botschafter," has grown to be the most powerful 
 German denominational periodical in the world. The Evangel- 
 ical Messenger," brother to the Botschafter, is not far behind. 
 To these must be added the BvoAigelische Zeitschrift and the 
 Evangelical, of the United Evangelical Church, together with the 
 many Sunday-school, Missionary and other periodicals of both 
 bodies, all of which are most ably edited, and constitute an in- 
 fluence of world wide potency. Finally in this connection, the 
 influence of Albright's work reverberates on the atmosphere of 
 every Christian land in the melody of song. Over a half a cen- 
 tury ago Mother Ruthanna Vallerschamp, the gifted wife of an 
 Evangelical itinerant, gave to the world anonymously, the beauti- 
 ful hymn, "The Gospel Ship is Sailing," which was set to music 
 
 [64] 
 
by the master hand of WiUiam Bradbury, and is now sung 
 throughout all Christendom. Rev. Elisha A. Hoffman, the son 
 of an Evangelical minister, and himself a whilom Evangelical 
 itinerant, has enriched the realm of Spiritual song as but few 
 men of his day. Posterity will accord him a place in the hall 
 of fame, with Sankey, Bliss, Doan and Fanny Crosby. Some of 
 his congs such as "Down at the Cross Where My Saviour died," 
 "Leaning on the Everlasting Arms," "What a Wonderful Sav- 
 iour," and many others have been enthroned as classics in the 
 literature of evangelistic song. 
 
 Albright as a Patriot. 
 
 When the war of American Independence broke out, Jacob 
 Albright was a young man of seventeen years of age, and liable 
 to the Conscription laws. Near his home occurred many of the 
 stirring scenes that made the Revolution memorable. His home 
 on "Fox Hill," was within easy battle sound of Crooked Billet, 
 Chadd's Ford, Brandywine and Germantown, and with his own 
 eyes he saw the smitten and bleeding patriot army as it camped 
 near Pottstown, and in the Perkiomen Valley, Valley Forge, 
 where the Continental army camped for two winters, was distant 
 only a few hours ride. He was a living witness of the indescri- 
 bable hardships and sufferings that have made Valley Forge the 
 synonym of patriotic devotion. That such scenes appealed to his 
 native manhood and patriotism we could not for a moment doubt, 
 and being of military age, and unmarried, we were morally cer- 
 tain that Jacob Albright was a soldier of the Revolution. 
 
 The records of the Revolutionary War are very imperfect. 
 There are muster rolls of entire regiments and batallions lost be- 
 yond recovery. That Albright saw service years before the date 
 in which we found him, we do not doubt. Our researches result- 
 ed in finding him enrolled in the Penna. Militia. This branch of 
 service was different from the "Continental Line," which was the 
 regular army. The Militia were organized and equipped by the 
 State, and called out in emergencies. The Penna. Militia fought 
 side by side with the Continental line in both the New Jersey and 
 Penna. campaigns, and did valiant service, specially in their own 
 State at Brandywine and Germantown. We first found Al- 
 bright as a member of the company of Captain Jacob Witz, 
 which was organized at Pottstown, in 1781. Of this company 
 [65] 
 
Jacob Albright was the drummer, and his brother John was the 
 fifer. * 
 
 We have not yet ascertained to what battalion this company 
 was attached. In the Spring of 1782, we find Albright in active 
 service as a private in a small detachment of Berks County 
 militia, under the command of Sergeant George Eisenbis, guard- 
 ing the Hessian prisoners at Reading.f 
 
 These facts invest the life of the founder of the Evangelical 
 churches with a new interest, not only to his followers, but also 
 to the public in general, and as a befitting recognition of the 
 fact that he was a soldier of the Revolution, it would seem in- 
 cumbent on the patriotic citizens of this community, to decorate 
 his grave on each recurring Memorial Day. 
 
 You will kindly permit a few closing thoughts. The life of 
 Albright, and the unfolding of his work in after years, in a mar- 
 vellous manner illustrate Divine Providence. 
 
 At Shafferstown, two miles distant from here, this man of 
 God first definitely appeared as a travelling evangelist, on the 
 occasion of the dedication of the Reformed Church, Oct. 8, 
 1797, at which time he preached in the market house. In 1799 he 
 was mobbed, and almost killed by his enemies at the same place. 
 In this vicinity he officially constituted his conference in 1807, 
 and the following year came here to die. Thus he began his 
 ministry, organized his work and ended his toils, in this his- 
 toric locality. 
 
 These facts, which are of themselves of startling interest, 
 are overshadowed by still greater evidences of Divine Provi- 
 dence. For many years Evangelicals were denounced, and even 
 persecuted by the older churches. By both pen and pulpit the 
 work was branded as heresy and fanaticism. The Evangelical 
 Association was made the object of ridicule in a work specially 
 aimed at the spiritual cultus which Albright's labors represents. 
 In this book the "Albrights" were classed with Joseph Smith and 
 the Mormans, as fanatics. 
 
 It was deemed sacrilegious to permit an Albright preacher to 
 occupy an old church pulpit. How strangely things have changed ! 
 The Evangelical bodies are no longer branded as a heretical sect, 
 
 *See "Perkiomen Region, Past and Present," Vol. 3, p. 68. 
 tPa. Arch., 5th Ser., Vol. 2, p. 292. 
 
 [66] 
 
but are recognized as a legitimate branch of the Protestant 
 Church, and her ministers are welcomed to the pulpits of every 
 Protestant body in America save one. Her scholars are recog- 
 nized by leading literary institutions. What does all this meanf 
 Are we to understand that Evangelicals have drifted back to the 
 old conditions? Or does it indicate that the old church life has 
 given way to something broader and better? 
 
 Thank God the latter is the case ! It means that the standard 
 of practical religion has been raised; that the mother churches 
 make more of experience and less of form, and now see that we, 
 as well as they, are partakers of the same grace, and that we 
 are "One in Christ." To this great end, affecting the visible 
 "Body of Christ," Albright contributed in no small degree; but 
 greater honors are yet to come when his holy mission shall be 
 more fully recognized by generations yet unborn. 
 
 Let us be true to the trust reposed in us, and "contend 
 earnestly for the faith once delivered unto the saints," and by 
 our earnest and consecrated lives demonstrate that we are worthy 
 spiritual children of Him whose memory we specially cherish on 
 this centennial occasion. 
 
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ADDRESSES DELIVERED AT THE GRAVE OF REV. 
 JACOB ALBRIGHT. 
 
 By Rev. C. S. Haman. 
 
 We are standing at the grave of a Christian minister, not at 
 that of a king, or president, or statesman ; but of an ambassador 
 of Christ. Here lies the body of Rev. Jacob Albright, an hum- 
 ble minister of our Lord, called and qualified by the Holy Ghost 
 to win souls from destruction. Little did he think that he should 
 ever be looked upon as a founder of a church. His only ambi- 
 tion was to serve as an evangelist among the German popula- 
 tion of eastern Pennsylvania. So he eased the passion of his 
 soul. 
 
 The Lord, however, took the work out of his hands. The 
 work is well commenced by Rev. Albright's unctious preaching, 
 spread through many counties in Pennsylvania, and a church was 
 organized, consisting of earnest, Consecrated followers of Christ. 
 We do not idolize the man, but we do glory in his good works, 
 _ in laying so good and strong a foundation for our branch of the 
 Christian Church. 
 
 This tombstone marking the resting place of this great man, 
 shows that he died at the age of 49. The strenuous work in 
 which he was engaged, coupled with the style of preaching (at 
 that time common among the fathers), wore hard upon his body 
 and ended his life so soon. 
 
 May the mantle of Jacob Albright rest upon us, his follow- 
 ers ! Let us this day consecrate ourselves anew to the work of 
 soul-saving in the good old-fashioned way. 
 
 By a. E. G0BBI.E, A.M., D.D. 
 
 Dear Friends: If we are to take anjrthing away with us 
 from this centennial celebration that shall be a lasting benefit to 
 us, anything as a distinctive feature appropriate to the occasion ; 
 if we desire to place upon this grave before us a never fading 
 garland that will properly honor the man whose dust is buried 
 here, let it be the unfailing resolution to perpetuate the spirit of 
 Albright and the genius and polity of him and his co-laborers. 
 By this I mean the high spiritual ground which they took in in- 
 [71] 
 
sisting upon a thorough conversion from sin, a conscious pardon 
 and acceptance with God, and a high spiritual plane of Christian 
 life and growth. 
 
 A prominent professor of a theological seminary of one of 
 the older churches of this State was quoted to me as saying to 
 one of our ministers, "If the church I represent had, in the days 
 of Jacob Albright, maintained the high spiritual life and insisted 
 upon the spiritual attainments in the Christian life that we now 
 do, there would be no United Evangelical Church." This is 
 probably quite true and gives credit where the credit belongs. It 
 was the preaching of Jacob Albright and his followers that not 
 only formed an organization which perpetuates that kind of 
 preaching, but that preaching has infused new life and spiritual 
 power into the churches then existing by personal contact and its 
 radiating influence. That is our mission as a church. When once 
 we fail to keep that as our standard, when once we try to be just 
 Hke the others, then we forfeit our mission and we have no longer 
 any occasion to exist as a separate organization. That is the 
 distinctive feature of our church life. 
 
 While, according to our church law we may receive persons 
 into church membership who profess sincere penitence for sin, 
 as a rule of practice, however, we have always, with few ex- 
 ceptions, insisted upon a thorough repentance from sin, a sound 
 conversion, an evidence of pardon and the witness of the Spirit 
 to a conscious acceptance with God. That was the genius and 
 spirit of the fathers, that has been so far our practice, and that 
 we need to perpetuate. 
 
 I know some one will say, "That is taking high ground, and 
 with the tendency of the times we may not be able to maintain 
 it." I know that we have and will have members, people of cul- 
 ture and influence, who object to this high ground, and who, if 
 we do not lower the standard, will leave us. We must let them 
 leave us then. Many have left us and others will leave for this 
 very reason, but we cannot afford to surrender the cornerstone 
 upon which our forefathers built and upon which we stand as a 
 distinct class of believers. 
 
 In all the history of the church God has had his spiritual 
 leaders and if we surrender that ground he will raise up others 
 to take our place. 
 
 I will close as I began. If we will carry something with us 
 
worthy of this occasion, and place a worthy wreath upon this 
 grave, let it be the resolution to be true to the spirit and genius 
 of our founder. 
 
 By S. L. WiEST. 
 
 We cannot but revere the fathers of our church when we 
 consider their work accomplished and the sacrifices they made — 
 and made willingly. Here lies a man who displayed a heroism 
 that is seldom equalled. Albright was a truly great man. Alen 
 of the world who are called great, became so by mounting up 
 over the bodies, souls and welfare of others ; but this man be- 
 came great because he sacrificed himself to lift up his fellows. 
 His was an exalted heroism. He was alone, humanly speaking, 
 when he went forth to save his countrymen. He failed even to- 
 have the sympathies of his own family, and not a man as far 
 as we know stood by him at first. There was no church, no 
 society behind him to cheer him and pray for him, and no open 
 doors before him to welcome him even though he brought a 
 message of peace. He had to make his opportunities and open 
 his doors. But God was with him. He traveled much and far 
 — amidst deprivations, cold, heat, storm, persecution and all man- 
 ner of hardships ; but he never despaired, and never faltered. 
 In twelve short but full years he reached this place, laid down 
 and died, a martyr to his love for God and his fellow German 
 Pennsylvanians. The same spirit of courage, of heroism, of self- 
 sacrifice, of unselfishness among us who are the after-fruit of 
 his labors, would mean blessings for us and the world which are 
 almost inconceivable. May his mantle fall on all of us with a 
 double portion of his spirit. 
 
 [731 
 
THE UNITED EVANGELICAL CHURCH WAS ORGANIZED 
 IN ACCORDANCE WITH THE WILL OF GOD. 
 
 A Brief Synopsis of Address (Delivered in German) by Rev. 
 R. Dubs, D. D., LL. D., Editor of the 
 
 " EVANGELISCHE ZeITSCHRIFT. " 
 
 First he called the attention to the designation of the General 
 Christian Church as Apostolic, Catholic (General), Holy and her 
 unity. His theme in regard to the United Evangelical Church 
 was, that the great Head of the Church purposed her Organiza- 
 tion. Her apostolic character was then described. The Holy 
 Spirit was leading and active in her organization. The Chris- 
 tian Church was not organized until the highest experience by the 
 advent of the Holy Spirit was made possible. So Rev. Jacob 
 Albright and his co-laborers were first led into the experience of 
 the Divine life and brought under the power and influence of the 
 Holy Spirit before our church was established. 
 
 Albright's immediate and direct call of God was then dwelt 
 upon. He was not called by men to the work of the ministry 
 in this respect. His call was as direct as the call of the Apostles 
 and, consequently, his work has an apostolic character. There 
 is no apostolic succession. 
 
 Further attention was called to the immediate, direct con- 
 firmation of the call and work of Albright by the Holy Ghost. 
 That is an apostolic feature of our church. Men withheld their 
 approval. God granted it in a marvellous manner. The Apostles 
 and Apostolic Church were not recognized by the Church of the 
 Old Testament as it existed at that time. So our Church was not 
 recognized by the old church, but God willed her existence. 
 
 Albright's spiritual brethren recognized his divine call and 
 mission, and ordained him and urged him to go forward in his 
 great work. So they did in the Apostolic Church. (Acts 13.) 
 
 Albright and co-laborers placed themselves upon the Apos- 
 tolic foundation when they adopted the Holy Scriptures as the 
 tasis of their faith and for their rule of life. 
 
 The founders of our Church were also Apostolic in their un- 
 restricted efforts to save souls. Wesley's motto: "The world is 
 ■my parish," was also their motto. They went wherever they foimd 
 an opening to work for the Master. That is truly apostolic. 
 
 [74] 
 
In the beginning of our Church, laymen took an active part 
 in the conduct and administration of the church work. The pos- 
 session of the Holy Ghost was not considered a prerogative to 
 which the laity could lay no claim. Preachers and people can be 
 filled with the Holy Ghost. The one hundred and twenty were 
 filled with this Spirit on the day of Pentecost. This apostolic 
 doctrine and experience was emphasized by the founders of our 
 Church. 
 
 They were also apostolic because they emphasized with new 
 power the apostolic doctrines of repentance and faith in the Lord 
 Jesus Christ. In connection with this, they preached with great 
 power the witness of the Holy Ghost, certifying to a sound, thor- 
 ough conversion, so that every one could know that he is born of 
 God. 
 
 Albright and his co-laborers were apostolic in restoring the 
 primitive simplicity among their adherents. They called them- 
 selves brethren and urged them to lead a life of devotion and self- 
 denial, separating themselves from the world, not imitating 
 worldly fashions and pleasures. They preached the duty of broth- 
 erly love, of warm hospitality, etc. Certainly this was also apos- 
 tolic. 
 
 They emphasized with great force conversion as a condition 
 of church membership. The members of the Apostolic Church 
 were believers, saved through grace by faith in the Lord Jesus 
 Christ. There was no admission to the church by some outward 
 ceremony, like the confirmation. 
 
 Our fathers were also apostolic in the adoption of baptism 
 and the Lord's Supper as the only sacraments of the Church. 
 Not seven sacraments, like the Roman church, nor did they adopt 
 feet-washing as a third sacrament. They also gave the true apos- 
 tolic import of the sacraments. 
 
 The liberty allowed in the public services, that spirit-filled 
 persons are allowed to testify of Christ and enjoy a regular spir- 
 itual outburst to the amazement of many, is also apostolic. 
 
 In the adoption of a church polity they were also apostolic. 
 There is no positive form of church government given in the New 
 Testament. The Apostolic Church experienced great liberty in 
 these matters and adapted itself to circumstances as it became 
 necessary. The faithful use of the means of grace in the Apos- 
 tolic Church found also a ready and willing response in the hearts 
 [75] 
 
of Albright and his fellow-laborers and their adherents. That 
 produced apostolic life and devotion. 
 
 Further, it was shown that our Church is a true branch of 
 the General Church of Jesus Christ. The great creeds of Chris- 
 tendom, though not made obligatory upon our preachers and 
 people, are, nevertheless, recognized as confessions of faith of 
 great weight and importance. 
 
 The relation of our Church to the Churches of the Reforma- 
 tion, and to Wesley's Reformation, was dwelt upon. The origin 
 of our articles of faith was mentioned, etc. 
 
 In the second part of the address, a comparison was drawn 
 between the apostolic character of our Church, as founded by Al- 
 bright and followers, and her present condition. It is all right 
 to eulogize the past, but it is all important to ascertain if we still 
 walk in the ways of the fathers. How does it stand with the 
 present ministry? Do we teach the same old doctrines with the 
 same power and effectiveness ? Are our preachers as fully conse- 
 crated as they were in the beginning of our Church? Are our 
 members as consecrated to God and do they live a life of self- 
 denial and are separated from the world and do they shun worldly 
 amusements ? Is family worship kept up ? Are our public serv- 
 ices as faithfully attended as they were in the time of our fathers ? 
 How are the prayer-meetings attended and the preaching services ? 
 Are our public meetings as lively and spiritual as they were for- 
 merly? Are the conversions as thorough? Are members who 
 neglect their duties disciplined for it, or do we pass all such trans- 
 gressions ? Are our members as hospitable as they were formerly ? 
 How about kneeling and choir singing in our churches, is kneel- 
 ing being done away with, and do the choirs in some places 
 gradually supplant congregational singing. These and other 
 questions were discussed. The comparisons in many respects did 
 not show the present condition of the church in a very good light. 
 If we praise the past, then we ought to hold on to all that is good 
 and commendable. Praising the past does not remove the unde- 
 sirable conditions existing now. It is much better to endeavor 
 to remedy the existing faults and bring the Church back to all 
 that was good and true in the church of our fathers. What 
 would the sainted Jacob Albright say if he could speak to us, his 
 followers ? 
 
 [76] 
 
THE FUTURE OF OUR CHURCH AS FORECAST BY OUR 
 EARLY HISTORY. 
 
 Address by Rev. W. M. Stanford, D.D., Editor op "The Evan- 
 gelical." 
 
 Dear Brethren and Sisters in the Lord Jesus; Greeting: — 
 In view of the character and purpose of this celebration, it is 
 with feeHngs of deepest solemnity, and yet of exceptional de- 
 light, that I here venture to embrace the choice privilege to de- 
 liver this closing address. On this auspicious day we have been 
 privileged to plant our first centennial milestone by the shining 
 pathway of our history as a church. What a very choice priv- 
 ilege is thus accorded us in this our day and generation. It is 
 the occasion of a lifetime. None of us will ever share in another 
 celebration like this in our church. Our next century milestone 
 will be planted by generations yet unborn, while our dust, like 
 that of our revered fathers, will be silently resting beneath the 
 sod. Time never stops and waits till we are ready to go. His 
 ceaseless, tireless, relentless step, moves firmly, steadily, per- 
 sistently onward, even while our eyes are closed in slumber. The 
 lesson to us is, that what we expect to do in this earth world, 
 before the merciless death angel knocks at our doors, must be 
 done soon. 
 
 "Death comes, and there's no defense; 
 His time there's none can tell. 
 He'll in a moment call thee hence. 
 To heaven ,or down to hell." 
 
 By the impressive scenes, old-time songs and historic ad- 
 dresses of the day just past forever, we have once more been 
 brought into almost living touch with the warm, grand, pulsat- 
 ing, uplifting, overpowering spirit of our church fathers. On 
 taking a thoughtful stroll through the early part of our truly 
 remarkable church history, we at once stand both amazed and en- 
 chanted before such cherished names as that of Albright, Walter, 
 Miller, Dreisbach, Baylor, Erb, Klinefelter, Rank, Orwig, Sey- 
 bert, Hamilton, Hesser, Hammer, Hoflfman, Leib, Niebel, Zinser, 
 Buchman, Long, Ettinger Neitz, Kohr, Kring, Boas, Carothers, 
 Schneider, Byres and many others. While it may be said of 
 [77] 
 
but very few, if indeed, of any of them, that they were men of 
 collegiate training, nevertheless it must be said of most of them, 
 that they were men of remarkably great power and effectiveness. 
 They moved upon their great congregations sometimes like a 
 mighty avalanche, thus sweeping every opposing sentiment into 
 line with their invincible purpose. Sometimes right in the teeth 
 of bitterest persecution, if not even in the face of veritable mobs, 
 they would preach until they would break down the stubborn 
 hearts of their enemies with the mighty shafts of gospel truth, 
 and thus turn their very yells of derision into shrieking cries 
 for mercy. We have no time in this brief address to relate spe- 
 cific instances, but they could easily be given by the score. If 
 any one doubts let him read our wonderful church history, until 
 his pent-up soul runs over with both admiration and animation. 
 Say what we will of our church fathers of 60, 75 and 100 years 
 ago, in contrast with the schooled men of our own time, in 
 point of practical effectiveness they suffer nothing by the com- 
 parison. Scores and hundreds of them, already set like bright 
 jewels in the revolving crown of history, will ever keep on shin- 
 ing like stars of the first magnitude. Already dazzling in their 
 scintillating brightness, they are now destined to keep on grow- 
 ing brighter and brighter with the ever passing, rolling, bound- 
 ing years. Thus, whatever else may or may not be said of them, 
 with an evidently full comprehension of the then godless condi- 
 tions about them, they heroically rose to, and met the crying 
 emergencies of their day and generation, and that is all the very 
 best of us can ever expect to do. The great lesson to us is, 
 that in addition to embracing the vastly increased educational 
 advantages of our day, we should also make an exhaustive study 
 of the moral conditions about us, and then bravely rise as did our 
 self-sacrificing fathers, to the imperative needs of the hour. It 
 matters little how extensive a man's education may be, unless he 
 be made better able thereby to so apply it as to alleviate the cry- 
 ing conditions around him, it will be of but little account. With 
 all its inestimable value, education in the long round is nothing, 
 unless it be practical. It is one thing to be able to mix and make 
 a most effective plaster, but an entirely different thing to be able 
 to place it on the right spot on the right man. A man's com- 
 petency, after all, must always be measured by what he can do. 
 If ever our dear church, therefore, is to attain to a still greater 
 
 [78] 
 
future, it will be because of our ability to continuously bring 
 forth an eminently good and strictly practical class of men and 
 women. 
 
 In our effort to do this, we can certainly make no mistake 
 in instituting an exhaustive study of the conditions and methods 
 of our Evangelical fathers. What they did, we ought to be able 
 to do. In making such a study, we should understand, first of 
 all, what constituted 
 
 The secret of their great power and effectiveness. 
 
 This power was unquestionably due chiefly to the thorough- 
 ness of their conversion to God, and their consequent implicit 
 obedience to his will. They most firmly believed with Paul in 
 his letter to the church at Ephesus, in a conversion that "put off 
 concerning the former conversation the old man, which is cor- 
 rupt according to the deceitful lusts," in thus being "renewed 
 in the spirit" of one's mind, and that "put on the new man, 
 which after God is created in righteousness and true holiness." 
 They had no patience with any sort of superficiality. They be- 
 lieved in a conversation that invariably carried with it a bright 
 and unmistakable Christian experience. They would not rest 
 satisfied with an)rthing less for themselves, and consequently in- 
 sisted very strongly that their penitents should not cease their 
 seeking, until they too should receive the unmistakable "witness 
 of the spirit," that God had forgiven their sins, and had written 
 their names in the Lamb's Book of Life. Accordingly it was a 
 common thing in those days, to speak of a conversion as a 
 "Durch-hruch," — a "Break-through" into the "marvellous light" 
 of a new life in Christ Jesus. According to accredited history, 
 this expression was once found written on the fly-leaf of a book 
 in Bishop Seybert's own hand-writing. This most forcible ex- 
 pression had direct reference to the first seven remarkable con- 
 versions in the great revival in the vicinity of Orwigsburg, Pa., 
 in about the year 1823. These conversions took place in the 
 home of a colored man by the name of Wilson, who had kindly 
 invited the then coming Bishop of the church, John Seybert, to 
 preach in his humble home, because the door of the school-house 
 in that community had been closed against him. So far as his- 
 tory relates, these seven conversions were very bright in their 
 experience, and none of them ever proved unfaithful. Several 
 
 [79] 
 
of them, particularly the Wagoner children, afterward became 
 quite prominent in the church. Two of these seven, Hannah and 
 Rebecca Wagoner, became respectively the wives of two of the 
 most prominent preachers of that time; the former the wife of 
 the long sainted Charles Hesser, who was killed by accident on 
 his way to the General Conference of 1843, and the latter the 
 wife of our well known Francis Hoffman, until his death at a 
 very ripe age but a few years ago, a member of the East Penna. 
 Conference. Soon afterward another wonderful conversion took 
 place in that revival, under the preaching of John Seybert, in the 
 person of the now sainted Rev. Joseph M. Saylor, of precious 
 memory, and who also died but a few years ago. 
 
 As proven by its subsequent fruitage, that great work of 
 grace at Orwigsburg from about the year 1823 to 1827, was one 
 of the most thorough and far-reaching in its good effects that 
 ever occurred in all our history. Its influence and power spread 
 far and wide, and went right on for several years. Among the 
 ministerial fruits of that revival such great lights as Joseph M. 
 Saylor, Jacob Saylor, John P. Leib, Francis Hoffman, Daniel 
 Berger, Charles Hesser, Charles Hammer, and indirectly. Bishop 
 W. W. Orwig himself, is generally considered to belong to that 
 bright galaxy of early Evangelical stars. We have not time 
 here to trace their history. It is not necessary. The point to 
 be made is, that the splendid fruitage proves the character of the 
 revival. What is true in this instance was true in many other 
 great revivals in our early history, such as those, for instance, 
 which took place in Schuylkill, Berks, Lebanon, Union and Som~ 
 erset Counties, Pa., and in Stark and Fairfield Counties in Ohio. 
 It was their unrelenting insistence on a deep conviction and a 
 consequent sound conversion, that produced such marked results. 
 It has always been the case. Trace in history the consequences 
 of nearly every great, genuine work of grace, in any community, 
 and you will almost invariably find a bountiful crop of bright and 
 successful ministers as one of the results. Brethren, the same 
 causes will produce the same effects to-day. There can be no 
 doubt about this. The fathers left this priceless lesson to us 
 as one of their richest legacies. Let us learn it anezv on this 
 Centennial day. Remember that in a church where the spiritual 
 pulse beats rapidly, firmly and strongly, we rarely find a scarcity 
 of good ministers to supply the demands of the work. While the 
 
 [80] 
 
past is gone forever, yet it has left its lessons with us. This is 
 one of them. If we would go on to a great future as a church, 
 we must continue to insist, as did our cherished fathers, upon a 
 deep, pungent, stinging conviction of sin, and a correspondingly- 
 sound, genuine, thorough, unmistakable conversion. We must 
 have a conversion that completely knocks the "old man" out, 
 and brings forth a brand "new man" in Christ Jesus. We must 
 have a conversion wherein "old things" pass away, and "all things 
 become new." If we are to go on to a great destiny as a United 
 Evangelical Church, we must continue to insist, as did our Evan- 
 gelical fathers, upon a conversion that lifts a man out of dark- 
 ness and into the pure, warm, sweet, beautiful, marvellous light 
 of the "Sun of Righteousness." "For God, who commanded the 
 light to shine out of darkness, hath shined in our hearts, to give 
 the light of the knowledge of the glory of God in the face of 
 Jesus Christ." 
 
 Our Barly Church Was a "House to House" Church. 
 
 It will be remembered that this phrase : "house to house," 
 is an apostolic phrase. Both the early apostles and their dis- 
 ciples, went from house to house with their preaching and teach- 
 ing. They also taught and preached and worshipped in the open 
 air, wherever it became convenient. Our Evangelical fathers 
 followed their example. They often did this even after they 
 had gotten churches to preach in. They were an "out-door" and 
 a "house to house" church. It was a common thing for them 
 to hold service in the homes of the people, in the groves, and 
 even often in barns, or in any other place that could be thus 
 utilized. Thus it was, that the larger number of our ministers 
 of our first half century, as well as our people, were converted 
 in the homes of our people. This was one of the great secrets of 
 their success. This was the chief method by means of which 
 nearly all the great revivals of our early church was begun and 
 carried forward. But this was not all. They even held annual 
 and general conference sessions in the homes of the people, as 
 attested by the very instance we this day celebrate. Of course 
 we well understand that it may be said they worshipped in the 
 homes of the people, and much out doors, because of the scarcity 
 of churches in those days. But while this was true, it must also 
 be remembered, that notwithstanding the good supply of churches 
 [8i] 
 
in later years, our church continued all along until quite recent 
 times, to hold many services in the homes of the people. Even 
 yet, in many places this custom, we are pleased to know, is still 
 in practice. We have noticed further, that wherever this method 
 of Christian work is continued, the results are correspondingly 
 better. It may have been noticed that in the great meeting now 
 going on near our Kimball Ave. church in Chicago, this feature 
 is being made quite proniinent. The practice is apostolic, and 
 should never be lost sight of. Our fathers could not well have 
 left us a richer legacy. Such a practice captures the uninterested 
 people and brings them to the house of God. This method of 
 work, if properly and earnestly entered into, will succeed, after 
 all other efforts fail. The preacher who comes thus into touch 
 with his people in their homes, will thereby be made all the 
 stronger in the pulpit, and the people will be all the better pre- 
 pared to hear the gospel. This is one of our best centennial 
 lessons. If we would continue to be a successful church as we 
 move on toward the great future, we must continue by meth- 
 odical arrangement, to go out and into the homes of the unsaved, 
 and thus win them for God and the church. Too much emphasis 
 can not well be laid on this point. He who thinks he knows of 
 a better way, needs not only a better knowledge of his divine 
 mission, but also a closer walk with God. If we would have 
 promise for the future, we must not only insist upon a continuous 
 mingling of the preacher with the people, for instruction and 
 family service, but also a mingling of the people with each other 
 for a similar purpose. "Let the word of Christ dwell in you 
 richly in all wisdom; teaching and admonishing one another in 
 psalms and hymns and spiritual songs, singing with grace in your 
 hearts to the Lord." 
 
 The Spirit of Hardship and Self -Sacrifice. 
 
 We now touch one of the most remarkable things in all our 
 history. To read the unquestionable story of the severe toil and 
 sore trial, the awful persecution and persistent misrepresenta- 
 tion, the almost unbearable hardship and self-sacrificing labors 
 of our early Evangelical fathers, is indeed extremely touching. 
 It can hardly be done without tears. It really seems almost im- 
 possible that men would willingly undergo what they did for the 
 sake of Christ and for the good of others. To think of how 
 
 [82] 
 
they traveled in those days mostly on horse-back and on foot, 
 by day and often by night, in winter and in summer, over moun- 
 tains and through the valleys, fording and sometimes swimming 
 streams at the imminent peril of their precious lives, often going 
 hungry because of long distances between places where any food 
 could be secured, often without even a cent of money in their 
 pockets with which to buy bread, hundreds of miles away from 
 home most of their time, preaching nearly every day or night 
 in the year, often to but one or two families, many of them hav- 
 ing from 25 to 30 appointments on their charges, and every now 
 and then finding some one or the other of the family dead and 
 under the sod on their return home, all together constitutes a 
 story that almost baffles belief, and yet we can not doubt it. To 
 do all this, too, for a salary of less than one hundred dollars a 
 year, only still further intensifies the situation. On this point 
 our duly accredited history states, that in 181 1 the average sal- 
 ary amounted to only $29.33 ^ year. Throughout the first 25 
 years of our history the average salary seldom exceeded the sum 
 of $50. As an illustration of this point, we here quote the testi- 
 mony of our only lately deceased Rev. Francis Hoffman, of pre- 
 cious memory, given as late as 1891, according to Dr. Staple- 
 ton's "Annals," as follows : "In the early part of my ministry, 
 my income was much less than my expenses, and I several times 
 wanted to stop, but my wife would not consent; so I was com- 
 pelled to sell my property, consisting of two houses, to support 
 myself in the ministry. My salary from 1826 to 1840, a period 
 of fourteen years, amounted, all told, to $627.77, an average of 
 $40.29 a year." 
 
 We have often heard just such testimonies from the lips of 
 the veterans. It is needless to repeat them. The facts need no 
 proof. Truly our Evangelical fathers had the^grand spirit of 
 him who "had his raiment of camel's hair, and a leathern girdle 
 about his loins ;" and whose "meat was locusts and wild honey." 
 While we do not mean to teach by this, that any man in these 
 days would be required by scriptural authority to preach for 
 such a salary, or even ten times that amount, and yet, when we 
 stand still for a few moments, and intently behold such wonder- 
 ful moral heroism as they exhibited, we can not but break forth 
 in expressions of amazement and love. Such a grand spirit of 
 self-abnegation and undying love for the Lord's work as they 
 [83] 
 
manifested, challenges our very highest admiration. Put along- 
 side of that order of heroism the exacting spirit of at least some 
 of the men of our times, who tell the stationing committee that 
 they must have a charge that pays a salary of just so much, or 
 they will go into some other kind of work, and you have a con- 
 trast as wide as the sea. While we stand committed as strongly 
 as any man can, for a good, scriptural, living salary for a de- 
 voted ministry, yet we can not but abominate the spirit of the 
 man who seems to be in the holy ministry just as a means of mak- 
 ing an earthly living. While God does not call men into the 
 ministry to starve them, nor even deprive them of any of the real 
 comforts of life, yet he does not call them, on the other hand, 
 to expend their chief energies in accumulating this world's goods. 
 When God lays his hand on a man to do his especial work, he 
 wants his whole heart, time, mind and strength, in his service, 
 and then he agrees to so care for him that he will not need to go 
 about begging bread. This very question is very clearly pre- 
 sented in his wonderful sermon on the mount. Our Evangelical 
 fathers practiced that sermon much better than some of us are 
 doing. If we are to go on to a great future as a church, we 
 must duly appreciate and properly use the priceless legacy of 
 self-sacrifice which our fathers left us, and thus bend every pos- 
 sible energy toward the attainment of the one great, definite, un- 
 relenting, all-absorbing purpose of life, to tear down Satan's 
 kingdom among men, and to build up on the ruins thereof, the 
 sweet, peaceful, lovely, righteous, beautiful, glorious kingdom of 
 our Lord Jesus Christ. 
 
 Our Evangelical Fathers Laid Great Stress on 
 Christian Testimony. 
 
 Our early church was a testifying church. This was a prom- 
 inent feature in nearly all their meetings, but particularly in their 
 special meetings. This statement needs no corroboration. Put 
 any one of our yet remaining old veterans on the witness stand, 
 and he will readily testify to this fact. In the practice of our 
 fathers, it was a common thing to devote nearly one whole ser- 
 vice to a general testimony meeting, in connection with the reg- 
 ular quarterly meeting occasions. In the early days a communion 
 season was not considered complete without such a meeting. It 
 was in fact, looked upon as almost the culmination of the com- 
 
 [84] 
 
munion season. They made it a special point to come to the tes- 
 timony meeting from near and from far. During your speak- 
 er's pastorate of Fulton Street English Mission in the city of 
 Pittsburg a little over thirty years ago, it mattered little at which 
 of the then three Evangelical churches of the city the quarterly 
 meeting was being held, they all rallied at that church in the 
 afternoon for the testimony meeting. At this meeting the house 
 was usually crowded with people, and soon the whole congrega- 
 tion was ablaze with Divine fire. In those days there were no 
 lines drawn as between the German and English languages, for 
 all seemed to have the same spirit. Every one spake in the tongue 
 that best suited him, and all felt free and at home. Those were 
 wonderful meetings. On such occasions it was a common thing 
 to hear loud heart-bursts of glory all over the audience. At those 
 quarterly feasts it was no uncommon thing to see sinners brought 
 under conviction and converted to God. In such meetings our 
 fathers set us a fine example. They could not well have left us 
 a richer legacy. 
 
 It will be remembered also, that the testimony meeting was 
 an Apostolic institution. It is the very outgrowth of religion it- 
 self. The first impulse of a soul newly born into the kingdom 
 of grace in Christ Jesus, is to tell the good news to others at 
 the very first opportunity. Such glad news is too good to keep 
 to one's self. The very genius of Christian love is to spread 
 itself. This is as manifestly true of love, as it is the nature of 
 light to shine. As well therefore might we try to bottle up the 
 sunshine, as to attempt to seal the rapturous lips of love. Re- 
 ligion is love on fire. It permeates everything it touches, and im- 
 parts to it a nature like unto itself. It can not be caged. It will 
 out. No wonder the poet bursts forth : , 
 
 "I love to tell the story, 
 'Twill be my theme in glory! 
 To tell the old, old story, 
 Of Jesus and his love." 
 
 This is the old Apostolic, Evangelical testimony meeting. It 
 is a story that never grows old. After the Holy Ghost came 
 upon the early disciples, they went forth as witnesses, "both in 
 Jeruslaem, and in all Judea, and in Samaria, and unto the utter- 
 most part of the earth." A witness is one who tells what he 
 knows. The idea was to go forth and tell the sweet story of 
 [8s] 
 
Jesus and his love both publicly and privately, that thereby others 
 might also be brought into the fold and favor of God. This 
 hieans of propagating the Christian faith has never been sur- 
 passed by any other. For a man who himself has been actually 
 healed of the malady of sin, to bear testimony to that fact, be- 
 fore men, carries with it more force to produce conviction of sin, 
 than almost any other means or method. This is why the very 
 preaching of the apostles was interspersed so profusely with per- 
 sonal experience. It was for this very purpose that Paul and 
 Barnabas, on their return to Antioch, "rehearsed all that God 
 had done with them, and how he had opened the door of faith 
 unto the Gentiles." That meeting was simply a "rehearsal" of 
 experience," — a testimony meeting. Our Evangelical fathers pat- 
 terned after the primitive church in this method of Christian 
 work, and hence used it at every opportunity, and with great 
 effectiveness. 
 
 If any further evidence be desired, a mere glance at the al- 
 most astonishing progress of the Methodist Episcopal Church 
 should be sufficient. By their own admission, a large part of the 
 almost unprecedented success of their first 75 years of history, 
 must be credited to their class-room testimony meeting. For this 
 reason their best leadership now deeply deplore its too manifest 
 decadence, and are hence doing all they can for its speedy resto- 
 ration. As a church we should take timely warning. In all too 
 many places to-day entirely too little stress is being laid on this 
 feature of our church activities. On suggesting to a brother not 
 long since the propriety of using a little spare time we happened 
 to have, in a brief testimony service, he replied: "Our people 
 are not prompt to respond in such a service." On inquiring of 
 him the reason for this, he answered : "Well, they have not been 
 trained much along that line." On still further inquiry, it was 
 further discovered, that his people were not even "trained" very 
 much into either public or private prayer. This at once revealed 
 the humiliating secret of their low spiritual condition. They had 
 not been "trained." And who is to blame f The answer is self- 
 evident : — the pastor of the flock. I,et the responsibility rest 
 where it properly belongs. Where we have poor trainers, we are 
 sure to have a poorly trained people. For such a condition the 
 minister of the gospel himself is largely responsible. This con- 
 clusion can not be evaded. 
 
 [86] 
 
This is one of the weak points of our day. Our fathers 
 trained their people into testimony and prayer. That was one 
 of the secrets of their power and success. Having thus a trained 
 people, they were always ready for special service when needed. 
 In a battle against sin and Satan, this often means very much. 
 What could even Uncle Sam do with an untrained soldiery? 
 Will we learn the lesson? If we are to go on as a church to 
 a great future, then the old-time testimony meeting, which has 
 ever been a veritable right arm of power in capturing souls for 
 Christ, must never be lost sight of. If an army would win vic- 
 tories, it dare never lay down its weapons. A testifying church 
 is an unconquerable power in the time of battle. Against that 
 keen blade no Satanic force can ever win a victory. Keep that 
 mighty sword in thy right hand my brother. Keep it also un- 
 sheathed and always ready for battle. That bright, shining, pol- 
 ished instrument of war has long been tried, and never found 
 wanting. In the long line of warfare against all forms of error 
 and iniquity it has never known defeat. Keep its keen, cutting, 
 piercing point toward our common enemy, and even this sinful, 
 forgetful, neglectful and lustful generation will never be able 
 to tarnish its fair fame. No diabolical force on earth will ever be 
 able to withstand the onward, steady, determined, fearless tread 
 of a marching, praying, singing, speaking church. Will we learn 
 the lesson? Then listen once more to yonder now distant Apos- 
 tolic voice, but resounded from the yet speaking graves of our 
 Evangelical fathers, calling upon us to go unceasingly on, "teach- 
 ing and admonishing one another in psalms and hymns and spir- 
 itual songs, singing with grace in your hearts to the Lord." 
 
 The Prayer Life of Our Evangelical Fathers. 
 
 To those who are familiar with our early history as a 
 church, it surely is not necessary to furnish proof that our fa- 
 thers laid great stress on the arm of prayer as a means of suc- 
 cess in their work. It was through Jacob Albright's "earnest 
 prayers" that our revered George Miller was brought to Jesus. 
 He also said to Miller: "You must diligently pray, and humble 
 yourself, and bear the cross for Christ's sake, and believe with 
 all your heart," if you would find pardon. As a victorious result, 
 on the third day of June, 1803, "after a whole day of prayerful 
 [87] 
 
wrestling with God, he was wonderfully saved." Bishop John 
 Seybert was also a man of wonderful prayer, both publicly and 
 in private. It is written of him, that during his ministerial life 
 he made about forty-six thousand pastoral visits, praying in the 
 homes of the people, and attended about eight thousand prayer 
 and class-meetings. In this respect our Evangelical fathers pat- 
 terned after the wonderful prayer-life of Jesus and the Primitive 
 Church. If we would know the practice of the Apostolic Church 
 in this respect, we only need to open the Word of God to find 
 them much of their time waiting at the throne of grace. Jesus 
 himself set the example by spending much of his precious time 
 in solitude for the express purpose of communion with the Fa- 
 ther. To those who are not particularly familiar with the 
 prayer-life of Jesus, such a study would be to them an astonish- 
 ing revelation. As for the early disciples, they sometimes prayed 
 until the very place where they were gathered was shaken, and 
 until "they were all filled with the Holy Ghost." No wonder 
 they had power. Paul well understood this when down on his 
 knees in a Roman prison he lifted up his voice to God in Be- 
 half of the church at Ephesus. He realized no less the great 
 need of much prayer by the people of God, when he exhorted 
 the church at Thessalonica to "pray without ceasing." But the 
 great Apostle said something still broader and more significant 
 when he wrote to Timothy: "I will therefore that men pray 
 everywhere, lifting up holy hands, without wrath and doubting." 
 In cheerful obedience to such Scriptures, and in imitation of 
 such examples, our early Evangelical fathers laid fast hold upon 
 God. Knowing their weakness and dependence, they lived con- 
 stantly near the throne of grace. That they might be fully equal 
 to the emergencies of their times, they moved about in the very 
 atmosphere of prayer. They well knew the inexhaustible source 
 of their strength, and hence repaired to it daily for recuperation 
 and equipment. They took exceptional delight in secret devo- 
 tion. To them it was a gain of time, to spend much of it alone 
 with God. To them no hour of the day or night was sweeter 
 
 than the 
 
 "Sweet hour of prayer, sweet hour of prayer, 
 That calls me from a world of care; 
 And bids me at my Father's throne, 
 Make all my wants and wishes known." 
 
 [88] 
 
Moreover they were untiringly persistent in prayer. They 
 were not satisfied with a mere form of empty words, as are many 
 in these days. They believed in immediate answers to prayer. 
 They prayed until the bending heavens above them opened in 
 mighty showers upon their heads. They believed it to be their 
 privilege under the economy of Divine grace to achieve results, 
 and the Lord did not disappoint them. In these fundamental 
 characteristics of our revered fathers, the great lesson to us is, 
 to follow their example. That we may be ahead of them in some 
 things is not here disputed. That we are to-day far behind them 
 in others, can not be denied. Their persistent prayer-life was 
 ahead of ours. As a rule they kept in closer touch with God 
 than we do to-day. This was the great secret of their wonderful 
 effectiveness. It is indeed a very sad thing to fall behind them in 
 so essential a particular. It is to be very deeply regretted that 
 our practice of family worship, our public prayer-meetings, and 
 especially our secret prayer-life, are to-day by no means what 
 they ought to be. In these things we should go back to the feet 
 of our fathers for a lesson that should never be forgotten. In 
 spite of all our superior educational advantages, if we fail in 
 our all- essential prayer-life, we are sure of defeat and disaster 
 at last. 
 
 Whatever may or may not be said about our present status 
 as a church, if we are to go on to a still greater future, as a power 
 for the salvation of precious souls, we must keep in close com- 
 munion with God. If we would continue to be a "live churdi,"' 
 we must keep in constant touch with the great source of life. 
 Our ministry must first be exemplars in personal devotion to 
 God, and then lead their people into the same living stream of 
 life and power. If we fail in this, we will fail to rise to the 
 emergencies of our times, and thus go down in history as a weak 
 and worldly generation. Now is the time to learn this lesson. 
 In this particular this Centennial year is wonderfully suggestive. 
 Will we learn the lesson? We hear much lamentation in these 
 days about the loss of spiritual appetite, and the consequent lack 
 of spiritual power. Such a condition is but the natural result of 
 prayerless lives and consequently prayerless homes. In this re- 
 spect it is high time that we go back to the program of our now 
 sainted fathers. If this will be done, revivals will necessarily fol- 
 low. To this end let every one who reads these lines immediately 
 [89] 
 
resolve that he will never again partake of a meal in his honie 
 without having first offered thanks to God for the food on his 
 table. Let him also resolve that from this time forth he will 
 establish, or re-establish a family altar in his home. And, above 
 all, let him resolve, let come or go what will, from this time 
 forth, to set apart a little time every day for strictly secret 
 prayer. Meanwhile let him dip daily into the precious word of 
 God for refreshment for his hungry soul, and the old-time zeal, 
 fervor and power of the church will soon be at hand. But to 
 become effective, prayer must be sincere, believing, fervent and 
 persistent. We must pray until our load of sin falls off, and our 
 happy spirit bounds forth like a bird out of its cage. We must 
 pray until the dark clouds break away to let the glorious sun- 
 light of heaven burst through upon our enraptured vision. We 
 must pray until our famishing souls are once more refreshed by 
 "showers of blessing." Yes, we must pray until the old arch- 
 enemy of mankind is compelled to sound a general retreat, and 
 until the very swords of his fleeing soldiers shall become power- 
 less in their hands; yes, yes! and until in the wake of their re- 
 treating footsteps the unconquerable hosts of the Lord, reani- 
 mated by the bracing breath of victory, shall ride forth in all 
 their glory, and possess the promised land in all its beauty. 
 
 Remarkable Fidelity of Our Evangelical Fathers. 
 
 Of all the estimable elements of human character, there are 
 perhaps none more lofty, and to be admired, than that of fidelity. 
 The value of faithfulness can not be measured with money. Its 
 price is even above either rubies or diamonds. Every man's eter- 
 nity, for either weal or woe, is at last to be determined by the one 
 g'reat word, faithful. If any man would successfully pass through 
 the close scrutiny of the coming judgment, and on through heaven's 
 gate into the beautiful city, that one word must characterize his 
 ■conduct amid the very sorest trials of life. This is why the 
 ^'angel" said to the church at Smyrna : "Fear none of those things 
 which thou shalt suffer," * * * i^^t "be thou faithful unto 
 •death, and I will give thee a crown of life." This is why, also, 
 a little further on, the faithful servant will hear that fine welcome : 
 ■"Well done, thou good and faithful servant; thou hast been 
 faithful over a few things, I will make thee ruler over many 
 things : enter thou into the joy of thy Lord". It is to these, and 
 
 [90] 
 
these only, to whom shall be given the final invitation of the great 
 King: "Come ye blessed of my Father, inherit the kingdom pre- 
 pared for you from the foundation of the world" 
 
 Of our Evangelical fathers it must be said to their well- 
 merited praise, that with but little exception they possessed this 
 high quality of character to a most remarkable degree. That most 
 admirable principle of loyalty to God and loyalty to the church, 
 seemed in some way to have been so burned into their very fiber 
 as to make them practically proof against all temptations to be- 
 come recreant to the sacred trust imposed in them. Most of 
 them would rather have gone down to their graves like the 
 martyred Stephen, under a shower of stones, than to either have 
 turned away from their Lord, or have disappointed the confidence 
 of their church. They would rather have been beheaded like Paul 
 at Rome, than to have desrted their standard like Judas Iscariot. 
 Say what we may about our own superiority over that of our 
 fathers, in some way they far outdid us in instilling a rugged 
 church loyalty into the hearts of their preachers and people. As 
 our American Government trains the principle of "Love of Coun- 
 try'' into her citizens, so our Evangelical fathers trained the prin- 
 ciple of "Love of Church" into their followers. But for this 
 fact their work, under the exceedingly trying circumstances of 
 their time, never could have held together. But for this fact, their 
 organization would have disintegrated and gone to pieces. That 
 they stood so compactly together, in spite of their distressingly 
 low salaries, and in the very teeth of so many sharp temptations 
 to either quit the ministry and go into some lucrative business, 
 or into the service of some other church for larger pay, is still 
 a standing marvel in our eyes. As we now stop for a little season 
 to trace their thrilling history, we first draw a big breath, and 
 then look on in amazement at their devotion, self-sacrifice, and 
 moral courage. It was the wonderfully cohesive quality of their 
 work that held them together and insured their success and their 
 future. They seemed bound together, both in spirit and in ac- 
 tion, as with the strength of a thousand cords. They thus went 
 forward as a united force against the powers of darkness, in full 
 assurance of victory. Before the onward, determined march of 
 such a force, the very stoutest opposition must necessarily give 
 way and roll back like the receding waves of the sea from a rock- 
 ribbed shore. No Satanic power on earth will ever be able to 
 [91] 
 
withstand the invincible onward tread of a devoted, determined,, 
 united, consecrated church. "No weapon that is formed against 
 thee shall prosper ; and every tongue that shall rise against thee in 
 judgment thou shalt condemn. This is the heritage of the serv- 
 ants of the Lord, and their righteousness is of me, saith the Lord." 
 The priceless lesson to us is as clear as a sunbeam. It is that 
 of unflinching fidelity to God, an unwavering loyalty to our 
 church, and an unswerving oneness of purpose in life. With a 
 clear, definite, unmistakable call of God into the holy ministry, 
 we must be able to say with Paul to the Philippian church: 
 "This one thing I do, forgetting those things which are behind, 
 and reaching forth unto those things which are before, I press 
 toward the mark for the prize of the high calling of God in Christ 
 Jesus." A man without a purpose is like a ship at sea without 
 a rudder; he is liable at any moment to be dashed into the very 
 jaws of disaster. "He that wavereth is like a wave of the sea, 
 driven with the wind and tossed." No church can afford to 
 trust her future into uncertain hands. At the very moment when 
 most needed, they are liable to find some fictitious excuse for drop- 
 ping out of the ranks. When a marketable, aimless, drifting man 
 wants an excuse for leaving his post, it never takes him long to 
 find one. Such excuses are easily manufactured. To build a 
 church with such material, would be like building a house upon 
 the sand. In the time of storm or trial it would be sure to fall. 
 To hear a man say, as some do, that to him "one church is just 
 as good as another," is almost conclusive evidence of a flexible, 
 adjustable, portable character. As a portable saw -mill moves to 
 where the lumber is, so such a man moves to where the money is. 
 What would we think of a man who would say that to him "one 
 home is just as good as another home" ? Such a man would im- 
 mediately place his moral character under suspicion. On the con- 
 trary, every man should be made to feel with the sweet poet : 
 
 "Home, home ; sweet, sweet home, 
 Be it ever so homely, there's no place like home" 
 
 Just so every man should be made to feel concerning his 
 church. Along with national and domestic fidelity, we must 
 also have denominational fidelity. But for this indispensable qual- 
 ity in either of these three institutions, they would all sooner or 
 later disintegrate and fall to pieces. 
 
 [92] 
 
But to secure this essential "love of church", or denomina- 
 tional fidelity, it must be taught and trained into our people all 
 the way from their Christian childhood up to their Christian man- 
 hood and womanhood. All substantial and successful denominations 
 do this. This is not a narrow sectarianism, as some would-be 
 broad-minded men would have us believe. It is only church 
 fidelity. Without it no church can long maintain its organiza- 
 tion. To this end great stress should be thrown on the necessity 
 of placing either one or the other of our church papers in every 
 home where any one or more of our members live. No means 
 could well be employed which would loyahze our people faster 
 than to make it possible to speak to them every week through 
 this medium. But whatever may or may not be the means em- 
 ployed to accomplish this end, the purpose itself must in some way 
 he reached. While our annual gains are promising, our annual 
 losses are far too many. If we would go on to a great future as 
 a church, we must substantialise and loyalize our annual new re- 
 cruits. We dare not shift the responsibility for this work upon 
 the shoulders of the next generation. That would be cowardly. 
 The task rightfully belongs to us. As did our fathers, we also 
 must meet the emergencies of our own day and generation. Then 
 let us rise in the name of our Lord Jesus Christ, as a united body 
 ■of brave and competent Christians, and show ourselves worthy of 
 our sacred trust. 
 
 Would you make life a signal success, and the service of God 
 a continuous delight, then keep your eye constantly on the great 
 ■"north star" of your earthly pilgrimage, and let that star be — 
 Fidelity. Let this be the ever fadeless watchword of every min- 
 ister and member of our beloved church. This exceptionally 
 brilliant star spreads its broad white wings out over every other 
 Christian excellency. No mere spasm of religious fervor will 
 ■ever be able to fill up the measure of Divine requirement. No 
 Christian quality but that of fidelity will ever be able to plunge 
 through all obstacles and at last capture the prize. It will never 
 do for the Christian soldier to ground the weapons of his war- 
 fare at some way-side station. Only at the end of the race hangs 
 the shining crown that awaits the brow of the finally faithful. 
 Our great Redeemer was persistently, unfalteringly faithful in his 
 wonderful work, until at last on that blood-stained cross he 
 said: "It is finished" No way-side influence or purpose could 
 [93] 
 
swerve him in the least degree from his one great and all-absorb- 
 ing purpose to carry out his Divine mission as. the Saviour of a 
 lost world. To any attempt to divert him from this, came the 
 clear, definite, unmistakable answer: "I must work the works of 
 him that sent me, while it is day: the night cometh, when no 
 man can work". After the awful price was at last paid on Cal- 
 vary, he further said to poor, weak humanity : "I will never leave 
 thee, nor forsake thee". What we need to-day is to drink large 
 draughts from this same, perennial, cleansing. Christlike stream. 
 With our redeemed vision unalterably fixed on the great goal of 
 our enraptured life in Christ Jesus, we must go on unmoved by a 
 loose, luring, lustful world, until the golden gates of the beautiful 
 city shall at last fly wide open to the happy tread of our hallowed 
 feet, to celebrate our last glad victory with the sweet, exultant, 
 rapturous song of eternal triumph. 
 
 CENTENNIAL HYMN, 1807-1907. 
 
 Written for the Centennial Celebration by Mrs. Ewza 
 Bennington, oe Wieeiamsport, Pa. 
 
 At the close of the exercises, Rev. A. Stapleton, M. S., D.D., 
 spoke briefly concerning the women of the church, and specially 
 commended the poetical talent of our Evangelical women. He 
 mentioned Mrs. Sue M. Hoffman, wife of Rev. E. A. Hoflfman, 
 and daughter of Bishop Orwig. Many of her sweet songs ap- 
 peared in the "Evergreen" in 1872. He also spoke of Mother 
 Ruthanna Vallerchamp, wife of an Evangelical itinerant, some of 
 whose songs have found a permanent place in hymnology. 
 Among them is the song, "The Gospel Ship is Sailing." In con- 
 clusion he read an invocation poem, composed for this occa- 
 sion by Mrs. Eliza Bennington, widow of the sainted Rev. S. 
 D. Bennington, formerly of the Central Pa. Conference. We 
 subjoin this poem as a fitting conclusion of our centennial ser- 
 vices, and pray that the divine blessings invoked in the poem may 
 be gloriously realized in both branches of the Evangelical 
 Church : 
 
 "Here where the Fathers met of old 
 
 To form this church of Thine, 
 Oh God, on us Thy Spirit pour, 
 
 And own the work divine. 
 
 [94] 
 
As, through the century that has passed, 
 
 Thou hast our Leader been, 
 So be our Guardian and our Guide, 
 
 In this we welcome in. 
 
 And Thou, who didst not then despise 
 
 The day of feeble things, 
 On us with might and power arise, 
 
 With healing in Thy wings. 
 
 Be ours each Apostolic grace 
 
 Of which Thy Church should boast. 
 
 Arm each in panoply divine 
 Clothe with the Holy Ghost. 
 
 Here, as Thy servants, Lord, we bring. 
 
 Our trophies to Thy feet, 
 Proving the power of Jesus' blood 
 
 O'er sin to be complete. 
 
 Living epistles, read and known, 
 
 Writ on the fleshly heart, 
 Not on the tables of dead stone 
 
 With worldly wisdom's art. 
 
 As overseers of Thine own. 
 Placed o'er this House of God, 
 
 Help us to feed this flock of Thine, 
 The purchase of Thy blood. 
 
 And then, when Thou, Thyself, shall come 
 
 To own us on that day, 
 Lord, give to each a crown of Life 
 
 That fadeth not away." 
 
 I95l 
 
PERSONS WHO ATTENDED THE CENTENNIAL CELE- 
 BRATION AT KLEINFELTERSVILLE. 
 
 ADAMSTOWN, PA. 
 
 Bucher, Mrs. Henry 
 Bucher, Miss Bessie 
 Harmley, Mrs. William 
 Spatz, Mrs. Henry 
 Stauffer, Mrs. James 
 Stauffer, D. S. Rev. 
 
 AKRON, PA. 
 
 Albright, Jacob 
 Christ, George 
 Erisman, S. P. Rev. 
 Hasting, Andrew M. 
 Mohn, Minnie 
 Zwalley, William 
 
 ALLENTOWN, PA. 
 
 Hangen, A. E. Rev. 
 Heisler, J. S. Rev. 
 Laros, Mrs. Hattie F. 
 Moyer, Mrs. Annie H. J. 
 Moyer, Arthur 
 Schuler, A. H. Rev. 
 Shirey, J. H. Rev. 
 Shirey, Miss Gertrude L. 
 Snyder, Wm. H. Rev. 
 Yingst, John and wife 
 
 ANNVILLE, PA. 
 
 Detweiler, J. K. and wife 
 Ensminger, Sarah 
 Gebhard, Kate 
 Houser, Miss Lizzie 
 Mark, Harry and wife 
 McCawley, Mrs. J. R. 
 Richard, Miss Lizie 
 Sharpe, Mrs. Jane 
 Sharpe, Miss Mary 
 Sharpe, Miss Beulah 
 
 BANGOR, PA. 
 
 Godshalk, Miss Jennie 
 Oswald, C. L. Rev. 
 
 BETHLEHEM, PA. 
 Dech, A. W. 
 
 BISMARK, PA. 
 Dissinger, Cyrus 
 
 BOYERTOWN, PA. 
 
 Heflfner, C. W. Rev. 
 
 CATASAUQUA, PA. 
 
 Souder, Henry and wife 
 Stermer, J. H. Rev. 
 Weibel, Mrs. Charles 
 
 CHANGSHA, CHINA. 
 
 Dubs, C. Newton 
 
 COHOCTON, N. Y. 
 
 Mane, R. R. Rev. 
 
 COLUMBIA, PA. 
 
 Alexander, Mathew 
 Simpson, M. D. Rev. 
 
 CRESSONA, PA. 
 Yeakel, H. L. Rev. 
 
 DANIELSVILLE, PA. 
 Oplinger, Reuben R. 
 
 EASTON, PA. 
 Rinker, J. M. Rev. and wife 
 
 EAST GREENVILE, PA. 
 
 Heimbach, Frank O. and wife 
 Knecht, Thomas Rev. and wife 
 Schultz, Isaac 
 
 EMAUS, PA. 
 Kostenbader, D. F. Kev. 
 
 HARRISBURG, PA. 
 
 Brunner, A. J. Rev. and wife 
 Burger, Mark L. Rev. 
 
 [96] 
 
Dubs, R. Rev. and wife 
 
 Dubs, Martyn C. 
 
 Harris, W. S. Rev. and wife 
 
 Hartzler, H. B. Bishop 
 
 Niebel, B. H. Rev. 
 
 Sands, J. G. Rev. 
 
 Stanford, W. M. Rev. and wife 
 
 Schwartz, F. E. 
 
 Wiest, S. L. Rev. 
 
 Wilkes, H. R. .i 
 
 HAZLETON, PA. 
 
 Sellers, J. A. Rev. 
 
 HIAWATHA, KANSAS. 
 
 Smith, G. S. Rev. 
 
 HIGHLAND PARK, ILL. 
 
 Heil, William F. Bishop 
 
 JOHNSTOWN, PA. 
 
 Baumgarden, H. J. and wife 
 Wissinger, C. L. and wife 
 
 KLEINPELTERSVILE, PA. 
 
 Artz, Solomon 
 Artz, Jeremiah 
 Artz, Mary 
 Bedger, Frank B 
 Bedger, Henrietta 
 Bedger, Beulah 
 Bedger, Olive 
 Bedger, Ella 
 Bedger, David, Sr. 
 Bedger, David, Jr. 
 Bedger, Katie 
 Bedger, Ray 
 Bedger, Harry 
 Bedger, Alice 
 Bedger, Olga 
 Bensinger, Lizzie 
 Bensinger, Ella 
 Bensinger, Mary 
 Bergman, Peter 
 Bergman, Elizabeth 
 Bergman, Mamie 
 Bobb, William 
 Bobb, Lizzie 
 
 [97] 
 
 Bollinger, John 
 Bollinger, Monroe 
 Brubaker, Thomas 
 Burkholder, Sallie 
 Burkholder, Katie 
 Burkholder, Edna 
 Eberly, Daniel 
 Eberly, Annie 
 Gass, Eva 
 Gockley, J. K. 
 Gockley, Emma 
 Gockley, Levi 
 Gockley, Mrs. Ida 
 Gockley, Cyrus 
 Gockley, Marvin 
 Gockley, Ella 
 Gockley, Clarence 
 Hain, Cicilia 
 Hain, Frank and wife 
 Hain, John 
 Hainly, Amanda 
 Hickernell, Kate 
 Hoflfman, Wm. E. Rev. 
 Hoffman, John K. 
 Hoffman, Annie 
 Hoffman, Wm. R. 
 Hoffman, LilHe E. 
 Keller, Annie 
 Keller,, Mary A. 
 Keller, Julia 
 Keller, Alfred 
 Keller Jeremiah 
 Keller, Stephen 
 Keller, Alice 
 Keller, Lloyd 
 Kratzer, Mary 
 Krick, Mary 
 Krumbine, Mary 
 Krumbine, Henry D. 
 Krumbine, Bessie 
 Krumbine, Mamie 
 Krumbine, Amanda 
 Krumbine, Amanda E. 
 Lesher, George 
 Lesher, Amanda 
 McEIhenney, Cyrus 
 McElhenney, Lucy 
 Mclnate, Samuel 
 
Mclnate, Elmira 
 Mclnate, Frank 
 Mclnate, Lucy 
 Miller, Laura 
 Noll, Henrietta 
 Noll, Frances 
 Noll, Irwin 
 North, Annie 
 Ream, Lizzie 
 Ream, Minnie 
 ■•Ream, Charles 
 Rhine, Isaac 
 Root, James 
 Root, Minnie 
 Root, Flossie 
 Royer, John 
 Royer, Sarah E. 
 Royer, Violet 
 Royer, Martin 
 Royer, Lucy 
 
 Sechrist, P. Rev. and wife 
 Sheetz, Mathias K. 
 Sheetz, Malinda 
 Sheetz, Levi 
 Sheetz, S'allie 
 Sheetz, Lizzie 
 Sheetz, Henry M. 
 Sheetz, Alice 
 Sherman, Daniel 
 Sherman, Amanda 
 Sherman, Marvin 
 Stewart, Edwin 
 Stewart, Isabella 
 Stewart, John W. 
 Stewart, Laing 
 Stewart, Ada 
 Stewart, Jacob 
 Stewart, Kate 
 Stewart, John M. 
 Stewart, John L. 
 Stewart, Harriett 
 "Stober, Mamie 
 Strauss, Clifford 
 Strickler, Mrs. Julia 
 -.Strickler, Eugene P. 
 ■Strickler, Sallie R. 
 Strickler, Julia 
 iStrickler, Earle 
 
 Strickler, Samuel 
 Strickler, Leonard 
 Strickler, Dorothy 
 Strickler, William 
 Stump, Mary E. 
 Wealand, William 
 Weik, Monroe A. 
 Weik, Lizzie B. 
 Weik, Endora 
 Weik, Ella 
 Whitmoyer, Abraham 
 Zern, Sallie 
 Zern, Leah 
 
 KUTZTOWN, PA. 
 
 Kline, H. J. Rev. 
 Sharadin, Richard 
 
 LANCASTER, PA. 
 
 Barr, Mrs. Lulu S. 
 Boltz, Mrs. Sara 
 Derstler, Mrs. Laura 
 Flexer, A. G. Rev. 
 Good, Mrs. Mary 
 Grabill, Landis 
 Haller, E. L. and wife 
 Heiney, Miss Sara 
 Kamm, Miss Mary 
 Medlar, D. A. Rev. 
 Trego, Miss Kate 
 
 LANSDALE, PA. 
 Reinhold, D. G. Rev. 
 
 LEBANON, PA. 
 
 Altenderfer, Wallace and wife 
 
 Bachman, Tillie 
 
 Beckley, J. R. Dr. 
 
 Beckley, Miss Mabel 
 
 Beckley, Miss Carrie 
 
 Behney, Frank 
 
 Binkley, H. M. 
 
 Binkley, Laura 
 
 Binnie, Cora 
 
 Bomberger, Aaron and' wife 
 
 Bonewitz, John and wife 
 
 Borgner, May 
 
 Brown, Mrs. Jennie 
 
 [98I 
 
Brownmiller, A. W. Rev. and wife 
 
 Carpenter, Mrs. Fred 
 
 Christ, Ambrose and wife 
 
 Cox, Lizzie 
 
 Dechert, Mrs. Lydia 
 
 Demmy, Mrs. Caroline 
 
 Demmy, Paul 
 
 Dissinger, Chester 
 
 Dissinger, Ethel 
 
 Dissinger, Frank 
 
 Early, Mrs. Oscar 
 
 Ebright, Emma 
 
 Elgenfritz, Mrs. Howard 
 
 Fauber, Mrs. Albert 
 
 Fauber, J. and wife 
 
 Fauber, Wilbur 
 
 Faust, Chas. and wife 
 
 Faust, Ralph 
 
 Felty, Simon and wife 
 
 Femsler, Mrs. John 
 
 Fritz, Mrs. Mary 
 
 Fox, Mrs. Annie 
 
 Garret, Marie 
 
 Geasey, Jacob 
 
 Graeff, Mrs. Sarah 
 
 Graeff, Miss Lillian C. 
 
 Groh, Mrs. John 
 
 Groff, Mrs. Clara 
 
 Haagy, Mrs. Catharine 
 
 Hess, Bessie 
 
 Hill, Mrs. Warren 
 
 Holland, Miss Annie 
 
 Houseman, Isaac 
 
 Hummel, Miss Angeline 
 
 Kauffman, D. K. and wife 
 
 Kepley, Jerry 
 
 Knerr, J. K. Rev. 
 
 Knerr, Miss Ida 
 
 Kline, Mrs. H. A. 
 
 Kreidler, H. D. Rev. and wife 
 
 Kreidler, John 
 
 Kroll, Mrs. Cyrus 
 
 Light, Albert and wife 
 
 Light, John and wife 
 
 Long, Mrs. Frank 
 
 Lowe, Mrs. Lillian 
 
 McQuire, Milton and wife 
 
 Millard, J. B. 
 
 [99] 
 
 Miller Louisa 
 Moody, Ralph 
 Moore, Carrie 
 
 Parthemore, Jacob and wife 
 Patschke, Mrs. W. 
 Peffer, Mrs. Cyrus 
 Peters, Amanda 
 Ream, B. F. and wife 
 Ristenbadt, Beulah 
 Ristenbadt, Mrs. Frank 
 Ristenbadt, Mrs. Herman 
 Rohland, Mrs. Angeline 
 Rothermel, Sara 
 Rothaber, Albert 
 Saylor, Mrs. Adam 
 Schsffer, Daniel and wife 
 Schreffler, Wm. and wife 
 Schmink, Mrs. Mary 
 Schuler, Irene 
 Seabold, S. R. and wife 
 Stirk, Mrs. A. M. 
 Stuart, Robert and wife 
 Stump, Simon 
 Unger, Jennie 
 
 Wagner, C. B. Dr. and wife 
 Wagner, Grant and wife 
 Walmer, Mrs. Amanda 
 Walter, Selesa 
 Waltman, Mrs. J. H. 
 Wingert, M. B. and wife 
 Wunderlich, Fred 
 Zimmerman, Emma 
 
 LEMOYNE, PA. 
 
 Remer, S. P. Rev. 
 Shortess, J. D. Rev. 
 Slothower, G. W. and wife 
 Slothower, Miss Dorcas 
 
 LITITZ, PA. 
 
 CroU, Mrs. J. C. 
 Engle, Wm. 
 Engle, Mary 
 Hess, Chas. E. Rev. 
 Mathers, Carrie 
 Pfoutz, Addison 
 Pfoutz, Clara 
 Pfoutz, William 
 
LOGANVILLE, PA. 
 Gramly, A. D. Rev. 
 
 MAHANOY CITY, PA. 
 
 Hoppes, Wm. M. and wife 
 Hioppes, Geo. W. and wife 
 Hoppes, Evelyn 
 Hoppes, Blanche 
 
 MANHEIM, PA. 
 
 Christ, W. H. Rev. 
 Stauffer, Henry W. 
 Zook, Mrs. M. Jennie 
 
 MARIETTA, PA. 
 
 Prey, S. F. and wife 
 
 MARYSVILLE, PA. 
 
 Crumbling, L. E. Rev. 
 Crumbling, C. S. 
 Dissinger, Gerald 
 Rhoads, W. C. 
 Stahl, M. W. Rev. and wife 
 
 MILLWAY, PA. 
 
 Wolf, John S. and wife 
 Wolf, Miss Anna 
 Wolf, Miss Mabel 
 
 MYERSTOWN, PA. 
 Brendle, Henry E 
 Brendle, Annie 
 Brendle, Beulah 
 Burkholder, SalKe 
 Donges, John A. 
 Messersmith, Mrs. H. 
 Noll, Wm. H. 
 Noll, Mrs. Mary 
 S'moyer, Mrs. B. J. 
 Smoyer, Miss Minnie 
 Snyder, Mrs. Adam 
 Spangler, Ida R 
 Wommer, Omi 
 Wommer, Olive 
 
 (Albright College Delegation.) 
 Albright, Geo. E. 
 Albright, O. I. 
 Arner, Chas. 
 
 Bachman, Miss Mabel A. 
 
 Baker, Howard E. 
 
 Baumgardner, H. J. 
 
 Boyer, Phil B. Rev. 
 
 Bertolet, Miss Helen E. 
 
 Bowman, C. A. Rev. Ph.D. and wife 
 
 Brenner, Miss Emily 
 
 Buck, H. M. Jr., Rev. 
 
 Christ, Clarence C. 
 
 Crowell, Miss Mabel P. 
 
 Crumbling, Chas. S. 
 
 Dech, W. J .Rev. 
 
 Dutot, W. C. 
 
 Eisenberger, W. A. Rev. 
 
 Gobble, A. E. Rev. D.D. and wife 
 
 Gobble, Miss Grace 
 
 Gockley, Harry E. 
 
 Gross, Chas. A. 
 
 Hand, R. W. Rev. 
 
 Harris, Miss Ruth A. 
 
 Hench, S. Lee 
 
 Hess, Newman W. Rev. 
 
 Hess, Miss Ruth A. 
 
 Hilbush, E. O. 
 
 Hoppes, D. Prank 
 
 Huber, Clarence E. Rev. 
 
 Hummel, Norman 
 
 Jarret, Harry L. Rev. 
 
 Kauffman, D. P. 
 
 Kiess, H. A.M. and wife 
 
 Kelchner, C. M.S. and wife 
 
 Kreitzer, R. E. Rev. 
 
 Kuder, A. M. Rev. 
 
 Landis, Miss Amy B. 
 
 Lehman, A. E. Rev. 
 
 Leininger, Chas. M. 
 
 Leininger, Miss Martna 1,. 
 
 Messersmith, E. L- 
 
 Messersmith, Harry E. Rev. 
 
 Miller, Miss Mary A. 
 
 Miller, J. M. and wife 
 
 Northacker, Howard A. Rev. 
 
 Peterson, I. L. Rev. 
 
 Pfoutz, Wm. W. 
 
 Raser, Merion C. Rev. 
 
 Rath, Irvine E. Rev. 
 
 Saylor, Raymond B. 
 
 Schlegel, H. P. Rev. Ph.D. 
 
 [loo] 
 
Shaffer, O. N. Rev. 
 
 Slieaffer, Miss Ruth C. 
 
 Shearer, I. C. Rev. 
 
 Shortess, S. Irvine 
 
 Shortess, Miss Esther M. 
 
 Singleton, Ed. Rev. 
 
 Slack, John N. Rev. 
 
 Smith, Miss Edna M. 
 
 Sones, W. W. D. 
 
 Stauffer, E. E. Rev. A.M. and wife 
 
 Stauffer, Wm. S. 
 
 Stauffer, Miss Sadie S. 
 
 Stober, J. P. Rev. ScM. and wife 
 
 Strickler, Earle 
 
 Strunk, Miss Elvina M. 
 
 Troutman, Homer A. 
 
 Vogt, Paul M. 
 
 Waltz, J. W. Rev. 
 
 Watts, E. L. Rev. 
 
 White, Chas. Rev. and wife 
 
 Winter, W. P. 
 
 Woodring, Mrs. J. D. 
 
 Woodring, Miss Mabel 
 
 Yost, Miss Lottie 
 
 Young, A. H. 
 
 Zeigler, C. G. Rev. 
 
 MOHN'S HILL, PA. 
 Leininger, Chas. and wife 
 
 MOHNT'ON, PA. 
 
 Leininger, A. G. 
 Leininger, Mary H. 
 Leininger, Ruth R. 
 
 NEWMANSTOWN, PA 
 
 Achenbach, Alice 
 
 Alspach, W. H. Rev. and wife 
 
 Butzer, Kate 
 
 Eisley, Jennie 
 
 Forry, Jacob 
 
 Forry, Elizabeth 
 
 Gass, Elsie 
 
 Ibach, Nora 
 
 Noll, Susan 
 
 Noll, Malinda 
 
 Newman, Lydia 
 
 Reed, Mrs. Elmer 
 
 Iioi] 
 
 Reed, Earl 
 River, Mrs. Violetta 
 Spangler, John K. 
 Spangler, Mrs. Emma J. 
 Spangler, Elsie S. 
 Strickler, Adam 
 Strickler, Julia 
 Whitmoyer, Fred 
 Weik, O. B. 
 Weik, Amanda 
 Wise, Robert 
 Wise, Sallie 
 Wise, Alice 
 Wolf kill, Mamie 
 Zeller, Fred 
 Zeller, Fred., Jr. 
 Zeller, J. Henry 
 Zeller, Kate 
 
 NEWMANSTOWN, PA. 
 (R. F. D. No. I.) 
 
 Batdorf, Carrie 
 Becker, Thomas, Sr. 
 Becker, Eliza 
 Becker, Thomas 
 Bernmitch, John H. 
 Bernmitch, John 
 Bernmitch, J. Henry 
 Bernmitch, Eliza 
 Brendle, Rebecca 
 Brendle, Alice 
 Dierwechter, John 
 Dierwechter, Mary 
 Dierwechter, Ella 
 Dierwechter, George 
 Dierwechter, Thomas 
 Dierwechter, Moses 
 Erb, David 
 Erb, Mary 
 Erb, Ella 
 Erb, Anna 
 Erb, Ephraim 
 Erb, Seth 
 Erb, Ray 
 Erb, Henry 
 Illig, Hiram 
 Illig, Laura 
 Illig, Charles 
 
Rhoebold, Alice 
 Steinmetz, Prank 
 Steinmetz, Lucy 
 
 NEWMANSTOWN, PA. 
 (R. P. D. No. 2.) 
 
 Bowman, Mary 
 Bowman, Raymond 
 Moore, Lizzie 
 Moore, Prances 
 
 PALMYRA, PA. 
 
 Bahner, J. E. Rey. 
 
 Martin, Jacob H. and wife 
 
 Yingst, David 
 
 PENBROOK, PA. 
 Graybill, John H. Rev. 
 
 PINE GROVE, PA. 
 Glick, H. J. Rev. and wife 
 
 PHILADELPHIA, PA. 
 
 Albright, J. D. Dr. and wife 
 Graham, Ina 
 
 Gruhler, Wm. J. and wife 
 Long, Clarence S. Rev. 
 Sterner, Mrs. Lillian 
 Woodring, E. S. Rev. 
 Ziegenfus, A. F. Dr. and wife 
 
 PORT CARBON, PA. 
 Schaum, Geo. F. Rev. 
 
 POTTSTOWN, PA. 
 
 Kurtz, Mrs. Sarah 
 Kurtz, Miss Maggie 
 Kurtz, Russell 
 
 POTTSVILLE, PA. 
 
 Deppen, Mrs. E. 
 Long, P. S. 
 Romig, E. H. Rev. 
 
 RANSOM, PA. 
 Dice, L. Rev. 
 
 READING, PA. 
 
 Baker, Edwin C. 
 Frederick, Mrs. John S. 
 Freehafer, Mrs. D. M. 
 Foltz, Harry S. 
 Guenther, Geo. G. 
 Haman, C. S. Rev. 
 Heck, H. J. 
 Hendel, Wm. H. 
 Hoover, J. W. Rev. 
 Hunt, L. C. Rev. and wife 
 James, Mrs. Mary 
 Kistler, Jas. D. Rev. 
 Miller, John R. 
 Mohn, Jeremiah G. 
 Mohn, James F. 
 Price, Miss Matilda 
 Redcay, Wm. H. and wife 
 Riegel, Wm. W. 
 Riffert, E. L. 
 Rudisil, Mrs. John S. 
 Rudisil, Mary P. 
 Sampsel, A. M. Rev. 
 Sechrist, O. K. 
 Seibert, John H. and wife 
 Seibert, Mrs. Mary 
 Shultz, Miss Helena 
 Wagner, Mrs. Jacob H. 
 Walley, Samuel N. and wife 
 Walley, Harold 
 
 REAMSTOWN, PA. 
 Shoemaker, W. A. Rev. 
 
 REYNOLD STATION, PA 
 
 Root, Daniel 
 Root, Emma 
 
 RICHLAND, PA. 
 
 Erb, Salinda 
 Frank, Mabel 
 Kauflfman, C. A. 
 Kaufifman, Lina 
 Kauffman, Daniel 
 Kauffman, Ruth 
 Landis, Monroe 
 Landis, Ella 
 
 [102] 
 
Landis, Amy 
 Landis, Mae 
 Leitner, Ida 
 Lesher, Ida 
 Leyser, Minnie 
 Meredith, Wm. 
 Meredith, Dora 
 Miller, Ida 
 Noll, William 
 Noll, Lydia 
 Noll, Emma 
 Noll, Charles 
 Peiffer, Martha 
 Reed, Mrs. Emma 
 Shanon, Helen 
 Spangler, Wm. 
 Steinmetz, Harry 
 Stewart, Wm. 
 Weik, Mary 
 
 ROBESONIA, PA. 
 
 Flickinger, Mabel 
 Leininger, Charlotte 
 Moyer, Uriah 
 Moyer, Diana 
 Putt, Susan 
 
 ROHRERSTOWN, PA. 
 
 Ringwalt, David and wife 
 
 ROTHSVILLE, PA. 
 
 Ruth, John F. 
 Ruth, Ada R. 
 
 SCHAFPERSTOWN, PA. 
 
 Dalabone, Geo. 
 Good, Morris Rev. 
 Krall, Clytemnestra 
 Krall, Mrs. John 
 Moyer, John 
 Royer, Amanda 
 
 SHAMOKIN, PA. 
 Dunkelberger, Sadie 
 
 SLATINGTON, PA. 
 Knerr, Geo. A. Rev. and wife 
 [103] 
 
 STEELTON, PA. 
 
 Wingert, H. M. Rev. 
 
 STROUDSBURG, PA. 
 
 Grimes, Oscar 
 Grimes, Annie 
 
 SUNBURY, PA. 
 Pontius, A. W. and wife 
 
 TERRE HILL, PA. 
 
 Johnson, I. E. Rev. 
 Watts, Samuel S. 
 
 TOWER CITY, PA 
 Longsdorf, J. Max. Rev. 
 
 WILKES BARRE, PA. 
 
 Chubb, S. H. Rev. 
 
 WOMELSDORF, PA. 
 
 Bausch, Sarah 
 
 Bickel, Mrs. Rebecca 
 
 Deppen, Irene 
 
 Dundore, S. E. and wife 
 
 Hefifelfinger, Adam and wife 
 
 Lehman, Mrs. Ida 
 
 Mays, Susan 
 
 Zerbeg, Eliza 
 
 WYOMISSING, PA. 
 Noll, Susan 
 
 YORK, PA. 
 Stapleton, A. Rev. 
 
 PERSONS PRESENT WHOSE 
 ADDRESSES WERE NOT 
 GIVEN. 
 Bachman, Grace 
 Baker, Harry 
 Benson, Samuel 
 Benson Lizzie 
 Benson, Ella 
 Benson, Mary 
 Bowman, Jacob and wife 
 Bowman, Lucy 
 Brown, Webster 
 
Brown, Minerva 
 
 Burkholder, Samuel and wife 
 
 Burkholder, Kate 
 
 Burkholder, Paul 
 
 Burkholder, Catharine 
 
 Clime, Martin 
 
 Dierwechter, Abraham and' wife 
 
 Dierwechter, Paul 
 
 Dierwechter, Sarah 
 
 Eckert, Sallie 
 
 Engle, William 
 
 Engle, Sallie 
 
 Engle, Mary 
 
 Engle, Bessie 
 
 Evans, William 
 
 Evans, Harry 
 
 Pernsler, Emma 
 
 Garret, Sarah 
 
 Gerhart, Ed. 
 
 Griffe, Monroe 
 
 Griffe, Emma 
 
 Griffe, Sallie 
 
 Griffe, Evan 
 
 Haldeman, Annie 
 
 Heisey, Amos 
 
 Heisey, Clinton 
 
 Herr, Kate 
 
 Herst, Ida 
 
 Hewitt, Ellen 
 
 Keller, Allen 
 
 Keller, Lizzie 
 
 Keller, Samuel 
 
 Keller, Mrs. Rebecca 
 
 Kriegert, William 
 
 Kurtz, Sarah 
 
 Lape, Isaac 
 
 Lape, James L. 
 
 Layser, Prank 
 
 Layser, Harry 
 
 Leibig, Prank 
 
 Lentz, William and wife 
 
 Lichty, Alice 
 
 Mathew, James 
 
 Mays, Amanda 
 
 Mays, Eizzie 
 
 Mclnate, Oscar 
 
 Mclnate, Jonas 
 
 Meiser, Sallie 
 
 Miller, Mrs. Richard 
 
 Mock, Sadie 
 
 Moyer, Adeline 
 
 Moyer, Morris 
 
 Moyer, Mrs. Rebecca 
 
 Nagle, John 
 
 Noll, Rebecca 
 
 Noll, Edna 
 
 Noll, Mrs. Henrietta 
 
 Pieffer, Frederick, Jr. 
 
 Pieffer, Dawson 
 
 Phylphi, Tillie 
 
 Plaster, George 
 
 Plaster, William 
 
 Plaster, Carrie „ 
 
 Reed, Rebecca 
 
 Reed, Theodore 
 
 Reed, Joseph 
 
 Rhine, Riley 
 
 Saylor, Lydia 
 
 Schwar, Edna 
 
 Smith, Lizzie 
 
 Spaydt, George 
 
 Spaydt, Lizzie 
 
 Snyder, Daniel 
 
 Snyder, Sallie 
 
 Snyder, Esther 
 
 Strickler, Valentine 
 
 Strickler, Bertha 
 
 Stump, Selicia 
 
 Walter, Clayton and wife 
 
 Walter, Allen and wife 
 
 Walter, Clarence 
 
 Walter, Hilda 
 
 Weik, Harvey 
 
 Weik, Elsie 
 
 Wolf, Susan 
 
 Wolly, Josiah 
 
 Wolly, Susan 
 
 [[04] 
 

 DATE DUE 
 
 
 
 
 
 
 
 
 
 
 
 
 
 1 
 
 
 
 
 [ 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 GAYLORD 
 
 
 
 PRINTED IN U.S.A.