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 El finJf fuDffirgi riii'/rinJf f inlf finlfrO^ 
 
A HISTORY 
 
 OF 
 
 The German Baptist Brethren 
 
 IN 
 
 EUROPE AND AMERICA 
 
 S£C(^. ■-■^l.SZlfi.i 
 
 Martin Grove Brumbaugh, A. M., Ph. D. 
 
 r-i o/«su,- of Pi-iliigogji ill the VnivefisitiJ of PennsiiliHniii. PieKnifiil ofJiiniiila ColUfff, Me.nber 
 if Ihf J'l-iiiiKjiliiiiiiii JliKtmiral Soiifli), ant/ of lh<- 7-.-ki/.vi//;<(«;<i iiniiuDi Soi-iety 
 
 Elgin, III. 
 
 Brethren Publishing House 
 
 1910 
 
Copyright, iSqq. 
 
 i;y 
 
 M'VRTiN Grove Brumbatgh. 
 
TO 
 
 BROTHER ABRAHAM H. CASSEL, 
 
 GREAT-GREAT-GRANDSON 
 OF 
 
 Christopher Sower 
 
 AND 
 
 great-great-grandson of 
 
 Peter Becker, 
 
 whose life-long devotion to the history of the 
 
 church, and whose unequaled 
 
 collection of original manuscripts 
 
 make this volume possible, 
 
 this work ts dedicated as a token of love 
 
 and gratitude. 
 
To write the history of a religious movement, fol- 
 lowing it through all of its stages of growth, is no or- 
 dinary task, though all the data pertaining to the 
 movement be easy of access. But when the material 
 has to be taken from the forest, so to speak, and then 
 reduced to shape, so as to make it an object of beauty, 
 as well as the source of reliable information, the task 
 becomes the more diflficult. In quest of the valuable 
 information here for the first time brought together in 
 one volume, the author has been compelled to travel 
 an unbeaten path. For the data the old libraries of 
 Europe and America have been searched. Years have 
 been spent collecting, arranging and simplifying this 
 material so as to place it within the comprehension of 
 the ordinary reader, and now this volume is given to 
 the public in a form that must commend itself to the 
 judgment of every student of modern church history. 
 
 Though made up of facts relating wholly to the ex- 
 periences and incidents of past generations, its style is 
 such as to render it as interesting and fascinating as a 
 romance. This feature of the book we think will be 
 pleasing to all classes of readers. 
 
 Concerning the competency of Brother Brumbaugh 
 
 to produce a volume of such rare qualities, one has 
 
 only to glance at his busy life. He was born in Hunt- 
 
 (vii) 
 
viii Ifitrodiiction. 
 
 ingdon, County, Pennsylvania, in 1862, graduated at 
 the age of nineteen in the Normal English Course at 
 Juniata College, and in the Scientific Course in 1885. 
 In the same institution he taught from 1882 to 1884. 
 
 He was County Superintendent of Public Instruction 
 in Huntingdon County from 1884 to 1890. He has lec- 
 tured at Teachers' Meetings and Institutes in Pennsyl- 
 vania, New Jersey, Massachusetts, Delaware, Mary- 
 land, Ohio, Louisiana, Indiana and Kentucky. His 
 election to the ministry in the Brethren church oc- 
 curred in 1 891. 
 
 He was a graduate student at Harvard University in 
 1891-1892; took the A. M. degree at the University of 
 Pennsylvania in 1893, ^"^ ^^^ ^^- ^- degree in 1894. 
 In this institution he became Professor of Pedagogy in 
 1895, which position he still holds. Since 1894 he has 
 also been President of Juniata College. 
 
 He is widely known as the author of the "Juniata 
 Bible Lectures," "The Stories of Pennsylvania" (with 
 Dr. Walton), and the "Liberty Bell Leaflets." Asa 
 teacher he has had an extensive experience, having 
 taught in every grade, from the country school to the 
 University. 
 
 The summer of 1896 was spent in Europe studying 
 educational work, gathering material for his book, and 
 looking up the data of the Brethren church in that 
 part of Germany where our ancient Brethren inaugu- 
 rated their reformatory movement. History with him 
 has been a favorite as well as a delightful study, espe- 
 
Introduction. ix 
 
 cially that relating to the ancient Brethren. On this 
 subject he has delivered a number of lectures at the 
 Annual Meeting and elsewhere. Those who heard 
 these lectures urged him to publish them fo.r the bene- 
 fit of others, and this desire upon the part of those 
 who heard him led up to the preparation of this 
 volume. 
 
 We take pleasure in recommending the work, feel- 
 ing confident that it contains the most complete early 
 history of the Brethren church yet written, and we are 
 certain that it will fill a long felt want both in the 
 church and out of it. We pray that the same Spirit 
 that so directed our ancient Brethren as to lead them 
 into the way of all truth, will so overrule this book for 
 good, as to make it the means of strengthening those 
 of like precious faith, and leading others to accept 
 the doctrine the work is meant to emphasize. 
 
 J. H. Moore. 
 
History at best is a beggarly gleaner in a field 
 where Death has gathered a bountiful harvest. If 
 one could lift the veil and see the past: see the pious 
 Eight in 1708 at Schvvarzenau; the storm-swept voy- 
 agers of 1719 and 1729; the solemn procession to 
 the Wissahickon on the doubly memorable Christmas 
 day of 1723; see the first baptismal scene in a wilder- 
 ness; see the sainted twenty-three at the first love 
 feast the same day; see the welcome given Alexander 
 Mack in 1729 at Germantown; see the ordination of 
 the first Elder, Martin Urner, in America; see the 
 rapid spread of the people of God o\er this land 
 during the many years that follow^ed; see the gradual 
 transformation to the church of to-day; and learn from 
 the actors themselves at each stage of development 
 the wonderful story of the church's grow^th, the duty 
 of recording it would be a rapturous pleasure, not 
 unlike that which seized the holy spirit of John on 
 Patmos. 
 
 But Death has sealed the lips that could have 
 spoken and stilled the hand that might have written 
 Fragments alone remain. These are scattered over a 
 wide area in two continents. Bro. Abraham H. Cas- 
 sel, of Harle}'sville, Pa., three score years ago, began 
 the great task of collecting these fragments, and, with 
 
 (xi) 
 
xii Preface. 
 
 a zeal that knew no quenching, and an industry that 
 has almost cost him his sight and his hearing, has 
 clearly earned the right to be called the Historian of 
 the church. To him the writer of these lines turned 
 some years ago to urge him to prepare a history of the 
 people he loves and among whom he worships. 
 
 Alas! life-long devotion has dulled his ear and 
 dimmed his eye. He cannot do the work. It fell 
 upon me as a sacred duty to make actual what his 
 energy and industry made possible. The task was 
 undertaken. The old manuscripts were translated, 
 their facts tabulated, and the results are herein set 
 forth. 
 
 Perhaps no religious sect iis so little understood and 
 so persistently misrepresented as the German Baptist 
 Brethren. Their name, their belief, their history, all 
 are unknown to the general reader and even to the 
 scholar who fails to consult ultimate sources. It is of 
 course not necessary to notice the malicious mis- 
 statements of prejudiced and bigoted zealots. But the 
 statements of scholars who faithfully endeavor to state 
 the truth are so wide of the mark that it is necessary 
 to sound a note of warning. 
 
 Among the many examples of incorrect historic 
 statements I quote one, selected at random, from 
 ''Amials of Philadelphia and Peimsylvania, in the olden 
 Time,'' an extended work in three large volumes, by 
 John F. Watson, Member of the Historical Societies 
 of Pennsylvania, New York, and Massachusetts. The 
 
Preface. xiii 
 
 work was published in 1857. It is generally regarded 
 as a standard work. On page 23, Vol. II, Watson 
 says, "In 1709 the Tunkards from Germany and 
 Holland emigrated to Pennsylvania, and settled ^^.r/ at 
 Germantown. Their first collected meetings were 
 held in the log lioiise in front of their present stone 
 church in Beggarstown. Alexander Mack was then 
 their principal leader. He was a very rich miller in 
 Cresheim, gave all his property in common, and came 
 with eight or ten to Germantown in 1708. He died 
 old; and his son Alexander lived to be near ninety-one 
 years of age." 
 
 All of which is current history and valuable save 
 that no Tunkards emigrated from either Holland or 
 Germany in 1708; nor did they hold their first meet- 
 ings in the log house ; nor was Alexander Mack then 
 their principal leader, since the)' did not then exist in 
 America; nor did he come with eight or ten to Ger- 
 mantown in 1709; nor did he die old; nor did his son 
 Alexander live "to be near ninety-one years of age." 
 
 In belief they have been even more widely misrep- 
 resented. They have been confused with the Pietists, 
 the Mennonites, the Ephrata community of Seventh 
 Day Baptists, the Amish, the Wissahickon Hermits, 
 the Separatists, the New Born, and all sorts of new 
 Anabaptist societies and sects. It is to be hoped that 
 this volume will dispel all such errors and show the 
 Brethren in their true light, a body of Christian 
 people with a definite body of doctrine based upon the 
 
xiv Preface. 
 
 New Testament, aiul a consistent and faitliful observ- 
 ance of the same. 
 
 In name, too, the church has been stran<^ely and 
 variously designated. They are known as Dojiipelacrs, 
 because they immerse with a forward action, or 
 "duck" under the water; 2.% Anabaptists, because they 
 belong to that larger class of people who reject and 
 deny the validity of infant baptism; as Taiifcrs^ 
 Tankers, Tunkards, Dnnkcrs, Diinkards, and Dippers, be- 
 cause of their belief in immersion; as ]Vittge)istein or 
 Sclnvarzenaii Baptists, in reference to their origin; as 
 Gcrjiiantown Baptists, in reference to the place of their 
 first organization in America; and as BretJiren, largely 
 among themseh'es, as a designation of their intimate 
 fellowship. They are best known as Tattfers. They 
 should never be called Dunkards, which word is an 
 English vulgarism with absolutely no meaning. The 
 church has ofificially declared itself the German Baptist 
 Brethreji Cluirch, and as such it is properly named, 
 since this designation most accurately figures the 
 character of the Brotherhood. In this volume the 
 writer frequently uses the word Tanferm order to link 
 the history of the church with records in Germany and 
 in Colonial America in which they are so designated. 
 
 No history of the Brethren has ever been attempted. 
 Our past is to us a sealed record. We have no his- 
 torical precedent for any part of our present practice. 
 We are misrepresented and misunderstood not alone 
 because we have no formulated Creed but also because 
 
Preface. xv 
 
 we have no record of our growth and oui l^eg^inning. 
 We are not always consistent in our own practices for 
 the reason that we do not know what our early prac- 
 tice was. There has resulted much confusion and 
 many needless decisions in our church polity from the 
 absence of definite records as to what our forefathers 
 did. Next to the Bible the most valuable possession 
 of the church is a careful record of its own activities. 
 Our policy as a church needs the fibre and strength 
 that comes from a clear perspective into a well-known 
 past. Were we able to line up the whole church from 
 the beginning and study our development from a 
 simple beginning to the present we could all the more 
 clearly indicate the lines of development yet to be. 
 
 No one should attend Annual Meeting — an institu- 
 tion that dates as early as 1742 — and participate in the 
 making of history for Christ's people, who is ignorant 
 of the past of these same people. The Bible and the 
 practice of the church should be honored, and no new 
 decision advocated or announced until these essential 
 records have been consulted. Then would we ha\c 
 not only a consistent faith but also a consistent prac- 
 tice in Zion. 
 
 At the outset it seemed that the work would be 
 limited by the scarcity of data. But exhaustive 
 search has developed such a wealth of matter that 
 only a part can be presented here. With the task of 
 selection before the author, he has deemed it best to 
 confine his treatise largely to the early and least 
 
xvi Preface. 
 
 known and perhaps most important epochs in the 
 growth of the church. The later history is well 
 enough preserved in the minutes of congregations, the 
 records of Annual and District Meetings and in the 
 literature of the Brotherhood. It is to be regretted 
 that more care is not shown in preserving carefully 
 and depositing in some central place complete records 
 of all congregational activities. The date of organiza- 
 tion, election of officers, erection of houses of worship, 
 time and attendants at love feasts, records of bap- 
 tisms, of deaths and of marriage, together with action 
 on Missions, Colleges, and Sunday Schools should be 
 carefully noted at length by the proper officer in each 
 congregation. The elder in charge should see that 
 this is carefully done. 
 
 The aim has been not merely to give a relatively 
 complete record of the early church, but to use this 
 record as a defense of primitive Christianity as be- 
 lieved, interpreted and practiced by the church of the 
 German Baptist Brethren. Without in any way per- 
 verting history the writer has aimed at making history 
 defend doctrine and indicate future activities by the 
 church. 
 
 The collating of this material has been a labor of in- 
 creasing interest. To find a new fact, to uncover a 
 lost record, to gain an additional link in the chain of 
 events has been the sustaining power in many a 
 weary hour's search. It is to be regretted that, with 
 one exception, no member has aided in the work, al- 
 
Preface. xvii 
 
 though repeated appeals were made to some, whose 
 withholding will not enrich and whose giving would 
 not have impoverished. The one exception is Broth- 
 er Abraham H. Cassel. With the true spirit of the 
 scholar and philanthropist he gave fully of his wealth 
 of knowledge and to him only is indebtedness ac- 
 knowledged. 
 
 The available data have all been carefully collated. 
 There may be omissions due to the absence of data, 
 which the reader will much regret. There may be 
 here and there valuable matter in print and in man- 
 uscript which should be incorporated in the text. If 
 the owners of such matter will inform the author of 
 the same it will be gratefully acknowledged and 
 used to further advance the interest of the church. 
 
 With the prayerful desire that this volume may 
 quicken our love for the church; that it may be the 
 means, under God's blessing, of doing some good for 
 the cause of the Master it is now given to the public. 
 
 Martin Grove Brumbaugh. 
 Philadelphia, Pa., i8gg. 
 
Table of Contents. 
 
 CHAPTER I.— Influences Dominating Germany at 
 
 THE Opening of the Eighteenth Century i-ii 
 
 CHAPTER n.— The Pietistic Pathfinders, 12-28 
 
 Philip Jacob Spener — August Hermann Francke — 
 Gottfried Arnold — Jeremias Felbinger — Ernst Chris- 
 toph Hochmann. . 
 
 CHAPTER HI. — The Mother Congregation in 
 
 Germany, 29-44 
 
 Account of Organization. 
 
 CHAPTER IV. — Branches of the Mother Con- 
 gregation in Germany, 45-53 
 
 CHAPTER V. — A List of the Members who Joined 
 
 the Church in Europe, 54-70 
 
 CHAPTER VI.— The Leaders in Germany 71-1 54 
 
 Alexander Mack — John Naas — Christian Libe — Ste- 
 phen Koch — Abraham Duboy — John Henry Kalck- 
 glasser — John Hildebrand — Andreas Frey — Other 
 German Pioneers. 
 
 CHAPTER VII. — The Germantown Congregation, 155-190 
 The Poor Book of the Congregation — Deacons and 
 Deaconesses. 
 
 CHAPTER VIII. — Some Leaders in Colonial 
 
 America, 191-288 
 
 Peter Becker — The Second Alexander Mack — The 
 
 Two Martin Urners. 
 
 (xix) 
 
XX Table of Contetits. 
 
 CHAPTER IX.— Colonial Congkfx,ations, 289-337 
 
 The Coventry Congregation — Great Swamp Congre- 
 gation — Oley Congregation — Conestoga Congregation 
 — Michael Frantz — Michael Pfautz — Jacob Sontag — 
 Members who Joined the Church under the Elder- 
 ship of Michael Frantz — White Oak Congregation — 
 Great Swatara Congregation — Little Swatara Congre- 
 gation — Northkill Congregation — Codorus Congrega- 
 tion — Little Conewago Congregation — Conewago 
 Congregation — Bermudian Congregation — Stony 
 Creek Congregation. 
 
 CHAPTER X.— The Two Christopher Sowers 33^-437 
 
 The Elder Sower — Trials of Early German Emi- 
 grants — The Second Christopher Sower, Elder of the • 
 Brethren Church — Hymn by Christopher Sower. 
 
 CHAPTER XI. — The Ephrata Society, and Its 
 
 Relation to the German Baptist Brethren,. 438-470 
 
 CHAPTER XII. — Origin and Early History of 
 
 Annual Meeting 471-508 
 
 The First Synod — The Second Synod — The Third 
 Synod — Where Held before 1830 — Committees — 
 Council Meeting. 
 
 CHAPTER XIII. — On the Doctrine and Growth 
 
 OF THE Church, 509-55^^ 
 
 The Philadelphia Church and Elder Peter Keyser — 
 Elder George Miller — Churches in Maryland and the 
 South — Early Meetings in Baltimore — Germantown 
 Love Feasts — Change in the Lord's Supper — Peter 
 Leibert — Two Unknown Volumes — Catharine Hum- 
 mer — As Others See Us — Influence of Emigration — 
 Some Pioneer Events — Far Western Brethren — Chris- 
 topher Sower on Going to Law — On War — On Chang- 
 es in the Ordinances — The Dress Question — The 
 Mode of Baptism — Baptism in a Tub — A Sad .Separa- 
 tion — The DaviiUsche Psalterspicl — Unwritten Chap- 
 ters On Doctrine. 
 
j:ijLTJSTK.^TIOn^S. 
 
 The Germantown Meetinghouse in 1899 Frontispiece. 
 
 Scene near Hochmann's Home — Schwarzenau, 24 
 
 Typical Schwarzenau Home 27 
 
 The Valley of the Eder — near Schwarzenau, 31 
 
 Schwarzenau, 37 
 
 House and Barn Combined — Schwarzenau 41 
 
 Hochmann's Confession of Faith 75. 77. 7Q. 81 
 
 Signatures of Alexander Mack and Others 90, gi 
 
 Gravestone of Alexander Mack, loi 
 
 Autograph of Jacob Wilhelm Naas, 108 
 
 Autograph of John Naas, 124 
 
 Autograph of John Hildebrand, 147 
 
 Title Page of Andreas Frey's Declaration, 151 
 
 Wissahickon Creek, Place of First Baptism, 157 
 
 Residence of Minister at Germantown, 163 
 
 Meetinghouse of the Brethren, Germantown, Pa 167 
 
 Election of Deacon at Germantown, 1761, 175 
 
 Ordination of Deacon at Germantown, 1766 176 
 
 Election of a Deaconess at Germantown, 1769, 177 
 
 The Germantown Burying Ground 185 
 
 Original Stone over Peter Becker's Grave 196 
 
 Stone over Peter Becker's Grave Erected by A. H. Cassel, ... 199 
 
 Autograph of Alexander Mack 213 
 
 Letter of Alexander Mack to Valentine Mack, 221, 223 
 
 Letter of Alexander Mack to John Price 229, 231, 233 
 
 Remarkable Events at Germantown in 1791 241 
 
 Remarkable Events in Germantown in 1792, 244 
 
 Letter of Alexander Mack to John Price 247 
 
 Alexander Mack's Birthday Hymn in 1800, -. 259 
 
 Alexander Mack's Birthday Hymn in 1801, 260 
 
 Hymn Composed by Alexander Mack Dec. 27, 1801 261 
 
 Alexander Mack's Last Birthday Hymn, 1802 262 
 
 Gravestones of A. Mack, his Son Alexander and Son's Wife,. 269 
 
 Alexander Mack's Epitaph in his own Handwriting, 271 
 
 Gravestone of Martin Urner, Sr., 277 
 
 Entrance to the Coventry Burying Ground, 281 
 
 Autograph of Martin Urner 283 
 
 (x.xi) 
 
xxii Illustrations. 
 
 Gravestone of Martin Urner, Jr., 285 
 
 Coventry Brethren Church, 291 
 
 Title Page of Michael Frant/.'s Book, 302 
 
 Autograph of Michael Pfautz, 305 
 
 Autograph of Jacob StoU 315 
 
 Title Page of Jacob Stoll's Book 316 
 
 Autograph of Jacob Donner, 322 
 
 Autograph of Daniel Letterman, 326 
 
 Baptism Scene from an Old Print (1770), 333 
 
 Laasphe, Germany, Home of Christopher Sower, 339 
 
 Castle Witgenstein, Home of Prince Henry, 343 
 
 Church near Laasphe, Germany, where the Sowers Worshiped, 347 
 
 Residence of Christopher Sower, 355 
 
 Sower Printing Press, 357 
 
 Title Page of First German Hymn Book, 359 
 
 First German Newspaper in America, 361, 363, 365, 367 
 
 Title Page of Saur Bible, 1743, 371 
 
 Anvil on which Matrices were Forged for Type, 373 
 
 Desk and Bench used in Christopher Dock's School, 389 
 
 Autograph of George Schreiber, 392 
 
 Articles from Sower's Apothecary Shop 395 
 
 Autograph of Christopher Sower, Jr., and Catharina Sower,. . . 397 
 
 Memorial Tablet of Christopher Sower 405 
 
 Autograph of Abrm. H. Cassel, 408 
 
 The Antiquarian, A. H. Cassel, and the Three Sower Bibles,. . 409 
 
 Methacton Meetinghouse, Burial Place of Elder C. Sower, . . . 423 
 
 Gravestone of Christopher Sower, 427 
 
 Grave of Peter Miller, 447 
 
 Autograph of Peter Miller, 449 
 
 Brother House [Bethania] at Ephrata, 451 
 
 Interior of Meetinghouse [Saal] at Ephrata, 453 
 
 Graveyard, Sisters' House and Meetinghouse at Ephrata,. . . . 457 
 
 House of Conrad Beissel at Ephrata 461 
 
 Minutes of Annual Meeting, 1726, 489 
 
 Minutes of Annual Meeting, 1789, 493, 495, 497, 499 
 
 Record of Monthly Council, 507 
 
 Autograph of Peter Keyser, 510 
 
 Autograph of Peter Lcibert, 516 
 
 Grave of Peter Leibert r 517 
 
 Autograph of Catharina Hummerin, 522 
 
A History of the Brethren. 
 
 CHAPTER I. — Influences Dominating Germany at 
 THE Opening of the Eighteenth Century. 
 
 From the days of the Luther Reformation Germany 
 became the centre of religious agitation. After a thou- 
 sand years of unchecked control the Catholic Church 
 found in the spirit of Protestantism a worthy rival. 
 This influence may, indeed, be traced to the eleventh 
 century and to the bold, defiant, scholastic leader, 
 Peter Abelard^') of Paris, pupil of the celebrated 
 William of Champeaux. It was Abelard's defense of 
 human reason as opposed to church dogma that led to 
 the creation of European Universities and the develop- 
 ment of Scholasticism. From this sprang the Luther 
 Reformation and the scholarly isolation of Erasmus. (2) 
 
 These men agreed in one essential principle — 
 teligion must be an appeal to the individual human 
 reason. In due course of time this principle led to a 
 general upheaval of religious organizations. The 
 supremacy of the Catholic church in Germany was 
 
 (i) For an account of Abelard see Denifle's Die Universitdten des Mittelal- 
 ters ; also Compayre's Abelard, and the Rise of Media-val Universities. 
 
 {2\ For the relation of Erasmus to the Reformation see Works of Erasmus, 
 by Le Clerc, lo vols., 1703. 
 (I) 
 
2 History of the Brethren, 
 
 gone; and, as the monks declared, "Luther had 
 hatched the ^^g that Erasmus had laid." 
 
 When Germany found itself disenthralled, all sorts 
 of religious organizations began to appear. From the 
 unyielding creed of Catholicism to the utter abroga- 
 tion of all creed and all organization, the whole gamut 
 of doctrine ran its unchecked way. Each faction 
 became intolerant of all others and persecution, plun- 
 der, and war followed in swift succession to compel 
 all dissenters to the acceptance of now this, and now 
 another form of worship. The outcome of all this 
 was the fateful thirty years' war (1618-1648), which 
 involved all continental Europe. 
 
 The valley of the Rhine became the theatre of war, 
 and the pious Germans suffered the horrors of contin- 
 ual persecution, rapine, and murder. The Treaty of 
 Westphalia (1648), sometimes called the Treaty of 
 Miinster, ended the bloody struggle and leagued the 
 Catholic, Lutheran, and Reformed Churches into a new 
 persecuting force. Other wars, notably the Wars of 
 Frederick the Great, lasting from 1620 to 1688, 
 followed by the French wars, made the Rhine country 
 from 1618 to 1748, a continuous field of carnage. This 
 experience of generations made these Germans a war- 
 weary and a war-hating people. 
 
 The three state churches denied to all others the 
 right to exist in the German Empire. (^) Whoever 
 
 (i) Seidensticker's The First German Emigration to America, 
 
Eighteenth Century hifluences in Germany. 3 
 
 found his religious convictions running counter to 
 these; whose faith was of a different sort; who inter- 
 preted his Bible in another sense; who worshiped 
 God in his own way; found life a burden and a cross. 
 Church and State vied in their zeal to persecute 
 dissenters. The harmless Mennonites.W the God-fear- 
 ing Schwenkfelders, the Pietists/^) and the Mystics 
 were alike reviled, persecuted, and regarded as fit 
 subjects for insane asylums or prisons. What hap- 
 pened to these in the closing years of the seventeenth 
 century became also the fate of the Taufers in the 
 opening third of the eighteenth century. 
 
 These people were the most ardent product of the 
 reformation. They did not stop on middle ground 
 with Luther, Calvin, and Zwingli. They carried the 
 spirit of protestation to the acceptance of the maxim: 
 "No exercise of force in religion." This was funda- 
 mental in the belief and practice of the Taufers or 
 German Baptist Church. From this they were led 
 logically to define conclusions at variance with the 
 state churches, — conclusions for which they suffered 
 all forms of irreligious persecution, but which they 
 heroically wrought into a new and unique body of 
 truth. 
 
 Let us see what this principle of non-coercion gave 
 the church. 
 
 (i) See D. K. Cassel's History of the Mennonites. 
 
 (2) See Sachse's Pietists of Colonial Pennsylvania, and Pennypacker's 
 Historical and Biographical Sketches. 
 
4 History of the Brethren. 
 
 (i) To compel anyone to join the church of Christ 
 is an exercise of force. Children are compelled, with 
 no show of reason or desire on their part, to join the 
 church. Hence infant baptism is at variance with 
 their faith. The church is at the outset logically- 
 arrayed against infant-baptism. 
 
 (2) To compel by law an individual to take an oath 
 is not only contrary to the teaching of Jesus, but it is 
 a violation of the sacred rights of a people whose 
 religious tenets decry all force. Hence the church is 
 at the outset logically opposed to taking the oath. 
 
 (3) War is a violent interference with the rights of 
 others. It imposes unwilling burdens upon people. 
 It is, therefore, wrong, and the church at the outset is 
 logically opposed to war. 
 
 (4) The injunction of Christ is one thing, the power 
 of prince or ecclesiastic another. The might of the 
 state has no right to interfere with the religious belief 
 of the individual. Hence at the outset the church 
 logically opposed state religions, sustained freedom of 
 conscience, and exalted allegiance to God above 
 allegiance to rulers. 
 
 (5) In matters of faith each individual is free to 
 follow his own convictions. Hence they resented all 
 persecution and themselves never persecuted a single 
 soul. 
 
 Bollinger, their great reviler, says they taught "that 
 
Eighteenth Century Influences in Germany. 5 
 
 the government shall and may not assume control of 
 questions of religion or faith. "(') 
 
 Upon these God-fearing, conscientious people fell 
 the full power of church and state. Their sufferings 
 were awful. The flaming torch of persecution nightly 
 lighted the valley of the Rhine for a hundred miles. 
 The agonized prayers of burning saints were heard on 
 every side. Sturdy, devout, God-strengthened men 
 and women these, who heroically suffered and died for 
 the religion they loved. (2) There were no cowards in 
 the procession that marcned through howling mobs to 
 the stake. 
 
 All these dissenters were called Anabaptists. In 
 England they were called Quakers. (3) These Ana- 
 baptists were broken into many sects, depending 
 largely upon their interpretation of the Scriptures and 
 their remove from Ecclesiasticism and civic control. 
 The Taufers were among the latest sects to arise. 
 The leaders in this movement were already Protestant 
 in faith and in confession. They knew all the sects 
 already organized, but found in none the sum of doc- 
 trines their study of the Bible compelled them to 
 believe. They created a new denomination because 
 they found nowhere a body of believers fully living 
 
 (i) Compare the Constitution of Pennsylvania, Art. i. Sec. 3: " No human 
 authority can, in any case whatever, control or interfere with the right of con- 
 science." Read Whittier's Quaker Alumni. 
 
 (2) See Peiinypacker's The Teutonic Race: an address delivered on Oct. 6, 
 1891, before the German Society of Philadelphia. 
 
 (3) Hortensius' Histoire des Anabaptistes, Paris, 1695. 
 
6 History of the Brethrcfi. 
 
 the Christ life. When they separated from prevailing 
 creeds they were no doubt tempted to go to the 
 extreme of denying all organized functions. Had 
 they done so they would have found themselves a part 
 of that great religion-in-life movement known as Pie- 
 tism, that swept the Palatine and drew into its ranks 
 the most remarkable aggregation of religious zealots 
 produced in modern times. 
 
 That the founders of the church of the Taufers or 
 German Baptist Brethren did fraternize with some of 
 these Pietists is true. That any of the founders were 
 Pietists is not true. It is also untrue that they had 
 any part or parcel in the flagrant excesses that charac- 
 terized the Anabaptists of Miinster. 
 
 It may be well to consider briefly the Pietistic 
 groups in Germany at this time. They were all dis- 
 senters. They denied all creeds and opposed all con- 
 gregational activity, teaching that religion is a life, 
 and that it is shown only by the life of the individual, 
 that all external forms and ceremonies are extraneous 
 and useless, and even sinful. 
 
 The only really accurate account of them is in Latin 
 text — Gerardi Croesi Historia Qiiakeriana. This work of 
 Gerard Croese was published in Amsterdam in 1696. 
 It was, therefore, at the founding of the German Bap- 
 tist Brethren at Schwarzenau in 1708 a new and 
 authentic work. It deals with the Quakers, their rela- 
 tion to the Pietists, and analyzes the Pietists into three 
 distinct classes; 
 
EighteentJi Century hifluences in Germany. 7 
 
 "Moreover there were in Germany, as- it were, three sorts of 
 Pietists :(i) One consists of those who sought, and pressed noth- 
 ing else, but sincere Religion and true Piety: and the greatest 
 part of these are of the learned and better sort of men through 
 Saxony and all Germany. 
 
 "Another sort of them cried that the church is much corrupted. 
 They loved Piety; but they were such as on the other hand stag- 
 ger not a little in the Faith and True Religion, and these some 
 are commonly less moderate and more violent in celebrating their 
 assemblies, etc. 
 
 "The third sort of them may be called Betwiists or Teutonists. 
 These call back, as it were, Jacob Be/u/ta)i,i2) the shoemaker of 
 Garlingen in Silesia, from the dead. They advocated the opin- 
 ions of Boehme [or Behman] and denounced the errors that had 
 been falsely laid upon him, and ascribed to him; yea, and horrid 
 and hellish blasphemy, and exalted his opinions as worthy of all 
 esteem and glory." 
 
 The Anabaptists of Miinster were an offshoot of the 
 second and third classes as outlined by Croese. They 
 were given to the wildest excesses. Their leaders 
 were illiterate and fanatical. They at various times 
 advocated such doctrines as the following: 
 
 {a) Man can unquestionably earn salvation by \'irtu- 
 ous conduct and by his own efforts. Christ is rather 
 our father and teacher than our redeemer. 
 
 {b) This was soon followed by the declaration of 
 Hans Denk, "God is love, — love supremely exempli- 
 fied in Jesus of Nazareth, Jesus never stumbled, never 
 
 (i) Croese's Quakeriana, Vol. Ill, p. 555 et seq. A copy of the second Latin 
 edition, whicii is very rare, is in tiie library of the writer. Gerard Croese, a 
 Protestant divine, was born at Amsterdam in 1642. He studied at Leyden, went 
 to Smyrna, returned, became pastor at Alblasserdam, near Dort, where he died 
 in 1710. 
 
 (2) Tiiey are also known as Gichtelians. 
 
8 History of the Brethren. 
 
 lost jDiity. He is the forerunner of all the saved, 
 hence all must be saved by Jesus." 
 
 (<r) Ludwig Hatzer denied the divinity of Christ. 
 His records were burned by Ambrosius Blawrer. 
 
 {d) Hans Kautz of Bockenheim taught that Jesus is 
 our Savior inasmuch as he left footprints in which we 
 may tread and attain unto salvation. Whoever taught 
 more than this, he declared, made Jesus an idol. 
 
 The followers of these men were poor people who 
 rejected all worship, lived in solitary places in groups 
 and were called the Gardener Brethren {Gdrtnerbrilder) 
 To them Christ was a teacher of Christian life but 
 not the fulfiller of the law. Many of them were 
 burned because they would not recant. If they did 
 recant they were beheaded and their bodies burned. 
 A beautiful girl of sixteen refused to recant. The 
 executioner took her to the place where horses were 
 watered, drowned her and then burned her body. 
 
 They held that only the flesh sinned, not the spirit. 
 Christ restored sinful flesh and the whole man was 
 rendered free. They insisted that Christ took nothing 
 from His mother at birth. But in Him the pure word 
 was made flesh. 
 
 They differed greatly on conduct and practice. 
 Some regarded infant baptism as useless; others, as an 
 abomination. Some demanded a community of 
 goods; others, the duty of mutual help; some segre- 
 gated and held it unchristian to keep the Sabbath; 
 others declared it culpable to follow after singularities. 
 
Eighteenth Century Influences in Germany. g 
 
 Some refused to take oath or to bear arms, holding 
 the oath to be sinful and forbidden and the taking of 
 life under any circumstances sinful. This brought 
 upon them the stern opposition of the state, especially 
 in such cities as Strasburg where once a year the 
 citizens, the sole defense of the city, bound themselves 
 "by an oath {Bilrgereid) of allegiance on the annual 
 swearing day {Schivortag) . Still others were daft on 
 the marriage question, like the tanner, Claus Frei, who 
 held that the only valid marriage was a marriage in 
 the spirit. He left his lawful wife and traveled with 
 another woman whom he called his "only spiritual 
 wedded sister."^') 
 
 They became intoxicated with license of speech and 
 traversed Germany as wandering apostles, living a 
 whitherless and purposeless life. When they met 
 they saluted with the words, "The peace of the Lord 
 be with you," to which the answer was, "We have the 
 same peace." Among these fanatics was the leader of 
 the insurrection at Miinster in 1534, Bernhard Rott- 
 man. He undertook to reform the administration of 
 the Holy Sacrament. 
 
 "He broke white bread into a large wide dish; poured wine 
 thereon; and, after he had spoken the words of the Lord at the 
 Last Supper, he told those who desired the Sacrament to take 
 and eat. Hence he was called Stuieft Bernhard, for white bread 
 is called stuten in their tongue. "(2) 
 
 (i) Rohrich, Vol. II, pp. 93 and 101. 
 
 (2) Dorpius, Wahrhafftige Historic -wie das Evangelium zu Minister ange- 
 fajjgen, sheet C. For a fuller account of these Miinster Anabaptists see 
 Leopold Ranke's History of the Reformation in Germany, Vol. Ill, Lon- 
 don, 1847. 
 
10 History of tJie Brethren. 
 
 Enough has been cited to prove that Pietism, as 
 Gerard Croese, a contemporary, understood it had few 
 of the elements that the founders of the church of 
 the German Baptist Brethren accepted. The better 
 element in the Pietistic movement, Croese's first class, 
 did have some of the doctrines of the Brethren. 
 But they had also many things which Alexander Mack 
 could not accept. Prominent among the Pietists' who 
 occupied a somewhat moderate ground were Philip 
 Jacob Spener; Johann Heinrich Horbius, his brother- 
 in-law; Ernst Christoph Hochmann,^') who was an 
 intimate friend of Alexander Mack; August Hermann 
 Francke; Gottfried Arnold; Dr. Johann Jacob Fabri- 
 cius of Helmstadt; Dr. J. W. Peterson, Johanna von 
 Merlau, the woman of ecstatic visions; Jeremias Fel- 
 binger, and many others. These dissenters were for 
 the most part earnest, moderate, and devout without 
 being foolish. From them the founders of the Ger- 
 man Baptist Brethren learned much, and their writ- 
 ings were cherished and republished frequently on the 
 press of Saur at Germantown and the press of the 
 Ephrata Society. (2) It will be seen that the new con- 
 gregation at Schwarzenau studied all denominations, 
 knew all shades of faith, and then turned from 
 Ecclesiasticism and Pietism alike to carve out a new 
 
 (i) See pages 16-26. 
 
 (2) For a complete list of these works consult Hildeburn's The Issttes of the 
 Press of Fcnnsylvamafrom 1685—1784; also, Seidensticker"s The First Century 
 of German Printing in America. 
 
Eightcoith Coititry Influences in Germany. 1 1 
 
 and distinct order of faith and practice. They were 
 debtors to all, and followers of none. 
 
 In the light of two centuries it is significant to note 
 that what they wrought endures; what they rejected 
 is for the most part a memory for the historian. It 
 seems almost just to assert that they were divinely 
 guided in selecting from a myriad of widely varying 
 practices and interpretations those few and simple 
 elements of the Christian faith and practice which are 
 increasingly potential in shaping the religious thought 
 and life of the Christian world. 
 
CHAPTER II. — The Pietistic Pathfinders. 
 
 Bro. Abraham Cassel is fond of speaking of some 
 of the German Pietists as pathfinders for the Brethren. 
 If we understand the term to mean men who broke 
 away from dogmatic theology and exalted indi\idual 
 experience as the test of Christian excellence, he is 
 correct. If by the term we mean men whose teach- 
 ings were instrumental in forming the congregation 
 we have only a half truth. If by the term we mean 
 men who shaped the purpose and directed the organ- 
 ization we are wholly wrong. Neither Catholic, nor 
 Protestant, nor Pietist, did that. The church was the 
 joint product of Bible study and protest against all 
 existing forms of worship. 
 
 Among the Pietists who did yearn for a better day 
 and a purer faith combined with a holy life was 
 
 PHILIP JACOB SPENER. 
 
 lie was born in Alsace, January 13, 1635, '^'"'^^ died in 
 Berlin, February 5, 1705. He advocated a system of 
 personal and practical piet)' and taught that "Chris- 
 tianity IS first of all life, and the strongest proof of the 
 truth of its doctrine is to be found in the religious 
 experience of the believer." Hence to Spener only 
 persons inspired by the Holy Ghost could understand 
 
The Pictistic Pathfinders. 13 
 
 the Scriptures/') His inlluence upon Alexander 
 Mack was remote and indirect. 
 
 AUGUST HERMANN FKANCKE. 
 
 He was born in Liibeck, March 2},, 1663, and died 
 June 8, 1727. He is chiefly known as the founder of a 
 charitable institution at Halle for the education of 
 poor children and orphans, which early became widely 
 known for its i^ood work. It is known as "das 
 Hallische Waisenhaus." The missionary department 
 of this orphanage sent Re\'. Henry Melchior Miihlen- 
 berg, the founder of the American Lutheran Church, 
 to Pennsylvania. Francke was a successful pastor at 
 Glaucha, a suburb of Halle. In 1694 he became Pro- 
 fessor of Oriental Languages, and, later, of Theology 
 at Halle University.^^) From Halle the Bible was 
 issued in the German Language. Numerous editions 
 were published, one of which, the 34th, is the basis of 
 the text of the Saur Bible of Germantown in 1743. 
 
 GOTTFRIED ARNOLD, 
 
 A Lutheran clergyman and well known writer in 
 Mystic Theology, born Sept. 5, 1666, at Annaberg, 
 Saxony, was the author of numerous works that influ- 
 enced the thought of the earl\- Brethren. He was a 
 Theological student at Wittenberg and a follower of 
 
 (1) A corresponding movement headed by Michael Molinos occurred in the 
 Catholic Church. The followers of Molinos were called Quietists. See Creese's 
 Historia Quakeriana. Book II, p. 348. 
 
 (2) Halle University was founded by Frederic I, King of Prussia, in 1694. 
 
14 History of tlic Brethren. 
 
 Spener. He was Professor of Church History at Gies- 
 sen, and, after successive pastorates at Werben and 
 Berleberg, was made court historian to Frederic I, 
 founder of Halle University. • He wrote a widely- 
 known history of religious beliefs, — UnparteiiscJic Kir- 
 cheti iind Ketzcr-Historie. This Impartial History of the 
 Church and of Heretics, published in 1699, and a 
 later work, Sophia, or the Mysteries of Divine Wor- 
 ship,^^^ largely influenced the more mystical part of 
 the German emigrants to America; notably the 
 founder of the Ephrata Society, Conrad Beissel, who 
 was from 1724 to 1728 an Elder in the Germa?i 
 Baptist Brethren Omrch A third work of Arnold's, 
 A Gemdne Portraiture of the Primitive Christians, was 
 much prized by the founders of the church of 
 the German Baptist Brethren/^) From it Alex- 
 ander Mack in A Plain View of the Rites and Ordinances 
 of the House of God qnoiQs on page 18, edition of 1888, 
 to show that infant baptism does not date beyond the 
 second century after the birth of Christ; and again on 
 the question of laying the ban upon such as eat blood 
 Alexander Mack quotes from the same work of 
 vVrnold. (See above edition, p. 54.) Arnold advo- 
 cated most of the doctrines held by Hochmann and 
 adopted by Mack; such as non-swearing, trine immer- 
 sion, baptism of adults only, feet-washing, the saluta- 
 tion, anointing, and non-resistance. 
 
 (i) Published in 1700. 
 
 (2) For a more extended account of Arnold and liis writings see any stand- 
 ard churcli liistory and tlie leading encyclopedias. 
 
The Pietistic Pathfinders. 15 
 
 JEREMIAS FELBINGER. 
 
 Alexander Mack in discussing immersion^') says, 
 "The command to baptize properly signifies, accord- 
 ing to the Greek word, to immerse, and it has been so 
 translated by Jeremias Felbinger, and many others." 
 Felbinger was born in Brieg, Silesia, in 1616. He was 
 fifty years earlier than Arnold and largely influenced 
 the latter in his interpretation of Scriptures. He was 
 Superintendent of Schools at Coszlin in Pomerania, 
 and later he formed associations by letter with Dr. 
 Grossen, Superintendent at Colberg, Dr. Pelargo and 
 others. Later at Amsterdam he was so poor that, 
 notwithstanding his great learning, he gained a 
 meager livelihood as a proof reader in a large printing 
 establishment. As early as 1660 he translated the 
 New Testament literally into German. He was con- 
 versant with Holland, Latin, Greek, German, and 
 Hebrew, and wrote or translated into these different 
 languages. His principal work, so far as relates to the 
 Brethren, is his Cliristian Hand Book or Christliehes 
 Ha/idbiiehleinM'^ The volume in seven chapters treats 
 of Man's Apostasy and Reconciliation; of the Admis- 
 sion of Immature Children into the Visible Church; 
 of Holy Baptism; of Church Discipline; of Feet Wash- 
 ing as an ordinance of the Church; of the Holy 
 Supper; and of the Problem of the Oath. 
 
 (1) Kites and Onliiiiinccs, Edition iSSS, p. 23. 
 
 (2) A tiiird edition, 12 mo., 129 pp., was published by Samuel Sower, son of 
 the seconrt Christopher Sower, at Baltimore, in 1799. 
 
i6 J li story of the Bnt/ircn. 
 
 He shows that the Kingdom of Grace established 
 by Christ reconciles all who will to l)e reconciled; that 
 children are saved by the death of Christ and do not 
 need to be baptized; that baptism means immersion; 
 that feet-washing is commanded in the Holy Scrip- 
 tures; and fails in discussing the HoK- Supper to dis- 
 tinguish between the Lord's Supper and the Commun- 
 ion. He argues against the Oath; and, in general, 
 touches most of the fundamental doctrines of the 
 Church of the Brethren. 
 
 ERNST CHRISTQPH HOCHMANN. 
 
 More than all others combined did Ernst Christoph 
 Hochmann influence the mind and conduct of the 
 founder of the Church of the German Baptist Breth- 
 ren. Mack and Hochmann were friends. They held 
 much in common. They were companions in mission- 
 ary enterprises. They lived in the same religious 
 refuge — Schwarzenau. Hochmann preached what 
 Mack practiced. The Church of the German Baptist 
 Brethren owes to him a debt of gratitude surpassed 
 only by the devotion due to his inspired and heroic 
 friend — Alexander Mack. For this reason it seems 
 wise to consider his career somewhat in detail. A 
 careful study of his life and his teachings will unques- 
 tionably reveal the atmosphere in which the spirit of 
 Mack was stimulated and guided in the organization 
 of a separate and uniiiue band of believers. It will 
 also show how far from tlie truth is such an eminent 
 
The Pictistic Patlifi)idcrs. 17 
 
 authority as Dr. Benjamin Rush, who asserts that the 
 Tunkers are a branch of the Mennonites.(') 
 
 Ernst Christoph Hochmann von Hochenau was 
 born about 1670/^) He was the son of a custom's 
 officer of Sachsen-Lauenberg. His father was of a 
 distinguished noble family, who, in his later years, 
 settled at Niirnbcrg, where as a citizen and as Secre- 
 tary of War {Kricgs-ScJireiber) he passed his closing 
 years. 
 
 The elder brother of Ernst, Heinrich (born 1661), 
 was his guardian and a man of prominence, represent- 
 ing his native city, Lauenberg, as deputy at the Im- 
 perial Court. He was also Imperial Councillor in 1702 
 and Gothic Pri\y-Councillor. Leopold I., the Em- 
 peror, consulted him on many public and prixatc 
 affairs, and raised him to the rank of Frcihcrr. 
 
 Under the influence and prestige of his brother, 
 Ernst was, as early as 1698, urged to become Attorney 
 of the City of Niirnberg. Ernst refused saying he 
 served a greater master, namely, the Lord Jesus, the 
 King of kings. Irritated by his obstinacy his brother 
 gave up all hope for his advance and cast him adrift 
 as a fantastic man. 
 
 The young man was brought up in the Lutheran 
 faith. His mother and his god-fathers were, howe\er. 
 Catholics. At an early age he went to Halle to hear 
 
 (1) Maniurs (if tlic Pciiiisytvaitia Dutcli, Dr. Boiijaniin Kusli, edited by Dr. 
 Rupp. 
 
 (2) Seidcnsticker in First Century of German Printing in America says 1661. 
 
1 8 History of the Brethren. 
 
 the celebrated Thomasius(') lecture on law. At Halle 
 Hochmann was "awakened" by August Hermann 
 Francke, a pupil of Spener. In 1693 he was arrested 
 and expelled from Halle because of his testimony for 
 Jesus Christ and his strictures upon the state religions. 
 The incident that confirmed his position and made 
 him a pronounced separatist is the following: One day 
 he was out hunting. When breaking through a hedge, 
 the hilt of his sword was caught in a twig in such a 
 manner that sword and twig formed a cross. This 
 incident confirmed his previous scruples against hunt- 
 ing. He threw away his sword-belt and sword saying, 
 "Now, henceforth never again! I renounce all world- 
 ly pleasures; and surrender wholly and decisi\ely to 
 God and Jesus Christ, firmly resolved to risk life and 
 body, good and blood for Christ's sake. I shall fear 
 neither fire nor swords, neither gallows nor wheel for 
 Christ's sake. "(2) 
 
 In 1697, Hochmann came to Giessen and became 
 associated with Gottfried Arnold and other like- 
 minded ones, notably Dippel. Here Hochmann was 
 drawn into a new religious order and became more 
 emphatic in his hostility to all the creed-centered 
 churches of the State. The next year he removed to 
 Frankfurt. At this time his life was rich in piety. 
 He wrote to a friend at Giessen, "I gladly confess that 
 
 (i) Thoniasius in i6qo, was expelled from Leipsic University on account of 
 his pietistic teachings. He tlicn removed to Halle. 
 (2) M. Goebel, Christliches Lebcn, Vol. II, p. 8ii. 
 
The Pictistic Patlifindcrs. 19 
 
 if Divine Wisdom grants me to feel an inflow of the 
 great glory of those who sit with Christ on His throne, 
 then my spirit will be to such a degree inspired to 
 continue the fight, that if I had a thousand lives, I 
 would willingly risk them for Him. Alas! it is but a 
 trifle to suffer in this world," etc. 
 
 While at Frankfurt he issued an earnest exhortation 
 in an open letter to the Jews, urging them to seek 
 conversion in view of the immediate second advent 
 of the Lord. In the Synagogue he delivered such 
 earnest and impassioned prayers that the Jews fell to 
 weeping and moaning, and some took Hochmann to 
 be a Jew. Many of them followed him, and for their 
 approaching conversion they sang with him a hymn 
 he composed fog the occasion — " Wcnn cndlicli, c'tc."^^'> 
 
 Hochmann, however, soon learned that the conver- 
 sion of the Jews was the hardest of all works of 
 Christian charity. (-) Gichtel in 1702 wrote: "The 
 dear Hochmann will at last come to know himself. 
 Good intentions often deceive us. Without the spirit 
 of God we cannot accomplish anything before the 
 appointed time. I have also labored to convert the 
 Jews and I know that God's time is different from 
 our own." 
 
 (i) Freyliiighauscii Gesangbuch. p. 1346. 
 
 (2) He did make a powerful impression on many of them. A foreign Jew 
 who happened to hear Hochmann at this time met him in Prague years later. 
 He requested Hocliniann to grant him a favor. Hoclimann consented, whereup- 
 on the Jew gave him a has? of gold. Hoclimann took it and tiien begged the 
 Jew to grant liim a favor. Tlie Jew agreed and Hochmann returned tiie bag of 
 gold saying: '"Give it generously and to the glory of God to the poor and 
 wretched of your own people." 
 
20 Hi&tory of tlic Birtliroi. 
 
 Then he turned his whole attention to the destruc- 
 tion of the organized sectarian churches. He regard- 
 ed them as Babel, and labored to gather the believing 
 ones into closer unity. If he did not absolutely insist 
 upon the awakened ones leaving the church, he yet 
 always preferred that they should, from a most pro- 
 nounced inward desire, sever their connection com- 
 pletely from the state churches. He warned all those 
 that had gone forth from Babel not to return to it. 
 
 In 1709, when just out of prison at Nurnberg, he 
 wrote to some lukewarm ones in the Palatine, "Do 
 not blame me, beloved Brethren and .Sisters, that I 
 with such great and loving zeal wish to draw you away 
 from human organizations, and instead,' urge you to 
 go to the Almighty God himself. I •am certain that 
 you will not find any peace for your soul until you 
 shall have both outwardly and inwardly done with 
 Babel, and surrender yourselves to Jesus. Therefore, 
 give yourselves up entirely to Jesus, my King, and you 
 will learn in deed and in truth that he is your all-suf- 
 ficient Redeemer." 
 
 Driven from Frankfurt in 1798 by persecution, he 
 found refuge in Hesse-Cassel; and the next year in 
 Wittgenstein. Here he lived a solitary, ascetic life, 
 renounced all earthly callings, and even endeavored to 
 fast in the desert for forty days, after the manner of 
 our Lord. His pious zeal resulted in the "awaken- 
 ing" of the Count and the Countess von Wittgenstein, 
 and especially of the Countess Widow, Hedwig Sophia 
 
TJic Pictistic PatJijinders. 21 
 
 von Berleberg. This aroused the bitter enmity of the 
 latter's brother, Count Rudolf zur Lippe-Bracke. The 
 count in July, 1700, had Hochmann beaten almost to 
 death and thrown into prison. Soon thereafter he was 
 released from prison and expelled or driven from the 
 city in a most disgraceful manner. He was obliged 
 to run for hours in advance of a horseman who fol- 
 lowed close upon his heels and lashed him into greater 
 haste. He was in no wise subdued, for we find him 
 immediately after this, August 5, 1700, addressing to 
 Count August at Berlin these words, "The Lord had 
 heretofore strengthened me so powerfully in my ways 
 and in my persecutions, that I am resolved to endure 
 even the most horrible and humiliating treatment 
 without any resentment or bitterness." 
 
 From 1700 to 171 1 Hochmann is literally a wander- 
 ing spirit, homeless and persecuted. He wandered 
 into almost every part of Northern and Western Ger- 
 many, preaching, protesting, and suffering imprison- 
 ment. On these journeys he was accompanied by 
 pious friends who aided in this religious revival. 
 Among these co-workers were Alexander Mack, 
 Christian Erb, Count zur Lippe-Biesterfeld. In 
 houses, farm-buildings, and the open air these devout 
 men prayed, exhorted, sang, and witnessed for a holier 
 life, a closer fellowship and spiritual union with the 
 Holy Trinity. For these bold and unlawful assaults 
 upon the state churches he was imprisoned at Det- 
 mold, 1702; at Hanover, 1703; at Niirnberg, 1709-10; 
 
22 ' History of the Brcthreii. 
 
 at Halle, 171 1; and also at Mannheim; in the Bergish 
 district; and in other places. He was as frequently 
 scourged; so that it was a common saying of his that 
 "to suffer a sound thrashing for Jesus' sake is of such 
 frequent occurrence that I do not mind it any more." 
 
 On one occasion as he was sitting lonely and pra}'er- 
 ful by the wayside, he noticed a worldly man and his 
 valet riding by. Hochmann at once began to exhort 
 the man to repentance This so angered the man 
 that he ordered his valet to whip Hochmann. The 
 servant obeyed and at the end of the cruel thrashing 
 Hochmann thanked the valet kindly, whereupon the 
 servant was so humiliated that he humbly begged 
 Hochmann to forgive him. 
 
 The imprisonment of 1702 at Castle Detmold by 
 Count zur Lippe-Detmold is to the church of the 
 German Baptist Brethren especially important. His 
 persecutor refused to release him until he wrote out 
 his confession of faith. This Hochmann did, and 
 that confession^'^ next to the Bible was the most im- 
 portant influence in the genesis of the church. 
 
 The subsequent history of this remarkable man is a 
 continuous record of arrests, imprisonments, persecu- 
 tions, preachings, and prayers. 
 
 In the Bergish land occurred an incident typical of 
 his career. A wild, drunken )'oung fellow, a barbef 
 by trade, came to Hochmann's meeting at Griifewrath 
 
 (i) For the influence of tliib confession and iIk- orljiuil text, toixutlicr with 
 a literal translation, see pages 75-88. 
 
The Pictistic Pathfinders. 23 
 
 in order to annoy this "Quaker-Devil." But Hoch- 
 niann preached so powerfully that the man began to 
 pray and on his way home he exclaimed, "Oh! what a 
 wicked fool I have been. This man teaches the right 
 way to God." The young man reformed, became a 
 follower of Hochmann, and after his death, his poor 
 widow found her richest comfort in hearing again and 
 again of Hochmann and his friend Peter Lobach.^^) 
 
 In the midst of his trials his life-long friend, Dr. 
 Johann Conrad Dippel, the famous separatist, then 
 living in Holland, came to his aid. In a bitter satire 
 he accused the Wesel ministers for sitting in a warm 
 nest, living and posturing at ease in this world, and 
 unfit to rise into heaven with Christ. He defended 
 Hochmann, recites the stor\' of his honorable ancestry, 
 his own resolute refusal of state preferment for re- 
 ligion's sake, and concludes in these words: "He is 
 walking on the path where God is to be found; while 
 you, even in the best of )our deeds, seem to be run- 
 ning ever farther away from him. If I am to judge 
 you by your writing, you seem to be putting out your 
 own eyes so as never to see his Light, his Savior and 
 his Glory."(2) 
 
 This polemic only embittered the already unhappy 
 career of Hochmann and hastened the date of his re- 
 tirement to Schwarzenau. 
 
 (i) Peter Lobach was a member at Creyfelt who endured four years' im- 
 prisonment for becoming a member of the Brethren church. 
 
 (2) The letter in full is in Vol. II of Goebel's Christliches Leben. 
 
24 
 
 History of the Birthrcn. 
 
 At Schwarzenau in a valley, called the valley of 
 "huts" or of "peace " to this day, Hochmann built a 
 lonely little house. This hut of his was only a few 
 paces in length and width. It had a kitchen and a 
 sleeping room. He called it " Friedensburg." Here, 
 
 Scene near Hochmaiuvs Homc—Sch-warzcnait. 
 
 as a neighbor to Alexander Mack, they were in close 
 communion, and "Friedensburg," no doubt, was the 
 scene of many solemn conferences between these 
 noted men. Here Hochmann was visited by repre- 
 sentatives of all the non-state religions. But to none 
 was he so intimately attached as to the little band of 
 
TIic Pic fistic Pathfinders. 25 
 
 refugees under Mack. They held much in common. 
 Mack, however, was always anxious to organize a 
 congregation in which the ordinances of God's house 
 could be honored and observed. This led eventually 
 to separation and painful regrets on the part of both. 
 Like Erasmus in the days of Luther, Hochmann be- 
 lieved it better to reform from within, but Mack with 
 a fearless spirit and a resolute will broke from every 
 entangling alliance, accepted only the logic of e\ents, 
 relied upon God to guide him aright, and boldly or- 
 ganized a new congregation with the Bible as the rule 
 and guide in all things. 
 
 From this separation Hochmann never rallied. His 
 strongest supporters were now with the new congrega- 
 tion, and he spent his old days in solitude and sorrow. 
 That Hochmann ever joined fhe church of the Breth- 
 ren is an open question. It was currently reported 
 that he was immersed at Schwarzenau by Alexander 
 Mack, and the latter's son, long years afterwards, in 
 writing a list of persons whom he knew and who had 
 died before himself names "Brother Hochmann von 
 Hochenau." In that list Bishop Mack does not call 
 any one "Brother" who was not in the communion 
 of the church of the German Baptist Brethren, unless 
 this one example is an exception in a list of nearly 
 two hundred names. 
 
 If not a member, he was at least so closely identi- 
 fied with the first members that he worshiped with 
 them, endorsed their views, loved their fellowship, 
 
26 History of the Brcthreji. 
 
 and gave them as they ga\e him hearty and consistent 
 aid and sympathy. Moreover he preached to the 
 Brethren in Switzerland in the presence of Alexander 
 Mack. 
 
 During his last days he was visited by the later 
 Fran Taborin, then a child of seven years, her mother 
 and sister, and an aunt and daughters. They were 
 people of the nobility. The visit was unexpected, 
 Hochmann ran to his servant saying, " Hast thou 
 nothing in store that I might set before my dear 
 guests?" The servant could bring only what the poor 
 old man had, — a piece of gingerbread. When ne was 
 about to distribute this humble fare to his guests the 
 Countess of Berleberg, who lived near by in the Castle 
 Christianseck, sent cake and wine. This delighted 
 Hochmann and he said,' "Who will forbid us now to 
 eat the Lord's Supper together? The Lord will surely 
 be with us. here according to his promise." 
 
 About a year later, 1721, the same \oung girl was 
 in Schwarzenau, and learning that Hochmann was ill 
 went with her mother to see him. When he was 
 asked how he was he answered, "All vanishes, and 
 nothing but Jesus remains light in the darkness." The 
 next day he quietly passed away. 
 
 Week, the collector of the Licbcshrockcn, says, 
 "Those that visited Hochm.ann in his last illness were 
 much edified b\' his meek patience and loving dis- 
 course." He was especially fond of the hymns: "y<?- 
 su, meine Zuversicht ;' ''Jcsii, incbier Scelcii Lebc7i," by 
 
The Pietistic Pathfinders. 
 
 27 
 
 Scriver; and '' Es gldnzet der Christe/i inwcndiges Leben^' 
 by Richter. 
 
 Among Hochmann's devoted followers was Gerhard 
 Tersteegen, who was converted by Hofmann, a follower 
 of Hochmann. Tersteegen in 1736 visited the grave 
 
 Typical Sclnvarzenau Home. 
 
 of Hochmann at Schwarzenau and was much pained 
 to find no stone to mark the place. He begged the 
 dowager Countess to erect to his memory a monu- 
 ment, which she gladly consented to do provided 
 Tersteegen would compose the inscription. This he 
 did as follows: 
 
28 History of t lie Brethren. 
 
 -' Wie hoch ist nun tier Mann, iter /tier ein Kindlein gar, 
 Herzinnig, voller Lieb, doch auch volt Glaiibens war. 
 Von Zions Konigs Pracht er zeiegte und drum litte ; 
 Sein Geist flog endlich hin tmd /tier zerfiet die Hutte."W 
 
 In 1785 Jung-Stilling wrote a description of Hoch- 
 mann with which we must conclude the remarkable 
 record of this friend of the truth: " Hochmann was 
 dressed in a quiet, neat, and middle-class manner. 
 He was of the most excellent character, as one can 
 imagine. Everywhere he sought to teach, — whether 
 he drew few people or many, — as opportunity offered; 
 and taught them the purest mysticism; entire change 
 of heart; perfect moral improvement; according to the 
 example of Christ, perfect love of God and mankind; 
 he spoke with astonishing enthusiasm and with inde- 
 scribable fire, but free from bombastic and fanatic 
 admixture, in the popular speech; and all he taught 
 he animated in his own life. Master of his own heart 
 and over his passions, humble and meek in the highest 
 degree, he won the hearts of all who came in contact 
 with him. In a word, * Er war ein herrlicher Ma?in,' — 
 He was a rare man. "^2) 
 
 (i) " How high is now the man, who here was like a child, 
 Sincere and full of love, yet also full of faith. 
 Of Zion's Kingdom's fame he spoke and for it suffered, 
 His spirit rose to it and here decays the hut." 
 
 (2) From Theobold odcr die Sch-iviirmcr, 1785. 
 
CHAPTER III. — The Mother Congregation 
 IN Germany. 
 
 1708 is a memorable year to the church of the Ger- 
 man Baptist Brettiren. 
 
 In that year at Schwarzenau, Province of Wittgen- 
 stein, in Hesse-Cassel, was enacted a remarkable 
 scene. Eight pious souls, after careful prayer and 
 prolonged study, relying only upon God and the Bible 
 to guide them and their followers forever, walked 
 slowly, solemnly and heroically from the house of 
 Alexander Mack to the river Eder, which, like a silver 
 thread, wound its way through the heart of a rich and 
 varied landscape. Here the pious eight, in the early 
 morning, surrounded b)' many curious witnesses, 
 knelt in prayer, and then one of them led Alexander 
 Mack into the water and immersed him three times, 
 in the name of the Father, and of the Son, and of the 
 Holy Ghost. Then Alexander Mack baptized the 
 other seven, and these eight, perhaps the first to re- 
 ceive trine immersion in the history of the Protestant 
 Church, then organized a new congregation. This 
 new congregation chose one of their number, Alex- 
 ander Mack, as their leader, and thus began the 
 Taiifcrs or German Baptist Omrch, as a separate and 
 distinct organization. These eight members, the be- 
 ginning of the church, were, — 
 
 (29) 
 
30 History of the BretJircn. 
 
 1. Alexander Mack, 5. John George Hoening, 
 
 2. His Housekeeper, 6. Luke Vetter, 
 
 3. A Widow Noethiger, 7. Kippinger, 
 
 4. Andreas Bone, 8. A gunsmith, name urknown^' 
 
 The list which is perhaps correct is given by Alex- 
 ander Mack:(2) 
 
 1. Alexander Mack, 5. George Grebi, 
 
 2. Anna Margaretta Mack, 6. Lucas Vetter, 
 
 3. Joanna Noethiger, or Bony, 7. John Kipping, 
 
 4. Andrew Bony, 8. Joanna Kipping. 
 
 A third list, as given by Morgan Edwards, in " Ma- 
 terials toward a History of the American Baptists^' pub- 
 lished in 1770, Vol. I, Part IV, is as follows: 
 
 1. Alexander Mack, 5. George Grevy, 
 
 2. His wife, 6. Lucas Fetter, 
 
 3. Joanna Nethegeim, 7. John Kipin, 
 
 4. Andreas Bhoney, 8. His wife. 
 
 I will add one additional list, in the hope that a 
 careful study of the names may lead to the ]Moper 
 rendering of the list of these first members. (3) 
 
 1. Alexander Mack, 5. George Grebe, 
 
 2. Anna Margareta Mack, 6. Luke Vetter, 
 
 3. Joanna Noetinger, 7. John Kipping, 
 
 4. Alexander Bony, 8. Joanna Kipping.' 
 
 These .eight members of the pioneer church were 
 not a group of local enthusiasts, nor were they irre- 
 
 (i) List as given in Chronicon Ephrafcnse, p. 2. 
 
 (2) A Plain Viciv of the Rites and Ordinances of the Hojtse of God, p. 9. 
 
 (3) Genealogy of the Urner Family, p. S. 
 
The Motlicr Congregation in Germany. 33 
 
 ligious prior to the organization of the Taufers or 
 Tunkers. Alexander Mack was from Schriesheim; 
 Luke Vetter and George Grebi were from Hesse-Cas- 
 sel; Andrew Bony was from Basle in Switzerland; and 
 John Kipping was from Bareit in Wiirtemberg. They 
 were refugees from intolerance and persecution, living 
 temporarily in Wittgenstein, because it was at that 
 time ruled by the mild and humane Count Heinrich 
 von Wittgenstein. 
 
 They were all members of a Protestant church be- 
 fore 1708. Kipping was a Lutheran, Mack, Vetter, 
 Bony, and Grebi were bred Presbyterians/') But 
 they were by no means satisfied with the formalism 
 and ritualism with which their spirits were oppressed 
 On the other hand the}- could not fully and unreserv- 
 edly adopt the faith of the Pietists whose utter hatred 
 for all church organization had led them to abandon 
 the ordinances of the house of God. Rejecting on the 
 one hand the creed of man, and on the other hand the 
 abandonment of ordinances, they turned to the Bible 
 for guidance. From God's Word they learned that 
 ordinances were vital and creed unnecessary. Adopt- 
 ing the Bible as their rule and guide they organized 
 a church with no creed, and with all the ordinances 
 as taught by Jesus and his followers, as recorded in 
 the New Testament. Their position is unique. They 
 have no counterpart in history, save the mother 
 
 (i) The word " Presbyterian" in this connection means Reformed. 
 
24 History of the Brethren. 
 
 churches established by Paul and the disciples. They 
 are Protestant without a formed Protestant creed. 
 They are Pietists without the ultra church-in-the- 
 spirit doctrines of Spener and his followers. 
 
 It was much in Lheir favor as a body of believers 
 to be able, as they were, to protest against formal 
 religion and not go to the extreme of utter disorgan 
 ization. 
 
 They believed Jesus had given them a creed and 
 had likewise given them the necessary ordinances to 
 keep the body of believers steadfast for him. Aban- 
 doning all precedents among denominations, studying 
 zealously to know the right, living in an atmosphere 
 that was heavy with religious agitation, surrounded 
 by men of all faiths, and carving out of the confusion 
 and turmoil of a turbulent age the simple faith and 
 practice so precious to their followers, they proved, 
 by their actions, that they were men of no mean train- 
 ing, and that they were possessed of a courage and 
 heroism that mounts almost to the sublime. 
 
 ACCOUNT OF ORGANIZATION, 
 
 A most accurate account of the process of organiza- 
 tion of the church of the German Baptist Brethren is 
 given by Alexander Mack, the founder of the church, 
 and Peter Becker, for many years the active Elder of 
 the Germantown congregation. The account is here 
 given in full. It was printed at Germantown, January 
 
TJic Mother Congregation in Germa7iy. 35 
 
 30th, 1774, by Alexander Mack, Jr., son of the 
 founder. 
 
 It pleased the good God in hi.s mercy, early in the 
 beginning of this [last] century to support his "grace, 
 that bringeth salvation, and which hath appeared to 
 all men," by many a voice calling them to awake and 
 repent, so that thereby many were aroused from the 
 sleep and death of sin. These began to look around 
 them for the truth and righteousness, as they are in 
 Jesus, but had soon to see with sorrowful eyes the 
 great decay (of true Christianity) almost in every 
 place. From this lamentable state of things they 
 were pressed to deli\er many a faithful testimony of 
 truth, and here and there private meetings' were estab- 
 lished besides the public church organization, in which 
 newly-awakened souls sought their edification. Upon 
 this the hearts of the rulers were embittered by an 
 envious priesthood, and persecutions were commenced 
 in various places, as in Switzerland, Wiirtemberg, the 
 Palatinate, Hesse and other places. 
 
 To those persecuted and exiled persons the Lord 
 pointed out a place of refuge, or a little "Pella," in 
 the land of Wittgenstein, where at that time ruled a 
 mild count, %nd where some pious countesses dwelt. 
 Here liberty of conscience was granted at Schwarz- 
 enau, which is within a few miles of Berleberg. 
 And from this cause, though Wittgenstein is a poor 
 and rough country, many people, and those of various 
 kinds, collected at Schwarzenau, and this place, which 
 
36 History of tJic Brethren. 
 
 had been but little esteemed, became so much 
 changed that in a few years it became a place exten- 
 sively known. 
 
 Those who were brought together there from the 
 persecutions, though they were distinguished by dif- 
 ferent opinions, and also differed in manners and 
 customs, were still, at first, all called Pietists, and they 
 among themselves called each other brother. But 
 very soon it appeared that the words of Christ, 
 Matthew 18, where he says, "If thy brother shall 
 trespass against thee, go and tell him his fault be- 
 tween thee and him alone," etc., could not be reduced 
 to a proper Christian practice, because there was no 
 regular order yet established in the church. There- 
 fore some returned again to the religious denomina- 
 tions from which they had come out, because they 
 would not be subjected to a more strict Christian dis- 
 cipline; and to others it appeared that the spiritual 
 liberty was carried too far, which was thought to be 
 more dangerous than the religious organizations they 
 had left. 
 
 Under these circumstances, some felt themselves 
 drawn powerfully to seek the footsteps of the prim- 
 itive Christians, and desired earnestly to receive in 
 faith the ordained testimonies of Jesus Christ accord- 
 ing to their true value. At the same time, they were 
 internally and strongly impressed with the necessity 
 of the obedience of faith to a soul that desired to be 
 saved. And this impression also led them at the time 
 
Tlic Mother Co/igregation in Germany. 
 
 37 
 
 to the mystery of water-baptism, which appeared unto 
 them as a door into the church, which was what they 
 so earnestly sought. Baptism, however, was spoken 
 of among the Pietists in very different ways, and the 
 manner in which it was sometimes spoken of caused 
 pain to the hearts of those that loved the truth. 
 
 Sch-wanenau. 
 
 Finally, in the year 1708, eight persons consented 
 together to enter into a covenant of a good conscience 
 with God, to take up all the commandments of Jesus 
 Christ as an easy yoke, and thus to follow the Lord 
 Jesus, their good and faithful shepherd, in joy and 
 sorrow, as his true sheep, even unto a blessed end. 
 These eight persons were as follows, namely, five 
 
38 History of the Brethren. 
 
 brethren and three sisters. The five brethren A'tie, 
 George Grebi, from Hesse-Cassel, the first; Lucas Vet- 
 ter, likewise from Hessia, -the second; the third was 
 Alexander Mack, from the Palatinate of Schriesheim, 
 between Mannheim and Heidelberg; the fourth was 
 Andrew Bony, of Basle, in Switzerland; the fifth, John 
 Kipping, from Bareit, in Wiirtemberg. The three sis- 
 ters were, Joanna Noethiger, or Bony, the first; Anna 
 Margaretha Mack, the second; and Joanna Kipping, 
 the third. 
 
 These eight persons covenanted and united together 
 as brethren and sisters into the co\enant of the cross 
 of Jesus Christ to form a church of Christian believers. 
 And when they had found, in authentic histories, that 
 the primitive Christians, in the first and second cen- 
 turies, uniformly, according to the command of Christ, 
 were planted into the death of Jesus Christ by a three- 
 fold immersion into the water-bath of holy baptism, 
 they examined diligently the New Testament, and 
 finding all perfectly harmonizing therewith, they were 
 anxiously desirous to use the means appointed and 
 practiced by Christ himself, and thus according to his 
 own salutary counsel, go forward to the fulfillment of 
 all righteousness. 
 
 Now the question arose, who should administer the 
 work externally unto them? One of their num 
 ber,(') who was a leader and speaker of the Word in 
 
 (i) This, of course, was Mack himself. 
 
TJie Mother Congregatio?i m Germa?iy. 39 
 
 their meetings, had visited, in sincere love, different 
 congregations of Baptists {Taufgeshnitcn) in Germany, 
 most of which admitted that holy baptism, when per- 
 formed by an immersion in water and out of love to 
 Christ, was indeed right; but they would also, besides 
 this, maintain that pouring of a handful of water 
 might also do very well, provided all else would be 
 right. 
 
 The conscience, however, of them (the brethren) 
 could not be satisfied with this. They therefore de- 
 manded of him, who led in preaching the Word, to 
 immerse them, according to the example of the prim- 
 itive and best Christians, upon their faith. But he, 
 considering himself as unbaptized, required first to be 
 baptized of some one of them before he should bap- 
 tize another. .So they concluded to unite in fasting 
 and prayer, in order to obtain of Christ himself, the 
 founder of all his ordinances, a direction and opening 
 in this matter; for he who was requested to baptize the 
 other, wanted to be baptized by the church of Christ, 
 and the rest had the same desire. 
 
 In this their difficulty they were encouraged by the 
 words of Christ, who has said so faithfully, "Where 
 two or three are gathered together in my name, there 
 am I in the midst of them." With such confidence in 
 the precious and sure promise of God, they, under 
 fasting and prayer, cast lots to learn which of the four 
 brethren should baptize that brother who so anxiously 
 desired to be baptized by the church of Christ. They 
 
40 History of the Jhrthren. 
 
 mutually pledged their word that no one should ever 
 divulge who among them had baptized first (according 
 to the lot), in order to cut off all occasion of calling 
 them after any man, because they had found that such 
 foolishness had already been reproved by Paul in his 
 writing to the Corinthians. 
 
 ■ Being thus prepared, the Eight went out together 
 one morning, in solitude, to a stream called the Eder, 
 and the brother, upon whom the lot had fallen, bap- 
 tized first that brother who desired to be baptized by 
 the church of Christ, and when he was baptized, he 
 baptized him by whom he had been baptized, and the 
 remaining three brethren and three sisters. Thus 
 these Eight were all baptized at an earh' hour of the 
 morning. 
 
 And after all had come up out of the water, and had 
 changed their garments, they were also at the same 
 time made to rejoice with great inward joyfulness, and 
 by grace they were deeply impressed with these sig- 
 nificant words, "Be ye fruitful and multiply!" This 
 occurred in the year above mentioned, 1708. But of 
 the month of the year, or the day of the month or 
 week, they have left no record. 
 
 After this the said eight persons were more and 
 more powerfully strengthened in their obedience to 
 the faith they had adopted, and were enabled to testi- 
 fy publicly in their 'meetings to the truth; and the 
 Lord granted them his special grace, so that still more 
 became obedient to the faith, and thus, within seven 
 
The Mother Congregation in Gcrma)iy 41 
 
 years' time, namely to the year 171 5, there was not 
 only in Schwarzenau a large church, but, here and 
 there in the Palatinate, there were lovers of the truth, 
 and especially was this the case in Marienborn, where 
 a church was gathered; for the church in the Palati- 
 nate was persecuted, and its members then came to 
 Marienborn. And, when the church here became 
 
 House and Barn Combined — Schwarzenau. 
 
 large, it was also persecuted. Then those that were 
 persecuted collected in Crefeld, where they found 
 liberty under the king of Prussia. 
 
 Moreover the Lord called, during those seven years, 
 several laborers, and sent them into his harvest, 
 among whom were, John Henry Kalkleser, of Frank- 
 enthal; Christian Libe and Abraham Duboy, from 
 
42 - History of the BrctJirc7u 
 
 Ebstein; John Nasz and several others from Norten; 
 Peter Becker, from Dillsheim. And to these were 
 added also John Henry Trout and his brothers, Hein- 
 rich Holsapple, and Stephen Koch. The most of 
 these came during those seven }'ears to Crefeld; John 
 Henry Kalkleser, however, and Abraham Duboy came 
 to Schwarzenau; so did also George B. Gansz, from 
 Umstatt, and Michael Eckerlin, from Strasburg, 
 
 But as they found favor with God and men on the 
 one hand, so (on the other hand) there were also 
 enemies of the truth, and there arose here and there 
 persecutions for the Word's sake. There were those 
 who suffered jo3'fully the spoiling of their goods, and 
 others encountered bonds and imprisonment; some 
 for a few weeks only, but others had to spend several 
 years in prison. Christian Libe was some years fas- 
 tened to a galley, and had to work the galling oar 
 among malefactors; yet, by God's special providence, 
 they were all delivered again with a good conscience. 
 
 Since the persecutions in the form of poverty, trib- 
 ulation, and imprisonment, by which they were op- 
 pressed, made them only the more joyful, they were 
 tried in another manner, by men of learning seeking 
 to confound them with sharp disputations and subtle 
 questions, of which the forty searching questions of 
 Eberhard Ludwig Gruber, which, with their answers, 
 v/ill be annexed to this treatise, will sufficiently inform 
 the reader. 
 
 About this time it was deemed expedient by the 
 
The Mother Cotigregation in Gcnnany. 43 
 
 church of the Lord in Schwarzenau to issue this pub- 
 lication, for the instruction of those pure-minded 
 persons who are seeking after truth. And in this 
 work every impartial reader, if he will read it with 
 these introductory remarks, and without prejudice, 
 can find what has been the cause and object of pub- 
 lishing itM") 
 
 But, inasmuch as those which then stood in the 
 work of the Lord so cheerfully, and confessed the 
 truth with great simplicit}^ and honesty, have now 
 all departed in peace, the desire has arisen in those 
 churches which bear the same testimony here in 
 America, and which have likewise given themselves 
 to the Lord to walk in the truth, to have this simple 
 testimony again published, more especially for the 
 benefit of our dear youth, that they may have a plain 
 and simple exposition of the truth in which they are 
 instructed, and chiefly for the glory of God, who has 
 so wonderfully preserved his truth even to these latter 
 times. 
 
 This simple testimony of truth we commend to the 
 good and wise God for protection, and, as an offering, 
 we lay it at his feet of mercy. And may he give to 
 the kind reader such a state of mind that will cause 
 him to love the truth, and be acceptable to him, for 
 it is only when we are in such a state that the truly 
 divine Spirit who will enable us to prove all things 
 
 (i) This ends the original document, printed at Schwarzenau. What follows 
 was written by Alexander Mack, jr 
 
44 History of the Brethren. 
 
 and hold fast that which is good and useful, will come 
 forth and lead us as the lambs of Christ into all truth. 
 Blessed is the man who does not oppose him, for he 
 will bring all things to his remembrance whatsoever 
 Jesus, the eternal truth, himself has said and taught. 
 
 Now, to that innocent Lamb of God, which taketh 
 away the sin of the world, be glory, honor and adora- 
 tion in the congregation of the Firstborn in heaven 
 and on earth, in the communion of the Father and the 
 Holy Spirit. Amen. 
 
 N. B. — This simple record is taken in part from 
 some papers which were left by two brethren, namely, 
 Alexander Mack and Peter Becker, who have already, 
 some considerable time ago, fallen asleep in the Lord; 
 and, in part, some things were inserted which were 
 related to me orally by my parents, as well as by some 
 other brethren, who have also fallen asleep in the 
 Lord, and who were themselves eye-witnesses of that 
 which they have testified to us, to our consolation and 
 encouragement. This he witnesseth who has written 
 this the 30th of January, 1774, as one called to the 
 marriage of the Lamb, and to that great supper pre- 
 pared for that glorious marriage. [Signed] A. M. 
 
CHAPTER IV. — Branches of the Mother 
 Congregation in Germany. 
 
 The Schwarzenau congregation flourished from the 
 beginning. Its missionary spirit led to the found- 
 ing of a second congregation in the Marienborn dis- 
 trict. After their persecutions in Marienborn this 
 new congregation found refuge in Creyfelt in 1715. 
 A third congregation was established at Epstein, and 
 many members were living in Switzerland of whom we 
 have no record. 
 
 The Schwarzenau congregation in 1720 was bitterly 
 persecuted and its members under Alexander Mack 
 fled for protection to Westervain in West Friesland.(i) 
 
 This congregation flourished for nine years in Fries- 
 land and then owing to the promising outlook in 
 Pennsylvania the congregation chartered the ship 
 Allen, James Craigie, Master,^^) and sailed July 7, 
 1729, from Rotterdam, touching at Cowes, for Penn- 
 sylvania. The}' landed at Philadelphia, and qualified 
 Sept. 15, 1729. The entire list of members crossing 
 the ocean in the Allen is fifty-nine families, one hun- 
 dred and twenty-six souls. (3) Only those males 
 above the age of sixteen were required to qualify. 
 
 (i) Sometimes called Surestervin, West Friesland; see Morgan Edward's 
 History of the Baptists in America, Vol. I, Pt. I\'. 
 
 (2) Pennsylvania Archives^ Second Series, ^ol. XVII, p. i8. 
 
 (3) See page 93. 
 
 (4S) 
 
46 History of the Jhrt/iirn. 
 
 By this qualification these Germans became subjects 
 of the British Crown. 
 
 The foUowing is the declaration to which these 
 Brethren made affirmation: 
 
 "I, A. B., do solemnly & sincerely promise & de- 
 clare that I will be true & faithful to King George the 
 Second and do solemnly, sincerely and truly Profess 
 Testifie and Declare, that I do from my Heart abhor, 
 detest & renounce as impious & heretical that wicked 
 Doctrine & Position that Princes Excommunicated or 
 deprived by the Pope or any authority of the See of 
 Rome may be deposed or murthered by their subjects 
 or any other Prelate, State, or Potentate hath or ought 
 to have any power, whatsoever. And I do declare 
 that no foreign Prince, Person, Jurisdiction, Superior- 
 ity, Pre-eminence, or Authority Ecclesiastical or 
 Spiritual within the Realm of Great Britain or the 
 Dominions thereunto belonging. 
 
 "I, A. B., do solemnly sincerely and truly acknowl- 
 edge profess testify & declare that King George the 
 Second is lawful &' rightful King of the Realm of 
 Great Britain & of all others his Dominions & Coun- 
 tries thereunto belonging, and I do solemnly & sin- 
 cerely declare that I do believe the Person pretending 
 to be Prince of Wales during the Life of the late 
 King James, & since his Decease pretending to be 
 taken upon himself the Stile and Title of King of 
 England by the Name of James the Third, or of Scot- 
 land by the name of James the P'ighth or the Stile 
 and title of King of Great Britain hath not any right 
 or title whatsoever to the crown of the Realm of Great 
 Britain, nor any other the Dominions thereunto be- 
 longing. And I do renounce & refuse any Allegiance 
 
Brandies of the Mother Congregation. 47 
 
 or obedience to him & do solemnly ]3romise, that I 
 will be true and faithful, & bear true Allegiance to 
 King George the Second & to him will be faithfull 
 against all traitorous Conspiracies & attempts whatso- 
 ever which shall be made against his Person, Crown 
 & Dignity, & I \\\\\ doe my best Endeavours to dis- 
 close & make known to King George the Second & 
 his Successors all Treasons and traiterous Conspir- 
 acies which I shall know to be made against him or 
 any of them. And I will be true and faithfull to the 
 succession of the Crown against him the said James 
 & all other Persons whatsoever as the same is & 
 stands settled by An Act Entitled An Act declaring 
 the Rights & Liberties of the Subject, & settling the 
 Succession of the Crown to the late Queen Anne & 
 the Heirs of her Body being Protestants, and as the 
 same by one other Act Entitled An Act for the fur- 
 ther Limitation of the Crown & better securing the 
 Rights & Liberties of the Subject is & stands Settled 
 & Entailed after the Decease of the said late Queen, 
 & for Default of Issue of the said late Queen to the 
 late Princess Sophia Electoress & Duchess Dowager 
 at Hanover the Heirs of Her Body being Protestants 
 and all these things I do plainly & sincerely acknowl- 
 edge promise & declare, according to these express 
 words by me spoken, & according to the plain & com- 
 mon sense and understanding of the same Words, 
 without any Equivocation, mental Evasion or Secret 
 Reservation whatsoever. And I do make this Recog- 
 nition, Acknowledgement, Renunciation & Promise 
 heartily willingly and truly. "^'^ 
 
 At Marienborn John Naas was the Elder in charge. 
 
 (i) Pennsylvania Archives, Second Series. Vol. XVII. 
 
48 History of the Brctliren. 
 
 At Epstein Christian Libe was the Elder, assisted by 
 Abraham DuBoy. These con;_;regations soon with- 
 drew to Creyfelt, where John Naas was the senior 
 P21der and Christian Libe was second. Here, too, 
 Peter Becker, who was, so far as we can learn, bap- 
 tized at Epstein by Elder Libe, ministered to the 
 congregation. Peter Becker was not an ordained 
 Elder in P^urope. He was, however, a man of great 
 fervency in prayer, and the leader of the singing in 
 the congregation. He was not a good speaker, and 
 led a very quiet life, drawing many to him in love and 
 sympathy. He organized the first emigration of mem- 
 bers to America, and landed with a goodly number 
 at Germantown in 1719. The Germantown members 
 were, therefore, at the first a branch of the Creyfelt 
 congregation. 
 
 In addition to the ministers named heretofore, 
 should be added the following who joined the congre- 
 gation before 1715: John Henry Kalkleser, of Frank- 
 enthal; John Henry Trout, Heinrich Holzapple, 
 Stephen Koch, and others. 
 
 In this congregation at Creyfelt was a young min- 
 ister by the name of Hacker (Hager) who was a warm 
 friend of Peter Becker. Young Hacker was a schol- 
 arly man, and full of holy zeal. He became acquaint- 
 ed with a young woman whose father was a merchant 
 and, although he had been baptized into the Creyfelt 
 fold, he still preached to the Mennonites, for which 
 service the Mennonites paid him 800 guilders. This 
 
Brandies of the Mother Congregation. 49 
 
 father was glad to have young Hacker as a son-in-law, 
 and in due course of time he officiated at the mar- 
 riage of Hacker and his daughter. She was not a 
 member of the church. This marriage raised a storm 
 in the Creyfelt congregation. Some said the members 
 objected because Hacker married out of the church; 
 others, because he married contrary to i Cor. 7. 
 Whatever the cause Elder Libe and four single Breth- 
 ren rose up and excommunicated Hacker,(i) though 
 John Naas and others wished only to suspend him 
 from the communion. The effect of this action, which 
 seems, after all, not to hinge upon the question of 
 marriage outside the church, but upon the right to 
 excommunicate a member, was disastrous to the 
 cause. Elder John Naas said that above lOO persons 
 who were convinced of believer's baptism refused to 
 join the church on account of this controversy. Other 
 excommunications followed until the church was so 
 badly wrecked that part came to America and others 
 fell away. 
 
 Hacker took the matter to heart and he fell sick 
 and died. Peter Becker was steadfastly his friend, 
 and to the end gave him spiritual comfort. Thus the 
 spirit of intolerance and strife was early sown among 
 the members, and Peter Becker with a few foUow- 
 ers^^) in i^jQ came to America. The controversy was 
 carried along. It saddened the voyage, and kept the 
 
 (1) Chronicon Ephraiense, pp. 3 and 249. 
 
 (2) Goebel says '■ 40 families. 200 persons." 
 
50 History of the Brethren. 
 
 congregation of Germantown from being organized 
 for four years. 
 
 Creyfelt was a Mecca for all sorts of persecuted 
 persons "and the Creyfelt congregation had many re- 
 markable experiences. In 1714 six members of the 
 reformed congregation at Solingen became concerned 
 on the question of infant-baptism, its lawfulness and 
 its necessity. This resulted in their joining the Crey- 
 felt congregation through holy baptism. These six 
 were Wilhelm Grahe, Jacob Grahe, Luther Stetius, 
 Johann Lobach, Wilhelm Kneppers and Johann 
 Henkels. The youngest, Wilhelm Grahe, was twenty- 
 one years old. They were immersed in running water 
 in the river Wupper. 
 
 This raised a great storm. The synods of the Berg 
 Proxince and the Reformed general synod heard of 
 this with deep regret. The secular government called 
 these six Brethren as well as the landlord of Wilhelm 
 Grahe, Johann Carl, before the judge, who was a Cath- 
 olic. On February 26, i/i/, they were taken to 
 Diisseldorf and thrown into prison. ^^^ Here they had 
 to endure great hardship, digging trenches, wheeling 
 dirt, performing all sorts of menial services. (2) This 
 imprisonment lasted four years. In their misery they 
 were visited b}' Stephen Koch who gave them spirit- 
 ual consolation. They became quite sick in prison 
 
 (i) Tlie prison of Giilch. 
 
 (2) For a full account of their sufferings see Goebers Christliches Leben., 
 Vol. III. p. 238 ct seq. 
 
Brandies of the Mother Congregation. 5 1 
 
 and in their suffering they were also visited by Gosen 
 Gojen and Jacob Wilhelm Naas. 
 
 This Gosen Gojen was a Mennonite preacher of the 
 Creyfelt congregation. He afterwards became con- 
 vinced that immersion was the only Christian baptism, 
 and in September, 1724, he was immersed in the Rhine 
 after the Apostolic manner. 
 
 The Jacob Wilhelm Naas named above was a son of 
 John Naas, Elder at Creyfelt, and a member of the 
 congregation of Taufers or Brethren. 
 
 This activity of the Creyfelt congregation became 
 the subject of ecclesiastic censure: ad acta Montensis, 
 i^-f, held at Solingen, "The Synod General must learn 
 with regret that several heretofore reformed church 
 members have been b)' Dompelacrs, living at Crey- 
 felt, rebaptized in rivers and other running waters." 
 
 Acta Synod General, ijig, 21 ad 44, "The preachers 
 of the Meuro classe have received the confession of 
 faith of the so-called Dompelaers staying at Creyfelt, 
 and they have sent their ' remonstration' to his gra- 
 cious Majesty the King of Prussia. However, this 
 Fratres Meursa?u7e Sy/iodi report with pleasure that 
 these Dompelaers, who have been so injurious to our 
 church, have betaken themselves away by water and 
 are saici to have sailed to Pennsylvania." This is the 
 official ecclesiastical farewell to the pious members 
 v;ho came with Peter Becker in 17 19. 
 
 The report of these Brethren from an unprejudiced 
 
52 History of the Brethren. 
 
 ruler, shows that they were the type of men whom 
 posterity can well love. 
 
 "The Count's administrator at Schwarzenau could 
 well send in an official report in 1720 to the Imperial 
 Treasurer von Emmerish at Wetzlar and say: 'that foi 
 a while pious people have been living here, of whom 
 we never heard anything evil. They kept themselves 
 very quiet and retired and no man ever made any 
 complaint of them. Lately forty families of them, 
 about 200 persons, have moved out of the country. "(1) 
 
 Finally, in 1733, John Naas removed to America. 
 Here Alexander Mack reconciled Elder Naas, and 
 he organized the congregation at Amwell, New Jersey. 
 After that Christian Libe was in full charge at Crey- 
 felt. The congregation dwindled away and finally 
 went to ruin. Libe became a merchant and married 
 as Hacker had done, and in violation of his own rules, 
 outside the congregation. 
 
 This was the last organized activity in Europe until 
 the recent mission work in Sweden and Denmark. 
 
 And since all the leaders of the church in Europe 
 came to America, excepting Elder Christian Libe, it 
 has seemed best to treat of the details of activit}' in 
 Europe under the chapter on "The Leaders in Pioneer 
 Days," the reader is referred to that topic for fuller 
 discussion of the work in Germany. 
 
 After an exhaustive search I have been able to se- 
 cure a fairly large list of members in the European 
 
 (i) Goebel's Christliches Lehen, Vol. Ill, p. 776. 
 
Brandies of tlic Motlicr Congregation. 53 
 
 congregations. This list is by no means complete; 
 but it is vastly more complete than any list yet given 
 to the public, and will not be without value and 
 interest to those whose hearts warm towards the firs': 
 members of the church of the Brethren and whose 
 spirits are athirst for the truth. I have thought it 
 best to give in connection with the name such facts 
 as I have been able to glean concerning each one. 
 The sources of this information are so diverse and, in 
 many cases, inaccessible, that I have cited none. The 
 facts, however, have in each case ample justification. 
 
CHAPTER v.— A List of the Members Who 
 Joined the Church ix Europe. 
 
 Albertus, Brother, lived at Falckner's Swamp, Pa., 
 in 1724. On the first great visitation of the 
 Germantown members to all their Brethren, 
 begun October 23, 1724, they stopped at 
 Brother Albertus' house and held a commun- 
 ion or love-feast ser\ice. Doubtless came to 
 America with Peter Becker. 
 *Amwigh (Amweg), Leonard. 
 *Amwigh, Magdalena, wife of Leonard. 
 *Amwigh, John Michael. Son of above and came 
 with them. 
 Arian, Peter, a Hollander, who joined the church in 
 
 West Fricsland. Did not come to America. 
 Augustin, a brother in Westervain known to Alex- 
 ander Mack. 
 *Bayly, Nicholas. 
 Becker, Peter, first minister in America. See page 
 
 191. 
 Becker, Dorothea, wife of Peter. 
 *Becker, Valentine. 
 *Becker, Stinkee, wife of Valentine. 
 *Bender (Benter), Hisbert. 
 *Bender, Catharine, wife of Hisbert. 
 Bender, a sister at Creyfelt for whom John Naas had 
 the highest regard. 
 *Bony, Andrew, one of the original eight at Schwarz- 
 
 *Came to .America with .Alexander Mack in 1729. 
 (54) 
 
List of Members. 55 
 
 enau, went with Mack to West Friesland, 
 thence to Pennsylvania with him in 1729. 
 Died October 8, 1741. 
 
 *Bony, Joanna Margaret, wife of Andrew, and former- 
 ly the Widow Noethiger, one of the original 
 number at Schwarzenau, afterwards married 
 Andrew Bony and accompanied him to Amer- 
 ica in 1729. 
 
 *Bosserdt, (Possert) Jacob, Sr., came to America with 
 his sons and second wife in 1729, with Alex- 
 ander Mack. 
 
 *Bosserdt, Jacob, Jr., son of Jacob Sr. 
 
 *Bosserdt, John, son of Jacob, Sr. 
 Bosserdt, Susanna, first wife of Jacob, Sr., died in 
 Germany. 
 
 *Bosserdt, Marilis, second wife of Jacob, Sr. 
 
 *Bosserdt, Eva, wife of one of the sons. 
 
 *Bradford, Matthew. 
 
 *Brunner, Joseph. 
 
 *Campbin, Maria Magdalena. 
 Gate, Den, one of the Hollanders, who joined the 
 church in West Friesland. The spelling may 
 be wrong. It may be Sister Kate — — (?), 
 mentioned by Alexander Mack, Jr. 
 Clemens, a brother beloved at Creyfelt in 1733. 
 Charitas, a sister at Schwarzenau, whose death is 
 
 noted by Alexander Mack, Jr. 
 Christina, a sister who joined the church at Schwarz- 
 enau. She was taken from the foundlings' 
 home, never married and "triumphantly 
 passed away at Schwarzenau." 
 
 *Contee, Hans. 
 
 ♦Came to America with Alexander Mac}: in 1729. 
 
Tliis family of six came with Alex- 
 ander Mack in 1729. Father, motli- 
 er, and four sons. They may be 
 the same as the modern family of 
 Krupp, in the eastern part of Penn- 
 sylvania. Daniel was sick on the 
 voyage. Jacob was also sick on ar- 
 rival at Philadelphia. 
 
 56 History of the Brethren. 
 
 *Cri.st, John Martin, came with Mack and was perhaps 
 
 a brother of Anna. 
 *Crist, Anna Catherine, sister(?) of John Martin Crist. 
 *Cropp (Kropf, Crolf) Daniel, 
 *Cropp, Jacob, 
 *Cropp, Andrew, 
 *Cropp, Christian, 
 *Cropp, Christina, 
 *Cropp, Christian, Jr. 
 *Dieter, George. 
 *Diehl (Dihll), Alexander. 
 
 Du Boy, Abraham, a minister of note. See page 144. 
 *Durster, Philip Michael. 
 Eckerlin, Michael. See page 349 for a discussion of 
 
 the Eckerlin family. 
 Eckerlin, his wife. 
 Eckerlin, Samuel. 
 Eckerlin, Israel. 
 Eckerlin, Imanuel. 
 
 Eckerlin, Daniel, a friend of Alexander Mack, Jr. 
 Eckerlin, Gabriel. 
 *Eley (Ellen, Elee), Ulrich. 
 *Eley, Eve Tabatha, wife of Ulrich. 
 Eicher, Daniel. Whether the Eichers joined in Eu- 
 rope or Pennsylvania is not known. On the 
 first missionary journey, 1724, the third love- 
 feast was held at Martin Urner's on the 
 Schuylkill; "two persons" were baptized. 
 This may have been Eicher and his wife. 
 Daniel was a leading man in the church, and 
 two of his daughters were the first women to 
 put themselves under Beissel's care. They 
 
 *Caine to .America with Alexander Mack in 1729. 
 
List of Members. 57 
 
 »eft home for Ephrata in 1726. The\' were re- 
 ceived and a house built for them on the Mil! 
 Creek in Lebanon County, close to Beissel's 
 {Chro/iicon Ephrate/ise, pp. 24, 34, 45). He died 
 at a ripe old age, February 1, 1773. His son 
 Daniel, also a member, died February i, 1773. 
 His youngest daughter, Naomi, lived in 
 Ephrata with her sisters, was a writer of spirit- 
 ual hymns of considerable merit. She died 
 September 14, 1757, aged 33 years and 3 
 months, 
 fiiicher, wife of Daniel. Died at Ephrata in 1737. 
 Eicher, Anna, daughter of Daniel. She and Maria 
 entered, in 1726, the celibate life under Beissel. 
 Died at Ephrata in 1748. She is said to have 
 proposed marriage to Conrad Beissel and up- 
 on his refusal preferred scandalous charges 
 against him. These she finally confessed were 
 untrue. She soon after married and died the 
 evening of her marriage. 
 Eicher, Maria, daughter of Daniel. She, with Anna, 
 removed to Ephrata in 1732. She was Prior- 
 ess of the Sister house. She was a woman of 
 strong character, and died Dec. 24, 1784, aged 
 74 years. 
 
 *Fiersler, Philip Michael. 
 
 *Fiersler, Maria Catherine, came to America with her 
 husband, Philip. 
 Fischer, Johanna, lived and died at Altoona in Ger- 
 many. 
 
 *Flickinger (Fluckiger) Johannes. He was unmarried 
 and died in America. 
 
 *Came to America with Alexander Macl< in 1729. 
 
58 History of the Brcthrc?i. 
 
 Frant/., Michael, an active member in Pennsylvania. 
 Died December, 1747. 
 
 Frantz, -, wife of Michael. 
 
 Frantz, , daughter of Michael, and a member on 
 
 statement of Alexander Mack, Jr. 
 
 Frey, Andreas, first Elder of the Falckner's Swamp 
 congregation, appointed March 8, 1728, b)- 
 Conrad Beissel. Congregation then had eight 
 members. Five more joined in May. He was 
 one of the three trustees of Zinzendorf's Church 
 in the Spirit in 1742. He was, moreover, a 
 man of moral energy and Christian rectitude. 
 
 Fritz, Daniel, a member of the congregatiqn at 
 Schwarzenau. 
 
 Fritz, Lisz, wife of Daniel, also a member of the con- 
 gregation at Schwarzenau. 
 *Galler, Samuel. 
 *Galler, Dorothea, wife of Samuel. 
 
 Gansz, George Balser, attended first love feast in 
 America. He was much beloved. Came from 
 Umstatt, joined church in Germany before 
 1715. 
 
 Gansz, Angenes Joanna, wife of Balser. Attended 
 first love feast in America. 
 
 Gomerry (Gommere), John, came to America in 1719 
 with Peter Becker. In his house in German- 
 town the first love feast was held, Christmas 
 eve, 1723. See page 156. 
 
 Gomerry, Anna, wife of John, a faithful and zealous 
 sister. 
 
 Gorgas, , a widow. 
 
 Gosen, Gojen, a Mennonite preacher at Creyfelt, who 
 
 *Came to .\nierica witli .Mexander Mack in 1729. 
 
List of Members. 59 
 
 was in September, 1724, rebaptized by immer- 
 sion in the ri\er Rhine. 
 
 Grau (Grahe), William, married a daughter of John 
 Naas by his first wife, member at Creyfelt. 
 He joined with five others in 17 14, when he was 
 21 years of age. For this he and his compan- 
 ions were thrown into the Giilch prison for 
 four years. 
 
 Grau, , wife of William, daughter of John Naas. 
 
 Grau, Jacob, joined the Creyfelt congregation in 
 1714, and with his brother Wilhelm was set to 
 hard work in Giilch prison. 
 
 Gramo, , a member at Creyfelt to whom John 
 
 Naas sends greeting from Germantown in 1733 
 
 Grebi, (Graben), George, known to Alexander Mack, 
 Jr. Attended a great meeting in Holland and 
 debated against Alexander Mack on the ten- 
 dency to form too close a congregational unit 
 and too rigid a sect. Grebi plead for a more 
 liberal spirit and was content simply to be 
 against ritualism. Mack urged the need of a 
 bond of union, based upon the Bible's teach- 
 ings. He was one of the original eight at 
 Schwarzenau. 
 
 Grebi, wife of George. 
 *Gundi (Gunde), Hans, a member from Creyfelt, who 
 was living in Germantown in 1733. 
 
 Hacker (Hager, Hoecker), Henry. In 1733 he lived 
 in Germantown in half a house; the other half 
 was occupied by Valentine Mack and wife. 
 With Hacker, Alexander Mack, Jr., made his 
 home. It was here that A. Mack, Jr., hospita- 
 
 *Came to .\merica with Alexander Mack in 1729. 
 
6o History of the BrctJircji. 
 
 bly entertained Stephen Koch. Henry Hack- 
 er ended his days as a solitary, i. c, unmarried, 
 at Ephrata. 
 
 Hacker (Hoecker), , a member at Creyfelt, 
 
 whose marriage was the occasion of the first 
 division in the church. 
 
 Hacker, , wife of above, also a member at Crey- 
 felt. Her father was a Mennonite preacher. 
 
 Hacker. 
 
 Hageman, John Henry, lived at Falckner's Swamp. 
 An important meeting was held in his house in 
 1728. {Ephrata CJironiclcs, p. 41.) 
 *Hammer, Rinehart. 
 
 Hammer, Susan. 
 
 Hendrickson, Dirck, a Hollander who joined the 
 church in West Friesland. 
 
 Henkle, Johann, joined the Creyfelt congregation in 
 1714. He suffered for this by imprisonment in 
 Giilch prison for four years. 
 *Hinschle (Hisle), Valentine Gerhart, same, no doubt, 
 
 as Hissle, as given next below. 
 *Hissle (Hisle), John, arrived in Philadelphia too 
 sick to leave vessel at once. 
 
 Hissle, Susannah Catrina. 
 
 Hildebrand, Johannis, attended first love feast in 
 America. Father-in-law of Valentine Mack. 
 A preacher of some note, a man of good re- 
 pute, who with his son-in-law and Henry 
 Kalckglasser joined the Ephrata Society. He 
 died in 1765. 
 
 Hildebrand, Maria, wife of John. Attended first 
 love feast in America. Died, 1757. 
 
 Hirsch, , a single brother in Schwarzenau. 
 
 *Canie to Aiiu'rica with Alexander Mack in i7;9. 
 
List of Members. 6 1 
 
 *Hoffart, Christian. 
 *Hoffart, Anna Margaret. 
 *Hoffart, Jorick. 
 *Hoffart, Anna Margaret, Jr. 
 *Hopbach, John Jacob. 
 *Hopbach, Magdalena. 
 *Holtzstein, Heinrich. 
 
 Hoening, John George. 
 
 Holzapple (Holzapfel), Henry, attended first love 
 feast in America, joined at Creyfelt before 
 
 1715- 
 Holzapple, Lena. 
 
 Hochmann, Ernst Christian, claimed as a Brother by 
 Alexander Mack, Jr. He died at Schwarzenau 
 1723. See page 26. 
 Hoheim, , a brother living in Altoona in Ger- 
 many, whose death is noted by Alexander 
 Mack, Jr. 
 Hubert, Jerrich. John Naas mentions him as a mem- 
 ber at Creyfelt in 1733. 
 Huisinga, Jacob Dircks, joined the church in West 
 Friesland. Was a Hollander. 
 *IIler, Conrad. 
 *Iller, Margaret, 
 *Iller, Maria. 
 *Iller, Elizabeth. 
 Jans, Albert, a Hollander who joined the church in 
 
 West Friesland. 
 *Kalckglasser (Kalklieser, Kalckloser), John Henry, a 
 minister of note in the early church. He was 
 born in Frankenthal, Germany, and was called 
 to the ministry in Schwarzenau before 1715. 
 
 ♦Came to .\merica with .\lexander Mack in 1729. 
 
62 History of tlic Hrctlircn. 
 
 He ended his days at Ephrata. Of him it is 
 said, he was not rebaptized on joining the 
 Ephrata Society, and likewise, later on, some 
 of the Ephrata Society were admitted to the 
 Tunker Church without rebaptism {Chronicon 
 EphratcnsCy p. 52). In 1835 Henry Klackglas- 
 ser was the oldest minister of the Germantown 
 congregation, and had baptized many. He 
 died February 29, 1748, aged 52 years. "He 
 led in his doings and life a lowly, retired, fer- 
 vent course; what he experienced gave he 
 never unto day. His death was also as if he 
 only his outer shell had cast off." — From Regis- 
 ter of the Ephrata Coinmiinity. 
 
 Kalckglasser, Anna Margareta, wife of John Henry. 
 She died at Ephrata in 1757. 
 
 Kalckglasser, . 
 
 Kalckglasser, . 
 
 Kalckglasser, Emanuel, known personally by Alex- 
 ander Mack, Jr., who records his death. 
 
 Kalckglasser, Katharine, wife of Emanuel. 
 *Kalckglasser, Christophel. Alexander Mack, Jr., re- 
 cords his death in America. 
 
 Kalckglasser, Marie Liesel, wife of Christophel. 
 *Kalkglasser, Jacob. 
 *Kalckglasser, Agnes. 
 
 Kalb (Kolb, Kulp, Culp), Conrad. 
 *Kalb, Hans Gasper. 
 *Kalb (Kulp), Anna Phillis. 
 
 Kempfer, Johannis. He attended first lo\e feast in 
 America. " He was both edifying as a speaker 
 and gifted in prayer. Was proposed as min- 
 
 *Came to .'\iiierica with Alexander Mack in 1729. 
 
List of Members. 63 
 
 ister over Conestoga congregation, but did not 
 
 go, Beissel being in charge. 
 Kebinger, Will, was a member in Holland. He 
 
 served sentence in the prison of Giilch for his 
 
 religion. 
 Kitzinger, Johannis, probably joined church in Crey- 
 
 felt, but did not come to America. 
 Kitzinger, Johanna, wife of Johannis. 
 *Kitzintander, Anna Barbara. 
 *Kitzintander, Christian. 
 *Kipping, Johannis, one of the original eight at 
 
 Schwarzenau. 
 *Kipping, Johanna, wife of above, and with him joined 
 
 at Schwarzenau in 1708. 
 *Kipping, Sivilla. 
 *Kipping, Anna. 
 *Kissle (Kessell), John Jacob. 
 *Kissle, Hans Urick. 
 *Kissle, Christina Margaret. 
 *Kissle, Anna Barbara. 
 
 Kiebel, Hans Jacob. 
 *Klauser, Anna Maria. 
 *Klauser, Hans George. 
 
 *Knipper (Knepper), Veronica, wife of Wilhelmus. 
 *Knipper (Knepper), Wilhelmus, joined the Creyfelt 
 
 congregation in 1714. Served four years in 
 
 Giilch prison for his religion's sake. 
 *Knight, John Jacob. 
 *Knecht, John Jacob. 
 Kocker, Peterde, a Hollander, converted by Alex- 
 ander Mack, a member in West Friesland. 
 Kocker, Yellis de, one of the twelve Hollanders 
 
 *Came to .America with .\le.\auder Mack in 1729. 
 
64 History of the Brethren. 
 
 known to Alexander Mack, Jr., as members in 
 West Friesland. 
 Kocker, Michael de, a Hollander, joined the West 
 . Friesland congregation, 
 *Koch, Hans Georg, a friend of Alexander Mack, 
 and a faithful, active member. 
 
 Koch, , a faithful member, wife of Hans Georg. 
 
 Koch, Stephen. See page 133. 
 
 Koch, Jacob, attended first love feast in America. 
 He married in America. His wife was Anna 
 Elizabeth. She and their daughter Catharine, 
 who died single, were also members. 
 Koster, John Peter. 
 *Kress, John Martin. 
 *Krolf, John Christian. 
 *Latrine, Anna Marie. 
 Libe (Liebi, Levy), Christian, See page 131. 
 
 Lingen, , a member at Creyfelt in 1733. 
 
 *Lisley (Leslie), David. 
 
 *Lisley, Peter. His death is noted by Alexander 
 
 Mack, Jr. 
 *Lisley, Jacob. 
 *Lisley, Anna Catharine. 
 *Lisley, Maryles. 
 *Liskes, Paul. 
 *Lipkip (Lipekip), Paul. 
 Loback (Laubach), John, member of the congrega- 
 tion at Creyfelt as late as 1739. Was im- 
 mersed in the river Wupper in 1714. Served 
 four years imprisonment in Giilch prison for 
 his religion. He was a warm friend of Stephen 
 
 ♦Came to .\merica with Alexander Mack in 1729. 
 
List of Members. 65 
 
 Koch with whom he regularly corresponded 
 after Koch came to America. 
 
 Loser, , a member known to Alexander Mack, 
 
 Jr. His mother also was a member. 
 
 Loser, , first wife of the abov^e. 
 
 Loser, , second wife of above. 
 
 Mack, Alexander, founder of the church, came to 
 America in 1729. See page 71. 
 *Mack, Anna Margaretha, wife of founder, one of 
 
 the original eight. Died August ii, 1758. 
 *Mack, Alexander, Jr., a noted writer and preacher. 
 
 See page 211. 
 *Mack, John Valentine, son of founder. Died 1755. 
 *Mack, Johannes, son of founder. 
 Mack, wife of Valentine and daughter of John Hilde- 
 
 brand. 
 Mack, wife of John. 
 Mack, wife of Alexander, Jr. 
 *Matten, Christopher. 
 *Matler, Christian. 
 Martin, Christopher. His death is noted by Alex- 
 ander Mack, Jr., who calls himi "Brother 
 Christopher Martin." 
 
 Martin, , wife of above, a member in Germany. 
 
 Martin, , mother of Christopher, and a member 
 
 in Germany. 
 *Meinterfeer, (Mickinterfer), Johannis. 
 *Meinterfeer, Phronik. 
 
 Miller, , a member at Creyfelt as late as 1733. 
 
 *Mittledorff, Heinrich Peter. 
 Mumertin, Maria, a member at Creyfelt in 1733. 
 Naas, John. See page 100. 
 
 *Came to America with Alexander Mack in 1729. 
 
66 History of the Brcthreii. 
 
 Naas, first wife of above, died in Creyfelt. 
 
 Naas, Margaret, second wife of above, came to Amer- 
 ica in 1733. 
 
 Naas, daughter of John, by his first wife. Married 
 William Grau at Creyfelt. 
 
 Naas, Jacob Wilhelm, son of John. Came to Amer- 
 ica in 1735. His wife, Mary, came with him. 
 
 Naas, Mary, wife of Jacob Wilhelm. 
 
 Noethiger, Joanna, a widow; one of the original eight 
 at Schwarzenau. Later she married Andrew 
 Bony. 
 *Perger, Johannes. 
 *Perger, Anna Ursella. 
 
 Peterson, Pardoldt, a member living at Altoona in 
 Germany. He died at that place. 
 *Pettikofer (Petenkoffer) John, See Germantown 
 congregation, page 166. 
 
 Pettikofer, wife of John. 
 
 Pfau, Adrian, a Hollander who joined the church at 
 West Friesland, whom Alexander Mack, Jr., 
 calls "The wonderful and by-God-called Al- 
 moner, who gave annually 100,000 Dutch 
 guilders out of his fortune in Amsterdam." 
 Brother Pfau was a deacon of the church and a 
 man of high rank, perhaps a nobleman. 
 
 Pfau, Michael. 
 
 Pfau, , wife of Michael. 
 
 *Ponne, Andreas. 
 *Ponne, Joanna Margaret. 
 
 Price (Priesz), Johannis, a minister of note at Crey- 
 felt. Attended first love feast in America. 
 
 Price, Jacob, Sr. He and his wife were members 
 
 ♦Came to America with Alexander Mack in 1729. 
 
List of Members. 67 
 
 known to Alexander Mack, Jr. Jacob Price 
 accompanied John Naas in 171 5 on his mis- 
 sionary tour in Germany. He came to Amer- 
 ica and is buried near the Indian Creek meet- 
 inghouse in Montgomery County, Pa. It is 
 possible that the Johannis Price above noted is 
 the same as Jacob Price. If so, this Jacob 
 came to America with Becker in 1719. 
 
 *Prunder, Johannis. 
 
 *Prunder, Joseph. 
 
 *Prunder, John. 
 
 *Prunder, Catharine Lisbet. 
 Ritter, Daniel, living in Germantown in October, 
 1733. Attended first love feast in America. 
 He was called by Alexander Mack, "the be- 
 loved brother." His wife was also a member, 
 but probably joined in America, as she was 
 not at first love feast. 
 
 *Rafer, Feltin. 
 
 *Rafer, Anna M. Barbara. 
 Rose, Livi, a Hollander, converted in West Friesland 
 
 by Alexander Mack. 
 Rohr, , a member at Creyfelt. 
 
 *Schneider (Snyder), Matheis. 
 
 ^Schneider, Jacob. 
 
 *Schneider, Christian. 
 Schneider, Heinrich, a member at Conshohocken. 
 Schneider, Heinrich, a member in Germantown. 
 
 *Schneider, Magdelin. 
 
 *Schneider, Susanna. 
 Schneider, Peter, died November 2, 1741. 
 
 *Carae to America with Alexander Mack in 1729. 
 
68 History of the Brethroi. 
 
 Schreder, Jacob, a member in Germany, whose wife 
 was the first woman elder. 
 
 Schreder, wife of Jacob, the first woman elder of the 
 '' Gcmeine." "After her husband's death she 
 lived seven years and served the congrega- 
 tion." — Alexander Mack, Jr. 
 *Schlachter (Slaughters), Hans. 
 
 Schmit, Hans George, a member of the congregation 
 at Creyfelt. 
 
 Schmit, wife of George, also a member at Creyfelt. 
 
 Schmit, Jacob, a member at Creyfelt, to whom John 
 Naas was much attached. 
 
 Stetzius, Luther, a member of the congregation at 
 Creyfelt. John Naas sends him fraternal 
 greeting in October 1733. He endured untold 
 hardships in Giilch prison with five other 
 Brethren, for his religion's sake. He was bap- 
 tized in 1714, "in running water in the Wupper 
 river." 
 
 Strizka, , a Polish nobleman, a member at 
 
 Schwarzenau, known by Alexander Mack, Jr., 
 who notes his death. 
 
 Sweitzer, Lorentz. 
 
 Sweitzer, ■ , wife of Lorentz. 
 
 *Till, Alexander. 
 
 Traut, Johann Heinrich, a member who never mar- 
 ried. Joined church in Schwarzenau before 
 171 5 with his brothers, Jeremiah and Balser. 
 Came to America with Peter Becker in 1719, 
 attended first love feast in America, was active 
 in the first great missionary tour and seems to 
 have had next to Peter Becker power and in- 
 
 *Came to .America with Alexander Mack in 1729. 
 
List of Members. 69 
 
 fluence in organizing new congregations. He 
 lived at Germantown, and died January 4, 1733. 
 Stephen Koch says of him, "He was an im- 
 portant brother and when I saw Brother Traut 
 pass from time to eternity my heart was sor- 
 rowful and deeply grieved and it made such a 
 deep impression upon me that I continually 
 sighed unto God." 
 Traut, Jeremiah, attended first love feast in America. 
 
 Never married. 
 Traut, Balser, attended first love feast in America, 
 was twice married. 
 
 Traut, , first wife of above. 
 
 Traut, , second wife of above. 
 
 Traut, Magdalena, attended first love feast in Amer- 
 ica. 
 *Ulland, Matthias. 
 *Ulland, Johannis, 
 *Vetter, George. 
 Vetter (Fetter), Lucas, a member in Germany, 
 known by Alexander Mack, Jr. He never 
 came to America. He was one of the original 
 eight at Schwarzenau. 
 
 Vetter, , wife of Lucas and a member of the 
 
 church, but joined at Schwarzenau after 1708. 
 *Weiss (Wiss), Jacob. His death is recorded by 
 
 Alexander Mack, Jr. 
 *Whitman, Maria Phillis. 
 *Wichtman (Whitman), Johannis. 
 Wintersee, Johannis. 
 
 Zettel, Philip, a brother whose death is lamented by 
 Brother Mack. 
 
 *Carae to America with Alexander Mack in 1729. 
 
70 History of the BrctJircn. 
 
 Zettcl, , wife of Philip. 
 
 Zwingenberg, . John Naas in October 1733 
 
 sends fraternal greeting to this Brother at 
 
 Creyfelt from Germantown. 
 
CHAPTER VI. — The Leaders in Germany. 
 
 I. Alexander Mack. 
 
 To Alexander Mack the church must ever turn with 
 gratitude and reverence. In the midst of persecutions 
 and in an age of religious fanaticism, surrounded by 
 men of all shades of belief, he heroically stood for 
 the truth as he saw it. Around him, no doubt im- 
 pressed by his piety and honesty, gathered faithful 
 followers — men and women who abandoned former 
 religious organizations and stood with him for the 
 truth of God as revealed in Christ. To him we are 
 indebted for our church organization and for the 
 principles that bind into a Christian unit\- the mem- 
 bers of God's visible church. 
 
 He was born in 1679 at Schriesheim an der Berg- 
 strasse. He was a wealthy man, owning mills and 
 vineyards. He was bred of pious parents and in the 
 Presbyterian (Reformed) faith. He early became 
 dissatisfied with the ecclesiastic domination of the 
 state religions and became a Separatist. With his 
 wife, Anna Margaretha, he endured persecution for 
 his conscience's sake and eventually was obliged to 
 leave home and put himself and family under the 
 friendly protection of Count Henry of Schwarzenau. 
 This was prior to 1708. At Schwarzenau he became 
 
 (70 
 
72 History of the BrctJnrn. 
 
 identified with the Pietist, Hochmann, and accom- 
 panied him upon many of his journeys along the 
 Rhine. On these journeys Mack frequently preached 
 to the persecuted people, and longed for the time 
 when they with his own dear ones might have relig- 
 ious rest and a church home. 
 
 During all this time Alexander Mack was a careful 
 student of the Bible and of all theological works. He 
 knew the history of the church from the apostolic 
 age to his own time. Convinced at last that it was 
 impossible to live in the organized churches(') and 
 equally impossible to please God by remaining simply 
 a Separatist he resolved to organize a new church, 
 based upon primitive Christianity and honoring the 
 ordinances as commanded by Christ. Upon the ques- 
 tion of baptism he took advanced grounds, insisting 
 that it should be "in flowing water and with complete 
 submersion." 
 
 Hochmann was at this time in the Niirnberg prison. 
 He inclined to be content with the milder form of 
 pouring. But Mack, his most faithful friend, declared 
 for trine immersion. Concerning trine immersion 
 Hochmann wrote, "Such baptism I would surely ob- 
 serve if God would 'awaken' some of his witnesses in 
 favor of it, and if such souls out of the grace of God 
 also were willing to suffer and to risk all for the sake 
 
 (i) Pope Leo X. is reported to have said to Cardinal Bembo, " All the world 
 knows how profitable this fable of Christ has been to us and to ours." — D' An- 
 bigness History of the KcfoniKitiuii. Book /, Cltaficr 7, 
 
TJie Leaders in Germany. 73 
 
 of it, and yet remain faithful to Christ; for such things 
 nowadays are followed by nothing but crosses and 
 tribulations, as antichrist will rage yet fiercely against 
 the members of Christ, and hence one must well 
 count the cost beforehand, if one wants to be able 
 to follow willingly the Lord Jesus in all things. 
 Without this true following of Christ the water-bap- 
 tism, even if performed on adults after the example 
 of the primitive Christians would avail little or 
 nothing. "(i) He also in the same letter treats of the 
 Lord's Supper, which he had omitted entirely on 
 account of the abuse of it and the hypocrisy con- 
 nected with it, (2) and which Mack and his followers 
 were resolved to introduce as an ordinance of the 
 new church. "The foundation of it must be in the 
 love of Jesus and in the real communion of Brethren. 
 Wherever the love of Jesus unites the hearts inwardly 
 and has urged them to hold the outward love feast 
 in the memory of the Lord Jesus, and also allows 
 their life to be changed for the sake of Jesus Christ 
 and his congregation, thus professing with heart and 
 mouth and deed the death of Christ, against that I zvill 
 not stand, since it is in accord with the Scriptures." 
 
 In a subsequent letter he says, " I have no objection 
 if any man for the sake of conscience wants to be 
 completely immersed {eindumpehi) ." 
 
 (i) Goebel's Christliches Leben. Vol. III. 
 
 (2) Luther says an Augustine Monk at Rome in the sacramental service 
 said, " Bread thou art, and bread thou shalt remain; wine thou art and wine thou 
 shalt remain." — Painter's Liiihcr on Education, p. ij. 
 
74 History of tJic Brethre7i. 
 
 It will be seen that Hochmann did not differ from 
 Mack upon the scriptural right to observe these 
 ordinances. He simph' feared that an acknowledg- 
 ment of them as necessary to a religious life would 
 lead to the sham and formalism he so much detested. 
 Formal religion had so persecuted the pious old man 
 that he even hesitated to reestablish apostolic meth- 
 ods. Mack in this crisis is the real hero. To him 
 consequences were left with God. The one question 
 was, what is right? 
 
 Upon this these two friends parted, Hochmann to 
 spend his last days in sorrow and in poverty; Mack 
 to become the founder and director of a new church. 
 In spite of this it is perhaps true, as cited in the life 
 of Hochmann, that Hochmann did eventually become 
 the disciple of Mack and accept immersion. Goebel 
 says he "upheld the bond of brotherly love" with 
 the Brethren, and at one of the meetings in Switzer- 
 land he preached to the congregation. Alexander 
 Mack was present. He did not approve of Hoch- 
 mann's discourse and publicly protested against his 
 teachings, and called Hochmann an erring spirit 
 {Irrgeist). To this Hochmann made no response, but 
 at the close of the meeting he arose, embraced Bro. 
 Mack, kissed him in a hearty and brotherly manner 
 and said to him smilingly, "When thou, dear Brother, 
 sometime art in heaven and seest me arrive there 
 also, then thou wilt feel glad and say, 'See! there 
 Cometh also our dear Brother Hochmann.' " 
 
Copiaeinco5)ictHuKl}eii0liiubcn0>:Scfantnuffci5. 
 
 ^i'l(I)tcmwnMr nilrijtrto-u ba> OiacbtaiKjc.fLJnDtgettTOr&cn/bail 
 
 ^^ie Qnii)iQ\ii J^«rfd)a|ft in iiicinc uiit:rrl)dniij gebttten«i)iir.iiiiort 
 
 '(^cttinigf? / tt.ann (iljwoti^tro a;i i'ur^'e ■sSiiiubm^ '^iianntnii 
 
 SORmit .cj«ftenet \)(ihin touc^e / al9!?flbe l)(miit fi)ic!)e5 sanii iuJ^ 
 
 entwsrJT*!! foaeo. nit tolget : 
 
 „ I. 34) fliaubs «injn eroigsn euii8«".' a[lniad)tig«n •' a}li}i^<nyrotti<im 
 
 ,,bam bat Matth.;i8, v. 19. iinD bif ni)c ict) JH mfintT@«lfn ni(l;f !l5tl)i;(l 
 ?.')Ufeon' Datubcr »i?[ u' J''P"*'^<"obeTcritifii'£n : fonlxrn balte oor bef* 
 ..fee buUm en)'geii@5ni!cJH'ii*20''R» im 23atffr/ ©oljn unDOififi net) 
 n0jmut|)'9 iuunrc'rroeiffd'.'Uiii) ftin.- inrocn"Mgf ^S'lrcfunft 511 erfchrcn/ 
 
 siWen&ig of cnbftfevet/ unD Dicf*^ Duv* Die ftsfpfiijc -"iijiircfufig bfs ^eil. 
 ,,@0(!l««/oi)ncn«Kti.'n irtvSLMtlidjiP/^injctriiidjtS fclanat rocro^n fan/ 
 tsUnDfeigtdaucbaasinta^giricj'.^ebcn / Oftf- mon Divlcn eini.jeiK-^£>$-t 
 'jvte^t ftfepne trte^brjftngffriujrjoh XVII,?, unC :).)initid)iM(M} Di'tn 
 .jfad^ Fur.^!J*erf!dre/fo b^fcnnc id; wiibniU ■'Vumi) uni) ^fr!i<rt ju i)em 
 „«l)ra(t«n21u§e!iT*m<Slaubcn5r-»:^crtiniifnuf?, Credo in Deura,«.c-. 
 
 ,»;^oi4if«ticR untniefct rortieElcincn^inDer emccf? lj(t ' njfit n'un5.jocn 
 „in^«riialigert|5, tigijcifft fgin.jota eitieJ fiu3^ruifl!d)eii -iS'ffOl* cuff* 
 ,.,TDeif«nfa!irb4tiiEiieArs«menr3 unD 3ute9?Jf\>nung(.ii modtn ir, lielfn 
 •,jT\unflcn ni'4)li);n(fli:i.i}liuD \it)ti foofiprn ^a miif^an aufDruvt'ltci?!; ^tfVbU 
 ,>t»os Wof;^o^<r ^bri}l04u^qefprocJ)fii \tm 1 roic tfiii auiif auHic^ ^<f<U 
 "„DOm J^c[*!u-ii)ef:5i;r^fta.-li'fen .^inbcr Da iff. 
 
 „ 3. N|li>nb«^ D^rt;i ?Jben&iHakiauboid>'baficS nwr corbie iju<» 
 
 '„fen^/ (yhnjlDfji^fu in brr %\i<xi uni>'^ari)eit.!^c4;fci3ei5.' f i'r§<)fT,r Wa ; 
 j.,\inDt)?t Q3u"^^^'>t(^i ffbr .qcfcbmilhrt- 1ln^ fern Sevr?ub«r^i<:ganf3inA,'r 
 j,me!ne<}crei^e{rctrb/tt!attnb!«5}ol!loi'es^B<-ifti:Ji>fr ju i)fni VtU>i;?mt>t)i 
 5,>e6Jf)»J;rrn(?in5U2«!aiTmn5erben / n>j« te Miige^^agtiJ letpvr! a«« 
 
 ,. 4. s3}ort b«r Q."tc8P0Ttim«!nhftf c^Iaubc id) / Dag / ob t* (c^jon im 
 pfuuOlicl)^ ©fiimfii gei<u9«r un& QcbcJjicn bin / it^ ^anrC'.h t^un^ 
 
 Hochmanti s Lonfesston of Faith. 
 
. < II ■ 1 1 ■ »■ ■ ' ■ ^ 
 
 ,y€i:nttuni nitl)t aBciii ger^u.t foaDtni aud; scUFonnnen ri«l)<t^3ti werBeil 
 ,ifonn/ fo/ Dt^^flat fdti(g)UiTD«m<l)rin!nicb!eib«nDatff/R)onni(t)5Uf 
 t.vo'Jfomtmnm QJiann-Statur in SljritTo tt)et^« gtlangei (■(nn.^cl) rtibmr 
 i,r.i.ct)ab«rtt0£t)i^i4t/ bapd) DieQ.loIlfommenb^it ergvlf{<tlbiJbt/(^n^«t| 
 „M)«rfinnumit'))au(ot)a§ictji?«ri'clben init allem gtnjt anfe f t)f« nac^)*" 
 »,ia>]en rriiluuD ptid; ©ott unO I'eitjUamm su fetn^m i?Dfli3m g^knfl t)ci/ 
 „li<)en ; Dai; r.uii aber neHfomnMn m«r&<n fap / ift aui t».er gc.nsni .^eil/ 
 „eciyri(ftauf alien :^(dt(frn fart }U«rtreif(R : fftf) fuhrc abet Di§mji)t 
 „nur Dufcn ctn^igni gar D»:utlicl)«n igipructjiin Hcbr. Vll "ij; isacfc De^^ 
 „PifcatorisVerfion.5>ai)er (rauct? toOfomniEn fdig mncj^en fcin Ci? )eni* 
 „5:a foDurcJ) il)n 5u (Sett fotiimcn / al« l)cr M immcrfor (<b«i bc? fi« j« 
 „biri£n. gd ift gcrciflid) nid)f gnug / t)ap ein« groiTo ^rlfifung buttjy 
 „€bf!thim tor Rii0 0ofd}v!)<n / fonbnn <sJ ma^ au* Diefe €rl6|1in() toDJi 
 j.'isunvr/ 'iot)t/ ^euffcl unO :[:)J0{ inwcnOig in Dcv (^edcn Durit Dcrr 
 >,@ol)nDeflcb«n&i3en f^ott*^/ unDfein i^ruw^ ?j^ttt1«r^gjir:pt ou^vje* 
 „»urcf<t TOKt)«n/Ba^ fo rcol Dq3 Q)ropl:'ftifctc/.Doi}ipri(|Ierlid)e uis Sit 
 „nioltd)ffj(i) Ttditttgin ber ^gjeil? bi§ juf (Srl^i^gu'iS ^l'fi ooL'fpmmenm 
 M^EbcnbiiDsg <530tt<^ berow tijun mufiyunp flifo G^jriftH* in und «ine 
 „i(»5«it]li*8 ©ejlalt get»inn«nmag/uiiDR)obietv^riid)(foUbnit)ip in 6«c 
 „"geelenOurd)€l?r!|lum btp UiM^Ubtn m(iti)i\ / fm man natft Dent 
 „\^ul!tijen 5$:oD« n{d)tjuv2Jnfctauung (^o(f«tf gdangen/ jvcil obnsbti 
 „^jiligun9ni«m3nD®(jtt fdjauen ttirD/ ftann tcer Diefc J^ojfitung l)at / 
 «iur ij{nfct)auun3®ort€« ju gdongw / &«c mut jlc^ r«jni(\«n / flld^j »t« 
 „« uuc^ rein i{1. 1. Joh. 111. j. 
 
 ,, f.-Q3ont>cm3lniprt)f^Q^«!ff«^9((lubei(|)/Dfl§€ljri(lu5/ bet 6«^ 
 „C>auptf tr (Scr.cine i|> e(feinl'£5r«r unt) 'J^ret'iger fj^en / unD ibmn Die 
 „^u.tfi,c5F«ifDijrju $cb«n fan/ ui>&Ptin?)}?«n[{t) bannnur pUcinbtrubj? 
 ,.aa« >f5itiim! cuffgefoljrne iinD oQe^ eifuOaiDe Shrtftu^ / Ijat eflicbe jit 
 ,.^?lpoUfln/ cJlidjc aber ju ^rov.V'f>n'«tiic?>c ju €»mige!i|I«n/ «licfj« ju 
 „Jf}irten unb l!<hrfrn gefcijt &uf? ^K .fjcidgert jugeri^jfet wevbt jumSBtvcf 
 „&ctj:impt3 Ephcf IV,io.i i.Aaoi:XX,i^S(i)ttQUetxirJ[\\^\)ixJ^n\\Qi 
 „^ei|i (NB.ufiD hm*))Unisi)')h^biiiiqiU^it ju jSifct^off^n ju twiiDea 
 „;3ic^«iieine ®(Jffee/m(!(I)« «r Ourd) f<ln«i:>g'fn^tut«ctucrb?n bat. 
 3>' tf.^on&<i;ObrHfdfg[aubcid>/Dflgt««iJit'?m3v«i'tDer ^Jiur mt 
 .>^i^rtlid)cOr^ni!nijfetj wdd-yi-ri* mtd) and) gernt in alien Civil-X'inseri 
 „unt-erroorff T.ad/D^r iVbrc *^ault Rom.XIII, 1.7. ^ingi-gcn abet Die irl* 
 „^a OiotU'a jlporf unD m?iti Wemi'lTon/ ctitr &ie?^rt•l''^tlt€^riftl ftrcifen/ 
 
 t.imiU \^ '^mn iwtuhtt mt^m ^wma^lif'^en fein« ®etvalt ; f j"" ^« 
 
 Hochmanii s Confession of Faith. 
 
. • ■■ ■ • i ' ■ - " ~ ' ■■ " ■ ■ 
 
 ».^ci|Tit«e:iiianmu^(^Othc. Aa<jr. V. 29. uni) leiOe id?/ fouiirroibtr 
 »>^Ottu»0Da(i©ctt)iiJcactn)a3 iDi'iluutf.i«-bLitfctt rucrDeu/ licber olJ?un» 
 „ricJ)ima9iai cyttralt/jliJDiittid) DLircii)«rl)nnttelnfcltc,' unDbihj.Dofj«« 
 »>^Ott Di'ocn Cbngfciten iiic!)! jiiivchen / fonJierii ile bcf rbrcn ttcHc ; 
 u^a6 tK-feuneict) Obtrfertuc - Dafi dserfeaiia Magiftratus Politic'i ebcn nid)t 
 „fco / Da6 fii em iSbrijl feo ; 5)«nn e£S i(] t)«,;^af"ift! {u (SoiiiTanfinopel unt) 
 •> t)or '^Jabtt iu 3?oni Qud) i'm iva>)ti Obti.of dt in Oc^ton fKn J^iiii i)«r g?a« 
 tj'ur/aba Ocgrutf()<;t) ffonD |lc Dcd; EnijeCTiniihr./biinniDo fine Obvif}'- 
 „fcit toon mittutt Dcm ijin- venerablen pr«dicat gl)fiftrid!) g^nennct torn 
 „Deiifo!J/fi) mu|i ic|) an ifjr |pul;ven / Dc^ lie (J^rifti (^«ifi hobe / fonfl fa* 
 „geici>mit &em !){ii!i3«n %iiilo JXlmu. Vjir, v. 9 QH<r (5;i)ri|}i .ijciflnicbf 
 ijtat / ;0a' i|t nid)f feiir uuD fcirjirf' nudi fc.ne i.4f;Ti!Tli4>v Clnisfcit.fan* 
 >,Detn id) confijcrirt lint) rzifcii'irc |i? al^ Jpci)ni((tji Potcncrs , K)fl# 
 
 .,d)e ab« ibtcn Periodum biiiD n;cr»)en eri*idKt Uben / ttcil (tb au4 
 „©ottfg 3Bi>rt ol)!if«b!baiIiUi fibvri^iiijf iiciDsn'oin &jfi Deriulis3 93nf« 
 »,tcr3 3S»;ct)tenn^enD« g:oriCiJi?:'ib-.ifiup \M\i) bercin brcchtn ivicD / aili 
 .>>|5{i)t>ni|*e PotcFicc: »in ihrcr.Cfi'iiiloi ft'tlcn / unu nad) Der bci;l^i?n 
 f,^acwiG<i(Ti}9unc|Dtei3fJieOr!^cturbebetitr'\ri) i)cniii»a3 Sc.:ptciiJl)ritli 
 «t^M■l■^<JH^a^D<•re^t^i«^■f*^^\ci*ci^vf?6ri•n^ll'iD;^!mfl!!V,^I^Dan Jl 44.34 
 „L)ag i!Qmn'. tvire Dad ^!)iii' unD icirxr. -^liil^Ant) I'brrreuiDcn / Vok Apoc, 
 „XV1I 14 Dcutltdy)K'{)et: lJ)ic|ercet^eI^t^cit^n uiitDem i\i:i!iii/ uiiO ^a^ 
 ,»l'am;nmitMic ubna-iriDin^DernftJii? Dtr /jvVrio'ifr Jb«irr<n/ unDDec 
 ,:^om'9a!'et.^5ni(5c/ UiiD mit ihn Dtt )Bcri!ticncuni 2iurj?froci)itf unD 
 „iiilaub!fl« ; unt) n?til nun ^a3 xRiid) (l[)n\]\ (0 nab« ooi- &« $l)ur ijr ; fo 
 jibifinnt lii ' Da§ \i) alS £in (jfiitlid^tt Statifi au« iJ3ottt^ 'i'3nt vvUrnet 
 „habe Quff Die auffacl>en:ie<£oniu DerC^n-tdilfijftif nKt)r reflexion, 6ig auf 
 „t)U in fuller. abvi(lvr,Se JS?ol)«ircn Dec ®?lti« !nad)«n ; Dtnn ifne t!a«. 
 „«t in ^l< (Jwuifcifctt b?c (^.itigftirtn/ DKf^ abjjE ltler^^n (l)rtn f enodum 
 «Ourcb bie (\\c\]i b«tooi1lel}C''fc vbiiwi);^ ©rtue balD otr<id)ff l)<ib!i! t. 
 >, 7. ^ae (t^id) Pen Puna 1)011 t)<r^^l^cl■bt^^«'Jng^« i)u-i)anv>ntor 
 „<»^fn|*^n(Jiita!i0t/ fo Uhi ii) iiict;!/ itM.'edh.jus LocitVi)Dif.(ei3 Onli^ 
 ,.au(<!'ifijl)r€r*'n)eiler(Wr «inenj(ttlauftuieDeduaionv'rfor6«rt/ tocnn cr 
 ,'i3i'uUicl;unbriodi*i/r!lanDen t\>atm foil ; nuv tsi^fdj roiOid;!)ie8c^^J 
 
 »Mmginim[^<i Cur* 5l£'amvei1*l}rtn0anam/ unD fan ii\sU\) ^^^^^ 
 
 „Cap 
 
 Hochviaiin's Confession of Fa^ih 
 
•If:) ij am' 
 
 ,Cap.Roman.gdffetitttJfetarattg,erfc^c« iccrHn I tl)ic^^c<5^(^<^f 
 „lntnflu!igi»l^m 5[)]ittiecamptS^d|lit)ie( Oavcferunb awd)tigci: 
 „fc9 al5 t>cc,iSlln^l•n-.^allin2lD<3mfaumgcft>cfcn ifl.i.Sor.XV..i2. 
 „ ftcbct auiJDvucfttd) ; 5Pic fn- in 2lDcim oUf 0«<^i*«-"« / tA^i (wrNii fie in, 
 ^^hriffo allc Ubenoi^ oniuifljttDfitfn ; ^It'civ Jric ^etai^t/estuiio 
 ,,mv't) ff iiuc a'Suitc Hvfc Materic unni6iili(l> mi*!i)icfii()rct trcrtctt/- 
 ,,fon?fiti cf'eifor!)crt<:J«e» munt>lid)cii^orti-aq tcemiaUeljIcbepMr* , 
 ,ifollenl>c ©niin'irftctinDDubia flU^ ®ott.c^ OBort cioitnt tocrbcH 
 'iottcii ; unt> rocilfcig Mc vorHff)ni|^?n Punftcti |ei;iMo ^£Utl(le^ X^r. 
 jiaeoinqiKT^dione comrovcrfa (epii^/ fll^habettcfelbc f)ifmitt!ur$> 
 
 '[folleii nut "^^nI aitge()aiit]tcii lHTi?lulKnlBuiUd) / ^a^®Ctt^fr7l((^ 
 ,!iitad;tiv!cNefclbc"nntlVinfUi i:id)tcvo!J cbeti tVnftia evUnd^tai mo* 
 ','ge; unt» ii^nl;d)aiid) vifUcidntViiic i£cicijcnh€itf;a^eii m6d)tc/toc 
 ',,t)a' l;obi'tt Obvigf fit ticfcf V'^n^f5 5" crIclHincn ; 2i!^ fiattc Oiemit 
 ]!ev)t(irfi C^'^Ctt t>eni iJlKuMcbri^cn \\\\\ ^e!l!; aiid)rfrciraMi3!U"n ►Oi''*^' 
 "icl'aiTt !d)u!M.it:n nutcrt! .:.;u.;ai r-.tuf ab'VDf olies v^Mitc, rc»td)3cit 
 "ircme5 Jj)i':rfci)n<! ncr.oOVn. ^>*« ^tt ocr ba rdd) ift vcn iSanu()cce^5 
 ^ihit vc> .v!tc nllc9 / fo niiv a'.itf^ uefd)f(K'i in - in 3fit urfc <5tMgf tit/ 
 ''.uni) (ciTebj5icniiic cl•uUi'dK3idKnun^ ^ittin i>or ben -Orn. HctcJ 
 'V'^onlr-. vovlVinc ^P>?hJa[);i- ur.b ^a•^i3an^l• j;\nii;'bod)(HilJitft*<^$i-s 
 ' fu(uMij5c[un Daniir jllc;-^!ud) ab3eiuenT^et/llr,^!;)(nv^)enter©fi|^ 
 ' lid)c £>ec,ii'ti v>30ttci«bani!nci.c^n!babii;t ircrbcn niCijc Unfc ob 
 "id' f'l^Mi ;iuiutnfl)i- inticfcm J^iiuiV c^ciiarbc ciccjcr.Si\u-ti.i ^infii()ro 
 ' j-/,)n T).-Tj'''oUKr&cid)Oecb nidiauiferloOlr. yorbic^cde ^fgtl)cure> 
 "ftt"; Fi-cJtrich5 Adolph^ ;uv>^Ottbcin^l!itfr rev (^icH^cr die* 
 ',.^Uifa<e5me!nc ()ci?;iidH- ^I's^MSrittc ni ccnTiiuiivcn/tmb/folangciC^ 
 
 Untcit()aiiig)lcr^orbittcc 
 
 0luf^(•«t•5^l•^)W^)cr^^mol(^illl E.CH.V.H* 
 
 0)vonuti) Novenibr.1702. 
 
 © P.S. 
 
 HcichmiDui's Confession of Faith. 
 
TJie Leaders in Germany, 83 
 
 Hochmann's Confessio?i of Faith, written in prison at 
 Detmold in 1702 was well known to Brother Mack. 
 He used it as the basis of the rites and ordinances of 
 the congregation. It expresses more nearly than any 
 other contemporary document the views of the Breth- 
 ren at Schwarzenau. For that reason it is here given 
 in the original German from a rare old print, and also 
 in a literal translation. The Brethren in America 
 prized it so much that Christoph Saur at Germantown 
 printed it in 1743, and a fragment of an Ephrata edi- 
 tion has been found. 
 
 Hoclunann s Confession of Faith (lyos). 
 
 After it had been announced to me last night that 
 His Excellency had acceded to my dismissal, respect- 
 fully requested, if I would beforehand make a short 
 confession of my belief, I have herewith given a short 
 outline of this, as follows: 
 
 I. I believe an eternal, sole, almighty, omnipresent 
 God, as he has revealed himself in the Old Testament 
 as the God of Abraham, Isaac and Jacob, but in the 
 New Book as the Father, Son and Ghost (Matthew 
 28, V. 19), and I do not consider it necessary in 
 my soul to dispute or criticise much about; it: but I 
 consider it better to submit one's self humbly to this 
 eternal Godly being in the Father, Son and Ghost 
 and to experience his inner working, just as the Fa- 
 ther reveals the Son inwardly and the Son again the 
 Father, and this by the powerful working of the Holy 
 Ghost, without which nothing can be known in Godly 
 things and this too is alone the eternal life, that one 
 should rightly acknowledge this one God, as Christ 
 
84 History of the BrctJircn. 
 
 speaks (John 17: 3): and that I may explain myself 
 in few words about this: I profess with mouth and 
 heart the well known old Ausselic Creed, Credo in 
 Deurn, etc. 
 
 2. Concerning baptism, I believe that Christ insti- 
 tuted it only for the grown up and not for the little 
 children, because one cannot find an iota of an ex- 
 press command about it in the whole holy Scripture; 
 for arguments and good opinions cannot be sufificient 
 (hung together) on these points, but there must be 
 express commands, expressed by God or Christ, as 
 there is an express command about the circumcision 
 of the Israelite children. 
 
 3. Concerning the Lord's Supper, I believe that 
 it is instituted for the chosen disciples of Christ, who 
 by the renunciation of all worldly things, follow 
 Christ Jesus in deed and truth; and that the covenant 
 of God will be much reviled and his anger inflamed 
 over the whole community, if the Godless children of 
 the world are admitted to the love feast, as, unfortu- 
 nately! is done at the present time. 
 
 4. Concerning perfection (the full coming of the 
 Spirit), I believe that although I have been conceived 
 and born in sinful seed, yet that I may be sanctified 
 through Jesus Christ, not only justly but perfectly, 
 so that no more sin may remain in me, when I shall 
 have come to complete manhood in Christ. But I 
 do not yet boast of having attained perfection, but I 
 acknowledge with Paul that I am striving to attain it 
 with all earnestness and zeal and am consecrating 
 myself to God and the Lamb to his complete service; 
 but that it is possible for one to become perfect is to 
 be proved from the Holy Scripture on all pages: but 
 
The Leaders in Germany. 85 
 
 ^is time I will only cite one very clear proverb 
 (Heb. 7: 25), in the version of Piscator. He can there- 
 fore also make those perfectly blessed, who come to 
 God through him, who is ever living to intercede for 
 them. It is surely not enough, that a great redemp- 
 tion should be done for me through Christ, but this 
 redemption from sin, death, devil and hell must be 
 effected within the soul by the Son of the living God 
 and by his loving and faithful mediatorship, so that 
 not only that which is prophetic, high-priestly, but 
 also that which is kingly must distinguish itself in the 
 soul even to the attainment of the perfect likeness of 
 God and Christ and thus take a spiritual form within 
 us, and if this does not take place actively in the soul 
 through Christ in life-time one cannot attain to the 
 contemplation of God, for without this sanctification 
 no one will see God; for whoever hopes to see God 
 must purify himself, as he too is pure (i John 3: 3). 
 
 5. Concerning the sacrament of the Holy Ghost I 
 believe that Christ alone, who is the head of the 
 church, can appoint teachers and preachers and give 
 them the qualification for it. And no being but only 
 Christ, risen above all heavens and fulfilling every- 
 thing, has appointed some apostles, some however 
 prophets, some evangelists, some pastors (flock- 
 keepers) and teachers, so that the saints may be fitted 
 for the work of the mmistry. Ephesians 4: 10, 11, 
 Acts 20: 28 state expressly that the Holy Ghost (N. 
 B. and not man) had made them bishops to pasture 
 the congregation of God, which he has purchased 
 with his own blood. 
 
 6. Concerning high power. I believe that it is a 
 divine ordinance, to which I willingly submit in all 
 
86 History of the Brcthrefi. 
 
 civil matters according to the teachings of Paul (Ro- 
 mans 13: I, 7). On the other hand, however, with all 
 true evangelical (believers) I accord no power to 
 those who struggle against God's Word and my con- 
 science or the freedom of Christ: for it is said: We 
 ought to obey God, etc. (Acts 5: 29), and if anything 
 should be charged against God and my conscience 
 I should rather suffer unjust force than act contrary 
 to this and I pray that God may not put it to the 
 account of those magistrates, but may convert them; 
 but I further declare that in reference to the essentia 
 Magistratns Politici (essential political powers) that 
 it is not a Christ: for the Turk at Constantinople and 
 the Pope at Rome are also true magistrates in the 
 realm of nature, but they are not Christians for this 
 reason; for where a magistracy shall receive the 
 venerable predicate Christian from me, I must feel 
 in it that it has the Spirit of Christ, or else I say with 
 Saint Paul (Romans 8: 9), Whoever has not the Spirit 
 of Christ is not his and therefore not a Christian 
 power; but I consider and regard them as heathen 
 powers, who however will soon have reached their 
 time, for I have been infallibly convinced from God's 
 Word that the glorious Christ sitting at the Father's 
 right hand will soon break in and will thrust all the 
 heathen powers from their seat and according to the 
 prophecy of Holy Mary will raise the lowly, for the 
 sceptre of Christ will destroy and break to pieces all 
 other animal kingdoms (Dan. 2: 44). Indeed the 
 Lamb will conquer the beast and its horns, as is stated 
 distinctly (Apoc. 17: 14). These will quarrel with 
 the Lamb and the Lamb will conquer them; for it is 
 the Lord of all lords and the King of all kings and 
 
TJic Leaders in Gennajiy. 87 
 
 with it the called and chosen and the believers; and 
 now because the Kingdom of Christ is so near at 
 hand, I confess that I as a spiritual statistician have 
 learned from God's Word to reflect more upon the 
 rising sun of justice than upon the high powers of the 
 world soon to depart; for that will last into the eter- 
 nity of eternities, but these will soon have reached 
 their limit (periodum), by the great impending judg- 
 ments of God. 
 
 7. Finally, as concerns the restoration (redemption) 
 of damned men I do not see how this is the place 
 to carry it out, since it demands a circumstantial de- 
 duction, if it is to be understood distinctly and 
 clearly; I will only here add very briefly that as in 
 Adam all men have fallen, so also must all men be 
 born again, through the other Adam, Jesus Christ; 
 if this were not so, it would necessaril}' follow that 
 Christ were not powerful enough to restore the 
 human race which was lost through Adam and in this 
 connection the chapter of the Epistle to the Romans 
 can be read and from this may be seen how the resto- 
 ration in the mediatorship of Christ has been much 
 stronger and more mighty than the fall of sin in 
 Adam, i Cor. 15: 22 is stated explicitly: For as in 
 Adam all die, even so in Christ shall all be made 
 alive. But, as has been mentioned, this matter {}na- 
 teria) can not possibly be carried out in accordance 
 with its dignity, but it demands a word-of-mouth de- 
 liverance, if all the objections and doubts occurring 
 herewith are to be explained from the Word of God. 
 
 And since these are the most important points, 
 which at the present day are questions of controversy, 
 I wished to draw them up in short form herewith 
 
88 History of the Brcthrc7i. 
 
 and have to hand them over to a high authority of 
 the country with the added hearty wish that God the 
 Almighty may light them up with his light; and since 
 I might have no opportunity to appear before the 
 high authorities of this land: I therefore herewith 
 give my due, humble thanks to God the Almighty 
 and then to my most gracious master for everything 
 good that I have enjoyed during my stay here. May 
 God who is rich in mercy reward everything good 
 done me, in time and eternity; and may he soon 
 allow the earnest pleadings and prayers for the master 
 of this house, for his wife, and the whole house to be 
 fulfilled, so that every curse may be turned and that 
 on the other hand the spiritual blessing of God may 
 be revealed therein. And although I may not be 
 present any more in this land or house, henceforth, 
 I shall not lea\'e off continuing my heartfelt prayers 
 to God the Father of the spirits of all flesh for the 
 soul of the most loved Frederick Adolph, and as long 
 as I live I remain the most humble intercessor for 
 the whole house of the Count. 
 
 E. C. H. V. H. 
 /// Castle Detmold, 
 
 in the mo nth of November, IJ02. 
 
 As soon as the church was organized at Schvvarz- 
 enau Alexander Mack became its pastor and guiding 
 spirit. He was the instrument in God's hands for a 
 great work. The congregation prospered. Branch 
 congregations were created, and finally at Creyfelt an 
 independent congregation was organized. When 
 Peter Becker came to America in 1719 Mack was in 
 full sympathy with his coming and even then looked 
 

 
 
 >'>/ 
 
 ■ c 
 
 »^ 
 
 ^^^^4^ z^fz^ - ^^_ ^/^.;5^ foj^^^ 
 
 
 
 
 j^4<U^t 
 
 ■S/iriiatnrcs of Alcxajidcr Mack ami Other Brctltri-n on Landing 
 in America, tyzg. 
 

 
 
 Signatures of Alexander Mack and Other Brethren on Landing 
 in America, ij2g. 
 
The Leaders in Germany, 93 
 
 forward to the time when he could also come to 
 America. The death of Count Henry at Schwarzenau 
 led to violent persecutions and the mother congrega- 
 tion under Mack fled to West Friesland(') for protec- 
 tion in 1720. Here some Hollanders were won to the 
 church. But news of the good work at Germantown 
 reached the exiled Brethren and they decided to come 
 to Pennsylvania. 
 
 Accordingh' about thirty families including Alex- 
 ander Mack, his wife and three sons sailed in the ship 
 Allen, under command of James Craigie, from Rotter- 
 dam, via Cowes, and after a tempestuous and perilous 
 voyage of seventy-one days they landed at Philadel- 
 phia, September 15, 1729.(2) 
 
 At Germantown Alexander Mack found a warm 
 welcome, and the hearts of all were cheered and com- 
 forted at so large an increase in the membership. 
 Over this congregation he presided with great wisdom 
 and skill. He went to the Schuylkill (Coventry) and 
 ordained Martin Urner as bishop of the Coventry 
 church. Thus the succession in ordination came 
 through Mack and Urner to all succeeding bishops of 
 the church. In his ministry he was assisted by Peter 
 Becker, and the Germantown congregation became a 
 center of great influence. The work of Mack attract- 
 ed the attention of Christoph Saur who removed from 
 the Conestoga country to Germantown in 1731, and in 
 
 (i) Seidensticker says they found a refuge in Riistringen, Ost Friesland. 
 (2) Pcnnsyli'aiiia /\ri hives. Second Series, \'ol. XN'II, p. iS. 
 
94 History of the Brethren. 
 
 Saur's house Mack and Becker preached for many 
 years, until a son of Mack and the son of Saur took 
 the oversight of the church and managed it with great 
 skill and piety until they were gathered to their fa- 
 thers. 
 
 Mack was a man of quiet spirit. He never antag- 
 onized anyone, but always held to the faith he loved. 
 He was not easily convinced of any new doctrine, 
 and he looked with suspicion upon all movements 
 and men at variance with the plain teachings of the 
 Bible. On one occasion a preacher of unusual elo- 
 quence was canvassing the country and holding meet- 
 ings among the Brethren, although he was not a mem- 
 ber of the Brethren Church. At length this man 
 came to Germantown. Here he drew a large audi- 
 ence, including many of Bishop Mack's members. 
 They gave such glowing accounts of the eloquent 
 divine that Mack at last consented to hear him. At 
 the close of the meeting Mack was asked what he 
 thought. He answered, "Oh, he might do very well 
 for an army chaplain but not at all for a minister to a 
 peace-loving people. I advise you not even to hear 
 him." 
 
 About a fortnight after this in Philadelphia a regi- 
 ment, about to leave for a distant point, wanted a 
 chaplain. The man whom Mack had characterized 
 as suited for such a work strangely enough went to 
 the city, applied for the place, was accepted, and went 
 
The Leaders in Germa?iy. 95 
 
 along with the regiment. Thus was Bishop Mack's 
 prediction fulfilled to the very letter. 
 
 In 1700 Alexander Mack was married to Anna Mar- 
 garetha Klingen, a native of the same place as Mack 
 and about the same age. To them were born three 
 sons and two daughters: Alexander, John Valentine, 
 Johannes, Christina and Anna Maria. The daughters 
 died young. His wife and sons accompanied him to 
 West Friesland in 1720, and to Germantown in 1729. 
 
 The sons ail joined the church at Germantown in 
 their seventeenth year as also did Christopher Sower. 
 From this we may, perhaps, infer that Mack taught 
 that the proper age for membership was at least six- 
 teen years. 
 
 Alexander Mack, Jr., became bishop at German- 
 town and his relation to the early church is so im- 
 portant that he will be discussed in a succeeding 
 chapter to which the reader is referred. 
 
 Valentine Mack became a member of the Ephrata 
 community in 1737. He married Maria Hilde- 
 brand,('^ daughter of John Hildebrand. She died 
 August II, 1758. To them was born a daughter 
 known at Ephrata as Sister Constantia. This daugh- 
 ter died October 31, 1782, aged fifty years and three 
 months. She never married, 
 
 Valentine Mack died at Ephrata in 1755. He was 
 the author of an important work, entitled, " Christian 
 
 (i) Maria Hildebrand was known in the Ephrata Sisterhood as "Sister 
 Abigail." 
 
96 History of the Brethren. 
 
 Day Guide ( Tagioeiser) of the seven days of the hu- 
 man tree in which by a mystic chronology is proven 
 how near the end of the six days of strife and hard- 
 ship and the seventh day and great Sabbath of the 
 people of God is coming. Which chronology has 
 not been figured out by the rotations of the material 
 heavens, but out of the rotations of the divine mystery 
 and paradisaical heaven by which in the household 
 of God since the commencement of the world, the 
 mystery of eternity is revealed to mankind and time 
 changes into eternity, and makes out of the seven 
 periods of the human world seven eternities. Given 
 to light by Johan Valentine Mack, 1753." 
 
 This important mystical work is not noted in Sei- 
 densticker's or Hildeburn's works, and seems to be 
 entirely unknown. I was fortunate enough to find a 
 record of it in a letter from John Hildebrand, Mack's 
 father-in-law, to Christoph Saur and Alexander Mack, 
 dated " Ephrata, the 20th of December, 1759." The 
 volume was read in the Ephrata brotherhood by a 
 great many brothers, including Conrad Beisscl and 
 Peter Miller, both of whom pronounced the work of a 
 high order. 
 
 The work treats of the creation of angels; the fall 
 of Lucifer; the creation of this world; the creation of 
 Adam and E\e; their fall, and reestablishment after 
 the fall by the Redeemer, Jesus Christ. Upon a 
 study of the chronology, based upon Daniel 8: 13, 14, 
 he predicts the end of the reign of Antichrist in 1777, 
 
TJic Leaden in Gcnnany. gy 
 
 after which the Gospel is once again to be preached 
 in a powerful way to all nations, and the earth will 
 become filled with the knowledge of the Lord. The 
 work was written the year of the author's death. 
 
 It will be seen from this that Valentine Mack was 
 a man of considerable ability, and in religious zeal 
 a type of the life his father had to contend against 
 all his days. It is to be noted that it was not until 
 the death of his father that the young man and his 
 wife were drawn to Ephrata. 
 
 Concerning John Mack little is known. He was a 
 member of the church in the "Antitum" region, in 
 the Cumberland Valley, where he stoutly resisted the 
 introduction of Seventh Day influences and where he 
 died, loyal to his religion. 
 
 Alexander Mack was the author of A Plain Viczu of 
 the Rites and Ordinances of the House of God, and of 
 ajiswers to Grubcrs Thirty-Nine Questions. Both works 
 were published at Schwarzenau in 1713. The immedi- 
 ate occasion of their composition is to be found in 
 the fact that at Schwarzenau a large number of Sep- 
 aratists and others sought to enter the congregation 
 without becoming subject to the ordinances of the 
 church. "The good Alexander Mack felt constrained 
 to write a little tract, in which he showed them that 
 each tribe must hold its own standard. "'^■) 
 
 When Mack came to America in 1729 he found a 
 sad state of affairs. The Germantown and Coventry 
 
 ( 1 ) ChronicoH Ephratense, p. 50. 
 
98 History of the Brethren. 
 
 Brethren were faithfully following the true practices 
 of the church. But in the Conestoga country Beissel 
 and his followers had withdrawn, rebaptized them- 
 selves, formed a new community, observed Saturday 
 as the Sabbath, and began to proselyte in the faithful 
 congregations. Concerning Mack's reception, Peter 
 Miller says, "This reverend man would have well de- 
 served to be received with arms of love by all the 
 pious in common after all that he had suffered in 
 Germany, especially from his own people;" but Mack 
 was a firm believer in the doctrines of the church 
 and could not countenance innovations. He learned at 
 Germantown of the strange conditions in the Cones- 
 toga country and his heart was saddened. He prayer- 
 fully resolved to visit his own people and to suspend 
 fellowship, as the Germantown congregation had pre- 
 viously done, with the followers of Beissel. 
 
 In October of 1730 Brother Mack visited the mem- 
 bers at Falckner's Swamp, accompanied by several 
 of the Brethren. Beissel, it seems, came to the same 
 place at the same time and conducted services in the 
 house of John Senseman. To his meeting went Alex- 
 ander Mack, evidently for the purpose of opening 
 the way for a reconciliation. Mack made an address 
 to the people in which he piously exclaimed, "The 
 peace of the Lord be with you." To which Beissel 
 replied, "We have the same peace. "(') 
 
 (i) This was the common salutation used in Germany at all meetings of the 
 pious. Sec Leopold Ranke's History of the Reformation, Vol. Ill, 
 
TJic Leaders in Germany. ' 99 
 
 Mack proposed that both parties should betake 
 themselves to prayer to ascertain which of them was 
 guilty of the separation. Then Mack and his follow- 
 ers fell upon their knees and he offered up a fervent 
 prayer. At the conclusion of the prayer Mack en- 
 quired the reason for the separation. To which 
 Beissel replied, censuring the Brethren for coming 
 to the meeting, and refusing to consider their differ- 
 ences. 
 
 At another time a visit was made to Ephrata in the 
 hope of a reconciliation. But Beissel hid himself 
 away and the meeting did not occur. It will be seen 
 from this that the influence of Bishop Mack was ex- 
 erted for a reconciliation on the ground of a confes- 
 sion and a return to the faith and practices of the 
 church. Beissel would not accept the proffered 
 terms. He later on did offer to drop all differences, 
 and to fellowship with the Brethren; but this could 
 not be done for the reason that no confession of 
 wrong was proposed, and hence union was impossible. 
 
 That this unfortunate division saddened and short- 
 ened the life of Alexander Mack is doubtless true. 
 He died February 19, 1735. 
 
 What a life of persecution he endured! Driven 
 from his prosperous home and his property at 
 Schriesheim, he found refuge at Schwarzenau. Per- 
 secuted and exiled from Schwarzenau, in 1720, he 
 found a refuge in West Friesland; from which place, 
 in 1729, he fled to America only to find here, in the 
 
100 His/on' of the Brethren. 
 
 land of religious liberty, discord and disunion. In 
 his life he exemplified the doctrine his followers love, 
 founded a church that has steadily grown to splendid 
 proportions, and won the admiration and respect of 
 all persons. In his death, he drew his sorrowing fol- 
 lowers still closer to him and bequeathed to his 
 people a rich legacy of truth. On the anniversary 
 of his death let his Brethren recount his services, 
 retell the story of his life, and rededicate themselves 
 to the cause for which he lived and died. 
 
 2. Jo Jin Naas. 
 
 Among the great preachers of the church in Ger- 
 man}' the name of John Naas stands equal to the best. 
 Naas was, next to Mack, the most influential and suc- 
 cessful defender of the faith. 
 
 He early identified himself with the persecuted 
 ones in the Marienborn district and finally with them 
 settled at Creyfelt. Here he was active in the dis- 
 charge of his duties as elder of the congregation. He 
 was born about 1670, at Norten in Westphalia, and 
 was twice married. His first wife died in German)-. 
 By this marriage he had at least one child, a daugh- 
 ter, who became the wife of Brother William Grau 
 at Creyfelt. His second wife, Margaret, and a daugh- 
 ter, Elizabeth, accompanied him to America in 1733, 
 a married son, Jacob Wilhelm, remained in Germany 
 until 1735. 
 
 August 26, 1735, forty-five emigrants, late inhab- 
 
Gravestone of Alexander Mack. 
 
The Leaders in Germany. 103 
 
 itants of the canton of Bern, in Switzerland, in the 
 ship Billandcr Oliver, Samuel Merchant, Master, 
 landed at Philadelphia. In this number was Jacob 
 Wilhelm Naas and his wife Mary.(') 
 
 John Naas was a liberal man, and in administering 
 the office of elder at Creyfelt, greatly endeared him- 
 self to the members. With the congregation, he 
 opposed Christian Libe and four single brethren in 
 their efforts to expel the young minister Hooker at 
 Creyfelt. (2) This led to a controversy between Naas 
 and Libe in which the former called the latter a 
 pill-monger and withdrew from Creyfelt and lived 
 in great pain and retirement, perhaps in Switzerland, 
 until he was urged by Mack to come to America. 
 
 George Adam Martin calls him "the incomparable 
 teacher," and again "the blessed teacher."(3) 
 
 John Naas was a man of commanding figure. In 
 the year 171 5, accompanied by Brother Jacob Priesz, 
 he traveled through the countr)- from Creyfelt to 
 Marienborn and Epstein, proclaiming the Gospel of 
 our Lord. At this time Creyfelt was under the con- 
 trol of the King of Prussia. The king's recruiting 
 officers were canvassing the country to secure recruits 
 for the Prussian army. Every one of sturdy appear- 
 ance was compelled to enter the service. The king 
 
 (i) Kupp'sso,ooo JVames, p. 100, And Pennsylvania Arc/iives, Second Series, 
 Vol. XVII, p. 119. 
 
 (2) Chronicon Ephratense, p. 247, et seq. 
 
 (3) Ibid, pp. 247 and 249. 
 
104 History of the Brethren, 
 
 was especially anxious to secure tall, strong men for 
 his own body or life guard. 
 
 John Naas was just such a man. He was a head 
 taller than any other person in the community, and 
 was possessed of a stout, athletic constitution, com- 
 bined with such grace and nobleness of demeanor as 
 almost to strike a stranger with awe. Priesz, on the 
 contrary, was a small, feeble man. 
 
 One day they met the king's recruiting officers, 
 whereupon Naas was seized and urged to enlist. He 
 refused. They tortured him to compel him to sub- 
 mit. These tortures consisted of pinching, thumb- 
 screwing, etc. But he steadfastly refused. They 
 then hung him up with a heavy cord by his left thumb 
 and right great toe, in which painful and ignominious 
 position they meant to leave him suspended until he 
 should yield to their demands. 
 
 This did not cause him to consent, and, fearing 
 that they would kill him if they longer continued 
 their barbarous torture, they cut him down and 
 dragged him by force into the presence of the king. 
 
 They explained to the king what they had done 
 and told the king how resolutely and stubbornly he 
 withstood their efforts to enlist him. The king eyed 
 Elder Naas closely and said, "Why, yes! we would 
 much like to have him. Tell me why you refuse to 
 enlist." 
 
 "Because," answered the noble Christian, "I cannot, 
 
TJic ] Adders in Germany. 105 
 
 as I have long ago enlisted in the noblest and best 
 army; and I cannot become a traitor to my King." 
 
 *'And who is your captain?" asked the king. 
 
 "My Captain," answered he, "is the great Prince 
 Immanuel, our Lord Jesus Christ. I have espoused 
 his cause, and cannot and will not forsake him." 
 
 "Neither will I then ask you to do so," answered 
 the noble ruler, handing him a gold coin as a reward 
 for his fidelity. The king then released him. 
 
 It may be of interest to know that the historic 
 Rhine was the scene of a remarkable baptism. The 
 record of the event is found in the printed '' Apol- 
 0£-y"M of Alexander Mack, Jr., in which, as the 
 title in full reveals, a defense of trine immersion is 
 made. He adds personal testimony as follows: 
 
 "I have to testify before God that in these cold, 
 Western countries, in the short time of my pilgrimage 
 here, over a thousand people, of various natures, 
 have been baptized by immersion, and, indeed, man}' 
 of them in the cold winter. I have not heard of a 
 single one that had caused to him the least harm 
 or affliction to the health of his body. On the con- 
 trary, conscientious men bear testimony that they 
 had had infirmities and lost them through the Word 
 in water baptism. 
 
 "I shall relate only one example from among a 
 
 (1) Apology, ■ or a Scriptural .'\ns\ver/of Certain Truths / Brought about 
 by a recently published Article, under the name / the/ Refuted Anabaptist./ In 
 a Dialogue / written for the Common People. ' The whole conv:rsation, word 
 for word, / is given in these pages, and the / Apology / as an answer to 
 the rerverted Truth added by Theophilus (Alexander Mack) / Ephra- 
 ta/ Published at the Expense of the Brethren in the year 17S8./ 
 
io6 History of the Brethren. 
 
 large number. Something more than 66 years ago 
 (hence before 1722), there was in Europe in Chur 
 Pfaltz in Rheindecken, in a little village close to the 
 Rhine, not far from Mannheim, a sister who had long 
 been sick and bedfast so that her friends did not be- 
 lieve that she could get well. 
 
 "It now pleased Providence to let it so happen that 
 a teacher of Anabaptism, by the name of John Naas, 
 came to visit some friends at this place. He dwelt 
 with godly conversation in order to edify the friends 
 gathered there, and at the same place where the sick 
 sister was, so that she would be able to hear with 
 them. In this way he caused the sick woman to 
 give ear; and she made known how that she had a 
 strong desire to be baptized after the manner of the 
 early Christians. 
 
 " Her friends that were present made objections 
 and expressed their doubt of the advisability of at- 
 tempting such a thing, because she was so very weak 
 that she could not be taken to the Rhine; and even 
 if she could be gotten there with a great deal of 
 trouble and pain, she might die in the hands of the 
 baptizer, which would be the cause of a great wrong. 
 
 "John Naas, however, went to the sick woman's 
 bed, spoke with her and said: 'Have you faith (do 
 you believe) that this work of the Lord can yet be 
 performed to your sick body?' She answered, 'Yes.' 
 Thereupon he said, 'I also believe it, so let it be 
 undertaken with thee.' 
 
 "At this the friends withdrew their objections and 
 made preparations to satisfy the sister and her faith. 
 They took her up, dressed her for baptism, and led 
 or carried her by both arms, with much suffering, 
 
The Leaders in Germany. 107 
 
 into the Rhine. There she knelt down in the name 
 of Jesus and was by John Naas immersed in the name 
 of the Father, and of the Son, and of the Holy Ghost. 
 After this there was the laying on of hands, and 
 prayer offered over her, and she was healed. She 
 went up out of the water with great rejoicing before 
 all the others, and when she came home she minis- 
 tered to them." 
 
 Alexander Mack also held Brother Naas in high 
 esteem and urged him to come to America, forget 
 the unfortunate affair at Creyfelt, and join heartily 
 in the Lord's work in America. Glad to be near 
 those of like precious faith and parting with his chil- 
 dren and grandchildren, accompanied by his wife 
 and one daughter, he sailed on the brigantine Penn- 
 sylvania Merchant, John Stedman, Master, from Rotter- 
 dam, touching at Plymouth, and landing in Philadel- 
 phia in September, 1733. They qualified September 
 18, i733.(') 
 
 This voyage was so characteristic of the dangers 
 and trials that beset the early Brethren on the At- 
 lantic that a record of it at length will be found not 
 only of interest in his own case, but as typical of the 
 experience of all the members who braved the sea 
 to find a refuge in the peaceful Province of William 
 Penn. 
 
 Through the research of Dr. Oswald Seidensticker, 
 late of the University of Pennsylvania, we have been 
 
 (1) Rupp's 30.000 Names, p. 
 
io8 History of the Brethren. 
 
 so fortunate as to secure from Germany a copy of a 
 letter from Elder Naas to his son Jacob Wilhelm, 
 
 ^M-fii^i^M^. 
 
 7n>^ 
 
 who was then living in Switzerland. The letter is 
 
 dated: 
 
 Germantown, the 17th of Oct., 1733. 
 
 Heartily Beloved So?i, Jacob Wilhelm Naas, 
 
 I greet thee and thy dear wife Margareta, together 
 with her dear children, very heartily. . . The 
 
 eternal and almighty God give you all much light of 
 grace and faith so that you may not only choose the 
 good in time of grace, but may you also win the 
 true and active faith, in true sanctification and child- 
 like obedience in Christ Jesus. Would that the great 
 God through Jesus Christ might work this within us 
 and in all who love his appearance. Amen, yes; 
 Amen. 
 
 As I ha\'e been requested by some to describe our 
 journey, I have not been able to refuse it entirel)', 
 therefore I will do it in as short a way as possible. 
 [He then refers to a letter of September 15th, from 
 Germantown, announcing their safe arrival, and also 
 to a letter from Plymouth, England, in which he 
 describes the journey from Rotterdam to that place, 
 but which letter is not now believed to be in exist- 
 ence.] 
 
The Leaders in Germany. 109 
 
 The 24th of June we went from Rotterdam to within 
 half an hour's distance from Dort, where we lay still, 
 the wind being contrary. On July 3rd we started 
 and the ship was drawn by men several times on the 
 river Maas, as far as the neighborhood of Helvoet- 
 sluys. There the wind became fax'orable so that we 
 sailed into the sea on July 5th, near Helvoetsluys. 
 Then the seasickness began among the people, that 
 is; dizziness and vomiting. The greatest number 
 after having vomited could begin to eat again. 
 
 On the 13th of July, early in the morning, we ar- 
 rived in the port of Plymouth, which port lies in the 
 midst of rocks. We had to lie in the middle of the 
 harbor until the ship was released by the custom 
 officers and provisioned. 
 
 On July 2 1st we sailed into the big ocean and on 
 our left we lost the land, France and Spain. The 24th 
 we also lost it on our right, namely England. The 
 25th a little child died. It came upon the ship very 
 sick; the next day about 8 o'clock it was buried in the 
 sea. When the body fell from the plank into the 
 water I saw with great astonishment that a large num- 
 ber of big fish appeared and darted quickly away in 
 front of the ship, as if they wished to flee from the 
 corjise. 
 
 For ten days we had steadily a good breeze, so that 
 we sailed a long way on the big ocean. 
 
 The 28th of July, before daylight, a French man-of- 
 war by the name of Elisabeth, came near us. This 
 Captain examined our Captain in French, After hav 
 ing made themselves known to each other, they 
 wished one another a happy trip and each went on 
 his course. 
 
1 10 History of the Brethre?i. 
 
 After this day we had very changeable weather so 
 that in three weeks we made only sixty hours [about 
 i8o miles], which in very good wind we could have 
 done in one day. 
 
 On August 3rd, I got up an hour before day in 
 order to see how it was going, as I had made up my 
 mind to watch the compass during the entire trip, to 
 see if there would be a change in our course. When 
 I reached the ladder, all the people were still asleep 
 and a bedstead was under the ladder, and the coverlet 
 of the people lay high up against the ladder, and 
 during the night it had been raining a little so that 
 it was slippery under the trap-hole, and while I was 
 standing on the top step of the ladder and was about 
 to climb on deck, the people in their bed stretched 
 themselves and unwittingly knocked the ladder from 
 under my feet; then I fell down from the top and 
 with my left side I struck upon the ladder, that I 
 was almost unconscious and lay there a long time 
 before I could get up. Then I had to lie on my 
 back about two weeks till I could get up again and 
 walk a little. At first I feared that I would remain 
 lame, but to the great God be all the glory in his Son, 
 who has caused me to get well again without herbs or 
 plaster, so that I feel but little of it any more. 
 
 The 4th the crew early in the morning spiked a big 
 fish with a harpoon. It was as long as an ordinary 
 man and shaped in its head like a pig, also in body 
 and insides like a pig. 
 
 The 7th of August during the night again a little 
 child died and in the same hour a little boy was born, 
 and the dead child buried at sea on the 8th. 
 
 The nth and 12th we had a storm, which was not 
 
Tlie Leaden in Germany. iii 
 
 very strong; however, it lasted forty-eight hours, 
 so that all the sails had to be reefed, the rudder fas- 
 tened, and the portholes boarded up, so that we were 
 sitting in darkness, while the force of the waves 
 struck through the porthole glass into the beds. 
 Some people always have to vomit during every 
 storm and strong, stiff winds. 
 
 On the 13th again a little boy was born. The 17th 
 we had another storm, which was much stronger than 
 the first for six or eight hours and blew the sea very 
 high up. It lasted for one and one-half days and 
 one and one-half nights, but towards the end was 
 not so strong. Sails, rudder, holes, everything was 
 hurriedly fastened up and left to wind and sea. 
 After that it grew so calm that we did not get much 
 from the spot during several days. During this 
 time the people got well again from dizziness and 
 vomiting. Then we got again strong wind from the 
 side by which we made good headway. 
 
 On the 23rd of August again a child died and was 
 buried at sea that evening. 
 
 The 26th, about 5 o'clock P. M., we passed by a 
 mast standing fast, the point of which showed a half 
 yard above the water, quite immovable and w^ith ends 
 of rope still on it. By good fortune our ship passed 
 it at about a rod's distance. The Captain had just 
 been drinking tea. Many people were very much 
 frightened by this sight, because it was impossible 
 for this mast to be standing on the bottom and it 
 yet was immovable. 
 
 The 30th, the last mentioned man again lost a 
 child and it was buried at sea that night. Then we 
 
112 History of tJic Brethren , 
 
 saw the first little fish with wings flying over the sea 
 for two or three rods. 
 
 On September 6th in the morning the First Mate 
 spiked a dolphin, which are quite different from what 
 they are pictured in Germany. This day we had 
 much heat and little breeze. 
 
 The 7th, another big fish was caught by the crew, 
 which is called shark. The crew took a hook, which 
 was very large and strong and of about a finger's 
 thickness; to this they fasten one and one-half 
 pounds of bacon. When they saw the fish near the 
 ship's side they threw the hook with the bacon to 
 him, which he swallowed at once and since the fish 
 was very thick and five feet long and of great 
 strength in his tail, as well in as out of the water, 
 they drew him into the ship with a very hard pull, 
 and drove back all the people, so that it should not 
 hurt anybody, as he struck the deck so powerfully 
 with his tail that if he should have hit any one against 
 the legs, those would certainly have been struck in 
 two. But after the ship's carpenter had cut off his 
 tail with his axe after ten strokes, his strength was 
 all gone. His mouth was so big that he might have 
 swallowed a child of two years. The flesh the Cap- 
 tain ordered to be distributed to the delighted peo- 
 ple. 
 
 On the nth again a little child died, without any- 
 body having noticed it until it was nearly stiff, and 
 the 1 2th it was buried at sea. 
 
 The 13th a young woman, who had always been 
 in poor health, died in childbirth and was buried at 
 sea on the 14th, with three children, two of them 
 
The Leaders in Germany. 1 1 3 
 
 before and now the third the one just born, so that 
 the husband has no one left now. 
 
 On the i6th in the morning about four o'clock a 
 woman fifty years of age died; she had not been 
 well during the entire trip and always repented hav- 
 ing left her native place. She was buried at sea that 
 same day. 
 
 And since the trip owing to the many changes of 
 wind had lasted somewhat long and the greater num- 
 ber of the people had all consumed their provisions 
 and their conception (imagination or expectation) 
 was always set upon six weeks from land to land, 
 they had gone on eating and drinking hard, from 
 morning until late at night. Then at last they found 
 it a great hardship to live on the ship's fare alone; 
 thus the greater number so entirely lost courage that 
 they never expected to get on land again. 
 
 On the 17th a small landbird, which they call the 
 little yellow wag-tail in Germany, perched down 
 several times on our ship, that the people could have 
 a good look at him. This caused great rejoicing 
 among them, that they clapped their hands with joy. 
 
 On the i8th a ship from Rhode Island came up to 
 us. It had a cargo of sheep and other things, in 
 order to sail to the West Indies, which our Captain 
 spoke through a speaking tube; after they had made 
 their arrangements they reefed their sails on both 
 the ships, since there was but little running anyhow 
 and our Captain had a boat lowered into the water 
 and rowed with four seamen to their ship. When 
 they had drunk the welcome together, he returned 
 and brought with him half a bag of apples, a goose, 
 a duck, and two chickens and distributed the beauti- 
 
114 History of tlic Brethren. 
 
 ful apples at once among the people. That caused 
 great rejoicing to get such beautiful American apples 
 on the high sea, and those which were still left over 
 he threw among the people to grapple for them, and 
 they fell in heaps over one another for the beautiful 
 apples. 
 
 On the 19th, a strange looking fish came upon the 
 ship. It was shaped like a large round table and 
 had a mouth like two little shallow baskets. The 
 same evening a large number of big fish came from 
 the north towards our ship and when they had 
 reached the ship they shot down into the deep, in 
 front, behind and under the ship, so that one could 
 not see one any more on the other side of the ship. 
 
 On the 20th again a young married woman died 
 and was buried at sea the same night, and on this even- 
 ing again came a large number of countless big fish 
 from the north which one could see from high above 
 the water and which did just like the former, that one 
 could not see one on the other side of the ship. 
 Thereupon we had a very heavy fall of rain that 
 some people caught half kegs of water, only from 
 the sails and from the Captain's cabin. This was 
 followed by a powerful windstorm from the north- 
 west. The sea rose up so high, that when one 
 looked into it, it was just as if one were sailing among 
 high mountains all covered with snow; and one 
 mountain-wave rose over the other and over the ship 
 so that the Captain and First Mate and the Cook 
 were struck by a wave that they kept not a dry 
 thread on them; and so much water poured into the 
 ship that many people's beds, which were near to 
 the holes were quite filled with water. The holes 
 
Tlic Leaders in Germany. II 5 
 
 were hastily boarded up, the rudder bound fast, and 
 the ship was, with a very lowly-reefed sail set side- 
 ways to the wind, so that it should not roll so hard 
 on both sides. The storm lasted the entire night 
 with great violence, so that without any fear one could 
 well see that it was not alone the seaworthiness of 
 the ship that it could weather such powerful blows, 
 but that it was preserved in the Almighty hand of 
 the Lord, in order to make known to man his might. 
 
 To him be above all and for all the glory. Amen. 
 
 Not a human being remained on deck, but one 
 sailor who was tied fast in order to watch by the 
 rudder; all the rest, the Captain, the mates, the sea- 
 men crawled into their beds in their wet clothes, 
 and the ship lay sideways to the wind always on its 
 side so that it drew water all the time, which however, 
 poured out again. At midnight the waves struck so 
 hard against the portholes aft, that two boards sprang 
 away from the windows where part of the people 
 lay in sleep and slumber, and the water rushed in 
 through the window, as big as it was, and straight 
 into the beds, which caused a great terror to those 
 who lay near the window. The water took away a 
 board together with the rope; we all sprang up 
 because the friends who lay near the window had 
 not tied the board fast enough and the misfortune 
 might have become a very great one. We took a 
 woolbag, which was handy, and stopped the window 
 up and the other one with the board, that was made 
 fast again. 
 
 The ship's carpenter the next mornmg made a new 
 window board. The storm also abated a little and 
 thus the anxiety of the people grew a little less and 
 
ii6 History of the Brethren. 
 
 towards two o'clock in the afternoon it cleared, the 
 wind ceased, and the portholes in the ship were 
 opened, and it was beautifully calm weather. Then 
 the Captain quickly ordered a kettle of rice to be 
 boiled, in order that the people might get something 
 warm to eat that day and night for their supper. 
 
 The 22nd at noon the ship lay as still as a house, 
 then the people dried their clothes again. A good 
 breeze sprang up at dinner time and blew all night, 
 so stiff and so steady that one did not know in the 
 ship that it was moving and yet made two miles and 
 a half in one hour. At midnight the first soundings 
 were made, 150 rods deep, and no bottom found. 
 
 The 23rd at nine o'clock another sounding was 
 made and at 55 rods ground was struck, at eleven 
 o'clock at 35 rods; shortly after, 20 rods; and yet 
 we did not see any land, but were nearing the river 
 [Delaw^are]. Then the people became very joyful 
 on account of the good breeze and the ground being 
 found. But the Captain did not trust himself to 
 reach the river by daylight; since one could not see 
 any land even, and at four o'clock in good wind he 
 reefed the sails, and had the rudder tied fast, because 
 there are many sandbanks in front and inside of the 
 river. 
 
 Early in the morning all sails were set again and 
 we headed for the river although the breeze was not 
 very favorable and there was a heavy fog. Then 
 again they made soundings and found 15 rods, and 
 an hour later 7 rods. At twelve o'clock we saw the 
 land with great rejoicing. Towards half past four we 
 neared the river, for one is still six hours away from 
 It when one gets in sight of it. Meanwhile, I and 
 
The Leaders in Ger>iia/iy. 117 
 
 the Captain caught sight of three boats sailing 
 towards us; then the Captain cried, "These are the 
 pilots or steersmen." One could hardly see them 
 among the waves. Then he had all the sails set and 
 was very glad that the pilots came to meet him 
 The first one who came he did not accept, but when 
 the second came, whom he knew, he took him into 
 the ship at once, intending to sail into the river that 
 same night, however, when we were on both sides 
 against the land just in front of the river, suddenly 
 from the southwest a storm broke loose such as we 
 had never had yet. Then all had to help reef the 
 sail, and the anchor was thrown out for the first time. 
 There we lay fast, and the water had no longer such 
 a great power because it had not more than 7 rods 
 of depth. So we lay at anchor all night and the storm 
 soon ceased. 
 
 The 25th, early in the morning, we weighed anchor, 
 set sail, and tacked into the river. We saw there 
 on both sides with so much joy as can easily be 
 imagined, the land and the beautiful trees near the 
 shore just as if they had been planted there. 
 
 On the 26th the before mentioned last born baby 
 died and was buried in the river. That same day 
 during the night we sailed into the narrows of the 
 river, which is indeed very delightful to see, as wide 
 as the Rhine where it is the widest, and on both 
 banks are the most beautiful woods and groves and 
 here and there houses siand on the banks which have 
 fish nets hanging to dry in front of them. 
 
 The following day, the 27th, we passed New Castle 
 with little breeze and in a very dense fog. This town 
 lies forty miles distant from Philadelphia. Since we 
 
Il8 History of the Brethren. 
 
 had very little wind we had to sail mostly with the 
 tide or with the current of the water, therefore we 
 sailed during the 28th, and on the afternoon of the 
 29th we arrived safely in Philadelphia. 
 
 We were met by brethren and sisters in small boats 
 who brought us fine bread, apples, peaches and oiher 
 refreshments of the body, for which we gave thanks 
 to the Highest publicly on the ship near the city, 
 with singing and ringing shouts of delight. With 
 many tears we praised and glorified the Lord for 
 having preserved us in his Father's hand, and having 
 carried us as on the wings of the eagle so that we 
 all could meet again in love on this side of Eternity. 
 See, dear children, brethren and friends, this is in 
 short the description of our journey across the very 
 big sea. 
 
 If I were to relate everything how things went 
 with the people on the ship, there could be much 
 more to write and it grieves my heart, when I remem- 
 ber that I so often told them when on the ship, I 
 did not think that with all the unclean spirits of Hell 
 there could be worse going on with cursing, swearing, 
 blaspheming and beating [fighting], with over eating 
 and drinking, quarreling day and night, during storm 
 and weather, that, the Captain often said he had 
 taken many people over to this country already but 
 had in all his days never yet seen anything like this. 
 
 He thought they must have been possessed by the 
 demons {devils]. Therefore they made such a good 
 picture of Hell, although to us they were all very 
 kind, friendly and helpful and they held us all in 
 great fear. The Captain often threatened he would 
 order some- of them to be bound to the mast and to 
 
Tlic Leaders in Gerinany. Iig 
 
 be whipped by his sailors from head to foot, still they 
 remained bad. 
 
 Now I will report some more experiences in regard 
 ro the great danger and hardships of the journey to 
 Pennsylvania. 
 
 The danger of this journey is this; if God should 
 be against one and were willing to work His re\enge 
 and justice against us, no one, of course, could escape 
 from him, as little as on land. Another danger would 
 be if one went in an old bad ship upon the big sea, 
 or with a ship master who was a tyrant or ignorant 
 of sailing. But, if the Lord is not against us, which 
 must first be settled, and one has a good ship and 
 good sailors then the danger is not half so great as 
 one imagines it. The Lord sustains Earth and Sea 
 and one in and on the other, therefore also the ves- 
 sels upon the sea and those who have gone up on 
 high or down into the deep, and the eternal Jehovah 
 has rescued them, they all shall come to him and shall 
 praise the name of the Lord who does great wonders 
 to the children of men. 
 
 The hardships, however, of this journey consist of 
 many kinds and things; but for myself I have not to 
 say of many, on the contrary of but few hardships on 
 this trip; but others have seen and experienced a great 
 deal, especially firstly when people start on this trip 
 who are not obliged to enter upon so great a journey. 
 
 Secondly, when people start this enterprise without 
 any reason, and sufficient deliberation and for the 
 sake of material purposes. 
 
 Thirdly, when people break up to move and 
 especially married people when they are not fully 
 
1 20 History of tJic Brclhrc7i. 
 
 agreeing^ with one another to begin such a long 
 journey. 
 
 These three things are the main reasons of all dif- 
 ficulties on this long journey, for I can say with full 
 truth that on six or seven ocean vessels I have heard 
 of few people who did not repent their journey, 
 although according to the declaration of the greatest 
 number only extreme necessity had driven them 
 to it. Although there were a good number of edu- 
 cated people among them, }'et it was with them too, 
 on account of the sad decline in their business affairs 
 by the hard oppression of government, that caused 
 them to leave or to become poor, and as poor people 
 they could no longer help themselves from getting 
 into debt and becoming beggars. Nevertheless they 
 so much regretted having started on this journey 
 that some became sick of it and were so furious that 
 often they did not know what they were doing. 
 Neighbors accused one another. Husband, wife, 
 children fought bitterly. Instead of helping one an- 
 other, they only added to the burden of each and 
 made it every hour more unendurable, seeing that 
 such people are obliged to be pent up together for 
 thirteen, fourteen or fifteen weeks, what an amount 
 of trouble must follow with such natures! Then one 
 can never do what one wants on a ship. Then there 
 are some who will consume all the food they have 
 taken with them while the ship's fare is still good; 
 this they will throw into the water. But later on 
 when the ship's fare has long been lying in the salt, 
 the water grows foul smelling, so that rice, barley, 
 pease and such can no longer be boiled soft in it, 
 tnen the people have devoured and drunk everything 
 
Tlic Leaders in Germany. I2I 
 
 they had and then necessity compels them to begin 
 with the poorer stuff and they will find that very hard; 
 and because the people live so closely together some 
 will then begin to steal whatever they can get, 
 especially things to eat and drink. Then there are 
 such quantities of lice on the people, that many 
 persons are compelled to louse for a whole day at 
 the time, and if one does not do this very frequently 
 they might devour one. This was a very great hard- 
 ship for all the people and for me as well. 
 
 Now that we have safely arrived in this land and 
 have been met by our own people in great love and 
 friendship all the rest has been forgotten in a 
 moment (so to speak), for the sake of the great joy 
 that we had in one another. This hardship has lasted 
 about nineteen weeks; then it was over, wherefore 
 be all the glory to the Highest: Amen, yea; Amen! 
 
 For it does not rue us to have come here, and I 
 wish with all my heart that you and your children 
 could be with us; however, it cannot be and I must 
 not urge you as the journey is so troublesome for 
 people who are not able to patiently submit to 
 everything, but often in the best there are restless 
 minds, but if I could with the good will of God do 
 for you children all, I assure you that I would not 
 hesitate to take the trip once more upon me for your 
 sake; not because one gets one's li\ing in this land in 
 idleness! Oh! no; this country requires diligent 
 people, in whatever trade they may be — but then they 
 can make a good living. There are, however, many 
 people here, who are not particularly successful; 
 as it seems that if some people were in Paradise 
 it would go badly with them. Some are to be 
 
122 History of tlic Brethre?i. 
 
 blamed for it themselves; for when they come to 
 this country and see the beautiful plantations; the 
 number of fine cattle; and abundance in everything; 
 and, knowing that they only just have come here 
 too, then they want to have it like that at once 
 and will not listen to any advice but take large 
 tracts of land with debts, borrow cattle and so forth. 
 These must toil miserably until they get independ- 
 ent. Well, what shall I say, so it is in the world, 
 where always one is better off than the other. If 
 a person wants to be contented here with food 
 and shelter, he can under the blessing of God and 
 with diligent hands get plenty of it. Our people 
 are all well off; but some have more abundance 
 than others, yet nobody is in want. What I heard 
 concerning the people who do not have the money 
 for the passage, surprised me greatly, how it goes 
 with the young, strong people and artisans, how 
 quickly all were gone, bricklayers, carpenters, and 
 whatever trade they might have. Also old people 
 who have grown children and who understand 
 nothing but farm-labour, there the child takes two 
 "freights" [fare for two] upon itself, its own and 
 that of the father or of the mother for four years, 
 and during that time it has all the clothing that is 
 needed and in the end an entirely new outfit from 
 head to foot, a horse or a cow with the calf. Small 
 children often pay one freight and a half until 
 they are twenty-one years old. The people are 
 obliged to have them taught writing and reading 
 and in the end to give them new clothes and present 
 them with a horse or a cow. 
 
 There are few houses to be found in city or country 
 
The Leaders in. Germafiy. 1 23 
 
 where the people are at all well off, that do not 
 have one or two such children in them. The matter 
 is made legal at the city hall with great earnest- 
 ness. There parents and children often will be 
 separated 10, ii, 12, 13, 14, 15, 16, 17, 18, 19, 20 hours 
 [in distance] and for many young people it is very 
 good that they cannot pay their own freight. These 
 will sooner be provided for than those who have paid 
 theirs and they can have their bread with others and 
 soon learn the ways of the country. 
 
 I will make an end of this and wish patience to 
 whomsoever reads this. God be with you all, Amen. 
 
 Johannes Naas. 
 
 N. B. — Now beloved children what more shall I 
 write? It might perhaps arrange itself that you 
 should come over here, then the writing would have 
 an end, but if you do not come I shall some other 
 time know more to write. Therefore, I will close 
 for this time and commend you all with your dear 
 children to the infinite love of God, who may lead 
 and guide you himself that you do not enter upon 
 the path of the sinners and do not sit where the scof- 
 fers sit, for that would not be good for you. 
 
 The acquaintances, Brother Settlers, outside of 
 Gundrich, are in eternity; the others send hearty 
 greetings: Brother Becker, Brothers Gantz, Gomrey, 
 Ritter, Paul, sen., with Brother Mack, the old and the 
 young Zeiglers, and his people, all send greetings 
 and many other brethren and sisters who do not know 
 you, and whom you do not know — all greet very 
 heartily those who fear the Lord at Creyfelt. 
 
 Your in-love-faithfully-united father, 
 
 John Naas. 
 
1 24 History of the Bret/irc?i. 
 
 P. S. — The mother and Elizabeth greet you heartily, 
 they will do so yet in their own hand. Do not forget 
 to greet heartily all who ask news of us in love, even 
 if their names were not mentioned. 
 
 
 When the vessel carrying Brother Naas arrived at 
 Philadelphia he says they were "met by brethren and 
 sisters," at the head of this band of welcomers was 
 Alexander Mack. Whatever differences may have 
 existed at Creyfelt between Brother Naas and Brother 
 Libe were here in prayer and contrition dropped; and, 
 accompanied by four families. Brother Naas went soon 
 to Amwell, New Jersey, where he was elder of the 
 congregation from its inception till his death, May 12, 
 1741. This congregation was most prosperous under 
 his direction and was the means of sending a large 
 number of able Brethren into the Lord's vine}'ard. 
 He is buried at Amwell by the side of his wife and 
 twenty children. <') 
 
 In 1736, a delegation of Brethren from Germantown 
 went to Ephrata, no doubt, for the purpose of effect- 
 ing a reconciliation between the Ephrata congregation 
 
 (i) Doubtless his spiritual children. His grave is not marked. The num- 
 ber of children as given above as buried at Amwell is from a report made in 
 1786. It shows that the Annvcll C(in<_rrcgation was large. 
 
TJic Leaders in Germany. 125 
 
 under Beissel and the church. Beissel knew of their 
 coming, but was absent in the Tulpehocken country, 
 and did not return to meet the Brethren. The pur- 
 pose of this visit was thus thwarted, although the 
 members at Ephrata received them kindly. " Among 
 the visitors (from Germantown) was an old and vener- 
 able preacher, who had but recently come from Ger- 
 many; his name was Naas."(') 
 
 Brother Naas was faxorably impressed with much 
 that he saw at Ephrata, especially the beautiful way of 
 child-training, and the quiet life in the houses. He 
 afterwards met Beissel for whom he seems to have 
 cherished a kindly regard till his death. 
 
 At Amwell Brother Naas was visited by George 
 Adam Martin, who says, " I was much edified by his 
 conversation, and pleased and surprised at his great 
 and sound mind, and the gifts which God had be- 
 stowed upon him. "(2) 
 
 He was survived by his widow and children. (3) In 
 1755, I2th of the 8th month, Conrad Beissel wrote 
 from Ephrata to Jacob Mohr, Sr., at Amwell, and in 
 this letter he says, "Should I not also remember the 
 beloved aged Sister Naas, who is still written in my 
 holy book of remembrance? Oh! how glad I would 
 be could I once more behold her face. I have to 
 report to the same sister that the love, which I bear 
 
 (i) Chronicon Ephratense, pp. 91-92. 
 
 (2) Ibid., pp. 249. 
 
 (3) His daughter, Elizabeth, married Hannes Landes, of the Conestoga 
 congregation. 
 
126 History of the Brethren. 
 
 to her and the entire godly race is beyond all meas- 
 ure. This will probably be and remain a quite inex- 
 haustible fountain for time and eternity. "(i) 
 
 Bishop Naas was a scholarly man. He composed a 
 number of hymns; two of which were included in The 
 Little Harp, second edition, Baltimore, 1797, published 
 by Samuel Sower, son of Bishop Christopher Sower. It 
 is, of course, impossible to give a translation that will 
 preserve the metre of the original. 
 
 THE LITTLE HARP. 
 
 The third string sounds beautifully and lovely of the 
 power of God in the way of sanctification. 
 
 Melody. — True Father. 
 
 1. One thing grieves me much on the earth, that so 
 few are saved: Oh, what am I to do, because so many 
 people are dying, and going to miserable destruction. 
 Who can help but be concerned? 
 
 2. Alas! how can it happen that so many go to ruin, 
 alike from all ranks; A few enter into Life, but num- 
 berless are those that are outside. Oh, what can be 
 the cause? 
 
 3. Very easily is this answered, for men full of envy- 
 ings, live not as pleases God, but follow only their own 
 lusts, as if they did not know better that the way to 
 Heaven is narrow. 
 
 4. Oh, what vanity is to be seen! behold how proud- 
 ly men pretend to go about, each wanting to be the 
 greatest. Pride increases every day, and men strive 
 only after great honors. Can one go thus to Heaven? 
 
 (i) From Manuscript Letter Book of Conrad Beissel, pp. 67-68. This valua- 
 ble and important manuscript is now the property of the writer. 
 
Tlic Leaders in Germa7iy. 127 
 
 5. Eating, drinking, banqueting, dancing, playing, 
 living always after the flesh, — can one enter into 
 Heaven thus? Then woe unto the pious, scarcely 
 shall they prosper! 
 
 6. Little do men care now for lying! What is more 
 common than deceiving? Just as if it were an hon- 
 ored art! He who is in the right must be a loser. 
 Men honor false affairs. It is money and favor that 
 hold sway now, 
 
 7. How common is cursing, swearing, and terrible 
 blaspheming against God, the Lord. Do not the chil- 
 dren understand this a little? Therefore no wonder 
 that men should be destroyed, that young and old 
 should die in their sins and go down into hell. 
 
 8. To injure the honor of his neighbor, to persecute 
 him, and to envy him is not this the common course? 
 One informs against another, whatever he thinks he 
 says of him; do not the most of the people thus? 
 
 g. What more do men pretend to care for, than to 
 strive with all power after vain wealth and money, 
 gold and silver, great treasures which destroy the 
 souls of men. But this is what the whole world seeks 
 and loves. 
 
 10. Those who possess these strange goods shall 
 suffer grievously on account of them eternally in hell- 
 fire. Although many know this, and their wicked 
 consciences condemn them, yet they do not leave off 
 from them. 
 
 11. He who strives rightfully after virtue, remains 
 constant and faithful and endeavors to please God, he 
 will be mocked at and derided by all. One sees this 
 happen e\ery day without any fear or hesitation. 
 
 12. Oh, thou child of man, turn thee! behold how 
 
128 History of the Brctlirc7t. 
 
 Christ himself can teach thee! Look upon his acts, 
 upon his ways. He is the truth, the way, and the life! 
 Only be willing to grant him proper attention, — no 
 better advice can be given thee. 
 
 13. Dost thou wish to build for thyself in Heaven 
 and expect with confidence a desired blessing, — mark 
 well what is pleasing to God; be humble before all 
 men; humility is thy basis. 
 
 14. Without the true love on the earth, no man will 
 be saved. He who loves God rightly loves his neigh- 
 bor also. He who wishes to exercise love rightly ab- 
 stains from deceiving any one and provoking God. 
 
 15. No one may follow his own lusts, but must over- 
 come his wicked desires, if he will enter into Hea\-en. 
 He who would exercise his own wantonness, must re- 
 main out of Heaven, for according to this, the reckon- 
 ing will be made. 
 
 16. To suffer poverty gladly and willingly and not 
 to avoid persecution is the food of the elect, to praise 
 God out of a pure heart, to suffer willingly all pain; 
 happy is he who has learned this. 
 
 17. Dost thou wish to be saved? Then live, rightly 
 on the earth; keep Thyself in the small company; then 
 after this short life, God will give thee an eternal one, 
 — will take thee up into His kingdom. 
 
 18. Ah, well! so may it always be, and may I always 
 do, as God wills on this earth. Lord, wilt thou then 
 strengthen me in thoughts, words, and deeds that I 
 may be ever blessed! [John Naas.] 
 
 The fifth .string sounds of meekness and humility 
 which are learned of Christ. 
 
The Leaders in Gemia?iy. 129 
 
 Melody. — The Bride of the Soul. 
 
 1. Savior of my soul grant that I choose Thee and 
 Thy cross in this life, and that I may surrender myself 
 wholly to Thee. Grant that I choose this, Savior of 
 my soul. 
 
 2. Then is my soul led to the light; Thy whole 
 blessed life went through many tribulations, through 
 the way of sorrows- through this shall I also come to 
 the true light. 
 
 3. Reach me Thy hand, I am not able to follow 
 Thee rightly, Oh Jesus, without the balm of Thy soul. 
 Therefore reach Thy hand to him who cannot stand. 
 
 4. Oh Lord, Jesus Christ, how is Thy light, so far 
 away in these dark times; send me Thy light, send me 
 Thy light, Oh Lord, Jesus Christ. 
 
 5. I am encompassed about by the spirit of the 
 world, which knows well how to cunningly disguise 
 itself as an angel of light. Save me, Thy child, from 
 this base rabble. 
 
 6. Oh Jesus, look within, that Thy spirit alone may 
 rule my whole life, willing to go with Thee in death, 
 because time passes away and nothing shall remain. 
 
 7. Jesus, Thou, the Word, remainest forever and ev- 
 er; through Thee is everything created. What Heav- 
 en and earth embraces, all shall pass away; but Thou 
 alone shalt remain forever. 
 
 8. Ah, grant me grace that I may follow Thy path 
 with a lengthening of mine, and endure all in Thee. 
 Send me grace that it may guide me. 
 
 9. Alas, I am ashamed of myself when I consider 
 Thee, how Thou hast suffered for me, and hast over- 
 come the world, the devil, and death. I am ashamed 
 when I consider Thee. 
 
130 History of the Brethre?i. 
 
 10. Because I am so often indifferent as a wild ani- 
 mal in the forest, I run in the throngs of the world. I 
 have my course not turned toward Heaven. This 
 makes me afraid as often as I think thereon. 
 
 11. Jesus, I beg Thee, come again, show me in spirit 
 Thy wounds, then shall I find the salvation of old. 
 Come once again, Jesus, I pray, 
 
 12. Ah, make me hasten through the arrows of Thy 
 love. Let my heart be again wounded. Let me feel 
 the pains of the arrows of Thy love. Make me hasten. 
 
 13. Oh Lord, Jesus Christ, is it scarcely any wonder, 
 that so many souls go wrong, and reach the thought, 
 as Thou, Thyself hast spoken: "My Lord comes not 
 yet"? 
 
 14. When Thou art silent things go as they will; 
 men follow their own willfulness; they fulfill the de- 
 sires of the flesh; when Thou art silent things go as 
 they will. 
 
 15. Oh God give Thy judgment to Thy Son, who is 
 also a king on the earth. Through this shall all Sa- 
 tan's craftiness soon be destroyed, — through Thy right- 
 eous judgment. 
 
 16. Oh Jesus, call out of their strange bondage 
 many souls which honor Thee. Oh Lord, if Thou 
 wouldst convert them, that they may yet come out of 
 their strange bondage. 
 
 17. Oh Lord, Thou alone hast the power. Vindi- 
 cate Thy glory. Dearest King, Jesus Christ, it has, 
 indeed, cost Thee thy blood. Alas! Therefore vindi- 
 cate Thy honor! Oh Lord, Thou alone hast the power. 
 
 [John Naas.] 
 
Tlie Leaders in Germany. 131 
 
 J. Christian Libe. 
 
 By a strange coincidence a man who never saw 
 America is directly responsible for the organization 
 of the first congregation in America, on Christmas 
 day, 1723. That man was Christian Libe, a native of 
 Epstein, Germany. He was early united with the 
 church of the Brethren and called to preach the Gos- 
 pel to the Brethren in the Marienborn district; Abra- 
 ham Duboy, of the same place, being his assistant. 
 
 Persecution in this part of Germany drove the 
 members to Creyfelt. But Elder Libe became a 
 missionary to the persecuted Germans and Swiss. 
 Christian Libe was an eloquent, gifted evangelist, 
 and his voice was heard all along the Rhine Valley 
 in defense of the faith he loved. He pressed into 
 Switzerland and boldly preached the religion he 
 loved in the city of Basle. He was arrested and 
 asked to renounce his faith. This he refused to do. 
 
 He was sent to the galleys, and had to work the 
 galling oars by the side of criminals, for two years. 
 He was then ransomed and came to Creyfelt, where 
 he was under the senior eldership of John Naas. 
 This was about 1722. 
 
 Here he was active in the work of the Lord and 
 preached the most eloquent sermons. But his zeal, 
 like that of many others was not born of knowledge, 
 and he was intolerant and oppressive. His action 
 in the Hacker case has been already noted. He 
 began to antagonize and provoke Elder Naas, and 
 
1 32 History of the Brethren. 
 
 at a church council an open rupture occurred/') It 
 is to be inferred that Libe's popularity was such 
 in this case that he was able to win the congrega- 
 tion to himself, and Elder Naas withdrew from the 
 Creyfelt congregation. That Brother Naas did not 
 hold resentment is shown by the fact that when, 
 in 1733, he wrote to his son who was at Creyfelt, 
 he sent his Christian and brotherl}' greeting to Broth- 
 er Libe. 
 
 In August, 1723, news came to the scattered Breth- 
 ren in Pennsylvania that Christian Libe had» arrived 
 in Philadelphia. People from the Schuylkill region 
 came to Germantown to hear him preach. Some 
 came as many as forty miles to hear the widely- 
 celebrated preacher. Libe was not in America, but 
 Peter Becker invited these men and women to the 
 meeting of the Brethren and taught them the doc- 
 trines of the church. They returned, and then the 
 Brethren at Germantown went up to Martin Urner's 
 place on the Schuylkill and six persons applied 
 for baptism. Their request was granted on Christmas 
 Day. So it was the influence of Christian Libe's 
 preaching that brought the first converts to the 
 church in America, and that led to the organization 
 of the Germantown congregation. 
 
 Christian Libe's eldership at Creyfelt was not suc- 
 cessful. His zeal waned, the congregation languished, 
 
 (i) See page 49. 
 
The Leaders in Germany. 133 
 
 persecution began to be felt, members were cast 
 into dungeons, and the membership removed or 
 fell away. Elder Libe became a merchant, and 
 eventually a wine merchant, and at last, in violation 
 of his own principle, as announced in the Hacker 
 case, he married out of the congregation. Thus the 
 most flourishing German congregation, and the most 
 eloquent evangelist alike passed away. 
 
 4. Stephen KocJi. 
 
 Among the Creyfelt members who came with Peter 
 Becker to Germantown in 17 19, no one affords a 
 better illustration of the mystical influences that sad- 
 dened and retarded the growth of the church than 
 Stephen Koch. 
 
 Before 171 5, he was a minister at Creyfelt, but 
 not an ordained elder. With the more consecrated 
 element of the congregation he engaged in active 
 evangelistic work, traveled much, preached fearlessly, 
 lived nobly. When he came to America, he allowed 
 the spirit to decline. In 1723, he was at the 
 first love feast, a humble member; but the collected 
 membership cho^e Becker to conduct the' services. 
 Whether this in "an)- way affected the zeal of Brother 
 Koch is not known. Perhaps he already had de- 
 veloped such traits of mysticism as to render his 
 leadership unwise. At all events, the Ephrata 
 community had a charm for him. 
 
 In August, 1726, the Brethren at Germantown 
 
134 History of the Brethren. 
 
 paid a fraternal visit to the Conestoga congrega- 
 tion, then in full fellowship, and presided over by 
 Conrad Beissel. On this visitation Henr}' Traut 
 and Stephen Koch left the party and visited Jacolj 
 Stuntz. 
 
 Stuntz came to America in 1720 with Beissel and 
 Steifel. Stuntz paid Beissel's passage to Boston. 
 He also, in 1721, accompanied Beissel to the wilder- 
 ness and lived a solitary life. About 1724, Stuntz 
 sold the house in which he and Beissel lived in order 
 to recover the money advanced to Beissel on coming 
 to America. This caused Stuntz to suffer the dis- 
 pleasure of Beissel. When Beissel joined the church, 
 Stuntz also became a member. Stuntz married, and 
 under the censure of having married a near relative, 
 Beissel placed him under the ban. 
 
 To restore Stuntz to fellowship was the purpose 
 of Traut and Koch's visit. In this they were suc- 
 cessful. But in doing so they incurred the censure 
 of Beissel who claimed that he alone had the power 
 to restore Stuntz to the communion of his brethren. 
 Beissel, therefore, not only renewed his opposition 
 to Stuntz, but censured these brethren as well. 
 
 In December, 1728, the Conestoga congregation 
 divided and Beissel organized the Seventh Day Soci- 
 ety. 
 
 In the meantime Stephen Koch lived a solitary 
 life at Ephrata and gradually yielded to the influence 
 of the Pietists on the Wissahickon. From this time 
 
The Leaders in Germa?iy. 135 
 
 he began to have ecstatic visions, one of which he 
 reported to John Lobach at Creyfelt who published 
 it in Geistliche Fama. It was reprinted by Christoph 
 Saur in 1748^^^ and is here given in full. 
 
 Stephen Koch's VistottS^) 
 
 "Saturday, December 9, 1732, &c. When I awoke 
 early in the morning before daylight, I was much 
 depressed in mind as I considered the uncertainty 
 of this miserable life, and how it is surrounded 
 with so much unrest and so forth. These thoughts 
 moved me to deep sighs and longing for eternal 
 rest and happiness. During this meditation and 
 yearning for rest I was transported out of myself, 
 and it appeared to me that I found myself on a 
 journey to some one, to whom I would ha\e to come 
 that same da\'. On the way I strayed and lost 
 myself. While I was yet looking about me, there 
 came up to me a beautiful man, the like of whom 
 I had never seen in this world. When he came 
 near me he inquired how I had come there. I said: 
 I was to have visited a sick man and lost my way. 
 Then he was very friendly to me, and said if I 
 would go with him he would take me to a more 
 beautiful place than I had ever seen before. I 
 said: Yes, I would come with him. Then I suddenly 
 came to myself again. Oh God! who is that? or. 
 
 (i) Several old and newer / stories of apparitions ' of / spirits, and some- 
 thing of the /state of the soul / after Death./ Besides several / visions of 
 some people who are still in life. / Second enlarged edition. / Printed by 
 Christoph Saur. / 1748. /' 
 
 (2) Pp. 24-31 of above volume. The Third Vision; which Stephen Koch in 
 Germantown had in 1732 and which he has described to his friend Johann 
 Lobach Mcsserschmitt at Creyfelt and wliich lias been published in print, anno 
 1736, in Germany, in the Geistliche Fama, XX selection. 
 
136 History of tlic Brcthre7i. 
 
 where will it go to? But I composed myself again, 
 and showed my willingness to go along. Then he 
 said I should give him my hands, and should place 
 my feet on his, and close my eyes a little while. I 
 did so. 
 
 "Then it seemed as if in a gentle breeze we were 
 wafted through space. And he brought me to the 
 brink of a beautiful stream of water, which was so 
 wide that I could not well see across it and the 
 scenery about it was uncommonly fair and lovely 
 and I felt so well that all the days of my life I 
 never experienced anything like it. When I was 
 wonderingly gazing at this beautiful, large river he 
 asked me what sort of a water that was. I said I 
 knew it not. He told me the name of it, but the 
 name sounded strange to me and I could not remem- 
 ber it. At last he asked if I wanted to go across. 
 I answered: Yes. Then he took hold of me as before 
 and carried me across swiftly. 
 
 "We came into a country the beauty and loveli- 
 ness of which no man can tell. Yes; I was quite 
 astonished at all I saw and heard there. For I 
 heard from a distance the sound of innumerable 
 voices of people and all manner of instruments 
 blended in such harmonies, that it sounded right 
 lovely towards me. These words I heard: 'He is 
 the only one to whom alone belongs the glor)'!' 
 After this he brought me to a beautiful city, the 
 streets of which were of pure gold. There I saw 
 innumerable hosts of people, all clothed in white. 
 I gazed at them all in wonderment, it seemed to 
 me as if they all were swaying in space and praising 
 God. Yes, they were floating up and down and 
 
Tlie Leaders in Germa?iy. 137 
 
 continually praising and glorifying Him, who lives 
 from Eternity to Eternity. And wondering at what 
 I heard and saw, I thought to myself, Oh! that is 
 an eternal uprising and sinking down again in the 
 bottomless sea of God's love! Oh, how calm! Oh, 
 how well! 
 
 "Meanwhile he took me and carried me upon a 
 beautiful, high mountain, and said, 'This is the 
 Mount of Zion, the castle of David!' Then I looked 
 about me, as far as I could see, and beheld a fair, 
 even valley with an innumerable crowd of people, 
 all clothed in white, floating up and down and prais- 
 ing the eternal and good God in an inexpressible 
 way, and in such sweet melodies that no man can 
 describe them. And I was quite in an ecstasy at 
 all this, that I heard and saw. After seeing and 
 hearing this for a while he took me back again to 
 the before-mentioned city, and when I looked up- 
 wards I saw a wondrously shining firmament. 
 Altogether it was incomparably beautiful and inde- 
 scribably glorious and unspeakably fair. 
 
 "Since I knew no one among all these people, I 
 sighed. Oh God! If I only could see someone that 
 I know. Then some one came as if floating towards 
 me and spake to me in a very friendly manner. *Ay, 
 where comest thou from, in thy old body and old 
 garments?' I was frightened, and answered. This 
 person has brought me here. He asked me if 1 
 knew him? I said. No. He said, 'I am Hochmann 
 (who died at Schwarzenau). Behold now, here is 
 the glorious city of God, the peaceful realm of Zion 
 and the blessed company of the souls who are 
 saved, of whom thou hast heard me speak before 
 
1 38 History of the Brethrefi. 
 
 this, when I was }'et with you. Here is the earth, 
 of which Jesus says, that the meek shalT possess it! 
 Here is the contrary of the old world! For the 
 souls who follow the Lord Jesus through cross and 
 sorrow patiently unto the end, enter this blessed 
 place of rest.' After these words he seemed to be 
 fl)ing away from me! But I was in very deep 
 thought and drew a sigh and wished that I could 
 see some one else I had known in life. 
 
 "Then again I saw a person come flying toward 
 me, who said to me in a friendly manner, 'Stephen, 
 how camest thou here in thy old garments and 
 thy old body?* I answered. This person has brought 
 me here. She asked me if I knew her. I said, No. 
 She said, ' I am the Benzin (an aged widow) who 
 formerly dwelled among you (she died in German- 
 town). Seest thou, now, I am in this place of bliss- 
 ful rest, whereof I have so often talked with thee. 
 In those days I felt often a little of this place, when 
 I sank my soul down in God [when I absorbed 
 myself in God] ; but it never lasted long and I 
 became again distracted, and in new unrest had to 
 seek for rest once more, until I entered into this 
 place of rest and peace, yes; of eternal well-being, 
 where there is no more change nor dread of a 
 change. To the love- and praise-worthy God be 
 glory in eternity.' And thus she was lifted up from 
 me and rose upwards towards the beautiful firma- 
 ment so far that I no longer could see her. As long 
 as I could hear her voice I heard unspeakable words 
 in praise of God. 
 
 "After this I turned my eyes towards the large 
 hosts, which still as before were floating up and 
 
The Leaders i)i Germany. 139 
 
 down and praising God in beautiful harmony and 
 in such words as a mortal tongue cannot tell. I 
 thought: Oh! this is the unfathomable love of God, 
 a continual uprising and down-sinking in the eternal 
 peace of God! Oh how calm! Oh how well was 
 it with me! I cannot tell and relate it! Meanwhile 
 the beautiful man stood always beside me, and after 
 all this he reminded me that I would have to leave 
 again, which indeed grieved me; yet I resigned 
 myself, and said: I should like to see the opposite 
 of this blessed place; namely, the place where those 
 go who live so wickedly and ill. He answered, 'Thou 
 shalt see it.' And he took me as before, and brought 
 me rapidly to a big sheet of water, which looked 
 gloomy and miserable. The whole country appeared 
 to me desolate. I was quite still and he said nothing. 
 
 "He also brought me across the water into a des- 
 olate country. In this neighborhood I heard pitiful 
 howling, even so that my heart was grieved. 
 
 "After this he brought me to a city and placed 
 me on a tower which was over the city gate. There 
 I saw an innumerable crowd of people in clothes 
 of many colors. The whole country seemed to be 
 shrouded in a sort of evening twilight gloom, so that 
 one could barely see things. I saw and heard their 
 labor. It was unblessed and full of unrest. Their 
 crying was incomprehensibly crazed and confused. 
 What one made, the others would break up; and there 
 was a continual strife and unquietness among them 
 all. There were some who wanted to straighten out 
 legal cases, but it only grew worse and worse, so that 
 I became quite weary over this unblessed screaming 
 and restless work that I saw and heard. I begged 
 
140 History of the Brethren. 
 
 him then, to take me from hence as I could no longer 
 endure to see this direful condition. 
 
 "Then he took me in the same nianner as before 
 and brought me to the brink of the fair river opposite 
 the beautiful country where he had taken me first. 
 When I got there I was feeling well again! He asked 
 me if I knew who he was. I said, No. He asked, 
 if I had not before this heard or read of people in 
 Old England, called Roscrucians? I answered that I 
 had never read anything about them, but I had heard 
 people tell that there had been such persons who 
 could make gold. Then he told me very kindly he 
 was one of them, and I should go with him to see his 
 house which was full of gold and precious stones. I 
 gladly went with him. It was exceedingly fine. 
 
 "Then he asked if I now wished to return home 
 with him? I said, Yes. Again he took my hand and 
 brought me into the neighborhood of Germantown 
 into a certain lane. And there I opened my eyes and 
 it was bright daylight, and all our folks were up 
 already, and I was there alone and felt indeed that I 
 was yet in my old body and in the old garments. 
 These things have made such a deep impression on 
 me that since then I have often sighed deeply, wish- 
 ing: Oh God! let me by thy grace in Jesus Christ be 
 prepared in such a manner, that when some day I de- 
 part from this vale of tears, I may join the blessed 
 in that place of rest and there praise and glorify Thee 
 forever and ever! Amen!" 
 
 In this ecstatic state his mind was possessed of 
 strange ideas. He was seized with great spiritual un- 
 rest. He began to question his conversion. He says, 
 
The Leaders in Germany. 141 
 
 "The deeper I searched, the more I became aware 
 that in my deepest nature I was still lacking that true 
 change of heart, without which the peace of God 
 which passeth all understanding, could not reveal 
 itself in me. From this I could well see that there 
 was nothing else for me to do but to repent anew and 
 be heartily converted unto God. Wherefore I con- 
 stantly prayed to God, that for Jesus Christ's sake he 
 would graciously regard me, and cleanse me from all 
 my transgressions. "(') 
 
 Two additional circumstances added to his mental 
 agony. He w^as betrothed to a widow and the solitary 
 life of the Pietists caused him to fear that marriage 
 meant the loss of the highest religious experience. 
 At the same time he suffered great physical pain from 
 calculi, "so that I often lay two or three days in the 
 greatest extremity, and had death ever before me." 
 
 From the horrors of this combination of agonies 
 he declares he was miraculously delivered in the fol- 
 lowing manner: 
 
 "On the 3rd of May, 1735, at Germantown, as late 
 at night I went into the orchard, it being bright moon- 
 light, there came to me a delightful odor, partly from 
 the blossoms of the trees, partly from the flowers in 
 the garden, whereat I sobbing spoke to God: 'O, my 
 God, everything is in its order and contributes to Thy 
 glory and honor, save I alone! For I am created and 
 called by a holy calling to love Thee above every- 
 
 (i) Chronicon Ephratense, p. 97. 
 
142 History of the Brethren. 
 
 thing, and to become a pleasant savor unto the glori- 
 fying of Thy name. Now, however, I behold the con- 
 tradiction, for I not onl)' do not lo\e Thee as I ought, 
 but am also become an evil smell in Thy nostrils. 
 Alas, unfortunate that I am! I gladly would love 
 God, the highest Good, but I cannot. The world with 
 all its glories cannot satisf)' my sad spirit; for I ever 
 see before m}' e)'es spiritual and bodily death.' 
 
 "While I lamented thus to God it seemed to me as 
 though suddenly a flame of God's love struck into me, 
 which entirely illumined me inside, and I heard a 
 voice say to me: 'Yet one thing thou lackest.' I 
 asked, What is it then? The answer was, 'You do not 
 know God and never have really known him.' I said, 
 Yes; that is so; but how shall I attain to it? Then it 
 seemed as though I was beside myself. When I 
 came to myself again, I felt an inexpressibl}' pleasing 
 love to God in my heart; and on the other hand all 
 anxiety with all the temptations of the unclean spirits 
 had vanished. Yea: it seemed as if all my transgres- 
 sions were pardoned and sealed, and day and night 
 there was nothing else in my heart but joy, lo\e, and 
 praise to God." 
 
 The intensit)' of this rhapsody of the midnight soul 
 can best be appreciated from his words as cited above. 
 To Alexander Mack the younger he made known his 
 spiritual experience and aroused him to unusual zeal. 
 They soon lived in the same house.*') With them 
 lived Henry Haecker. To Brother Henry Kalck- 
 glasser, also a preacher, he made known his wonderful 
 
 (1) Tlii'v moved together April 12, 173(1. 
 
TJic Leaders in Germany. 143 
 
 awakening. The effect of all this was great unrest in 
 the Germantown congregation. At about this time 
 Stephen Koch saw in a vision a beautiful virgin come 
 into the meeting. She preached wonderfully concern- 
 ing sanctification and a life of virginity. In the other 
 half of the house occupied by the three single breth- 
 ren lived Valentine Mack and his wife. Soon they, 
 too, were aroused. 
 
 Alexander Mack, the founder of the church, was in 
 his grave. His wise counsel was missed. The influ- 
 ence of Elder Peter Becker could not stem the rising 
 tide of mystical and Beisselian influences. A number 
 of the congregation decided to remove to Ephrata. 
 With this exodus of members on March 27, 1739, went 
 Stephen Koch. 
 
 The remainder of his life was spent among the sin- 
 gle members of the Ephrata community. He was a 
 victim to the spirit of religious unrest that at this time 
 swept German America. The Germantown church 
 could not receive his teachings. His position natural- 
 ly led him to Ephrata. Here he lived man\' years, 
 under the name of Brother Agabus. The records of 
 Ephrata contain these words: " Brother Agabus in the 
 Lord fell asleep the 7th of July in the year 1763. He 
 was already an Old Warrior of Jesu Christi, in Ger- 
 man}', with the Pious, where also my parents were too. 
 He is well, can we say in Peace elevated?" 
 
144 History of the Brethren. 
 
 5. Abraham Diiboy. 
 
 Abraham Duboy was an eminent preacher both in 
 Germany and in Pennsylvania. He was born at Ep- 
 stein in 1679, was brought up in the Presbyterian (Re- 
 formed) faith, and joined the church in the Marien- 
 born district in 1712. Three years later, owing to 
 persecution, he fled to Schwarzenau and was here 
 called to the ministry, as assistant to Elder Mack. 
 He had a great love for the founder, and when, in 
 1729, Alexander Mack came to America, Brother Du- 
 boy resolved to accompany him. This, for some rea- 
 son now unknown, he did not do. In 1732, however, 
 he took passage on the ship Pink John and William, of 
 Stmderlatid, Constable Tymperton, Master, from Rot- 
 terdam, and landed at Philadelphia, Oct. 17, of the 
 same year.^'^ 
 
 He resided some years on the Perkiomen Creek in 
 Montgomery County, Pennsylvania. In 1738 he was 
 called to the Great Swamp congregation, where he re- 
 mained a faithful preacher until death claimed him, 
 March 21, 1748. 
 
 He never married. He was a modest, zealous and 
 earnest man. Like Koch he had a number of remark- 
 able visions. Among these was a strange presentiment 
 of his own death. One morning when he arose he in- 
 formed the family with whom he lived that the time of 
 his departure had come. He dressed himself in a 
 
 (i) Pennsylvania Archives. Second series, Vol. XVII, p. 72. 
 
Tlic Leaders in Gernia/iy. 145 
 
 shroud which he had prepared for the occasion, and 
 asked the family to join with him in singing Johann 
 Arndt's beautiful hymn: " Nim fahr icli km mit Freuden^ 
 ins re elite Vaterla?id,'' etc. 
 
 After the singing he delivered a fervent prayer and, 
 reclining on a couch, he quietly breathed his last. 
 
 6. John Henry Kalckglasser. 
 
 John Henry Kalckglasser was born in 1696, He 
 came to the mother church at Schwarzenau. He fre- 
 quently assisted Alexander Mack in the public serv- 
 ices, although he was not an ordained elder. He was 
 not a gifted speaker, and was much given to retire- 
 ment and meditation. He married in Europe, and his 
 wife, Agnes Margaretha, accompanied him to German- 
 town in 1729. They formed a part of Mack's com- 
 pany, from which I infer they were also exiles in Hol- 
 land between 1719 and 1729. 
 
 In Germantown he purchased forty-two acres of 
 ground(') and, no doubt, engaged in farming. After 
 the death of Alexander Mack, Kalckglasser was the 
 oldest preacher in the congregation. This means that 
 he was longest in the ministry. He became infatuat- 
 ed with the experiences of Stephen Koch and on one 
 occasion asked Koch about his latest experiences. 
 Stephen Koch related at length his ecstatic experi- 
 ences. This greatly moved Brother Klackglasser. 
 He said to Koch, " O, I know your condition v^ry 
 
 (l) Rupp's 30.000 iiatnes, p. 473. 
 
146 History of the Brctlinn. 
 
 well, for I was in the same state a long while; but 
 through the various occurrences one meets therein, I 
 fell away from it again. Now I will learn anew to 
 walk before God."(^) 
 
 Especially was Brother Kalckglasser carried away 
 with Koch's views on celibacy. Although he was a 
 married man, he longed for the celibate state and in 
 his public discourses at the Germantown meetings he 
 delivered new and strange doctrines. He even de- 
 clared he was not truly con\erted. 
 
 His brethren remonstrated in vain. They remind- 
 ed nim of his long years of service as a preacher. 
 They recalled the many he had immersed. The power 
 of mysticism was upon him. With others he attended 
 meetings in the forest near Germantown. Then they 
 walked the streets hand in hand, attracting much at- 
 tention. Many of their meetings were held at night. 
 Finally, in 1839, a company of these brethren and sis- 
 ters, in all about eighteen, went to Ephrata and joined 
 the Seventh Day Society under Beissel. 
 
 Usually when members of the German Baptist 
 Brethren joined the Ephrataites Beissel rebaptized 
 them. In the case of Kalckglasser, however, this was 
 not done. '' The Venerable Henry Kalckglasser, one 
 of their (Brethren's) first teachers, was left undis- 
 turbed at Ephrata until his death in his baptism re- 
 ceived from them." It is also true that after this 
 
 (i) Chronicon Ep/irafensc, p. lOO. 
 
Tlic Leaders in Germany. 147 
 
 when some left the Ephrata Society and joined the 
 Brethren they were not rebaptized. It was held, al- 
 though not without protest, that the trine immersion 
 received at Ephrata should be valid for the Brethren. 
 
 At Ephrata he was known as Brother Joel. The 
 register of the society says, " Brother Joel did in the 
 Lord fall asleep 1748 (Feb. 29): his age was fifty-two 
 years. He led in his doings and life a lowly, retired, 
 fervent course of life. What he experienced, ga\e he 
 never unto day. His death was as if he only cast off 
 his outer shell. "(') His wife died at the same place in 
 1758. 
 
 7. Joh7i Hildebraiid. 
 
 What a history could be written of the twenty-three 
 who sat at the first love feast in America! 
 
 At the head of the Lord's table was Peter Becker, 
 near him was John Hildebrand. Then along the 
 Lord's table sat the others who had crossed the 
 stormy sea together in 17 19 and now for the first time 
 were celebrating in America the ordinances for which 
 they suffered and endured so much in Europe. No 
 doubt at the end of the table farthest from Peter 
 Becker sat the six new ones, who that day had been 
 
 (i) Ephrata Registers, p. 19. See his autograph on the list of the ship Al- 
 len's p issengers, p. 90. 
 
148 History of the Brethren. 
 
 baptized and to whom this was the first sacred meeting 
 in the holy family of the Lord. 
 
 Hildebrand was born in 1679. He lived a quiet and 
 peaceful life in Germantown. But, for some reason, 
 the Brethren did not advance him to the ministry. 
 This is all the more to be wondered at when one re- 
 calls that Valentine Mack was married to his daughter, 
 Maria. This daughter early joined the Virgin Sisters 
 at Ephrata. She soon after left Ephrata and returned 
 to Germantown where she was married. In 1739 she 
 followed her husband to Ephrata once more. Here 
 she was known as Sister Abagail. This resulted in 
 John Hildebrand's removal also. And after 1739 his 
 days were passed at Ephrata. His wife died in 1757 
 and he died in 1765. 
 
 In 1728 there was a rupture at Ephrata and a num- 
 ber of the followers of Beissel formed a new congrega- 
 tion. They were inclined to return to the Brethren 
 and John Hildebrand and Daniel Eicher were appoint- 
 ed preachers. This congregation finally was merged 
 into the Conestoga congregation, and Hildebrand was 
 with them until he removed to Germantown, and was 
 a preacher of the church there till 1738. 
 
 His closing years were not happy ones. In 1741 he 
 drew up a lengthy protest against applying the title 
 "Father" to Beissel. Beissel appealed to the congre- 
 gation and, by a large majority, he was confirmed in 
 the title. But at Beissel's death the members declared 
 they had voted the title against their better judgment, 
 
The Leaders in Germany. 149 
 
 and hence that designation was not put upon his 
 gravestone. 
 
 John Hildebrand was an ascetic man. He even ate 
 his bread by weight. He was much influenced by the 
 writings of Jacob Boehm. With Beissel he had many 
 controversies. At the time of the Zinzendorf Synods 
 Spangenberg came to Ephrata to proselyte. Against 
 the Moravians Hildebrand wrote a lengthy paper in 
 which he endeavored to prove that the married state 
 originated in the fall of man. He was a delegate to 
 several of these synods. He was older in the spiritual 
 life than Beissel, and felt that his experience should 
 be counted in his favor. He was the author of at least 
 four printed works, of 45, 44, 20 and 159 pages respec- 
 tively, three of which were published by Saur in 1743. 
 They relate to the Ephrata Society and denounce the 
 Moravians. The fourth was published by Saur in 
 1747. Beissel, however, never entrusted great services 
 to him; and, neglected, lonely, and no doubt unhappy, 
 perhaps discontented, he passed quietly away. 
 
 8. Andreas Frey. 
 
 When Andreas Frey came to this country is not 
 known. An Andreas Frey did come on the ship Sam- 
 uel,^^^ 1733- This has been by some regarded as the 
 subject of this sketch. Such, however, is not the case. 
 
 In March, 1728, there was a revival at Falckner's 
 Swamp. On the eighth of the month Conrad Beissel, 
 
 (i) Pennsylvania Archives, Vol. XVII, p. 75. 
 
150 History of the Brethren. 
 
 still in partial fellowship with the Brethren, baptized 
 eleven persons. In May five others joined at this 
 place. Over this congregation, at its organization this 
 same year, Andreas Frey was made elder. 
 
 This action of Beissel's led to a controversy. The 
 Germantown congregation went to Falckner's Swamp 
 and held a meeting at the house of John Henry Hage- 
 man. This meeting convinced many of the new mem- 
 bers that the Germantown Brethren were right in their 
 opposition to the Ephrata (then called Conestoga) 
 followers of Beissel. Among this number was An- 
 dreas Frey, the elder. A long controversy was the re- 
 sult. Finally it was agreed to have a meeting (coun- 
 cil) at the house of William Frey to determine who 
 was right. 
 
 The Ephrataites secretly sent six emissaries to 
 Falckner's Swamp in advance of the council to preju- 
 dice the new members against the Germantown Breth- 
 ren. The sequel of all this was a failure on the part of 
 the Ephrataites to attend the council. (') Andreas Frey 
 and the members who believed with him that the 
 Brethren from Germantown were right now declared 
 openly against the Beissel party. Over the others 
 Michael Wohlfurth was made elder. He soon re 
 signed in disgrace and threw himself at Beissel's feet 
 for mercy. Following him was Elder John Landes 
 who held the office just six weeks. 
 
 (r) This is one of the earliest councils in tlie Brotherhood. Two old con 
 gregations were to meet and the new members were to be judges. 
 
The Lenders in Germany. 
 
 151 
 
 Elder Frcy, however, remained steadfastly a mem- 
 ber of the Brethren and was sent as a delegate to the 
 famous Zinzendorf Synods. Here he took such an 
 
 ?BEeLAMTI0H, 
 
 :.1^"-* 
 
 
 
 
 
 
 „»■ ,azi»i^. . 3 
 
 7>7/^ Pasce of Andreas Frey^ s Declaration. 
 
 active part that he was finally chosen one of the three 
 trustees of the New Church-in-the-spirit. For a full 
 
152 History of the Brethren. 
 
 account of this see the chapter on the "Origin of An- 
 nual Meeting." 
 
 Zinzendorf used his persuasive powers upon Frey 
 and eventually won him over to the Moravian cause. 
 Frey sailed to Europe with other Moravians and was 
 active in his efforts to advance their cause. 
 
 He was not long with them until he began to ques- 
 tion their faith and their practices. He left them and 
 returned to the Brethren and after humbling himself 
 he was again received into fellowship. 
 
 In 1748 he issued from the Saur press a volume of 
 88 pages, the title of which is: ^^ Afidreas Frcyen seine 
 Dcclaratioji oder: Erkldnoig mifwelche Weise u?id wie er 
 unter die sogenei?i?ite Hemihuter Gemeiiie gekommen," 
 etc.(i> 
 
 In this work he denounces the Moravians unmerci- 
 fully. The work caused a sensation. It was rumored 
 that Frey had repented his declaration against them; 
 and, in 1750, he published a notice in Saur's paper in 
 which he says he has not revoked his declaration 
 against the Moravians nor would he do so. 
 
 g. Other German Pioneers. 
 
 Lack of space precludes a fuller discussion of many 
 of the earliest Brethren, who have largely influenced 
 the development of the church. 
 
 Among the first members at Germantown was John 
 
 (i) Copy in the library of the Author. 
 
The Leaders in Germa7iy. 153 
 
 Henry Traut. He was a member at Creyfelt, and 
 was active in the work of the church. He came with 
 Peter Becker's party in 1719. 
 
 On the first missionary tour in America Henry 
 Traut was a leading spirit. He was, next to Peter 
 Becker, the leader of the members, from which fact, 
 combined with other evidences, I am inclined to be- 
 lieve he was a deacon of the church. He accom- 
 panied Stephen Koch on an important mission in 1727; 
 for an account of which see life of Koch. He lived a 
 quiet, godly life, rich in deeds of love, and died Jan. 
 4, 1733. His loss was deeply felt by the entire con- 
 gregation. 
 
 Heinrich Holsapple, George Balser Gautz, Jeremiah 
 Traut, Balser Traut, and John Jacob Price are also 
 among the worthies of the early church. Brother 
 Price was an active preacher in Germany, traveling 
 with John Naas. They were successful missionaries. 
 Brother Price came to America with Peter Becker's 
 party, was at the first love feast, and, in 1721, settled 
 on a large tract of land on Indian Creek in Lower Sal- 
 ford Township in Montgomery County, Pennsylvania. 
 
 This Jacob Price is the father of all the Prices in the 
 Brotherhood. His family has been a remarkable one 
 Many of them have been and are preachers of ability 
 in the church. Their history is interwoven with the 
 activities of the Brotherhood from its beginning. A 
 fuller account of them will be found in subsequent 
 chapters of this volume. 
 
154 History of the BrctJiren. 
 
 All in all, these early leaders were godly, fearless, 
 able men. Most of them were not only preachers of 
 power but writers of important works and composers 
 of fervent hymns. They took the infant church to 
 their hearts, transported it to the free soil of Pennsyl- 
 vania, and planted it far and wide in the hearts and 
 lives of their children and of as many others as their 
 limited opportunities in a wilderness would permit. 
 They did their work, and did it well. Peace to their 
 ashes! 
 
,HAPTER VII. — The Gekmantown Congregation. 
 
 Germantown, mother congregation in America, 
 what a history is thine! 
 
 There's a stormy voyage in 1719, a landing at Phil- 
 adelphia, a procession to Germantown, a dispersion 
 of the twenty families of German Baptist Brethren, 
 and in 1722 a revival spirit; public preaching collects 
 the scattered souls; in 1723, a strange thrill enraptured 
 the membership at news of the coming of Elder 
 Libe; people from the Schuylkill country travel to 
 the city of Philadelphia to hear this man whose elo- 
 quence had made him famous in two continents; a 
 meeting is held at Peter Becker's house; a missionary 
 visit is undertaken; and six souls ask for baptism — 
 this is the beginning of the church in America. 
 
 Doubly memorable Christmas Day, 1723! Christ's 
 anniversary and the date of the birth of His church 
 in America! There is an activity at Peter Becker's 
 house in Germantown. The spindles are still; and 
 the voice of praise is raised. Six persons, Martin 
 Urner, his wife Catherine, Henry Landis, his wife, 
 Frederick Lang, and John Mayle, all ,from what is 
 now the Coventry district, were in the midst of seven- 
 teen members, and they were preparing to hold the 
 first immersion in the church in America. There was 
 
 no ordained minister this side of the Atlantic. The 
 
 (155)' 
 
1 56 History of the Brethren, 
 
 members hold a council. Peter Becker is chosen to 
 act as elder. The preliminary examination '5 he'd 
 prayer is offered, and then these twenty-three souls 
 walk out into the winter afternoon, in single file, 
 headed by Peter Becker. They journey to the Wis- 
 sahickon Creek. The group kneels. Overhead the 
 solemn sentinels of the forest fastness — the pines and 
 hemlock — are stilled. The ice-bound stream utters 
 strangely solemn music. Curious eyes from the 
 Kelpianites rest reverently upon the group. Peter 
 Becker's voice breaks the stillness. The prayer is 
 ended. The six candidates for membership in God's 
 family are led one by one into the water and are 
 baptized by trine immersion. The procession returns 
 to Germantown. They assembled in the house of 
 John Gomorry. It is evening now. The old-time 
 tallow-dips are lighted. They gather around a long 
 table, a hymn is sung, and in the silent evening hour, 
 with no witness but God, and curious children, these 
 people begin the observation of the ordinances of 
 God's house on Christmas evening, 1723. The sisters 
 on one side, the brethren on the other, arise and 
 wash one another's feet. Then they eat the Lord's 
 Supper, pass the kiss of charity with the right hand 
 of fellowship, partake of the holy communion, sing 
 a hymn, and go out. It is night! But under God's 
 guidance their acts have been repeated in a thousand 
 twilights, in all parts of this country in all the years 
 that have come and gone; and, please God, we will 
 
■ TJic Gcrmantow?i Congregation. 159 
 
 repeat them again and again until He shall say, "It 
 13 enough. Come up higher." 
 
 Let us look yet more closely at this company. 
 Who are they? Six are already named. They are 
 babes in Christ. But the other seventeen are warriors 
 of two continents. They had a remarkable career. 
 At the head sat Peter Becker, pioneer preacher in 
 America. He could have told of blessed meetings 
 in Creyfelt and of sermons by Elders Mack, Libe, 
 and Naas. He is not a gifted preacher, but he leads 
 the sacred music that fills the dimly-lighted room 
 with echoes of heaven's choir. His prayers are elo- 
 quent and overmastering. He loved God and talked 
 with Him in the full faith of an expectant child of 
 the King. 
 
 To his right sat John Jacob Price, who had prayed 
 and preached in the Rhine Valley with Elder Naas. 
 He was not large in body, but fervent in spirit. 
 There was Stephen Koch, John Hildebrand, Henry 
 Traut and Henry Holsapple, of whom the reader 
 has already heard. They were rich in experiences 
 with God's people in Germany. There was John 
 Gomorry, in whose house they sat, near him were 
 Jeremiah and Balser Traut, Daniel Ritter, John 
 Kempfer, Jacob Koch, and George Balser Gans, all 
 sterling men of God. 
 
 To the left of Peter Becker sat Maria Hildebrand, 
 whose daughter was destined to wed a son of founder 
 Mack. By her side sat Magdalene Traut, Anna 
 
i6o History of the Brethren. 
 
 Gomorry, and Joanna Gans. Seated in their midst 
 were the six new members, — twenty-three in all. 
 Who can lift the veil and record this hour's holy 
 service? What thoughts, what emotions, what re- 
 ligious experiences, what covenanted pledges, what 
 rejoicings, moved lips and heart and head! To God 
 only is known the ecstasy of that communion. "Ye 
 know not now; but ye shall know hereafter." Blessed 
 beginning of the church in America; may her latter 
 days be like her first! 
 
 The congregation was now organized. The spirit 
 of the Master was upon them. The next autumn 
 the congregation decided to undertake a general 
 visitation to all their brethren in the whole country. 
 October 23, 1724, they started. Their first visit was 
 to Brother John Jacob Price on the Indian Creek. 
 Thence they traveled to Falckner's Swamp and held 
 services at the house of a Brother Albertus, where 
 a meeting was held with breaking of bread; so also 
 at Oley, and then at the Schuylkill (Coventry). 
 Here on November 8, they also held a love feast, 
 no doubt at the house of Martin Urner. At this 
 place two persons were baptized. These two were 
 Peter Heffly and Owen Longacre, Andrew Sell had 
 formerly been baptized at Germantown, There were 
 thus nine members at Coventry. 
 
 This was the end of their contemplated missionary 
 tour. 
 
 At Coventry, however, news was received that in 
 
The Gertnatitowti Cofigregatio?i. i6l 
 
 the Conestoga country were a number of awakened 
 souls. The Brethren decided to continue their jour- 
 ney to the Conestoga. The party divided for the 
 night. Those who were afoot spent the night at 
 John Graff's(') and the riders at Jacob Weber's. On 
 the lOth they united at Rudolph Nagele's, at that 
 time a Mennonite. From Nagele's they went to visit 
 Conrad Beissel and Michael Wohlfahrt, who at that 
 time were living a solitary or hermit life. On the 
 night of the loth they lodged with Stephen Galliond. 
 The next day they pushed on to Henry Hohn's. On 
 the 1 2th a meeting was held at this man's house. 
 Beissel was present. The revival spirit was power- 
 fully manifested. The theme of the Brethren was 
 baptism, the hope of fallen man. 
 
 At the close of the meeting five precious souls 
 asked for baptism, — Henry Hohn and wife, John 
 Mayer and wife, and Joseph Shafer. They were bap- 
 tized in the apostolic manner by Peter Becker in 
 Pequa creek. This ceremony was so impressive that 
 a sixth, Veronica, wife of Isaac Frederick, was also 
 
 (i) John (Hans) Graff (or Groff or Grove) is the first ancestor on the 
 maternal side of the author of this work who came to America. He was a Swiss 
 refugee, came to Pennsylvania in 1696 and settled in the Pequa Valley. While 
 in pursuit of his stray horses, he found his way to what is now West Earl 
 Township in Lancaster County. He was pleased with the country and in Feb- 
 ruary 28, 1724, purchased from Martin Kendrick and Hans Herr 250 acres of 
 land and at once removed to it. He was the first settler in that section and the 
 three townships Earl in Lancaster County bear his name. The English of 
 Graff is Earl. His place was long known as Graff's Thai. He died in 1746. 
 His personal property was inventoried at £648, 3s, lod. Ne.\t to Graffs Thai 
 was Weber's or Weaver's Thai. These were the places at which the Brethren 
 remained over night. For a fuller account of Graff see F. R. Diffenderffer's 
 excellent little volume — The Three Earls ^ an Historical Sketch. 
 
1 62 History of the Brethren, 
 
 baptized. And now a strange event must be recorded! 
 Conrad Beissel saw all this. He knew it was his 
 duty to be baptized. But he had such an exalted 
 opinion of his own religious experiences in his hermit 
 life that he could not submit to baptism at the 
 hands of Peter Becker, whom he regarded as inferior 
 to himself in religious thought. In this perplexity 
 he suddenly remembered that Jesus had submitted 
 to John "to fulfill all righteousness." Consequently, 
 after Sister Frederick came up out of the water, 
 *' Beissel came down from his spiritual pride, hum- 
 bled himself before his friend Peter Becker, and was 
 by him baptized on the same day in apostolic-wise, 
 under the water. "^'^ 
 
 That evening a love feast was held at Brother 
 Hohn's house. This was November 12, 1724. The 
 following Sunday a meeting was held at Sigmund 
 Landert's house, and Landert and his wife were bap- 
 tized. The stream was so muddy on this occasion 
 that some of the members protested against its fitness, 
 holding that baptism should be administered as Alex- 
 ander Mack taught, "in a running stream of clear 
 water." As these people were strangers to the Breth- 
 ren, Peter Becker addressed the people as follows: 
 "These two persons have applied to us for baptism; 
 but as they are unknown to us in their walk and 
 conversation, we make this announcement of the 
 
 (i) Chrontcon Ephratense, p. 25. 
 
The Gerrnantown Congregatiotu 165 
 
 fact to all men here present, especially to their neigh- 
 bors. If you can bear favorable witness concerning 
 their lives, it is well, and we can baptize them with 
 the greater assurance; but if you have any complaints 
 to bring against them, we will not do it." This is 
 the first recorded instance of a practice honored by 
 the Brethren to this day. It evidently dates to the 
 beginning in Germany. This is the beginning of the 
 church in Lancaster County. Since the distance 
 was so great, the Gerrnantown members advised 
 these to select a preacher and form a separate congre- 
 gation. Conrad Beissel was chosen. Then the kiss 
 of peace was given and the Brethren returned to 
 Gerrnantown. 
 
 From 1722 to 1732 the meetings were held in the 
 homes of the members — generally at Becker's, 
 Gomorry's, Gantz's, Traut's, or Kalckglasser's. 
 
 When Mack came in 1729 the number of members 
 was so increased that it was diflficult to find a house 
 large enough for the meetings. 
 
 In 1732 Christoph Saur, the printer, erected where 
 No. 4653 Germantown Avenue now is, a commodious 
 house, 60x60 feet. 
 
 The second story of this house was constructed 
 with partitions hinged to the joist so that when 
 necessity required, they could be swung open and 
 a large audience room was secured. Here the Breth- 
 ren worshiped until 1760, when the second Christoph 
 baur was an elder of the church. His increasing 
 
1 66 History of the Brethren. 
 
 family and growing business demanded all the room 
 in the house, and obliged the Brethren to arrange 
 for another place of meeting. 
 
 Among the Brethren was one named John Petti- 
 koffer. He is said to have been a poor man. Broth- 
 er Peter Schilbert gave him a half acre of ground 
 upon which to erect a house. Pettikoffer begged 
 the money for the erection of a house on this ground, 
 which was nearly two miles above what was then 
 Germantown. Because of this begging historians 
 say the town was named Beggarstown {Bettel Hanse?i). 
 In 1739, Pettikoffer and his wife remo\'ed to Ephrata, 
 where his wife died in 1748, and where he died in 
 1769 (September 11). It was a long while before 
 Peter Schilbert could gain possession of the ground 
 he had given to Pettikoffer. But it was finally his 
 and by deed dated August 12, 1760, Peter Schilbert 
 donated to Christopher Sower, Alexander Mack, 
 Peter Leibert, and George Schreiber, the Pettikoffer 
 house, and eighty rods of ground for a burial place, 
 in trust for the German Baptist Brethren's church of 
 Germantown forever. 
 
 The house was remodeled, the partitions were re- 
 moved, and here the Brethren worshiped until 1770, 
 when the increased membership required a larger 
 house. At the rear of the Pettikoffer house a sub- 
 stantial stone meetinghouse was begun and completed 
 in the same year, and was dedicated before July i. 
 For the erection of this house the members them- 
 
The Germafitowfi Congregation. 169 
 
 selves gave the entire amount. The building is of 
 stone and is still standing.(') It is about 32 feet 
 square, with an attic in which were stored the requi- 
 sites for the love feasts. This attic was reached by a 
 stairway on the outside, (2) long since removed. But 
 the stone-work still betrays the location of the large 
 square door through which it was entered. About 
 1880 Sister Lehman and a few others had the meet- 
 inghouse remodeled. The old attic was removed, 
 the exterior plastered, and new appointments pro- 
 vided throughout. On May 16, 1897, a fine addition 
 to the old meetinghouse was dedicated. This addi- 
 tion was the gift of Jacob Z. Davis, a direct descend- 
 ant of Alexander Mack. The dedicatory exercises 
 on this occasion were conducted by the present 
 pastor, George N. Falkenstein. The dedicatory 
 sermon was preached by the writer of these lines from 
 Psa. 122: 1-9. 
 
 During the Revolutionary War, when all of Elder 
 Sower's property was confiscated this meetinghouse 
 narrowly escaped. Sower was one of the trustees 
 in whose name the property was held. For this 
 reason it was seized. But Brethren Fox and Leibert, 
 trustees with Sower, explained that the building and 
 ground were not Sower's, but the congregation's. 
 That he was simply one of the trustees in whose 
 
 (i) See frontispiece. 
 
 (2) St. David's Episcopal Church at Radnor, the home church of Genera' 
 Anthony Wayne, also has such a stairway. It may have been copied aftar this 
 one of the Germantown church. 
 
1 70 History of the Brethren. 
 
 name the title temporarily rested. Finally the repre- 
 sentations of the members availed and the building 
 was spared, although the yard about it was occupied 
 by the cavalry in the Germantown battle. 
 
 When the meetinghouse was occupied in 1770, the 
 old Pettikoffer house became an old folks' home, in 
 which the poor of the congregation were sheltered, 
 clothed, and fed at the expense of the congregation. 
 This is no doubt the oldest home for the poor estab- 
 lished by the Brotherhood. 
 
 The ground for a cemetery was not so used until 
 the yellow fever scourge swept Philadelphia. Then 
 the Brethren mercifully opened their grounds for 
 burials. This was in 1793. There was need of more 
 ground and the congregation purchased for 430 
 pounds sterling the adjoining lot, on which was an old 
 log hut, once the Weaver residence, and a good 
 dwelling house, — now the parsonage, 661 1 German- 
 town Avenue. Half the purchase money was paid by 
 voluntary subscriptions in 1793, and the remainder on 
 April I, 1805. 
 
 Among the quite early mmisters and deacons of 
 this congregation are the following: 
 
 Peter Becker 1724-1758 
 
 Alexander Mack 1729-1735 
 
 Alexander Mack, Jr., 1748-1803 
 
 Christopher Sower 1748-1784 
 
 Henry Kalckglasser, 1 724-1 739 
 
 Stephen Koch 1724-1739 
 
 John Hildebrand 1724-1739 
 
The Germafitozvfi Co?igregation. 171 
 
 Such in brief is the early history of the mother con- 
 gregation in America. Additional facts will be found 
 in the biographic sketches of the leading ministers in 
 their proper places. There are, however, matters of 
 detail that are of interest to the Brotherhood and to 
 the historian. 
 
 The Poor Book of the Congregation. 
 
 Before me as I write is a queer book. It is in 
 manuscript, and for the most part in the German 
 language. It is the ofificial record of money received 
 and paid by the deacons of the Germantown congre- 
 gation from 1747 to 1806. The account opens on May 
 10, 1747. "To-day the box was emptied and there 
 was in it of contributions 14 shillings." On June 5th 
 Brother Henry Schlingluff, a deacon, was made cus- 
 todian of the poor fund, and he was charged with 
 A. 9s- 3d. 
 
 On June 28, the box was emptied. It had in it I2s. 
 On July 24, " " " " " " " " 6s. 
 
 On Aug. 23, " " " " " ' 6s. 6d. 
 
 On Oct. 4, " " " " " " " " 17s. 
 
 Brother Peter Wentz paid ;^i, 14s. 6d. 
 
 On Nov. 5, the box was emptied. It had in it los. 
 
 On Nov. 22 Nicholas Schriber paid ^i, 17s. 
 
 On Dec. 25 the box was emptied. It had in it los. 
 
 The total receipts for the year were. .^11, i6s. 3d. 
 
 From this it will be seen that the congregation had 
 a box, later two boxes, somewhere in the meeting- 
 house, which at this time was the second story of 
 
172 
 
 History of the Brethren. 
 
 Saur's house. Into this box the members voluntarily 
 dropped whatever sum they felt free to give to the 
 poor fund. Other brethren gave directly to the fund 
 additional sums. The box was opened by all the 
 deacons and the amount charged to the custodian. 
 This Brother Wentz evidently had borrowed from the 
 poor fund prior to May 10, 1747, for I find on Nov. 26, 
 1748, these words, "Rec'd in settlement with Bro. 
 Peter, 2s." What was done with this money? The 
 next page of the book tells the eloquent story of 
 Christian charity. 
 
 1747 
 
 May 10, To Sister Elizabeth 
 
 June 5, " '' Bayer 
 
 " Elizabeth 
 
 " Charitas 
 
 " Charitas 
 
 " Elizabeth 
 
 " Elizabeth 
 
 " Charitas 
 
 " Elizabeth 
 
 a poor man of the Gonchtscliaft 
 at the request of Bro. Gans. . . . 
 Sister Bayer .£\, os. od. 
 
 " Charitas ^i. 
 
 " Elizabeth £\. 
 
 " Elizabeth lOs. 
 
 " 5. 
 
 " 5, 
 
 July 24, 
 
 " 24, 
 Aug. 9, 
 
 " 9, 
 
 " 23, 
 " 23, 
 
 Oct. 
 
 4, 
 
 " 4, 
 
 " 4, 
 
 Dec. 8, 
 
 14s. 
 
 lOS. 
 
 6s. 
 
 lOS. 
 
 3s. 
 
 lOS. 
 
 los. 
 8s. 
 
 7s. 6d. 
 
 Total paid out £'], i is. 6d. 
 
 And so the record goes for fifty-nine years! I no- 
 tice, too, that the brethren who made the ofificial visit 
 were given money from this fund to take with them 
 
Tlie Germantowii Congregation. 173 
 
 and give to whomsoever they found to be in need. 
 On Jan. 31, 1748, the amount so taken was lis.; on 
 July 24, of the same }ear, 12s.; on Oct. 2, I2s. 6d, and 
 on Nov. 12, lis. In this quiet way the ministers were 
 able to add comfort of a material as well as of a spirit- 
 ual sort to those they found in need. This is prac- 
 tical, helpful Christianity. Do we as fully perform 
 our duty to-day? On June 2, 1748, Sister Maria Stoltz 
 was in need of a Testament, and she was given 4s. 6d. 
 to purchase one. Again on Nov. 26, 1748, "to Chris- 
 tina for her little boy's shoes, 4s." The next year this 
 same sister was given £\, 15s. for her house rent, June 
 II, and again on Sept. 3, for the same purpose. 
 
 I find also such entries as the following taken at 
 random: • 
 
 Jan. 12, 1752, To a poor woman whose child 
 
 burnt itself 7s. 6d. 
 
 Nov. 18, 1752, To widows for meal (rye 
 
 flour) 17s. 6d. 
 
 Aug. 29, 1758, For the cofifin of Sister Char- 
 
 itas 17s. 
 
 Jan. I, 1759, To Sister Gundis for month of 
 
 January I2s. 
 
 Dec. 2. 1762, For wood for the meeting 
 
 rooms 1 3s. 
 
 Dec. 7, 1762, To Sister Sophie for i cord of 
 
 wood ;^i, 8s. 
 
 July 15, 1763, Paid for the fare of Sister So- 
 phie from Lancaster i6s. 
 
 Aug. 6, 1763, Paid for taking Sister Sophie 
 
 back 15s. 
 
 April 17, 1776, To Sister Feith, 5s. in mon- 
 ey and some sugar and coffee 7s. 8d 
 
174 History of the Brethren. 
 
 When the members met to hold a love feast they 
 donated to the congregation certain sums of money 
 to defra)' the expenses. 
 
 A love feast was held March 26, 1749, to which the 
 following contributed: 
 
 Brother Gundy 
 
 Sister White 
 
 Brother Snyder 
 
 " Schlingluff 
 
 *' Gans 
 
 " Schweitzer 
 
 " Mack 
 
 *' Weber 
 
 " Richard 
 
 7s. 
 
 6 d. 
 
 lOS. 
 
 
 IS. 
 
 6 d. 
 
 2S. 
 
 3 d. 
 
 5s. 
 
 
 3s. 
 
 
 IS. 
 
 6 d. 
 
 2S. 
 
 7>^d- 
 
 2S. 
 
 
 Total £1, 15s. 4>^d. 
 
 For the feast there w^as expended: 
 
 For rice (3 Bbs.) 9s. 
 
 For flour, spice, and butter is. 6d. 
 
 For bread and rolls 4s. lod. 
 
 For meat 15s. 
 
 Total ;^i, los. 4d. 
 
 There was a meal given from this at noon and in 
 
 the evening. 
 
 Deacons and Deaconesses. 
 
 Brother Henry Schlingluff was deacon before 1747. 
 In 1761, the congregation had a council meeting and 
 elected a second deacon. The poor-book has this 
 entry. 
 
TJie Gcrmantoivn Congregation. 175 
 
 i5 2^sau^^ J-7Pj 
 
 Election of Deacon at Germantown, 1761. 
 
 December 13, 1761. 
 According to a council of love at Germantown in 
 the community of Brethren [Gcmcvischaft dcr Briidcr) 
 who have vowed to die and to live according to the 
 doctrine of Jesus Christ and to follow in everything 
 the manner and institutions of the apostolic congre- 
 gation of the first Christians, there has been elected 
 by vote and lot as minister to the poor of this con- 
 gregation of Germantown, Brother George Schreiber, 
 besides the formerly appointed Brother Henry 
 Schlingluff. 
 
 But Brother Schreiber had not yet proved himself 
 in the office. The early congregations made no 
 haste to invest men with power and responsibility. 
 
176 History of the Brctliroi. 
 
 Brother Schreiber had to serve almost five years on 
 trial. Then he was made a deacon in the full exer- 
 cise of the power attached to that important office, 
 and that too, dear Brethren, by the laying on of 
 hands! Read for yourself the original entry in fac- 
 simile. 
 
 
 c ■ I 
 
 Ordination of Deacon at Gcrmantown, 7766. 
 
 On the i^\h. of May, 1766, Brother George Schrei- 
 ber has been confirmed by laying on of hands of the 
 elders, to the service for which the hand of Pro\'idence 
 had seized him. 
 
 But what of deaconesses? Did the early church 
 have deaconesses? Did Mack's pious perusal of the 
 Holy Word compel him to recognize widows as 
 necessary in the official work of the church? In an 
 extended list of members known to Alexander Mack 
 the second, I find the following: " Brother Jacob 
 Schreder and his wife, the first woman elder of the 
 ''Gemchie! After her husband's death she lived and 
 served the ' Gemeine ' for seven years." 
 
The Germa/itowfi Congregation. 177 
 
 This record is from the private diary of Alexander 
 Mack, now in my library. Sister Schreder was called 
 to this office at Schwarzenau. The elder who invested 
 her with her sacred office was the founder of the 
 church, Alexander Mack. But this is not an un- 
 usual case. It was the first but not the last. Note 
 then the following from the Germantown poor-book: 
 
 
 nA 
 
 Election of a Deaconess at Germantouun, lytx) 
 
 Anno 1769, the 20th of August. 
 
 According to the Council of the Holy Ghost 
 (i Tim. 5: 9, 10) in the community of Brethren and 
 Sisters of Germantown, and according to the manner 
 and regulations of the Apostolic congregation of the 
 first Christians, was elected by vote as a ministress 
 (Deaconess) the Sister Margaretha Bayerin. 
 
 Here then is the official record of the election by 
 vote of Sister Bayer, an old widow, above seventy 
 
1 78 History of the Brethren. 
 
 years of age, to the office of Deaconess. What has 
 the church of to-day to say in regard to this? Have 
 we removed any of the landmarks which our fathers 
 have set? 
 
 There was a happy day in the Germantown church 
 in 1731. Luke Vetter, one of the original eight at 
 Schwarzenau landed at Philadelphia on September 21, 
 1731. He had crossed the Atlantic on the ship 
 Brittania, Michael Franklin, Master, and was accom- 
 panied by his son David, aged twenty-one; his daugh- 
 ter Margerita, aged eighteen; and his daughter Sophia, 
 aged thirteen. Doubtless his wife was dead and he 
 yearned to see once more the face of Alexander 
 Mack and wife, Andreas Bony, Johannis Kipping 
 and wife, who with him had received holy baptism 
 at the first immersion in Schwarzenau. No doubt, 
 there were tears and prayers, and old Alexander 
 Mack, perhaps, welcomed him to his own little one- 
 story house, which he had built on the half acre of 
 ground he purchased in Germantown. ^'\ 
 
 John Naas came two years after and was warmly 
 welcomed. (2) Elder Naas reported in a letter to his 
 son that the Brethren were all well-to-do in German- 
 town. That this is true is apparent from the follow- 
 ing facts: Heinrich Holsapple owned seventy acres 
 of ground; John Mack, two acres in Germantown and 
 eighteen in Roxborough; George Traut, twenty-eight 
 
 (i) Kupp's jo.ooo Names, p. -t73. 
 (2) Chronicon Ephratense , p. 247. 
 
The Gcr?nafitowTi Cojigregation. 179 
 
 acres; John Pettikoffer, one-half acre; Peter Becker, 
 twenty-three acres; Balser Traut, twenty- five acres; 
 Christopher Sower, six acres; John Henry Kalck- 
 glasser, forty-two acres; Peter Schilbert, two hundred 
 acres; Johannis Schneider, two hundred acres in Oley 
 Township and one hundred acres in Salford Township; 
 Henry Schlingluff, fifty acres; Heinrich Frey, fifty 
 acres; George Balser Gantz, or Ganz, forty acres in 
 Springfield Township.^') From this it is evident that 
 the early Brethren were frugal and industrious. 
 They came here poor, having given all for religion's 
 sake, and before 1734, they were among the leading 
 land owners of the colony. 
 
 As early as 1738, the Germantown congregation 
 held regular services on Sunday in the house of 
 Christoph Saur, whose only son became a member 
 in 1737. In addition to this Sunday service the 
 congregation held a weekly council meeting on 
 Thursday, and a meeting for the unmarried on Sun- 
 day afternoon. It was at this unmarried members' 
 meeting on Sunday afternoon that the Ephrata spirit 
 of discontent was propagated. The result was, 
 indeed, sad and almost disheartening. Many of the 
 congregation decided to follow the lead of Stephen 
 Koch instead of the wiser counsels of Peter Becker; 
 and in March, 1739, the following members removed 
 to Ephrata: John Henry Kalckglasser and wife; 
 
 (1) Rupp's ^0,000 A^awej, pp. 472-477. 
 
1 80 History of the Brethren. 
 
 Valentine Mack and wife; John Hildebrand and wife; 
 Lewis Haecker and wife; John Pettikoffer and wife; 
 the widow Gorgas; and the children of the above 
 families. At the same time the following unmarried 
 members accompanied them: Henry Hoecker; Alex- 
 ander Mack; John Reismann; Christian Eckstein; 
 Elizabeth Eckstein; Martha Kinsing; and Miriam 
 Gorgas. 
 
 This was a sad day for the Germantown congrega- 
 tion. Some of these became leaders at Ephrata and 
 a few, including Alexander Mack, soon repented of 
 their mistake, returned, and were received into full 
 fellowship again. 
 
 Christian Eckstein became the physician of the 
 Ephrata community. His preceptor in medicine was 
 Dr. Medar, from Germany, who was expelled from 
 the Ephrata Society in 1749, because he refused to be 
 baptized. 
 
 Lewis (Ludwig) Hocker was also a leader at 
 Ephrata. He became the schoolmaster of the 
 congregation and in 1749 a building (Succoth) was 
 erected for his use. He opened a Sabbath school. 
 This Sabbath school he maintained for more than 
 thirt)' years before Robert Raikes began his Sunday 
 school work. 
 
 • There is evidence to justify the claim that the 
 Germantown congregation had a Sabbath school 
 before 1 738. The meeting for the unmarried held 
 every Sunday afternoon was doubtless a Sunday 
 
TJie Gcrtfiantown Congregation. i8i 
 
 school. Ludwig Hocker may have been the leader 
 of this meeting. In 1744, Christoph Saur printed a 
 collection of 381 tickets, upon each one of which is a 
 scriptural quotation and a stanza of religious poetry 
 by Gerhard Tersteegen. These were evidently used 
 in the Brethren's Sunday school. A set of these 
 tickets in excellent condition is now in my possession. 
 
 It is well to note that Sunday Schools, Council 
 Meetings, and an Old Folks' Home were instituted 
 by these early Brethren. 
 
 In 1 761, as before stated, the place of meeting was 
 changed to the house erected by John Pettikoffer. 
 It stood immediately in front of the present meeting- 
 house. The Poor Book contains this record: 
 
 "December 27, 1761. Through the Society's con- 
 sideration, and decision of the Brethren, it was 
 thought well that the money which is contributed 
 to the box in 1762 should be expended in improving 
 the meetinghouse. For this purpose 
 
 There was in the box May 15, £2^ i is. 
 
 " " " " Oct. 30, £2, IBs. 
 
 " " " " Dec. 19, ^i, 9s. 
 
 There was received for stone 1 7s. 6d 
 
 " " " " 140 bricks 4s. 
 
 Total, £^, 19s. 6d. 
 
 To this amount was added by subscription the 
 following sums: 
 
 Brother Christopher Sower gave ;^30, oos. 
 
 " William Dishang " 8s. 
 
.^8^ History of the Brethren. 
 
 Brother Henry Snyder gave , . . 
 
 
 lOS. 
 
 " Alexander Mack " ... 
 
 
 I OS. 
 
 Sister Maria Nice " ... 
 
 .•■•£ I, 
 
 lOS. 
 
 Brother George Schreiber " ... 
 
 ....£ I. 
 
 oos. 
 
 " Philip Weber " ... 
 
 ....£ I, 
 
 oos. 
 
 " Henry Weber " ... 
 
 
 15s. 
 
 " Justus Fox " ... 
 
 
 15s. 
 
 " Anthony Snyder " ... 
 
 
 6s. 
 
 " Jacob Herman " ... 
 
 
 I OS. 
 
 " Richard Raab " ... 
 
 
 5s. 
 
 " Peter Leibert " ... 
 
 £ I, 
 
 oos. 
 
 " Henry Schlingluff " ... 
 
 
 los. 
 
 Grand total for reoairs 
 
 £a6 
 
 i8s. 6d. 
 
 This money, as will be seen, was largely the dona- 
 tion of Brother Sower, then a wealthy printer as well 
 as an elder of the congregation. This £^6, i8s. 6d. 
 was expended as follows: 
 
 For an iron stove, workman's wages and 
 
 an iron rod £ 3, 9s. 6d. 
 
 For deed {Kaufbricfe) and other writ- 
 ings £ I, IIS. 6d. 
 
 Brother Peter Leibert's account of what 
 he expended for the meeting- 
 house £ 3, 7s. 4d. 
 
 To carpenter for laying floor ;^ i, 4s. 
 
 Brother George Schreiber's account for 
 windows, for 2,425 ft. lumber and 
 for hauling £ 8, 12s. 
 
 Brother Schwartz's account £ i, 3s. lod. 
 
 For a lock to the door 6s. 6d. 
 
 To Brother Anthony for building stable 
 
 and fence, he boarding himself .. .;^ 2, i8s. 3d. 
 
The Gcrmantou'/i Congtrgation. 183 
 
 To workmen assisting Brother Anthony, 
 
 10 days at 3s. 6d £ i, 17s. 6d. 
 
 For 20 common 6 feet long posts 19s. 4d. 
 
 For making crib 4s. 6d. 
 
 For nails £ \, 00s. lod. 
 
 For half expense of making a pump. . . .£ a,, 8s. 5d. 
 
 For bands on the garden gate 6s. 6d. 
 
 For 3s- 2d. 
 
 For making the well deeper £ i, 4s. 2d. 
 
 For repairing window 4s. 
 
 For 1 2 window panes at /d 7s. 
 
 For clapboards and fixing fence 2s. 6d. 
 
 For 2 bushels of lime 2s. 
 
 For the mason and his assistant 8s. 
 
 For 2 da)'s wages to carpenter los. 
 
 For sawed wood and lath 3s. 7d. 
 
 For 168 shingles i8s. 5d. 
 
 For the iron rod in the chimney 4s. 
 
 For 300 feet boards and hauling £ i, 13s. 
 
 For work on boards and lath 2s. 2d. 
 
 For wages to joiner £ i, 5s. 6d. 
 
 For sash, putty, and glazing 8s. 6d. 
 
 For plastering and painting(?) is. 6d. 
 
 For 4 posts and cleaning chimney 4s. lod. 
 
 For hand "holds" and bolts 12s. 6d. 
 
 For 15 pounds nails 17s. lod. 
 
 For day wages £ i, 3^- 5^- 
 
 Total expended i^45. I3S- A^- 
 
 The balance m the treasury, together with half the 
 sum in the box in 1763, was used to further repair 
 the meetinghouse. From this unusual expense it 
 is safe to infer that no other meetinghouse was con- 
 
1 84 History of the Brethren. 
 
 templated for some time. It was, however, in 1770, 
 found that the Pettikoffer house was too small for 
 the growing congregation and the present stone 
 structure was erected. 
 
 A walk in the old cemetery fills one with the pro- 
 foundest emotions. Here under tall pines, in the 
 quiet of death's doings, rest the men and women 
 who lived and died for the church of the Brethren. 
 It is to be hoped that at no distant day a history 
 of these children of God may be written that the 
 world may know who they were and how they lived. 
 The simple inscriptions on the marble slabs are 
 mere texts to the historian, from which he may write 
 an entrancingly interesting story. 
 
 Among the many graves is an unmarked one before 
 which one pauses for meditation deep and long. 
 
 "All I crave is the pearly drop from Charity's 
 meek eye to dim a little my numerous follies as I 
 journey to the grave. And when laid there, let 
 silence with my quiet dust reside, nor marble tell the 
 passing traveller where the wandering pilgrim sleeps. 
 And yet, there is a sound too that I could desire 
 might perfume the air around my grave, and a balm 
 I hope will flourish there. I mean the widow and 
 orphan confessing me their friend in life — this would 
 be fame sufficient." 
 
 And her wish, thus written in 1826, is fulfilled. 
 Harriet Livermore, the "Pilgrim Stranger," sleeps 
 in an unmarked grave in the Brethren burying ground 
 
TJie Germantown Congregatio7i. 187 
 
 in Germantown. What a career was hers! Born 
 at Concord, N. H., April 14, 1788; the daughter ot 
 Edward St. Loe Livermorc, Justice of the Supreme 
 Court of New Hampshire and for several terms 
 United States Senator. In the capital of the Na- 
 tion, undir the most attractive social conditions 
 she surrendered herself wholly to Jesus, and became 
 a wandering light, shedding in a thousand hearts 
 warmth and cheer. Four times she journeyed to 
 Palestine, and her voice was heard in all parts of her 
 own continent. It is Harriet Livermore to whom 
 VVhittier refers in Snozv Bounds?, 
 
 "Another guest that winter night, 
 Flashed back from lustrous eyes the light. 
 Unmarked by time, and yet not young, 
 The honeyed music of her tongue 
 And words of meekness scarcely told 
 A nature passionate and bold, 
 Strong, self-concentered, spurning guide, 
 Its milder features dwarfed beside 
 Her unbent will's majestic pride. 
 She sat among us at the best, 
 A not unfeared, half-welcome guest, 
 Rebuking with her cultured phrase 
 Our homeliness of words and ways." 
 
 This woman was born an Episcopalian, and later 
 became a Congregationalist. She found on her mis- 
 sionary tours great charm in the Quaker meetings 
 and in the simple faith of the German Baptist Breth- 
 ren. Of these she says, "I visited them and was 
 
1 88 History of the Brethren, 
 
 pleased with their humble, modest appearance and 
 behavior. In the course of the afternoon they sang 
 several spiritual hymns. Before we parted several 
 prayers were offered, and I ventured to join my feeble 
 supplications in a vocal manner. This was the first 
 time I had ever prayed in the presence of a man, 
 except in sick chambers." 
 
 In 1722 she says, "There was a whisper in my mind 
 concerning baptism. This whisper told me sprinkling 
 was nothing — that infant sprinkling was not an evan- 
 gelical rite." The outcome of this was her immersion 
 on January 2, 1825. A large opening was made in the 
 ice, prayer and song were offered at the water's side 
 and then Harriet Livermore was buried with Christ in 
 holy baptism. 
 
 When Harriet Livermore came to Philadelphia she 
 was not welcomed by the more fashionable churches. 
 Under the guise of hostility to women preachers she 
 was refused admission to many pulpits. However 
 Brother Peter Keyser, then pastor of the Brethren or 
 Dunker church on Crown Street, near Callowhill, 
 gladly gave her the privilege to speak. This is said 
 to have been her first sermon in the city. In the con- 
 gregation was Sarah Righter, afterwards Mrs. Major. 
 Miss Livermore's sermon touched the heart of the 
 young woman. She was converted, joined the church, 
 and became a famous preacher among the Brethren. 
 She began to preach when only twenty years of age. 
 She was a woman of rare power, and her sermons 
 
The Germantown Congregation. 189 
 
 were marvels of chaste eloquence and prophetic in- 
 sight. Among the many members who speak the 
 name of Sister Major in reverent love is Brother 
 Abraham H. Cassel, who at eighteen was brought to 
 the church by this woman's persuasive eloquence and 
 zeal for the cause she loved. Mrs. Major died at 
 Greenfield, Ohio. She was the first convert of Miss 
 Livermore's in Philadelphia. For that reason Harriet 
 Livermore ever afterwards called her "my daughter." 
 
 Her last days were spent in the Almshouse in 
 Philadelphia (Blockley), and at her death she was 
 about to be consigned to a pauper's grave, when Sister 
 Margaret F.Worrell appeared at the "Dead Room" 
 and like one of old "begged the body" of the Pilgrim 
 Stranger, took it to her own comfortable home in 
 Germantown and gave it decent burial in the Ger- 
 mantown Cemetery of the Brethren. 
 
 Here then sleeps the body of Harriet Livermore, 
 "who abhorred evil more, loved righteousness more, 
 journeyed more amid perils, suffered more, preached 
 and prayed more, wrote more, and wept more for 
 Jesus than any other woman of whom we have a 
 record. "(') 
 
 In 1770 there were about thirty families connected 
 with the Germantown congregation. The names^^) of 
 
 (i) Harriet Livermore, the Pilgrim Stranger, p. 210. 
 
 (2) For this list of members in 1770 I am indebted to that rare old book 
 Morgan Edwards Materials Towards a History of the American Baptists, page 
 6H, Philadelphia, 1770, a copy of which is in my possession. 
 
I go History of the Brcthrai. 
 
 fifty-seven persons then baptized and in the fellowship 
 are as follows: 
 
 Alexander Mack with his wife and daughter, Chris- 
 topher Sower with his wife and son, Margaret Boyer, 
 deaconess, George Schriber and wife, Henry Slingluff 
 and two daughters, Philip Weaver and wife, Peter 
 Sybert and wife, John Slingluff and wife, Henry 
 Slingluff, Anthony Snyder and wife, Richard Roob, 
 Michael Keyser, Peter Keyser and wife, Jacob Bow- 
 man and wife, Justus Fox and wife, John Kime, 
 Conrad Good, Conrad Stamm and wife, Hannah 
 Stamm, I. Becker, Mary Baker, Sarah Baker, Susan- 
 nah Baker, Eve Fith, Elizabeth Boyer, Mary Bossert, 
 Margaret Herszback, Magdalen Mellinger, Elizabeth 
 Roob, Christian de Lashet and wife, William Spyra 
 and wife, Nathaniel Shryber, Katherine Shryber, Hen- 
 ry Sharpneck and wife, Mary Nyse, Rudolph Harly 
 and wife, Mary Fend, Sybelia Ent. 
 
CHAPTER VIII.— Some Leaders in 
 Colonial America. 
 
 The personality of good men is always worth re- 
 cording. The men who made possible the Lord's 
 work in Colonial America were all men of strong 
 character, resolute, devout, and fearless. They 
 wrought in a wilderness, with no support save the 
 strong right arm of Him they served. They did a 
 good work. Around their memory clusters only the 
 fragrance of God's own. That we may know them as 
 fully as we can I have thought it wise to select a few 
 typical leaders and discuss their lives as fully as the 
 meagre data at hand will allow. 
 
 /. Peter Becker. 
 
 First in the long procession of good men, led of 
 God and called his ministers in the church in Amer- 
 ica, stands pious Peter Becker, who joined the church 
 in Creyfelt, Germany, in 1714. He came from Dills- 
 heim, where he was born in 1687. When the un- 
 fortunate division occurred at Cre}-felt,(i) Peter 
 Becker stood for moderation and for Christian char- 
 ity. (2) Saddened at the unexpected action of Elder 
 Libe, he gathered a few pious families around him and 
 prepared to sail to America. 
 
 (i) See Chapter IV. 
 
 (2) Chronicon Ephratense, pp. 248, 249. 
 
 (191) 
 
ig2 History of the Brethren. 
 
 Just what led him to come here is not known. But 
 it is undoubtedly true that the active efforts of the 
 Frankfort Land Company, of which Francis Daniel 
 Pastorius was agent, to bring good German families to 
 Pennsylvania, was the immediate cause of his choice. 
 
 Creyfelt was a refuge for Mennonites. Penn had 
 converted many of these to the Quaker faith on his 
 famous missionary journeys to the Palatine and Hol- 
 land in 1672 and in 1677.(1) As early as 1683, Ger- 
 mantown was a German settlement. It was here, in 
 1688, that Pastorius, the Up de Graffs and Hendricks 
 presented the first protest against slavery in America. 
 The prospect of living with these men no doubt was a 
 determining factor. They came to Germantown in 
 1719. This is the first body of German Baptist Breth- 
 ren or Dunkers in America. 
 
 They had a stormy passage. The horrors of the 
 sea were emphasized by the memory of troubles at 
 Creyfelt, and this was augmented by the wretched 
 sufferings of the members, owing to the miserable 
 accommodations afforded for the voyage. From Eld- 
 er Naas' journal some conception of this suffering 
 may be formed. Gottlieb Mittelberger, who crossed 
 thirty-one years later, with the first organ for a Phila- 
 delphia church, the High German Lutheran, gives a 
 graphic account of the horrors of the journey. ^^^ 
 
 (i) See Stories of Pennsylvania, p. 13, et seq, 
 
 (2) Gottlieb Mittelberger' s / " Reise / nach / Pennsylvanien'' ! im Jahr 
 n5°\ / ^'^^ Riickreise nach Deutschland / itn Jahr iys4- / Stuttgart, / 77/6. 
 
Some Leaders in Colonial. America. 193 
 
 "This journey lasts from the beginning of May to 
 the end of October, fully half a year, amid such hard- 
 ships as no one is able adequately to describe with 
 their misery. 
 
 "During the voyage there is on board these ships 
 terrible misery, stench, fumes, horror, vomiting, many 
 kinds of seasickness, fever, dysentery, headache, heat, 
 constipation, boils, scurvy, cancer, mouth-rot and the 
 like, all of which come from old and sharply salted 
 food and meat, also from very bad and foul water, so 
 that many dit miserably. 
 
 "Add to this, — want of provisions, hunger, thirst, 
 frost, heat, dampness, anxiety, want, afflictions and 
 lamentations, together with other trouble, as c. v., the 
 lice abound so frightfully, especially on sick people, 
 that they can be scraped off the body. The misery 
 reaches the climax when a gale rages for two or three 
 nights and days so that every one believes that the 
 ship will go to the bottom with all human beings on 
 board. In such a visitation' the people cry and pray 
 most piteously. 
 
 "When in such a gale the sea rages and surges, so 
 that the waves rise often like high mountains one 
 above the other, and often tumble over the ship, so 
 that one fears to go down with the ship; when the ship 
 is constantly tossed from side to side by the storm 
 and waves, so that no one can either walk, or sit, or 
 lie down, and the closely packed people in the berths 
 are thereby tumbled over each other, both the sick 
 and the well — it will be readily understood that many 
 of these people, none of whom had been prepared for 
 hardships, suffer so terribly from them that they do 
 not survive it. 
 
1 94 History of the Brethren. 
 
 "Among the healthy, impatience sometimes grows 
 so great and cruel that one curses the other, or himself 
 and the day of his birth, and sometimes they come 
 near killing each other. Misery and malice join each 
 other, so that they cheat and rob one another. One 
 always reproaches the other with having persuaded 
 him to undertake the journey. Frequently children 
 cry out against their parents, husbands against their 
 wives and wives against their husbands; brothers and 
 sisters, friends and acquaintances against each other. 
 But most against the soul-trafifickers.(') 
 
 "Many sigh and cry: 'Oh, that I were at home 
 again, and if I had to lie in my pig-sty!' Or they say: 
 'O God, if I only had a piece of good bread, or a good 
 fresh drop of water!' Many people whimper, sigh, 
 and cry piteously for their homes; most of them get 
 homesick. Many hundred people necessarily die and 
 perish in such misery, and must be cast into the sea, 
 which drives their relatives or those that persuaded 
 them to undertake the journey, to such despair 
 that it is almost impossible to pacify or console 
 them. In a word, the sighing and crying and la- 
 menting on board the ship continues day and night, 
 so as to cause the hearts even of the most hardened to 
 bleed when they hear it." 
 
 And this. Brethren, is the price Peter Becker and 
 his followers paid to bring the religion of Jesus to the 
 American wilderness! 
 
 May we never forget these people, nor prove faith- 
 less to the heritage they bequeathed at such sacrifice 
 
 (i) The land agents and ship agents, who held out to these Germans all sorts 
 of enticements in order to gain a commission on their passage money and the 
 land they purchased. 
 
Some Leaders in Colojiial America. 195 
 
 to us! No wonder Christopher Sower appealed to 
 Governor Denny (') for relief from these incredible 
 but real horrors. 
 
 To Peter Becker God gave the care of his cause in 
 America, and from the organization of the congrega- 
 tion at Germantown to 1758, when he piously fell 
 asleep, he was a true and faithful shepherd of God's 
 sheep. Of his relations to the Germantown congre- 
 gation I have already written. He was a weaver by 
 trade, and owned twenty-three acres of ground in 
 Germantown. This land he cultivated in cereals and 
 in flax. In 1720 he had for an apprentice the after- 
 wards famous Conrad Beissel. Beissel lived in 
 Becker's house for one year; then left for the Cones- 
 toga country, and then eventually Peter Becker 
 baptized him and made of him the head of the 
 Conestoga church. 
 
 Peter Becker was married to Anna Dorothy Part- 
 man, and their children have many descendants 
 among the churches in eastern Pennsylvania. In 
 1747 he removed to the Skippack and spent his last 
 days in the home of this daughter Mary, then the wife 
 of Rudolph Harly. His other daughter, Elizabeth, 
 was married to Jacob Stump. Here he was happy. 
 This congregation on Indian Creek was the home 
 place of worship of the Prices and others who were 
 dear to him. On the very spot where he frequently 
 
 (i) See life of Christopher Sower, in which these letters to the Governor are 
 given in full. 
 
196 
 
 History of tJic Bnihn/i. 
 
 preached now stands a new house — the home of 
 Abraham H. Cassel, the antiquarian, and one of his 
 descendants. 
 
 
 Original Stone over Peter Becker's Grave. 
 
 Here he died on March ig, 1758, rich in years and 
 richer in erood works. He was buried in the old 
 
Some Leaders in Colonial America. 197 
 
 graveyard near by, and a simple sandstone with the 
 inscription, "Anno 1758, P. B.," marked his grave. 
 
 This gravestone was so small that it finally sunk 
 beneath the sod and the grave was unmarked and 
 almost forgotten. To Abraham H. Cassel, his old 
 aunt pointed out the grave, explaining that she was 
 perhaps the only person living who knew its location. 
 Soon after that she died. Brother Cassel was the sole 
 custodian of the sleeping place of our first American 
 preacher. Years rolled by and typhoid fever seized 
 upon the aged Christian. In his sickness he remem- 
 bered that he alone knew of the exact spot where 
 Peter Becker was buried. On his sick-bed he made a 
 solemn vow to God that if his life were spared he 
 would, at his own expense, erect a fitting memorial 
 over the grave. God was good to him and in due 
 time he was well. Then the order was given and a 
 beautiful Carrara marble stone was prepared and 
 fittingly engraved. When the workmen under Broth- 
 er Cassel's direction dug the soil away to set the 
 stone, their picks struck an obstacle, — a rough old 
 sandstone. It was removed to enable the new stone 
 to be securely set, when, wonderful to relate, the old 
 gravestone was brought from beneath the sod! The 
 inscription was plainly cut, and by the side of the new 
 now stands the old stone which for a hundred years 
 had been lost. Surely the hand of God was in this! 
 Now we know of a surety the final resting place, and 
 over it is this loving memorial. 
 
igS History of the Brethre?i. 
 
 The bitterest cup that Elder Becker had to drink 
 was the result of the Beissel movement at Ephrata. 
 To Peter Becker, Conrad Beissel owed much. In 
 Becker's house he was sheltered and fed and given a 
 trade in 1720-21. From Peter Becker he had received 
 holy baptism in 1724, and from Peter Becker he had 
 received authority to act as preacher, baptizer, and 
 administrator of the holy Communion. Then came, 
 in 1728, the sad separation. From that time to his 
 death the pious old man in his patient grief labored 
 and wept in memory of the fateful events in the 
 Conestoga country. More than this, however, was 
 endured. In December, 1728, Michael VVohlfahrt 
 came uninvited into the public meeting of the Breth- 
 ren at Germantown, evidently sent by Beissel, and 
 openly assailed Elder Becker, "Men and Brethren, 
 thus saith the Lord, ye have gone mad; this is a city 
 that is destroyed! And unto you, Peter Becker, the 
 Lord saith, why dost thou declare my rights and hast 
 my covenant on thy lips, while yet thou hatest order 
 and throwest my words behind thee!"^') To all this 
 he gave no angry reply. Then began a most shame- 
 less series of proselyting influences; and, since all the 
 ordinances of the Brethren were honored at Ephrata, 
 it was easy to win all discontented members away 
 from the Germantown congregation. In 1738, as we 
 have seen, there was a large exodus, and constantly 
 this propaganda was continued. That it wrung the 
 
 (i) Chronicon Ephratense, p. 42. 
 
Stone over Peter Bcekcrs Grave Erected by Abrw. H Lassec. 
 
Snme Leaders in Colonial America. 201 
 
 heart of Elder Becker cannot be doubted. Every 
 congregation in Pennsylvania, especially the German- 
 town, Falckner's Swamp, and Antietam churches, felt 
 the force of this movement. Even the Amwell 
 church was saddened and sundered by the machina- 
 tions of the followers of Beissel. 
 
 Was Elder Becker right in standing steadfastly for 
 the practices of the church and upholding pure and 
 undefiled the faith he had received? To us, of course, 
 there is at once an assent. He was right. But who 
 could best confirm the righteous stand of this pious 
 saint of God? The best witness would be Beissel 
 himself. But he survived Peter Becker only ten 
 years. With his death ended the hope of Elder 
 Becker's complete vindication; unless, (strange un- 
 less!) unless some record from him is left to tell the 
 right. Such a record is now in my possession. After 
 many years of patient search, in an out-of-the-way 
 corner of the country, in a miraculous manner, I was 
 able recently to purchase a priceless treasure. It is 
 the original manuscript Letter Book of Conrad 
 Beissel, 347 folio pages of unpublished history of the 
 Ephrata leader. When it is published the world will 
 know what is now unknown and what is now falsely 
 accepted with reference to this strange mystic spirit 
 of the colonial wilds of Pennsylvania. 
 
 The Clironicon Ephratensc, written by Peter Miller, 
 scribe and successor of Beissel at Ephrata, printed in 
 1786, says (page 28) that Conrad Beissel "visited 
 
202 History of the Brethren. 
 
 Peter Becker yet on his death-bed and among the rest 
 said to him: 'What a pity it is that there were no wise 
 men among you when the awakening in Conestoga 
 commenced; how we could now live under your 
 shelter!' Whereupon the latter wept." This is one 
 part of the story, and one only. The Chronicon does 
 not say that soon thereafter Elder Becker had in his 
 hands his own complete vindication in the writing of 
 Beissel himself. This letter is in the Letter Book, 
 pp. 137-146, and since it has never been published, I 
 will give it at length, in literal translation from the 
 
 German: 
 
 Ephrata, the 20th of the 3rd month, 1756. 
 To Peter Becker: — 
 
 Patient in sorrows, innocent in loving, consumed 
 by misery, makes over souls weary before God. May 
 the heavens rain righteousness, and may the dew of 
 God spread over all the inherited land. So that all 
 hardness may be softened, all bitterness be sweetened, 
 in order that God's grain-fields may be prepared for 
 the last and by-God-so-long-promised evening shower 
 over the whole church of God for a glorious sprout- 
 ing and growing in the new life of grace; that the 
 people of God may soon reach its completion. For 
 the whole creation yet stands in groans and sighs, 
 and waits for its completion, so that it may be set 
 free from the servitude of vanity and of the perish- 
 able beings. 
 
 And as to my groanings and longings, which I 
 have had since a very long time, and for all these 
 years — my pen will not be able to tell since it is 
 known only to God. 
 
Some LcadcTS in Colomal America. 203 
 
 Oh, how strangely the spark of Eternity or the 
 new life of Grace hidden in God here in this taber- 
 nacle of the body — or in the life of mortality — must 
 be brought through it all till it can come to growth 
 and verdure. Oh, how many winds of tribulation 
 have to blow o\'er this poor plant, while it is rooted 
 first in many heart-rending griefs. Oh, my dear, 
 had I but been able to embrace thee more in this 
 precious life of Grace, what a God-pleasing joy it 
 would have given me. Only the sorrowful regret 
 must be my comfort to this hour. 
 
 Thou canst hardly believe what deep emotions 
 my heart and soul underwent, when we left your 
 house after our visit, and although to this hour no 
 one has told, nor was allowed to tell, my pen now 
 brings it to the light that I must reveal my heart 
 unto thee; for it fell upon my soul that the 
 harvest was not reaped yet of that matter. When 
 I lived with you 35 years ago, and that neither 
 \-ou nor I had understood what it signified, for some- 
 thing good was in the affair. This remained, and I 
 still am your debtor, for you ha\'e not received your 
 due for all you have done for me. Oh, how great 
 is ignorance! The Lord from heaven must be your 
 reward and paymaster, for I can no more make 
 it up. It might have been accomplished in times 
 past, when a kiss of peace was given in the water 
 of baptism, if one had not been so ignorant. (^) But 
 eternal praise he to the good God, who forgiveth 
 
 (i) This is evidently what the Chronicon bases the above mentioned inter- 
 view upon. There is no evidence of a visit to Peter Becker after the writing 
 of this letter. The visit referred to in the letter was paid Peter Becker while 
 Beissel was on a visit to .Xmwell, New Jersey. 
 
204 History of the Brethren. 
 
 sins and trt,5passes, and who has pleasure in merci- 
 fuhiess and not in judgment. 
 
 Meanwhile I remain your debtor and well-wisher. 
 Perhaps the balm of life will heal this ailment, if 
 one is only clothed in faith and love, with God's 
 patience. 
 
 As to the rest of our experiences on our journey, 
 I have to tell you this yet. A beautiful harvest is 
 reaped at Amwell of faithful believing souls; still 
 the best part is yet to come, if some spirits among 
 them were to be anointed with the holy oil of the chief 
 high-priestly spirit, poured out and over and flowing 
 down over their entire body to the hem of their 
 robes. Then it might well give a planting which 
 would reap into sheaves for the new world; for 
 which I wish much divine prosperity. I can only 
 say that we have enjoyed there a great deal of bless- 
 ing, and in nearly every house where we were; 
 which has moved me to a fervently loving compas- 
 sion, as I see the faithfully disposed minds, although 
 I saw not yet the right door opened with the Phila- 
 delphian church key, when a church will be built 
 after the manner of the New Jerusalem where the 
 gates shall stand open all around, night and day, 
 to all the four parts of the world, to every nation 
 and kindred, and tongue, and people, and yet 
 nothing unclean shall enter. For at the very last 
 call to the Last Supper of the Great God all those 
 lying by the fence must be bidden and called in, so 
 that the house of the Lord be filled. 
 
 I spend my days in great pains and sorrows for 
 the sake of the sins of the children of my people. 
 But what can be done? It is written: The patience 
 
Sorne Leaders in Colonial America. 205 
 
 of God take for your salvation. The Lord will at 
 last know how to gather in his own people and to 
 deliver them from their misery. For the divine and 
 heavenly birth stands at the present time in anxious 
 groaning because the heavenly "Magia" is rather 
 closed up and the earthly, on the other hand, stands 
 wide open. Therefore, the entire earth is alarmed, 
 pious and impious, which causes the holy ones to 
 hold up their heads cheerfully, for this is a sign that 
 the day of their salvation is nearing. 
 
 As to my condition and doings since we returned 
 from our journey I have yet to report that the 
 same has made me very quiet, and I have since 
 left the house but little; also inwardly I was held 
 in so closely that I would hardly have been able 
 to fulfill , my promise if the old brother Konig had 
 not come to me and said how he was now going to 
 set out upon this journey. Then I felt at once drawn 
 to write this letter; but whether I shall be able to 
 express myself fully, I do not know; for I am 
 not able to rid myself of that which oppresses my 
 heart. 
 
 But to return to ourselves, I have to report once 
 for all, in all these things, where I feel to be thy 
 debtor, I am conscious in my spirit of such a power 
 of blessing as surpasses all understanding. If it is 
 to be now, that my spirit can touch thee in thine, 
 then methink? it is as it should be. Since I know 
 nothing better to counsel, so I will pledge the 
 love given from God in heaven, since I own nothing 
 in worldly goods for the present time, and I hope 
 the communicating love of God will "legitimate" 
 itself so that all affliction can be done away with 
 
2o6 History of the BrctJircn. 
 
 for time and for eternity. Grant me, my dear, that 
 I take my pleasure in thee, and that will be if 
 thou will'st. Let me love thee in spirit as much as 
 the divine love desireth. We shall anyhow on ac- 
 count of old age be obliged to limit ourselves to 
 "caresses" only. But if one could attain to kissing 
 and embracing and from thence into the chaste 
 marriage-bed in spirit, where one communes with 
 all pure spirits of the righteous made perfect, who 
 are before the throne in united harmony — whither 
 I long to go also and fervently wait for the glory 
 of God to reveal itself in the midst among his 
 saints to all heavens, — then one will drink of the 
 best wine of the vineyard which has no dregs in it. 
 Am I understood by thee? As I do not doubt 
 that I am, then it is all right and I remain as one 
 lying at the feet of all those who pass by, until 
 God will see to it and will raise the afflicted from 
 the dust and will reduce those who sat high in the 
 pride of their hearts. Blessed be thou, from God 
 and His bountiful spirit, with the fullness of his 
 grace, so that thou mayest be strengthened and 
 fortified inwardly for the blessing of thy weary and 
 faint spirit, and that thy withering bones may become 
 powerful in verdure and growth for the everlasting 
 order of priesthood; so that thou mayest be brought 
 to the lot in which the entire human race is recon- 
 ciled, and which is to be and is to remain the lot of 
 all saints. Be this thy inheritance forever and ever, 
 Amen. 
 
 Here thou hast after all quite a letter. May the 
 Lord bless His work with eternal blessing, that thy 
 home-coming from this time to eternity may be 
 
Some Leaders in Colonial Anieriea. 207 
 
 blessed in the eternal world, wherein I hope to be 
 included forever and ever, Amen. 
 
 I shall remain thy faithfully disposed, 
 
 Friedsam, otJicrivisc called Conrad Beissel. 
 one who calls nothing his own 
 in this earth. 
 
 P. S. — Anna Dorothy as well as daughter and son- 
 in-law be heartily greeted, kissed, and loved from 
 me. 
 
 Since there is absolutely no more prospect that 
 we shall ever see each other again I want to say just 
 this much more: my spirit holds thee and thy be- 
 loved N. N. together with and in the whole church 
 of God, and in the general revival in Germany whose 
 spirit's children we are. 
 
 N. B. — But this must be marked, the church of 
 God has its twelve tribes in the new covenant as 
 well as in the old, and the tribes in Germany could 
 not well come to be born from the barren Rachel 
 on account of the wrath of the dragon and the carnal 
 Antichrist; therefore only the number of maid- 
 servants was increased, and when it came far, Leah 
 brought forth Judah, whence comes government ac- 
 cording to the flesh. And so Rachel remained bar- 
 ren, and although in the tribe of Judah many a fine 
 branch sprouted under the rule of the Kings, yet 
 they were only few tribes in whom the fertility of the 
 new world remained closed up; since it was reserved 
 for the barren one to bear the seed. Meanwhile the 
 Lord remembered Rachel and caused the church to 
 emigrate towards the setting of the sun (/. c., came 
 to America). I must make it short, for I could write 
 a book about this matter. 
 
2o8 History of the Brethren. 
 
 It has then come to pass that Rachel bare a son 
 in these lands by the name of Joseph, or God will 
 increase (as the name signifies). This son was indeed 
 different from the other sons of Jacob, though all 
 were Jacob's sons, just as it can be said of the twelve 
 apostles or disciples of Jesus, but one only lay on 
 his breast, and yet they all were apostles. 
 
 Here this letter is cut short by the removal of a 
 leaf of the book. What was on that page is not 
 known. But this letter is enough to show Beissel's 
 feeling and relation to Peter Becker. There is no 
 upbraiding, no censure, no charge, but a plea for 
 forgiveness and an humble acknowledgment of the 
 many kindnesses shown him. This was Elder Beck- 
 er's vindication. In its reception, no doubt, he 
 was moved in his dying days to great thankfulness 
 to God. Let this letter put to rest forever the carp- 
 ing cry of the half enlightened chronicler who 
 delights to reflect upon Elder Becker as a man of 
 so narrow a spirit that he could not successfully 
 direct the early church. He was perhaps the most 
 gifted singer and the most eloquent man in prayer in 
 the colonial church. He was not an effective speaker, 
 but he was of sound judgment, great moderation, and 
 sufficient tact to manage successfully the weighty bur- 
 dens laid upon him. He was also a writer of hymns, 
 one of which from his pen will close this sketch. It 
 was published in "Die Khnne Harfe," an appendix to 
 " Das Kleiiie Davidische Psalterspiel" a hymn book that 
 
Sotnc Leaders in Colonial America. 209 
 
 ran through eight editions before the end of the eight- 
 eenth century. The title here given is from the sec- 
 ond edition by Samuel Sower. The first edition by 
 him was issued in 1791 at Chestnut Hill, Pennsylvania. 
 
 THE LITTLE HARP 
 
 Tuned Accor-ling to Different 
 Beautiful 
 
 HYMNS AND SONGS OF PRAISE 
 
 Which are Heard by the Ends of 
 
 the Earth to the Glory of 
 
 the Righteous. 
 
 This little Harp sounds indeed sweetly, but yet in a 
 
 low tone, 
 Until the great Hosts of Harp Players shall take up 
 
 the Song. 
 
 To God and the Lamb be the Honor and Praise 
 in Time and Eternity : Amen! 
 
 SECOND EDITION. 
 
 Baltimore: Published by Samuel Sauer, 1797. 
 
 The sixth string sounds low, but joyfitlly, of patience. 
 I. Thou poor Pilgrim, who art wandering here in 
 this valley of grief, and art longing ever and ever 
 for that mansion of joy, as many an enemy besets 
 thee, so that thou weepest much here,— patience. 
 
210 History of the Brcthrcji. 
 
 2. Just keep on trusting strongly in faith and be 
 undaunted, and cling closely to the Word of Life; 
 if thou are harassed, this will lead thee safely through 
 the world. When things are not pleasant to the 
 f^esh, — patience. 
 
 3. And if thou, at present, dost suffer scoffing on 
 the narrow way, just keep straight on the right path, 
 but shun the broad way. Even if men look at thee 
 askance and ofttimes thou must be grieved, — patience. 
 
 4. Believe me truly the time is coming that all 
 this shall pass away; yea, all contentions and all 
 strife shall finally come out of the mind of him who 
 is contending in faith here, and he shall conquer 
 all his enemies, — patience. 
 
 5. Indeed, it seems very wonderful in the conten- 
 tions; on the stage of this life one sees, oftentimes, 
 no danger yet it is close to him on his road; this 
 demands constant watchfulness with prayer and 
 efforts in the strife, — patience. 
 
 6. Art thou striving against the flesh, and believest 
 that thou hast conquered, and before thou art aware, 
 it breaks out again and wages against thee anew? 
 therefore watch thou suppliantly and prayerfully and 
 yield not thy stand, — patience. 
 
 7. Art thou weak in thy faith and oftentimes sor- 
 rowful? be thou not dismayed by this; thy God will 
 help thee; when all help seems lost thy God faithfully 
 wishes thee well, — patience. 
 
 8. Thy God leads thee indeed wonderfully in this 
 desert, that He may lay bare what is in thy heari, 
 that thou mayest learn to understand aright how one 
 must look only to God, — patience. 
 
Some Leaders in Colonial Anieriea. 211 
 
 9. And if it still seems so hard before thy mind, 
 look up to thy Savior, this will bring thee victory. 
 He also trod the way of sorrow, and willingly hung 
 on the cross, — patience. 
 
 10. Patience was Christ's love. His whole life; this 
 He showed in all truth, and, too, against opposition. 
 He was patient as a lamb and was crucified on the 
 cross, — -patience. 
 
 11. Into this mirror look, and behold thy image; 
 think how little thou still art; forget not so soon 
 that thou art to be like thy Savior; therefore, suffer 
 all pain, — patience. 
 
 12. In this image thou failest, thou my poor soul, 
 for this reason thou art still longing here, in this 
 torment of the body; thou beholdest thyself ofttimes 
 and findest thyself on the way of sorrow, — patience. 
 
 13. And when thou seemest entirely forsaken, and 
 dost look into thy dark heart, yea, oftentimes thou 
 dost weep over it in great grief and pain, thou canst 
 not be thine own helper, just resign thyself willingly 
 to it, — patience. 
 
 14. Ah, dear soul, take courage, this will all come 
 to an end, thy burden of the cross will be for thy 
 good; thou wilt soon come to thy rest; the sorrow of 
 this short time is indeed worthy of that glory, — pa- 
 tience. [P. Becker.] 
 
 2. The Seco7id Alexander Mack. 
 
 Alexander Mack, founder of the church of the 
 Brethren, had three sons, Alexander, Valentine and 
 John. 
 
2 1 2 History of the Brethren. 
 
 Of these Alexander was born at Schwarzenau, 
 January 25th, 1712, and was baptized in Holland 
 in 1728. The next year he came to Pennsylvania 
 with his parents on the ship Alle7i, James Craigie, 
 Master. He was an active young member of the 
 church and frequently exhorted in the meeting of 
 the unmarried on Sunday afternoon. In 1736 he 
 was much cast down in spirit. His father was dead 
 and the )'oung man believed he too would soon die. 
 He made his will, bequeathing his little property to 
 a few chosen friends. At this juncture of his melan- 
 choly state he was taken into confidence by Stephen 
 Koch, who filled his young mind with great spiritual 
 unrest. 
 
 Young Mack was a ready speaker and in his Sunday 
 addresses he began to echo the views of Koch. 
 Finally in 1737 they established a religious house or 
 monastery on the Wissahickon. To this Stephen 
 Koch and Alexander Mack removed October 14th, 
 of the same year. This house was in a valley, about 
 a mile from Germantown, but it is not the famous 
 "Monastery on the Wissahickon." The house these 
 Brethren erected was a small one> In it lived the 
 above named brethren together with Brother John 
 Riesmann and a pious married couple. Perhaps also 
 Henry Hoecker was of the number. 
 
 The "Monastery on the Wissahickon" is a large 
 three-story stone building. These men had no 
 money and no time to erect so large a building as 
 
Some Leaders in Colonial America. 213 
 
 the Monastery. It is more likely that the so-called 
 monastery is only the three-story stone dwelling 
 house erected by Joseph Gorgas after 1752. Joseph 
 purchased the ground from his brother John Gorgas 
 who purchased it in March, 1747. Joseph was a 
 member of the Seventh-Day Baptists, and here he 
 gathered congenial spirits and "held sweet commun- 
 ion. "(^^ It is wrong historically, therefore, to con- 
 nect the Brethren with the Monastery. They were 
 poor men, living from house to house, as convenience 
 and economy suggested or demanded. Alexander 
 Mack lived with Henry Hoecker in half a house, 
 the other half being occupied by his brother, Valen- 
 tine, and his family. To the meagre house of Mack 
 
 ^^^h^a^c^ /7/i.JL 
 
 and Hoecker came Koch April 12, 1736, and the 
 next year, on October 14, they lived in the new 
 house on the Wissahickon. Indeed, it is not proven 
 that it was on the Wissahickon. It was "in a valley, 
 a mile from Germantown." This is probably definite 
 enough to locate it. 
 
 Sachse says,^^) "A branch of this new society {i.e. 
 
 (i) See Watson's Annals of Philadelphia, Vol. Ill, p. 461. 
 (2) Pietists of Colonial Pennsylvania, p. 201. 
 
214 History of tlic Brethren. 
 
 The Ephrata Society) for a time flourished in Ger- 
 mantown and vicinity. For the purposes of the 
 new community a massive stone building was erected 
 in 1738 on the Wissahickon." He gives a cut of 
 the building and says, "Built by the Zionitic Brother- 
 hood, A. D. 1737, Dedicated, October 14, 173-.— 
 Chronicon Ephratense, p. 84." 
 
 Now the only people who built a house in the year 
 1737 near Germantown and moved into it, on October 
 14, of said year, as recorded by the Clironicon, are the 
 above mentioned poor young men. They were not 
 a branch of the new or Ephrata Society, and they 
 did not dedicate the house. It had two occupants, 
 and only two, Koch and Mack, on October 14. 
 In fact these men went out here to commune alone 
 with God and not to build a Monastery. The shelter 
 they had was so meagre that they voluntarily left it. 
 On March 27, 1738, Mack, Hoecker and Riesmann 
 moved to the solitory at Ephrata, and the married 
 man went back to his own land. This left Koch 
 alone. He was then joined by another pious house- 
 father, Lewis Hoecker by name. But, says Koch, 
 "We did not live together any longer than until 
 March 27, 1839, when I also removed to the solitory 
 at Ephrata. "^'^ So all these builders walked away 
 from the poor hut in the valley and gave it no 
 more thought, nor would we were it not that it has 
 
 (i) See Chronicon Ephratcnsc, p. 84, or in the translated edition, p. 101. 
 
Some Leaders in Colonial America. 215 
 
 been dragged into prominence as a Dunker Monas- 
 tery, and the church falsified thereby. I have in my 
 scrap book a clipping from a recent Philadelphia 
 paper, ''Legends of the ]Vissahickon,'' from which I 
 quote to show how a fertile imagination, based upon 
 some false historic record like the one just cited, 
 will weave a tissue of falsehood around a grain of 
 truth: 
 
 "Perhaps the only relic of Colonial days in Phil- 
 adelphia which has been invested by tradition and 
 popular superstition with much of the romance which 
 clusters about mediaeval time is the old 'Monastery 
 of the Wissahickon,' which, grim, grey and with a 
 melancholy aspect, looks down from a bluff about 
 a mile above the red bridge, upon all the rugged 
 beauty of the upper Wissahickon. 
 
 "When the broad-minded, religious views of Wil- 
 liam Penn and his peaceful Quaker colony became 
 known in Europe there were many sects spurned 
 by contumely, who sought refuge here. Among 
 them was a queer colony of religious communicants 
 known as Dunkers. Like Catholic priests, they were 
 sworn to celibacy, but were persecuted hy Catholics 
 and Protestants alike. 
 
 " P^irst they settled in Germantown, but even here 
 ihc)' did not find the freedom they had expected, 
 and they looked about for a more isolated spot, 
 where their curious customs could not be criticised 
 by the unsympathetic masses. Eventually they se- 
 lected the upper Wissahickon as their home. Perhaps 
 there was something in the sternness and severity 
 of nature here in harmony with the pensive sadness 
 
2i6 History of the Brethren, 
 
 of the old fathers, for they seemed to like the place, 
 and were loth to leave it. The creek flung a genial 
 freshness upward about the grim old house and 
 voluptuous valleys, untainted by city towers and 
 smoke, breathed as soft and sweet repose even as 
 they do now, for the Park Commissioners have tried 
 hard to preserve all the pastoral beauties of this 
 region. But when the Dunkers settled here the 
 region was truly a wilderness. Germantown, the 
 nearest settlement, was miles away. 
 
 " But the queer old fathers were not entirely alone 
 even here. For many years before there came a 
 strange old fellow, John Kelpius, who had established 
 a hermitage in a cave across the creek. He gathered 
 followers, and became known as the " Hermit of the 
 Ridge." And when the Dunkers came and estab- 
 lished the monastery, the hermit and his followers 
 were wont to participate in their religious exercises, 
 and it was a strange sight to see the quiet old monks 
 and the hermits clad in long, flowing gowns of severe 
 black march into Germantown, single file, with their 
 heads bowed, murmuring their prayers. 
 
 "The people of those days were very superstitious, 
 and they looked with awe upon the queer colony of 
 the upper Wissahickon. Dark tales were told of 
 them. Town gossip said that there were underground 
 passageways leading far into the hills, and that away 
 down under the rocks, forming the monastery founda- 
 tions, were implements used to torture innocent 
 people who came that way to hunt or fish. However, 
 none of these legends was ever found to be true, 
 nor is it on record that the old monks were ever 
 accused of witchcraft. They lived here serenely 
 
Some Leaders in Colonial America. 217 
 
 and quietly, and though the region was infested with 
 Indians and backwoodsmen, they were left unharmed. 
 "Shortly after the Revolutionary War the district 
 near the monastery became more populated, and the 
 monks, who seem to have had a longing for a solitary, 
 lonely life, moved away and joined the Dunkard 
 colony at Ephrata, Pa., which was then a comparative 
 wilderness." 
 
 If these homeless men of 1737 had a dream that 
 their humble act would be paraded in such fantastic 
 tales surely they would have deposited somewhere 
 the necessary disclaimers to needless notoriety. 
 The simple record would read "A few young religious 
 enthusiasts erected a two-roomed hut in 1737. They 
 have gone; so has the hut." 
 
 That Alexander Mack removed to Ephrata, March 
 21, 1738, is true. Here his life was a series of re- 
 ligious excesses. In the Ephrata Society he was 
 known as Brother Timotheus. The Ephrata Society 
 was at this time in a turmoil over the Eckerlin- 
 Beissel controversy. Israel Eckerlin was Prior. He 
 endeavored to supplant Beissel as Superintendent of 
 the Society. In this controversy Alexander Mack 
 was on the side of Eckerlin and was one of his 
 trusted and intimate friends. 
 
 In 1744 Israel Eckerlin decided to go upon a 
 journey for a time in order to allay the growing 
 bitterness in the community. For his journey he 
 had as companions his oldest brother, Samuel Ecker- 
 lin, Alexander Mack and Peter Miller. These four 
 
2 1 8 History of the Brcthreti. 
 
 set out from Ephrata on September 22, 1744, and 
 after visiting the church of the German Baptist 
 Brethren at Amwell, New Jersey, they moved east- 
 ward to Barnegat, by the sea. Here they met some 
 English Baptists, notably the Colvert family, follow- 
 ers of John Rogers. From Colvert's they journeyed 
 through Crosswick, visiting John Lovell, and at 
 Brunswick took vessel for Rhode Island. They 
 landed at Block Point, seven miles from New Lon- 
 don. Here a family. Boles by name, members of 
 the Rogerian Baptists, received them very affection- 
 ately. They were suspected of being Jesuits of New 
 Spain, on account of the war then in process between 
 Spain and England. Finally they entered New Lon- 
 don, where they attracted much attention. They 
 lodged with Ebenezer Boles, a merchant. They 
 preached to large audiences, and when the time of 
 their departure came their new-made friends gave 
 them free passage to New York and more money 
 than they had on leaving Ephrata. At New York 
 they again were suspected as Jesuits. But a Justice 
 of the Peace, who knew of them, bailed them and 
 allowed them to return in peace. 
 
 Peace, however, did not prevail, and September 4, 
 1745, Israel Eckerlin, Samuel Eckerlin and Alexander 
 Mack left Ephrata, "and moved towards the wilder- 
 ness. They fled about 400 English miles, towards 
 the setting of the sun.('> 
 
 [1) Clironicon Efliratcnsc, p. 184. 
 
Some Leaden in Colonial Arnerica. 219 
 
 That Mack went on this western journey is extreme- 
 ly improbable. If he did do so he must have soon 
 returned for in 1748 he is back again in Germantown 
 in full fellowship with his brethren. 
 
 Christopher Sower records in his diary, "On June 
 7, 1748, there were placed upon me and Brother 
 Sander Mack the oversight {Aiifsicht) of the Brother- 
 hood {Gemeinschaft) on trial. "(') 
 
 Prior to this Alexander Mack must have returned 
 and made fitting apology for his absence, and lived 
 long enough among the members to win their confi- 
 dence and love. Otherwise they would not have 
 given him the joint oversight of the congregation. 
 This closes his career as a wanderer and marks the 
 beginning of fifty-five years of continuous service in 
 the ministry of the Church of the Brethren. 
 
 Scarcely had he entered upon his ministry when 
 his brother Valentine Mack, an Ephrataite, addressed 
 him an urgent appeal to return to Ephrata. This 
 letter of Valentine's was written on June 27th, just 
 twenty days after Alexander was called to the min- 
 istry. From the reply one can infer that Israel 
 Eckerlin had reported that Brother Mack was anxious 
 to return to Ephrata. That he was not anxious to 
 return the reply also clearly shows. The letter in 
 full follows: 
 
 (i) From MS. Diary of Christopher Sower, p. 3. Original in my possession. 
 
220 History of the Brethren. 
 
 In Christ Jes7is our only High Priest and Redeemer: 
 
 Beloved Brother Vale?itine: — May the new Eternal 
 Covenant of Grace and of Peace, which God has 
 established with us in the Blood of the Lamb by 
 the Water-baptism in the Word of Salvation, live and 
 be verdant in thy soul and mine for Life Eternal, 
 and make me and thee healthy in the Faith and in 
 the Love of Jesus and of his members. Amen. Amen. 
 
 I have duly received thy writing, dated June 27th, 
 and have kindly and lovingly accepted the expression 
 of thy love which manifests itself in the same writing. 
 But until now I have not been able to give thee 
 an answer — for where a poor man sits with a rich 
 man in a game, the rich man can and will take care 
 that the poor one does not win anything from him, 
 and although I might begin to-day to suffer by the 
 loss which I have suffered, it would indeed be none 
 too early. I have now for almost twenty years been 
 tried in various manners and ways in the paths 
 of the heavenly calling and have given many proofs 
 of my childish ignorance. It will for once be high 
 time that I should learn the tenth commandment 
 a little better, so that also in a spiritual sense I 
 should not be covetous of my neighbor's goods; and, 
 although nothing belongs to me and the utmost 
 poverty is my share, I ought to like this much bettei 
 than to shine in the raiments of others. 
 
 However, I heartily wish that this simple letter 
 should please thee as a cheerful answer; for, although 
 I possess nothing and can do nothing, yet the spark 
 of love urges me now to give answer to thee in sim- 
 plicity of heart. 
 
 For the first — Brother Eckerlin has not understood 
 
i^ii^x^'^ ^>^^ vi- ¥^ '^^^t^j^t::^" 
 
 Letter of Alexander Mack to Valentine Maek. 
 

 
 
 _J - - -' 
 
 Letter of Alexander Mm k to Wilentine Mack\ 
 
Some Leaders in Colonial America. 225 
 
 me rightly, for I have no mind to move again to the 
 new station; unless it should be clearly ordained 
 thus by Divine Providence, and I be more strongly 
 convinced of it than I have ever yet been convinced 
 of any change. 
 
 For the second — That Brother Heinrich Miiller has 
 such a poor view of the life of the Brethren in the 
 new station is not a great wonder to me and does 
 not give me any different ideas of it than I enter- 
 tained before, for just as much as he has praised it 
 above the measure, just so much must he now 
 despise it above the measure; and when, after this, 
 he hits the right measure he has cause to ascribe 
 such to the infinite mercy of God and not to his 
 own mind. For it is easy for mankind to err, now 
 by praising, now by fault-finding; but when we begin 
 to learn to know our own hearts, we cheerfully leave 
 all things just as they are, as we know we can make 
 them neither better nor worse. 
 
 And for the third — That thou wilt receive me into 
 thy house for love's sake, would be very acceptable; 
 for any one who needs a lodging in Germantown 
 must pay money, yet God takes care also of those 
 who have nothing. I have, thank God, so far been 
 able to eat my own bread, yet, under the blessing of 
 God. 
 
 What you at last write — That I had nothing to fear 
 for myself from the brethren in Ephrata, since they 
 enter every day more into the divine simplicity and 
 childlikeness, that is pleasant to me to hear. As you 
 say, I shall not need to be afraid of them in German- 
 town either, for here I am farther away from them 
 than if I were living with you. 
 
226 History of the Brct/ire?i. 
 
 But perfect love drives out fear, and he who has 
 fear still, is not complete in love. But that the pent 
 up stream of grace and love of God, as you report, 
 soon, soon may cover the entire earth like the waters 
 of the sea, that expects and desires with thee, with 
 all his heart, 
 
 Thy humble fellow-pilgrim, 
 Sander Mack. 
 Germantown, the 2gth of August, 1748. 
 
 Having served as elder o/i trial for five years, he 
 was ordained with the laying on of hands on June 
 10, 1753.^'^ With him on the same day Christopher 
 Sower was ordained as elder and Henry Schlingluff 
 as deacon. From this fact, together with the before- 
 cited instance of the election of George Schreiber 
 as deacon on trial, the election of church officers on 
 trial is clearly shown to have been the practice in 
 Germantown for many years. It must be left to 
 the church of to-day to explain what it has gained 
 or lost by the abandonment of this rule of practice. 
 
 Between Elders Mack and Sower there were always 
 the most cordial relations of Christian good-will and 
 helpfulness. The eloquent memorial to this is found 
 in the fact that Elder Sower records in his own 
 private diary the religious work of Elder Mack with 
 the same care and detail as he records his own. 
 From this source the following facts are gleaned: 
 
 (i) MS. Diary of Christopher Sower, p. 4. 
 
So?nc Leaders in Colonial America. 227 
 
 Persons Baptized by Elder Mack. 
 
 1749, March 26, Elizabeth Ganz. 
 
 1750, May 3, Catharine Sharpnack, who became, 
 
 April 21, 1751, the wife of Elder 
 
 Sower. 
 1753, April 15, Sophia Schlingluff. 
 1755, June 22, Anna Schreiber. 
 
 1757, Justus Fox. 
 
 1758, July 22, William Dischang and Jacob Her- 
 
 man. 
 
 1769, July 29, Susanna Becker and Christopher 
 Sower, son of Elder Sower, and the 
 third Christopher, who in 1758 be- 
 came King's Printer and Deputy 
 Post-Master General for Nova Sco- 
 tia. 
 
 1769, Sept. 3, Michael Keyser, Sarah Mack, Susan- 
 na Becker. 
 
 1769, October 5, Peter Keyser and his wife Hannah, 
 
 Johannis Schlingluff, Conrad Stamm, 
 Henry Sharpnack and his wife Sarah, 
 Elizabeth Roble [Reubly], Sister 
 Send. 
 
 1770, Sept. 3, D. Keiser and wife Hasel, Johannis 
 
 Weber, William Leibert. 
 1770, Sept. 30, Julius Reubly and his wife ApoUonia. 
 1784, Sept. 19, Jacob Zeigler, Manuel Fox and his 
 
 wife, 
 
 1784, Oct. 24, Catherine Sower. 
 
 1785, Sept. 25, Nicholas Oliver, Benjamin Lehman, 
 
 Peter Keyser, Jr. 
 
228 History of the Brethren. 
 
 A Famous Letter Writer. 
 
 Perhaps no man in the early church had as wide a 
 circle of correspondents as Alexander Mack. In my 
 own collection of his MS. remains, secured from 
 Abraham H. Cassel,are at least thirteen letters written 
 by him and an equal number written to him by such 
 well known members as Catharine Hummer, Martin 
 Urner (three), Jacob Mack, Jacob StoU, Ludwig 
 Hoecker, Jacob Donner, Michael Pfautz, Daniel Let- 
 terman (two), Charles Horlacher, and Rudolph 
 Harley. In all of these there breathes the spirit of 
 Christian love and confidence, stamping Elder Mack 
 as a counsellor and a leader among them. 
 
 Among the number are six to Elder John Price 
 of Indian Creek, a son of Daniel and a grandson 
 of John Price,(^) son of John Jacob the great ancestor 
 of the Prices in America. Elder John Price^^) was 
 the father of the celebrated preacher and elder 
 William W. Price. To him Alexander Mack pours 
 out his heart in full sympathy. The love between 
 them was like that between David and Jonathan. Of 
 these letters to Elder Price the following is selected 
 because it was written in the opening days of the 
 Revolutionary War, — a time that tried the souls of 
 non-resisting Christians. 
 
 (i) This John Price married at eighteen a beautiful young Indian girl. — 
 Abrm. H. Casscl. 
 
 (2) Elder John Price was born Dec. 5, 1751, married Elizabeth Weidner 
 in 1780. They had six children; John, Daniel, George, William, Elizabeth (wife 
 of George Nice) and Susannah (wife of Henry Moyer). Elder Price died at 
 Indian Creek, Sept. 7, 1829. 
 
r ^1 w' Xl'^^^' ^/-^^ -/-^^'^ ^-^ '^' 
 
 
 letter of Alexander Mack to John Price. 
 

 ,^3 (i<f*^- 
 
 
 
 ^■/ 
 
 ZffW^r of Alexander Mack to John Price 
 
iz:^^. . >rJ A-. 1^- "1 .i'v /^^i:y?.'y ^^-/'-f -'^./^. . 
 
 
 %'^^-^ ^ 4^^^ ^ -- ^-. - 
 
 Letter of Alexander Mack to John Price. 
 
Sonic Leaders in Colonial America. 235 
 
 (March 11, 1775.) 
 
 /// Jesus the Lover of Otir True IJfe, 
 
 Heart" s-nmcli-beloved Brother: — I have dul)- re- 
 ceived thy dear little letter, but I cannot know }'et if I 
 shall be able to come to the next Great Meeting. I 
 have been speaking to Brother Christopher Sower 
 to enquire if he meant to go. He then had no mind 
 to go, but if I should succeed to persuade him I 
 would gladly stay home myself this time, according 
 to the body, but according to the spirit I would be 
 there in heartfelt love and "well-wishing." But 
 if it should happen nevertheless, that he insisted on 
 his refusal to go along, and if it should be convenient 
 for me to go, I would first like to have his own and 
 the Brethren's consent before starting on the journey; 
 therefore I cannot yet say with certainty whether I 
 shall come or not. 
 
 What concerns Brother Cornelius Nice, I have to 
 state that he has had his name registered for drilling 
 and that he seeks to withdraw as much as possible 
 from the Communion and does not like to hear 
 himself called Brother. To Brother Christoph Sauer 
 he has refused the kiss when he spoke to hini, and 
 when I heard of it and also spoke to him, I did not 
 offer him the kiss so as to indicate that he were 
 as good as expelled already; yet I wanted to shov. 
 him some patience in case he should perhaps feel 
 repentance. I have asked him if he would resent 
 it when I should pray for him, but he said no, he 
 would like me to do it. Then I advised him to try 
 for himself if he still could pray. 
 
 My impression of this period is, that it indicates 
 the beginning of the time of trouble of which Christ 
 
236 History of the Brethren. 
 
 speaks: That we must indeed not be frightened, 
 but yet must be on our guard before men. Yet I 
 am not sure the best guarding consists in our trying 
 to walk with a good conscience, both before God 
 and man, and that we show our gentleness to every- 
 body, for the Lord is near. He was, as the Scripture 
 says, not in the wind, nor in the earthquake, nor 
 in the fire, yet he was near, and in still, soft, gentle 
 rustling; when this was heard Elias covered his face 
 with his mantle and went out to meet the Lord. And 
 since we are not able to know the hour of our 
 departure from this sphere, so may the merciful 
 good God give us to watch and pray that we may 
 become worthy to escape from all that is to come, 
 and to stand before the Son of Man. It is indeed 
 near at hand, the great blessedness of the last time; 
 but I do not expect it fully in this life which is 
 subject to so many deaths, but I hope for a better 
 life which is eternal. The beginnings of the trouble 
 and the travail are in this life, and the hour of tempta- 
 tion ends and fulfills itself in the break of this life, but 
 then in the other life we shall see what sort of a child 
 has been born to us. Therefore Christ says we shall 
 not fear those who may kill the body but can do no 
 more than that. 
 
 What concerns me and mine, we are all pretty well. 
 With a hearty greeting and loving kiss 1 commend 
 thee to God and the word of his mercy, who is power- 
 ful to edify us and to give us the inheritance with all 
 those who are sanctified in Christ Jesus, Amen. 
 
 Friendly greetings to thy dear parents and brothers, 
 and also to the beloved members whom thou mayest 
 meet on thy journey in case they should ask for me, 
 
Some Leaders in Colojiial Aineriea. 237 
 
 it might be that to-morrow I should write a little more 
 to my Brother Johannes, yet I cannot tell if I shall 
 be able. My dear wife and children send friendly 
 greetings. 
 
 ■I remain your humble yet faithful fellow-brother, 
 
 Sander Mack. 
 
 Creyfelt, tlie nth Mareli, IJJ5. 
 
 To the beloved Brother Johannes Preisz, 
 To open with his own hands. 
 
 The tender solicitude of this old saint of God is 
 nowhere more plainly and touchingly set forth than in 
 two letters written in 1772 to John Price concerning 
 the baptism of the latter. When the good news 
 reached Elder Mack he wrote: 
 
 The name of the Lord is an outpoured unguent, 
 
 In the same lovely and gracious name of Jesus 
 
 I wish peace, and hail my dear Brother Johannes Preisz. 
 
 1 have received thy writing and read it rejoicing 
 that the Lord is so friendly and has so lovingly 
 invited thee to his heavenly Feast. Alas, my dear 
 one in the Lord, do not think a trifle the chastisement 
 of the Lord, especially since he regards thee so lov- 
 ingly and leads thee to see the misery of thy sins, and 
 at the same time comforts thy heart by good purposes 
 to penetrate to a better life through the grace of God. 
 I can well say that I have no greater joy than to see 
 and hear that men are invited in their youth. O what 
 a glorious thing it is when one then really comes and 
 by the grace of God becomes faithful, then the joy is 
 still greater. I have read the lines of th)- hand with 
 tears of joy and wish with all my heart that when the 
 Lord will have completely restored thee and made 
 
238 History of the BrctJircji. 
 
 thee well again, that thy purpose will be again framed 
 with a health)' heart and may be renewed. Much 
 more I pray and wish that the Lord may accomplish 
 in thee the work that He has begun to thy own and 
 thy dear parents' joy and to the joy and comfort of all 
 who lo\'e the works of the Lord. I do not intend to 
 write much until some other time, after thou hast 
 written me again a few lines, or perhaps I ma}' come 
 to see thee soon if the Lord allows it and we live, then 
 we can talk together by word of mouth. 
 
 Meanwhile I wish heartily the blessing of God and a 
 rich abundance of his divine power to strengthen thy 
 purpose in thee; besides a hearty greeting for thee, 
 please to greet thy dear parents as wxdl. 
 
 I am thy humble Brother and fellow-pilgrim, 
 
 Sander Mack. 
 
 Crcyfclt, the 24th of Novc?nber, i'j'/2. 
 
 My dear wife sends her greetings and also my two 
 children. This was written in haste with a ruined pen; 
 thou wilt have difificulty in reading it. 
 
 Sickness and doubt delayed the baptism of John" 
 Price. But delay did not cause Elder Mack to forget. 
 True to his holy calling and to his noble Christian 
 solicitude, he answers Price's letter with one so full of 
 the spirit of courteous admonition and tactful allaying 
 of perplexing problems in the mind of the young 
 candidate that it is given at length. May it serve to 
 the elders of the church as a model of Christian corre- 
 spondence. Note how lovingly and yet how clearly 
 he touches on the question of complete forgiveness 
 before baptism; how he expresses surprise, almost 
 
Some Leaders in Colonial America. 239 
 
 pain at the postponement of the sacred ordinance; 
 and, finally, with what good sense he greets and kisses 
 the candidate, making him feel a foretaste of the 
 welcome that awaits him in God's family. 
 
 Creyfelt, the 29th December, 1772. 
 /// Jesus the Criieified, Much-beloved Brother: — 
 
 In this same our Immanuel I wish with all my 
 heart all comfort of love, according to the pleasure 
 and the goodness of oux* God in the acknowledgment 
 of our Savior who has died for our sins and has risen 
 again for our righteousness. 
 
 I have received thy beloxed letter and read it in 
 compassionate love and have found in it first thy 
 loving solicitude that no one of us some day should be 
 found a wicked servant; because, as thou so well re- 
 markest, the day approaches on which we all shall 
 become manifest before the tribunal of Jesus Christ. 
 To escape from this great misfortune we have much 
 cause to implore Jesus, the true Light of the world, to 
 give us a single eye so that our body be light and we 
 may follow Him, the true Light of the world, so that 
 we need not walk in darkness. For he who has a 
 wicked eye, his body will be in darkness, speaketh the 
 mouth of truth, and in such darkness man loses his 
 trust in God and can no longer find any delight nor 
 taste in self-denial, in which consists all spiritual 
 growth and increase. Therefore sayeth the Lord: He 
 who will be my disciple, let him deny himself and 
 take my cross upon himself and follow me. 
 
 Oh, my dear one, who walks thus in simplicity, he 
 walks safely. May the Lord give light to the eyes ot 
 
240 History of the Brethren. 
 
 our understanding that we may not miss the footprints 
 of our Good Shepherd in anything whatsoever. 
 
 What else thou reportest, that thou hast no assur- 
 ance yet of being forgiven for all thy sins, that is not 
 a bad sign, for God reserves this privilege for Himself 
 in His own loving power, so full of wisdom, when, 
 where, and how He will give to a repentant sinner the 
 assurance that his sins are fully forgiven to him. It is 
 a certain sign of God's willingness to forgive us our 
 sins when He grants us to feel a. deep repentance for 
 everything wherewith we ha\'e insulted the eyes of 
 His High Majesty, Especially when such repentance 
 is accompanied by a disgust against the evil and with 
 an ardent desire to do the will of God, I think this a 
 better sign than if a visible angel would come down 
 from Heaven and say to some one who has not yet 
 tasted the bitterness of sins, — Thy sins are forgiven. 
 
 It must indeed be accepted gratefully when the 
 Lord by the inward joyful strength and the comfort- 
 ing voice of the Good Shepherd gives to a soul a sure 
 marrow- and bone-penetrating assurance that his sins 
 are now forgiven and that his name is written down in 
 heaven. However, it seems to me that our prayer 
 should be more to the effect that the Lord may keep 
 us from sin and may lead us into the pleasure of His 
 will, in order that our will, our desire, and our entire 
 pleasure may become a daily burnt-offering to the 
 pure love of God. When Saul was converted and had 
 been fasting and praying for three days Ananias spoke 
 to him: Dear Brother Saul, why tarriest thou, arise 
 and be baptized and ha\'e thy sins washed away, etc. 
 
 If now the Lord should not be willing to give thee 
 an entire assurance of the forgiveness of th)' sins until 
 
h'oiutykable Events at Gcrmantoix'n in i-Qi 
 
Some Leaders in Colonial America. 243 
 
 thou hadst been baptized it would be nothing new nor 
 unusual, but an experience which has happened to 
 many before thee or me. However the kind hand of 
 God is bound by nothing, but He gives and takes as it 
 is good for His children and can serve to their best. 
 Let us on our part only try to become true to God. 
 I have wondered somewhat that thou hast postponed 
 thy baptism until spring, as thou dost not know if 
 thou wilt live until then. 
 
 Be heartily greeted and kissed in the spirit and 
 recommended to the grace of God. My wife and 
 children send greetings too. Also greet thy dear 
 parents and whoever of thy brother and sisters is will- 
 ing to accept a greeting. I am thy humble Brother. 
 
 Sander Mack. 
 To the dear Brother, Johannes Preisz, 
 To be opened at his pleasure. 
 
 Reference will be made under the chapter on An- 
 nual Meeting, touching an invited council meeting at 
 Germantown, in 1791. The record of this council is 
 here given in the handwriting of Elder Mack. 
 
 Remarkable Events which have Transpired in the Year lygi, 
 in the Congregation of the Baptists in Gernianto'W7i. 
 
 On the nth of June of this 1791st year a large meet- 
 ing(i) took place in Germantown, where many Breth- 
 ren from far and near came together; several elders of 
 several congregations were likewise present. 
 
 There a question was brought up by Brethren from 
 the Germantown congregation to the assembled 
 Brethren coming from other places. The good pur- 
 
 (i) Was not this the Annual Meeting for 1791? 
 
24 \ llislory of the Brethren. 
 
 nose of this question consisted principally in this: 
 How one could, here in Germantown, resist by a 
 united effort the very injurious evil which by the 
 conformation to the world^') is wrought upon the 
 
 0^ . 
 
 • y' ■ I - ^ A ■' .1 / 
 
 7 G_ 
 
 Remarkable Events in Germantcwn in {7Q3. 
 
 minds of the young, as we are living so near to the 
 capital of the country. 
 
 After careful deliberation the visiting I'rethren gave 
 us in the fear of the Lord an advice, to which they 
 signed their names, and we Germantown Brethren 
 have also signed in the name of the entire congrega- 
 
 fO TWs "conformity to the world " here lirst ;ippoars in the literature of 
 the Brotherhood. 
 
Sofnc Leaders in Colonial Ante flea. 245 
 
 tion, to bear witness that we have received their 
 advice in submissive love, and are willing to submit to 
 the same loving advice in the fear of the Lord, as the 
 written testimony reports in detail, which is preserved 
 in Germantown. 
 
 On that same evening we have broken the bread in 
 the congregation at the Lord's Supper which was 
 specially appointed for the purpose and have thus 
 bound ourselves all together in love and faithfulness. 
 
 That this agreement was faithfully kept by the Ger- 
 mantown congregation is shown b}' the following 
 record by Elder Mack. 
 
 Remarkable Events in the Year lygs. 
 
 Ah'eady in the beginning, but esjieciall}^ in the 
 middle of the year 1791, a sad event has unexpectedly 
 been brought about; namely, one of the youngest 
 brethren in Germantown has, in spite of the advice of 
 the Brethren, chosen the part of disobedience and has 
 declined all warning and exhortation and has now, 
 when this is being written, for over a year chosen the 
 conformation to the world and insists on his innocence 
 in the very cause in which he had been ad\'ised to 
 deny himself and to submit to good advice, as others 
 have done who would have had much more cause to 
 insist on their innocence. And we have refused him 
 the kiss of Brotherhood and the breaking of bread 
 until he reforms. 
 
 We have seen how Elder Mack sent the kiss of love 
 to John Price even before the latter was baptized. 
 This spiritual union was never severed. In 1798 a 
 
246 History of the BrctJircii. 
 
 difference of opinion arose between these men, now 
 both elders of the church, and it is not too pre- 
 sumptuous to commend to some elders of to-day the 
 manner in which these brethren settled their differ- 
 ence. 
 
 On June i, 1798, Elder Mack acknowledges a letter 
 from Elder Price and says, "I have read carefully and 
 thoughtfully several times all the words which thou 
 hast written me and until now have not found in them 
 any cause to change the opinion which I hold on this 
 matter." The matter referred to is the question of 
 religious persecution, for Elder Mack commends to 
 Elder Price, Acts 4: i, 2; and 5: 17, 18. The conduct 
 of the Sadducees fills Elder Mack with indignation 
 and against their spirit he cries out: 
 
 "O Lord, mercifully deliver all souls for thine own 
 sake from this swinish way! Oh, my dear Brother, do 
 not wonder that I cannot listen to anything that rises 
 up to disturb me in my heavenly call! As far as the 
 parallel presentations and elucidations are concerned, 
 I find some in thy letter which in good conscience I 
 cannot praise. Yet I think I am not acting wrong in 
 leaving them as they stand, for only the alone-good 
 and alone-wise God can know why thou hast written 
 in this way. 
 
 "To this God who is alone-powerful be glory and 
 praise in eternity, Amen. To the Father of mercy 
 and the God of all comfort be heartily commended by 
 a for-grace-hungering little worm, otherwise thy well- 
 known humble brother, Sander Mack. 
 
 Written at Creyfclt, in our hut, the first day of June, ijgS." 
 

 
 
 
 
 J^etter of Alexander Mack to John Fria. 
 
Some Leaders in Colonial America. 249 
 
 To this came a reply full of Christian charity, but 
 containing Scriptural texts intended to convince Elder 
 Mack to Elder Price's views. In this Elder Price was 
 not successful, but he did draw from Alexander Mack 
 a precious letter, so full of God's love and charity that 
 it deserves to be treasured in the heart of all Christian 
 laeople. No kindlier spirit ever breathed its fragrance 
 into the church than this. 
 
 Tenderly Beloved Brother, Dear and Esteemed Fellozv- 
 
 Pilgrim, Johannes Preisz: — 
 
 Besides a hearty greeting and a kiss in the spirit 
 of upright brotherly love I, according to thy desire, 
 herewith return to thee thy letter. I have indeed read 
 thy letter repeatedly in the fear of the Lord, and I 
 cannot say that all the texts which thou hast quoted 
 cause me such an impression as I understand they 
 have caused you. But what am I to sa}'? 
 
 The flowers in the garden are quiet and at peace. 
 Although one is decked in blue, another in red, and 
 another in white, they serenely praise their Maker and 
 in entire harmony laud the manifold wisdom of the 
 Being of all beings. They praise Thee, Lord, in the 
 stillness of Zion! 
 
 In this past night the youngest child(') of my 
 youngest daughter has departed from the body of 
 death and has passed from the land of mortals over 
 the stream that has no bridge to the land of the li\'ing. 
 
 This child has accomplished its entire life's journey 
 
 (i) This child was named Maria. She was a daughter of Imaiiuel Fox and 
 his wife, Anna Margaretha Fox, daughter of Alexander Mack. She died Oct. 
 22, 1798. 
 
25c History of the Brctliren. 
 
 in thirteen months, while I by now have been journey- 
 ing for eighty-six years and seven months, and have 
 not yet crossed the Jordan; but what God does, is well 
 done; and it does not depend upon any one's running 
 or racing, but alone upon God's mercy. 
 
 P. S. — I have not told any one in our neighborhood 
 that a dispute had occurred between thee and myself, 
 and have not shown thy letter to any one. The Lord 
 has called me for peace. That same peace which 
 passeth all understanding, keep our hearts and minds 
 in Christ Jesus, Amen, Amen. 
 
 Written at Creyfelt, in my hut, the 23rd of October, 
 1798, by thy weak brother and fellow-pilgrim, 
 
 Sander Mack. 
 
 Reference has already been made to the marriage, 
 in 1780, of Elder John Price to Elizabeth Weidner, 
 daughter of Lazarus Weidner, a Mennonite preacher. 
 At this time a Mennonite was not allowed to marry 
 outside the congregation. Elizabeth was expelled. 
 This action called forth from Elder Mack this letter, 
 the original of which is in my possession: 
 
 December, 1 780. 
 Lazarus Weidner, 
 
 Dear Friend: — It has been reported to me that 
 thou hast cast thy daughter out of the congregation 
 because she has married my dear Brother, Johannis 
 Preisz. In the hope that thou mightest be prepared 
 to give a reason to any one who demand a reason of 
 the hope that is in thee, I find myself compelled in 
 childlike love to lay a few questions before thee: 
 
Some Leaders in Colonial America. 25 1 
 
 First Question. — Is it possible that thou canst do this 
 thing and yet remain a preacher of the Gospel? 
 
 Secotid Question. — Dost thou perhaps consider my 
 dear Brother Johannis Preisz an unbeliever? Why so? 
 John the Apostle says, we know that we have come 
 from death unto life if we love the brethren. Who- 
 ever does not have this love remains in death. 
 
 My much-beloved friend, should it not be pleasing 
 to thee to answer my questions, then I hope thou wilt 
 surely try to answer them in some measure to thy own 
 conscience. 
 
 I shall try to remain thy good friend and well- 
 wisher, Sander Mack. 
 
 Author of Valuable Works. 
 
 As early as 1760, says Hildeburn, in his Issues of the 
 Pe/msylvatiia Press, Sower published a treatise from 
 the pen of Alexander Mack, entitled: Eine Armiithige 
 Eri/inertmg zii eincr ChristlicJicn Betrachtung von der 
 Wimderbaren Allgegenwart des Alkvissenden Gottes, 8vo., 
 
 7PP- 
 
 In 1788 there was published at Ephrata a work 
 entitled: Anha?ig sum Widerlegten Wiedertaufer,^^^ and 
 in the same year from the same press, at the expense 
 of the Brotherhood, Alexander Mack issued his 
 famous defense of the doctrines and rites of the 
 Brethren church as Scriptural, entitled "Apolo- 
 gia. "'2) The full title is: Apology, or a Scriptural 
 Answer of Certain Truths, Brought about by a Recently 
 
 (1) Copy in Library of Juniata College, 
 
 (2) Copy in Library of Juniata College. 
 
252 History of the Brethre?i. 
 
 Published Article iDidcr the Name, TJic Refuted Ana- 
 baptist. In a Dialogue Written for the Common People. 
 The Whole Conversation, Word for Word, is Given in these 
 Pages, and the Apology as an Answer to the Perverted 
 Truth added by Theophilus ; Ephrata: Published at the 
 Expetise of the Brethren in the year iy88. 
 
 This is the most important defense of the church 
 written in the eighteenth century. It contains 
 seventy-two pages. Theophilus is the assumed name 
 of the author, Elder Mack. The conversation devel- 
 ops the rites and ordinances of the church, and on 
 page 65 begins the refutation of the accusations 
 against the Brethren or Anabaptists. The objections 
 he meets are so frequently revived that it seems wise 
 to insert here the plain and sensible remarks of 
 Brother Mack. 
 
 First. — The Anabaptists are accused of warring 
 against their own flesh and blood because they do not 
 baptize their children under age (minors). 
 
 The Anabaptists believe firmly that a human law to 
 a dying child amounts to nothing; to a child, however, 
 to whom the Lord gives time to live and to know His 
 will, they believe it may be very damaging because 
 very often through human laws God's laws are thwart- 
 ed. Now they who consider this carefulness "war- 
 ring" err very much. 
 
 Secondly. — The Anabaptists are accused that their 
 creed {Lehrsatz) is founded in the imagination, since 
 they seek to maintain no other creed than the will of 
 their Heavenly Father which is made manifest 
 
Some Leaders in Colonial America. 253 
 
 through Jesus Christ in the Holy Scriptures; before 
 which creed all imagination and fancy vanishes as 
 frost before the rays and heat of the sun. 
 
 Thirdly.— T\\Q Anabaptists are accused that their 
 doctrine {Lehrbcgriffc) shuns reason (reference to 
 p. 9) and cannot stand close examination. The Ana- 
 baptists desire to have no other doctrine than the 
 words of their Savior as they are written in the New 
 Testament, which words never evade reason, and are 
 not only as well refined gold which is able to stand 
 the closest examination, but they will also remain 
 when heaven and earth shall pass away. 
 
 Fourthly. — In the fact that one accuses a lover of the 
 truth of doing a wrong to reason because he takes it 
 captive under obedience of truth, — although there is 
 no greater honor to be found under heaven for our 
 little reason than to be permitted to shine in the 
 bonds and fetters of heavenly wisdom and wherever it 
 is met with outside of these confines, wherever it is 
 outside of its own free state, it must be as a harlot 
 who for her punishment of the terribleness of her 
 folly (lack of reason) must be plagued, harassed, and 
 condemned. 
 
 Fifthly. — Insomuch as the Anabaptists are accused, 
 they are Anabaptists because they hold of all people 
 on the earth the right baptismal command of Jesus 
 Christ, and are therefore not against hwX. for baptism; 
 moreover it is a fact that he teaches in his dialogue 
 that the Anabaptist truly deserves this name, and his 
 last expression testifies to this in which he declares 
 the baptism, which was practiced by Jesus Christ and 
 his apostles, entirely unnecessary; whereby he clearly 
 proves that he is against baptism. For Christ himself 
 
254 History of the Brethren. 
 
 says: He that is not against us is for us; therefore, 
 surel}' ^'i;/(7baptists are not .'^////baptists. 
 
 Lastly, however, to come to the close of this speech,, 
 the dear friend (the Churchman) has remarked (refer- 
 ence to p. 64) that many say: Away with outward bap- 
 tism, we must receive it inwardly: this he once said to 
 one of his friends, who said: What, must one first tear 
 the people asunder before he baptizes them? 
 
 Upon this it is expedient to remark the wise in- 
 formation serves me very well which the dear brother 
 (the Churchman) has given in his speech, namely, 
 that faith and believing {^der Glaube 11. das Gla7ibe?i) are 
 as different as life and activity. To profit by this in 
 its real meaning, the clear expression of the true and 
 genuine testimony serves very well, which testifies: 
 Behold the kingdom of God is within you. Luke 
 17: 21. Now whenever the kingdom is within a man 
 there also is faith, however with a great difference. 
 In many it (faith) lies as dead and hidden as fire in a 
 cold stone; in others it lies as a little spark in the 
 ashes; while in others as quite a large coal. With all, 
 however, something real must precede inwardly or 
 outwardly, and generally inwardly atid outwardly at 
 the same time. That is to say, there must something 
 real precede so that man may come into the posses- 
 sion of the ability to believe, or it is to show that faith 
 is not a man's ordinary possession, but rather that is 
 disbelief in which he is prone to live and to die. Con- 
 cerning this point, Paul testifies, Acts 17: 31, that G jd 
 places faith before every one — i. e., makes it possible 
 for every one to believe. Hence the apostles and 
 servants of Christ have striven, at all times, with the 
 two-edged sword of the Word, to pierce the hearts of 
 
Some Leaders in Colonial America. 255 
 
 men, and to sever asunder the lurking place of this 
 ignorance and wickedness; to preach the kingdom of 
 God, to make a place for the iftzvard Yxngdom. of God; 
 and to destroy the kingdom of Satan. Wherever now 
 this God-like work is received in men, there is Christ 
 himself received in his rightful possession. John 
 i: 12, To them he gave power to become the sons of 
 God. N. B. — They who believe in his name, to such 
 children the washing of regeneration {Bad der IVie- 
 dergeburt) is necessary; through this also water 
 baptism itself takes its beginning inwardly and is out- 
 wardly put into effect, as it pleases God. Christ says: 
 He who looks upon a woman to lust after her, has 
 broken honor with her already in his heart. Now, if 
 the kingdom of Satan has such power over men who 
 allow themselves to be caught in the snare of shame- 
 ful lust, how much more has the kingdom of God 
 power over men who allow themselves to be caught in 
 the net of the Holy Gospel which heavenly wisdom 
 has spun and woven. 
 
 Thence when the treasurer (of Queen Candace) 
 spoke to Philip: Behold here is water, what hinders 
 me from being baptized? Acts 8: 36, he had received 
 (or accepted) water baptism zvitJiin already in faith. 
 But Philip desired that he should have received 
 {angezogefi) also Christ witliin through faith before he 
 entered the water, hence he said: If thou believest 
 with thy whole heart thou mayest. He answered: I 
 believe that Jesus Christ is the Son of God. In this 
 opinion Paul speaks. Gal. 3: 27. For as many of you 
 as are baptized into {anf) Christ, they have put on 
 {angesogen) Christ, concerning which it can now be 
 truly said, he is baptized. However, such an one 
 
256 History of tJic Brethren. 
 
 despises neither the inward nor the outward baptism, 
 but rather I believe he who puts on Christ puts on 
 (accepts) with Him at the same time the whole counsel 
 of God and speaks with the converted soul from the 
 whole heart and free will: Lord, what wilt thou, that I 
 shall do? 
 
 Finally it is to be considered that as faith and be- 
 lieving are different, so is there also a great difference 
 between a sound and an unsound faith. Concerning 
 which St. Paul admonishes Titus, his upright son, that 
 he should rebuke those sharply upon this that they 
 should be sound in the faith. Tit. i: 13. Just as a 
 sick man cannot do what to a well man is easy to do, 
 so an unsound faith cannot believe all that otherwise 
 to a sound faith is very easy to believe, and this there- 
 fore cannot be the victory which overcomes the world. 
 
 I must freely confess that I have observed in the 
 whole dialogue concerning baptism a very great un- 
 soundness of faith in our beloved Churchman; par- 
 ticularly where he himself testifies that he cannot 
 believe that John the Baptist could have been able to 
 baptize all the people by immersion that he did 
 baptize. He says: He (John) was no Samson and 
 was neither steel nor iron that he could stand in the 
 water continualh'! It seems to me that common 
 sense without almost any faith could judge of this 
 affair better than this. However, I have often ob- 
 ser\'ed that an unsound faith can cause unsoundness in 
 reason or judgment, whereas a sound faith is alone 
 able to heal a weak reason and keep it in a sound 
 state. Therefore, a sound faith should hold firml)- to 
 God's Word which always heals where herbs and 
 plasters cannot heal. 
 
Some Leaders in Coionial America. 257 
 
 Composer of Sacred Hymns. 
 
 The early Brethren were noted writers of hymns. 
 To assert that any one of them is prominent in this 
 respect is- high- praise, indeed, and yet it may be 
 safely asserted that with the exception of Jacob 
 StoU, Alexander Mack was one of the most gifted 
 composers of sacred poetry in the colonial church. 
 Nos. 34 and 36 of Elder Sower's Geistliche Magazi?i 
 are written by Elder Mack. Both are extended 
 poems. 
 
 When his companion and friend. Elder Christopher 
 Sower, was buried on August 27, 1784, Elder Mack, 
 too sorely stricken to speak, composed for the service 
 a touchingly beautiful hymn.(^) 
 
 Now breaks the earthly house en-twain, ' 
 Now can this mortal frame decay; 
 The pilgrimage is brought to end. 
 Now can the spirit fly away. 
 The soul at last has overcome. 
 Through Jesus was the vict'ry won. 
 
 Now unto Jesus \x'\\\ I go. 
 
 Who died for me, as mortals die; 
 
 And found for me, through pain and woe, 
 
 A place, a refuge, in the sky. 
 
 He has for me a better house, 
 
 In store prepared, above the clouds. 
 
 Shed not so many tears for me, 
 
 My friends and my companions dear; 
 
 (i) See Psalterspiel, p. 496. 
 
258 History of the Brethrc?t 
 
 You can believe, I now am free, 
 From every mortal care and fear. 
 O! look unto the Lamb once slain, 
 Through whom you can redemption gain 
 
 My staff through life, I leaned upon 
 
 Was longing for a patient faith; 
 
 For Jesus spake unto my soul, 
 
 From all my debt a full relief. 
 
 Like frost, when touched at op'ning day, 
 
 By sunlight, quickly melts away. 
 
 Speak not of others' worthiness, 
 But only of what Jesus done; 
 The world with all its vanities. 
 Can never save a single one. 
 Redemption has appeared to men. 
 Through Jesus' grief, and dying pain. 
 
 Before me as I write lies the private diary of thi? 
 pious man. It is in manuscript and has never been 
 published. What a mine of gold! When its full 
 contents are made known, the memory of this godly 
 elder will be cherished in every believing heart. It 
 contains in all 277 pages, and the limited space at 
 my disposal allows of only the most meagre attention. 
 
 As early as 1772, January 28th, the anniversary 
 of his birth, he composed a hymn of praise to 
 Almighty God for his loving and preserving care. 
 This custom he continued almost uninterruptedly 
 upon each succeeding anniversary until the year of 
 his death, 1803. In all there are twenty-three of 
 these remarkable poems. 
 
Some Leaders in Colonial America. 259 
 
 The last ones, written in 1800, 1801, and 1802, 
 together with one composed December 27, 1801, are 
 here given in his own hand-writing. They are re- 
 markable evidences of mental and spiritual vigor at 
 the age of four score and ten years. 
 
 l^D^ Ufk^^Xm^^-^^^ 
 
 
 /- ^ 
 
 Alexander Maek's Birthitay Hymn in 1800. 
 
 1800, January 28. 
 
 Now have eighty-eight years 
 Of my mortal life gone by; 
 
26o History of tJic Brethren. 
 
 Faith has taught me steadfastly 
 
 For a future life to wait. 
 
 If doubts come to assail me, 
 
 My Jesus will not fail me 
 
 The scorned crown of thorns 
 
 He will grant me as my reward/') 
 
 Alexander Mack. 
 
 0\ 
 
 1 / ifLtV-- 
 
 Alexander Mack's Birthday Hymn in i8oi. 
 
 i8oi, January 28. 
 
 Every night brings a new day, 
 Each day has its own care. 
 Till evening say, For to-morrow 
 God himself will tenderly care. 
 Rejoice then and take new courage, 
 God does all things well and right. 
 
 Sander Mack, aged 89 years. 
 
 (r, In all these translations the beauty of the German must be sacrificed for 
 a litf 'al rendering into English of the thought. 
 
Sontc Leaders in Calonial America. 261 
 
 
 '•^'^ c L • r. y / " '^ 
 
 Hymn Composed by Alexander Mack Dec. 27, 1801. 
 
 1801, December 27. 
 
 Jesus, name so heavenly fair, 
 
 Turns to sweetness the bitter waters, 
 
 Source of light so merciful. 
 
 Come, destroy the darkness now! 
 
 Jehovah, a firm rock will stand, 
 
 When earthly things must pass away. 
 
 Justice is His castle strong, 
 
 Upon which rock is set His throne. 
 
 Righteousness His right hand gives. 
 
 At his left the Sword is sharpened. 
 
 He who seeks his refuge in God's house 
 
 Let him cast all evil from his heart. 
 
 [Written by Sander Mack's own hand.] 
 
262 History of the Brethren. 
 
 
 
 
 Alexander Mack''s Last Birthday Hymn, iSo3. 
 
 l802, January 28. 
 
 Before the mountains were made 
 And the world was created, 
 God loved the Gates of Zion, 
 Just as now and forevermore. 
 And out of pure loving 
 He has written us in the book of life. 
 Whoever signs his name thereto, 
 Will remain in blessed state. 
 
 The pcior pilgrim whom the mercy of God has sustained 
 unto his goth year has written this yet with his own 
 hand. 
 
 Sander Mack. 
 
Some Leaders i)i Colotiial America. 263 
 
 H01U One ]\^ins (he Price \of Salvation\ 
 
 Who works not by his own strength, 
 But by the grace of the highest, 
 Learns by pious deeds 
 Love, humility, and patience, 
 Becomes clean of conscience 
 And small in heart and thought; 
 Idleness, splendor, and delicacies 
 Avoids, as well as a bad conscience — 
 Who at all times accuses himself 
 He wins it from every one. 
 
 The Wise Virgin. 
 
 Esther desires nothing but what 
 
 Hegai, the King's Chamberlain said. 
 
 The wise soul has no delight 
 
 In false ornaments, 
 
 She loves Christ's counsel 
 
 And follows, in all ways, 
 
 The wise Hegai 's words, 
 
 The true spirit of wisdom; 
 
 Therefore the King loves her 
 
 And shows her many favors. 
 
 And Esther found grace with all. 
 
 From a letter written by Elder Martin Urner in 
 1771, it appears that Alexander Mack was a weav- 
 er. (') Perhaps he learned the trade from good old 
 Peter Becker. He was a vigorous man physically 
 
 (1) This is abundantly confirmed in his diary. He was a widely-known 
 weaver of stockings and maker of caps and siiirts. Brother William Dishong 
 was the foreman of Elder Mack"s weaving establishment and succeeded him la 
 the business. 
 
264 History of the Brcthrefi. . 
 
 As late as 1794 he walked ten miles in one day. He 
 was then eighty-two years old. He was married 
 January i, 1749, to Elizabeth Nice, (2) daughter of 
 William Nice. To this union were given eight chil- 
 dren: 
 
 (i) Willimn, born October 31, 1749. He became a 
 blacksmith, and early in his youth he went with 
 Brother Henry Schlingluff to the Antietam country 
 and worked at his trade with one Daniel Steiner. 
 October 13, 1772, he married Agnes Gantz, to whom 
 Elder Mack in his will bequeaths one-fifth of his 
 entire estate. They had one son, Jacob, born August 
 29, 1773. No record of other children is made by 
 Alexander Mack. 
 
 (2) An?ta Maria, born October 29, 1752. She was 
 married June 6, 1769, and died April 5, 1770, "after 
 spending ten months, less one day, in the sorrowful 
 state of matrimony." Death was due to child-birth. 
 She left an infant son whom Alexander Mack named 
 Jonas. This child died July 31, 1770, aged "four 
 months and eleven hours." The name of Anna 
 Maria's husband is not known. 
 
 (3) Sarah Margareta, born December 23, 1753- 
 She married Jacob Zeigler February 2, 177.6. Was 
 baptized September 3, 1769, and died September 8, 
 1799. To them was born a son on Saturday, Decem- 
 ber 7, 1776. 
 
 (2) Eliz.ibeth Mack, wife of .Alexander Mack, is buried in Germantown be- 
 tween the graves of her husband and her husband's father. See page 269 for the 
 inscription on her gravestone. 
 
Some Leaders in Colonial America. 265 
 
 '(4) Hannah, born September 10, 1755. Married 
 Adam Weaver, August 27, 1775. To them was born 
 a son, June 18, 1776, whom they named Alexander. 
 This son died May ii, 1795. 
 
 (5) Alexander, born January 18, 1758, and his father 
 records as follows: "1760, I\Iarch 26, he has been 
 recalled from us by temporal death, and has joined 
 my dear father and mother in the eternal rest and 
 blessedness." 
 
 (6) Lydia, born Sunday, January 4, 1761. Married 
 Dielman Kolb in 1779. To them were born three 
 children, Jacob, Rebecca, and Elizabeth. Dielman 
 Kolb died after a long and painful illness on Wednes- 
 day, December 14, 1785. She was married the second 
 time on July 15, 1788, to Jacob Lentz, a baker in 
 Philadelphia. 
 
 (7) Elizabeth, born May 2, 1763, died of smallpox 
 May 29, 1770. 
 
 (8) Anna Margaretha, born July 31, 1765. Named 
 for her grandmother Mack. Married Emmanuel Fox 
 July 22, 1784. To them was born September 22, 1797, 
 a daughter, Maria. This daughter was "summoned 
 home and fell asleep October 22, 1798." 
 
 His will provides that his wife shall enjoy the in- 
 come of his estate, and at her death he bequeathed 
 to four daughters and his daughter-in-law, or to the 
 children of them, all his estate real and personal, 
 share and share alike; and appoints his wife and his 
 son-in-law, Emmanuel Fox, his executors. He was 
 
266 History of the Brethren. 
 
 at the time of his death possessed of thirty acres of 
 land in Germantown and in Springfield Township. 
 Upon this stood his dwelling/') He also owned 
 twenty-three acres of timber land in Springfield 
 Township, adjoining lands of John Huston and others. 
 
 It will be seen from this that he was not a poor 
 man. His industry and frugality enabled him to 
 possess enough of this world's goods to do what he 
 wrote to his brother Valentine in 1748 he wished to 
 do, "eat my own bread, yet, under the blessing of 
 God." 
 
 His wife's sisters were married to Peter Leibert 
 and Henry Sharpnack, well-known brethren at Ger- 
 mantown. For those men he always cherished the 
 warmest regard and to them he gave the benediction 
 of a noble life. 
 
 The last winter of his life was passed in his house, 
 with occasional trips to the public services he so long 
 attended and so feelingly conducted. With what 
 emotions must his congregation have witnessed his 
 tottering steps as he slowl}' made his way to the 
 ministers' bench in the little meetinghouse! His 
 life-work was done, and he lingered yet a little longer 
 to comfort his followers and to plead for Christian 
 charity. Soon after New Year's day, 1803, he was 
 obliged to give up all out-door actixity; but this did 
 
 (1) This house stood with the gable to the street. It contained six rooms; 
 attached to it was a two-story kitchen. On the premises were a bake-oven, a 
 barn, and a stable or shed for cows. 
 
Some Leaders in Colonwl America. 267 
 
 not prevent him from pleading for the poor widow 
 at the gate. His last letter was written to the con- 
 gregation in behalf of a poor old widow named 
 Stierii from Philadelphia. 
 
 It seems that this old widow had been a member 
 of the congregation and had fallen away. She came 
 in the autumn and begged to be fully received again, 
 but was refused " for the reason of her changeable 
 nature, and her still too great ingratitude." He 
 describes her as a "poor, needy, weak, and with 
 several boils on her head, badly suffering widow, 
 who lies before our door and craves to nourish her- 
 self with the crumbs that fall from our table." 
 Although the congregation did not receive her into 
 the Widow's Home, an institution that had been 
 long maintained by the congregation, a few brethren 
 at the Thursday's meeting agreed to give her "during 
 these hard times" a quarter of flour every month. 
 Elder Mack adds, "I would have been better pleased 
 had they added a pound of butter." He expresses 
 the hope that when the New Year's day shall have 
 come, the brethren would add that pound of butter. 
 The day came and the brethren took away the quarter 
 of flour from the poor old woman. "Then my 
 thoughts stood still. The reflections on this subject 
 have gradually in this New Year plunged my soul 
 into sorrow." He could not rest. A few members 
 were called to his room and as a result he announces, 
 "that on next Saturday a quarter of good flour and 
 
268 History of the Brethren. 
 
 a pound of good butter" shall go to the old widow. 
 He closes this appeal with the words, "Whoever 
 among the brethren is sure in his mind that the 
 widow belongs in the 'House for the Poor' to him 
 God will give so much wisdom that he can persuade 
 her to make the request to be received therein. Until 
 then she lies at our door."(') 
 
 He is also the author of a manuscript discussion 
 of doctrinal questions, twenty-two of which he asks 
 and answers. The paper is too long for insertion 
 here, and must be left for subsequent publication. 
 
 After he had provided for the poor widow he was 
 happy and on March 20, 1803, in the presence of his 
 wife and many of his children and grandchildren he 
 quietly closed his eyes to the familiar scenes around 
 him to open them in wonder and in joy in the pres- 
 ence of his God. 
 
 So strongly was he impressed with the date of his 
 death that he composed his own epitaph and noted 
 on it the year of his death, 1802, leaving the month 
 and day blank. He lived only a few months beyond 
 the day he noted. He was seldom known to visit 
 even the family of his daughter Hannah Weber who 
 lived in Germantown. But late in 1802, one Sunday 
 after services he went to her home for dinner. After 
 he had spent some time with her he called her aside 
 and gave her a slip of paper containing in his own 
 
 (i) Original MS. from the Cassel collection now in my possession. 
 
Gravestones of Alexander Mack, his Son Alexander, and his Son's 
 Wife Elizabeth. 
 

 
 .i.V>^' 
 
 
 
 cjJ^ 
 
 
 5I -p- ^^-T 
 
 ^rdr 
 
 Alexander Mack's Epitaih in his own Handwriting. 
 
Sonic Leaders in Colonial America. 273 
 
 hand the following lines, and said to her, "This is 
 now my last visit with you. My time has come. 
 When I am gone see to it that the lines written here 
 are placed on my gravestone." 
 
 Now follows also his epitaph composed by himself. 
 
 God 
 Who made us 
 Out of dust 
 
 And again 
 To dust returns us. 
 He will show 
 His Wisdom s plan, 
 
 When we awake 
 To bear His likeness. 
 
 Alexander Mack was born iyi2 
 And fell asleep i8o2[j] 
 
 Aged 
 gofi] years [i month and 20 days] 
 
 J. The Two Martin Urners. 
 
 "Martin Urner of blessed memory," so with affec- 
 tion and respect was the first elder of the Coventry 
 church spoken of by his assistant in the ministry, 
 George Adam Martin. Martin Urner was the first 
 elder ordained in America. He was a son of Ulrich 
 Urner a native of the canton of Uri in Switzerland. 
 Persecution drove the Urners to Alsace in France 
 about 1682. Here in 1695 Martin Urner was born. 
 
274 History of tJic Brethren. 
 
 In 1708^') Ulrich Urner and his three sons, Jacob. 
 Hans, and Martin, emigrated to Pennsylvania and 
 settled perhaps in Roxborough, now a part of Phila- 
 delphia. The family soon removed to Lancaster 
 County. He lived here as early as 1712.(2) Six 
 years later he purchased 450 acres of land on the 
 Schuylkill, on part of which now stands the Coventry 
 meetinghouse. Here his industry and business in- 
 sight made him a prosperous farmer. In 1722 he 
 was attracted to Philadelphia, with many others, 
 to hear the celebrated preacher Christian Libe, who 
 was currently but erroneously reported to have sailed 
 for America. Failing to hear Libe, he visited Peter 
 Becker at Germantown and became deeply concerned 
 for his soul's salvation. The visits between Urner 
 and Becker were repeated until Christmas Day, 1723, 
 when Peter Becker baptized Martin Urner and his 
 wife, and four others in the Wissahickon Creek. On 
 the evening of the same day they participated in 
 the first love feast celebrated in America. It was 
 held in the house of John Gomorry in Germantown. 
 
 In the autumn of 1724, the memorable missionary 
 tour of the Brethren occurred. On November 7, 1724, 
 the Coventry church was formally organized. This 
 is the second oldest congregation in America. Nine 
 persons constituted the first organization: Martin 
 Urner and his wife, Catharine; Harry Landis and wife, 
 
 (i) Morgan Edwards says in 1715. 
 (2) Rupp's jo,ooo Names, p. 437. 
 
Some Leaders in Colonial America. 275 
 
 Peter Heffly, Daniel Eicher and wife, Owen Longacre, 
 and Andrew Sell.(^) 
 
 Here on the Schuylkill Peter Becker preached to 
 the new congregation, assisted by Martin Urner until 
 1729, when Alexander Mack came to America and 
 ordained Brother Urner to the eldership. He was 
 a successful elder, and the Coventry church was 
 never rent by schisms, nor seriously interfered with 
 by the Ephrata movement not far away. This shows 
 the great wisdom and foresight of Elder Urner. The 
 Coventry church prospered from the beginning, and 
 was soon a much larger congregation than the mother 
 congregation in Germantown. Elder Urner was as- 
 sisted in his ministry by Casper Ingles of whom little 
 is known. He baptized, in 1735, George Adam 
 Martin, who was previously a Reformed, and a mem- 
 ber of the congregation over which presided the 
 celebrated Peter Miller, afterwards the leading spirit 
 of the Ephrata community. (^) 
 
 In 1737, Martin Urner went to the Great Swamp to 
 baptize several persons. On this journey he was 
 accompanied by George Adam Martin, who was then 
 from all accounts a minister of the church. At this 
 baptism, as was customary from the first baptism at 
 Schwarzenau, Elder Urner read to the candidates 
 Luke 14: 25-33. 
 
 (i) Andrew Sell was baptized before 1724, either in Germany or, more likely, 
 at Germantown earlier in the year. 
 
 (2) Peter Miller joined the Ephrata Society in May, 1735. 
 
276 History of the Brcthrai. 
 
 This Scripture seemed to Brother Martin unsuited 
 to the occasion. He cried out against it. Elder 
 Urner said, "What shall we do then? for something 
 must be read to these people." Brother Martin an- 
 swered, "The i8th chapter of Matthew about exhorta- 
 tion and punishment, might be read." Elder Urner 
 accepted this suggestion and was the first to use this 
 now universally used Scripture on such occasions. 
 
 In 1742 Elder Urner was asked to join in the 
 famous Zinzendorf Synods. He sent Brother Martin 
 as delegate from the Coventry church. The sequel 
 of this is portrayed at length in the subsequent 
 chapter on Annual Meeting. Elder Urner was really 
 the official father of the Annual Meeting and no 
 doubt presided over the one in 1742. It is my opinion 
 that this first Annual Meeting was held in his house. 
 
 His actions on these two important occasions have 
 been universally approved and followed b)' the Broth- 
 erhood ever since. He is thus intimately identified 
 with the practice of the church, and next to Mack, 
 the most significant elder in our early history. 
 
 He was" married to Catherine Reist. Their children 
 were Mary, wife of Andrew Wolff; Martin, who mar- 
 ried Elizabeth Edis or Addis ;(') Jacob, who married 
 Barbara Light; Catherine, who never married, and 
 John, who also never married. 
 
 His wife Catharine died in April, 1752, and he was 
 
 (1) Elizabeth Edis or Addis was a widow, her maiden name being Grubb 
 
Gravestone of Martin Urner. Ar. 
 
Some Leaders in Colonial America. 279 
 
 subsequently married to Barbara , who survived 
 
 him, dying May 8, 1796, aged eighty-four years. To 
 this union there were no children. 
 
 Elder Urner died March 29, 1755, and is buried in 
 the Coventry Brethren Graveyard. 
 
 For the biographic facts in this sketch of Martin 
 Urner, I am indebted to Isaac L. Urner, LL. D., 
 whose ''Genealogy of the Urner Family" and ''History 
 of the Coventry Brethren Clmrch"'^^^ are valuable con- 
 tributions to the literature of the church. Through 
 his enterprise the Coventry Brethren Burying Ground 
 has been made a model of neatness, simple beauty, 
 and permanence. The gateway is reproduced here 
 to stimulate other congregations to provide proper 
 sleeping-places for the precious dead. 
 
 The Second Martin Urner. 
 
 Martin Urner's successor in the eldership of the 
 Coventry church was his own nephew, Martin Urner, 
 son of Jacob Urner. He was born Sept. 4, 1725, 
 and was married to Barbara Switzer by Elder Chris- 
 toph Sower, July 15, 1751.(2) He was a man of con- 
 siderable wealth and a preacher of great wisdom and 
 power. His ordination to the ofifice of elder occurred 
 in 1756. For forty-three years he directed this con- 
 gregation with remarkable success. 
 
 (1) These works may be had of the Author, Dr. I. L. Urner, Parkerford, Pa. 
 Through his generosity tiie volumes have been donated to the library of Juniata 
 College. 
 
 (2) From Manuscript Diary of Christopher Sower in my library. 
 
28o History of the Brcthrcfi. 
 
 Under his ministry the first house of worship for 
 this congregation was erected in 1772. This was the 
 second house of worship built by the Brethren in 
 America. Prior to this, the congregation met for 
 divine services in the houses of five different mem- 
 bers in a kind of rotation, although it is probable that 
 the meetings were held most frequently at " Belwood 
 farm," the home of Elder Urner and also of his 
 uncle, the first Martin Urner. 
 
 This Martin Urner was a noted revivalist. In a 
 letter from the Antietam country in 1772, from Nich- 
 olas Martin to Alexander Mack, reference is made to 
 Elder Urner's revival work in the southern part of 
 the Cumberland Valley. Brother Martin says, "Since 
 the dear Brother Urner has been with us we dare not 
 deny that the grace of God has been given us in 
 a large measure, the number of disciples is increased 
 many fold, while also some of them seem to be 
 fervently awakened souls, and it almost seems as if 
 the last would be first. "(') 
 
 Between Martin Urner and Alexander Mack the 
 Christian tie was strong. They loved each other 
 devotedly. From Elder Mack, Martin Urner pur- 
 chased his stockings and such other woolen garments 
 as Elder Mack manufactured. In return for this, 
 Elder Urner supplied Alexander Mack with grain, 
 butter and flour. 
 
 (i) From Manuscript in Cassel collection now in my library. 
 
Sonic Leaders in Colonial A?ncrica. 283 
 
 In a letter dated "October 30, 1766, at Coven- 
 try(') in the Schuylkill" Elder Urner writes, 
 
 *' My Dear Brother Alexander Mack: — May God give 
 thee much grace, peace, and blessing, as well as all 
 thy dear ones. Yes; may the Lord greet you with 
 his peace and may he reveal himself to you by put- 
 ting his strength into your heart. Amen. I send 
 you by this opportunity the letter which has been 
 brought to me and which our brethren have sent 
 from the Great Meeting. (2) You will please read it 
 and ponder it well with me. 
 
 Further I send you thirty-five bushels of ground 
 corn and three bushels of wheat and ten pounds of 
 butter. ... I hope to be able to send you the 
 other seventeen bushels of wheat soon. ... I 
 report to you further that the dear Brother Michael 
 Pfautz was here with me. He has also handed me 
 twenty shillings from Peter Guthman for you, which, 
 as it appears, Guthman once borrowed from you and 
 now he wishes to repay it. . . . Be ye both, dear 
 brother and sister, greeted and kissed from us poor, 
 unworthy worms — who nevertheless live in the hope 
 that He is faithful who has loved us. "(3) 
 
 [Signed] >>^?»--7^-^^2tJ^ c^^t^^*!/**'^ 
 
 Barbara Urner. 
 
 (i) Note that as early as 1766 this place was called Coventry, which is the 
 only proper name for the congregation. 
 
 (2) Note reference here to an .Annual Meeting in 1766. This letter came by 
 the hand of Elder Michael Frantz. The meeting was probably held at Cones- 
 toga. 
 
 (3) Original MS. in my possession. 
 
284 History of the BrctJircn. 
 
 Again on October 31, 1771, he writes^^) to Elder 
 Mack and sends him twenty bushels of corn and 
 fifteen bushels of wheat, ground, the corn at four 
 shillings per bushel and the wheat at five shillings. 
 The amount was to be credited on the account for 
 stockings and dyed cloth. He expresses regret that 
 he cannot visit in Germantown, arranges for a meeting 
 with Elder Mack at Rudolph Harley's on November 
 10, 1771, and closes with a touching tribute of Chris- 
 tian love. 
 
 Elder Urner accompanied Elder Christopher Sower 
 on a memorable tour of the congregations in Eastern 
 Pennsylvania in 1780, reference to which is made 
 under the sketch of Elder Sower. 
 
 David Urner, of Springfield, Ohio, is responsible 
 for the following anecdote:^^) 
 
 "I never saw my grandfather, Martfn Urner, as he 
 died a few years before I was born. I learned, 
 however, from an old friend, that he was esteemed 
 by his brethren in the church and ministry as a 
 preacher of more than ordinary ability; so much so, 
 that at their Yearly Meetings he was always one of 
 the number that were called upon to preach. My 
 friend said that on one occasion when the Yearly 
 Meeting was held in Philadelphia, (3) as the preachers 
 from the country were jogging along on horseback. 
 
 (i) Original MS. in my possession. 
 
 (2) Given in I. N. Urner's History of the Coventry Brethren Church, p. i6. 
 
 (3) The meeting was evidently held at Germantown, not at Pliiladelphia. 
 The date is not known, perhaps 1791. 
 
Gravestone of Martin Urner, jr 
 
Soutc Leaders in Colonial America. 287 
 
 going to that meeting, one of the preachers said to 
 my grandfather, 'As you will no doubt be called 
 upon to preach at this meeting, I want you to preach 
 particularly against the wearing of fine clothes, as 
 the brethren and sisters of Philadelphia are becoming 
 entirely too fashionable in their dress.' And although 
 he urged the matter lengthily, he thought my grand- 
 father did not give all heed to what he said, and 
 asked, 'Did you hear what I said?' The answer was, 
 'Yes.' The next question was, 'Will you do it?' My 
 grandfather replied, 'If I am called on to preach, 
 I hope I shall have something of more importance 
 than to talk to people about the rags with which 
 they cover themselves.' " 
 
 April 8, 1781, Elder Urner baptized David and 
 Esther, son and daughter of Elder Christopher 
 Sower; and one of Elder Sower's last services to the 
 church was to baptize Martin Urner, (3) son of Elder 
 Martin Urner, and his wife Barbara. 
 
 The friendship between Elder Sower and Elder 
 Urner was intimate. This, together with-the-before- 
 noted tie of love between Elder Urner and Elder 
 Mack warrants the assumption that the two congre- 
 gations, Coventry and Germantown, were most har- 
 monious and helpfully cooperative. When Elder 
 Sower died in 1784, Elder Martin Urner preached 
 the funeral sermon, assisted by Samuel Hopkins. 
 
 Martin Urner's wife died April 23, 1794, and on 
 
 (3) This Martin Urner was born July 28, 1762, and died February 4, 18 
 His wife was Barbara Baugh, born December 6, 1766, died March 17, 1842. 
 
288 History of the Brethren. 
 
 May i8, 1799, he was laid to rest in the Coventry 
 Brethren graveyard. 
 
 He was a worthy successor of a worthy elder, and 
 to these two men, uncle and nephew, we are indebted 
 for a remarkably able administration of the holy 
 office they so nobly honored. Upon their long min- 
 istry there rests no shadow. Over their life-work 
 lays lovingly the light of God's welcome, "Well 
 done." 
 
CHAPTER IX. — Colonial Congregations. 
 
 Details are always difficult of access and of great 
 interest. In the concrete working of the congrega- 
 tions one can learn best the lessons of church develop- 
 ment. An exhaustive inquiry has yielded a fairly 
 satisfactory fund of material relating to the early 
 churches. The Revolutionary War opened up vast 
 areas of territory in the West. Into this late in the 
 last and early in the present century the members 
 of the church moved. The ancestors of these western 
 members were in the colonial congregations clustered 
 in the valleys east of the Allegheny Mountains. 
 A study of these earliest congregations is, therefore, 
 a study of the formative forces in the entire Brother- 
 hood. Believing that a careful and relatively com- 
 plete study of these churches will be of paramount 
 value this chapter is presented at length. 
 
 The Covetitry Congregation. 
 
 The Coventry congregation dates from September 
 
 7, 1724. It is the second congregation in America. 
 
 The first members are given under the sketch of the 
 
 life of Martin Urner, its first resident elder. From 
 
 1724 to 1729, Peter Becker was their leading minister; 
 
 during those years Martin Urner was called to the 
 
 ministry. 
 
 (289) 
 
290 History of the Brethren. 
 
 This congregation has been well managed and is to 
 the present in a flourishing condition. Before 1772, 
 divine worship was conducted in the houses of five 
 members in some sort of rotation. Then the first 
 meetinghouse was erected. The second meetinghouse 
 was built in 1817.^') 
 
 In 1890 the present new and commodious building 
 was erected. 
 
 This congregation had three unique conditions to 
 face: (i) It was near the Conestoga country, the 
 hot-bed of discussions and the refuge of all discon- 
 tented spirits. This proximity did not in any serious 
 way retard the work of the congregation, although 
 it did lose George Adam Martin, a man of unusual 
 promise and of superior training. (2) It was near 
 the English Seventh Day Baptist settlement in Nant- 
 mill Township in Chester County. This movement 
 had its initiative in Philadelphia, spread to Newtown 
 Square, and thence to the Schuylkill country near 
 the present site of Harmonyville.^^) (3) Emigration 
 from the Coventry congregation to the Bermudian, 
 Antietam, and Conococheague country, and to Mary- 
 land and Virginia depleted its ranks. It is perhaps 
 correct to say that the Coventry church was more 
 fertile in missionary w^ork and in spreading the truth 
 than any other of the Colonial congregations. 
 
 (i) James Wells was the architect. 
 
 {2) For a complete account of this movement see Historic CInirclies of 
 America, Philadelphia, H. L. Everett, publisher. 
 
Colonial Co?igregatiotis. 
 
 293 
 
 A relatively complete list of the ministers of this 
 congregation is given by Dr. I. N. Urner as follows: 
 
 Martin Urner, 
 
 born 
 
 1695, 
 
 died 1755. 
 
 Martin Urner, Jr.,. . 
 
 it 
 
 1725. 
 
 " 1799. 
 
 Jonas Urner, 
 
 a 
 
 1772, 
 
 " 1813. 
 
 Casper Ingles, 
 
 (( 
 
 
 
 Peter Rinehart, 
 
 u 
 
 1733. 
 
 " 1806. 
 
 Martin Rinehart,.. . . 
 
 i< 
 
 1757. 
 
 " 1820. 
 
 Abraham Rinehart,. 
 
 <( 
 
 1770, 
 
 " 1842. 
 
 George Price, 
 
 (( 
 
 1753. 
 
 " 1823. 
 
 John Price, Sr., 
 
 <i 
 
 1782, 
 
 " 1850. 
 
 John Price, Jr., 
 
 (( 
 
 I8I0, 
 
 " 1879. 
 
 Jacob Harley 
 
 <( 
 
 1786, 
 
 " 1842. 
 
 John Harley 
 
 <i 
 
 I8I2, 
 
 " 1895. 
 
 David Keim, 
 
 u 
 
 1802, 
 
 " 1897. 
 
 Peter Hollowbush,. 
 
 (( 
 
 1805, 
 
 " 1872. 
 
 Jacob Conner, 
 
 (( 
 
 1834. 
 
 
 Isaac Urner Brower, 
 
 " 
 
 1844- 
 
 
 Jesse P. Hetrick, . . . 
 
 (( 
 
 1844. 
 
 
 John Y. Eisenberg,.. 
 
 it 
 
 1840. 
 
 
 Lewis M. Keim 
 
 il 
 
 1873- 
 
 
 Of the two Martin Urners and of Peter Becker, the 
 organizer and first preacher, we have already written. 
 
 Jonas Urner was a son of the second Martin Urner. 
 He began to preach at an early age. In 1811 he 
 removed to Carroll County, Maryland, and became a 
 minister in the Pipe Creek church. He died May 13, 
 1813, and is buried in the Wolfe graveyard. He was 
 married to Hannah Rinehart who survived him many 
 years. She died August 13, 1845. To them were born 
 
294 History of the Brethren. 
 
 ten children, Samuel, Mary, David, Lydia, George, 
 Sarah, Elizabeth, Nathan, Hannah, and Mrs. David 
 Cunningham of Tiffin, Ohio. 
 
 Casper Ingles: — Of this preacher nothing is known 
 beyond the fact that he was assistant to Martin Urner, 
 the first resident elder. 
 
 The Rineharts: — Ulrich Rinehart came to Amer- 
 ica in 1733, in the ship Hope. He was twice married. 
 By his first wife he had four sons, — Peter, the minis- 
 ter, Frederick, Ulrich, and John. 
 
 By his second wife he had at least two sons; Martin, 
 the preacher, and David. Abraham was a grandson of 
 the above named Ulrich. 
 
 The Prices were descendants of Jacob Preisz of 
 Indian Creek. Elder George Price was of the fourth 
 generation of Prices. He was born November 1st, 
 1753. He married Sarah Harley. He had three sons 
 and three daughters; Daniel, John, George, Maria, 
 Hannah, and Sarah. 
 
 Of these John was a preacher, at Coventry. He 
 began to preach so young that he was called "the boy 
 preacher." He was an eminent preacher in two 
 languages. He gave three sons to the ministry, — 
 Isaac, the widely-known and beloved elder at Green 
 Tree, whose anti-slavery and temperance principles 
 made him a leader on these questions; George, at 
 Green Tree; and John, who succeeded his father at 
 Coventry. 
 
Colonial Congregations. 295 
 
 The Harleys: — With Elder Alexander Mack in 
 1729 came "Rudolph Harli," the father of all the 
 Harleys in the church. He had one daughter and 
 one son, Rudolph. Rudolph the second married 
 Mary, daughter of Peter Becker. They had thirteen 
 children. Among these were Hannah, wife of Ulrich 
 Stauffer; Rudolph, who married Barbara Bach; Sarah, 
 wife of Elder George Price of the Coventry church; 
 and Samuel, who married Catherine Sower, daughter 
 of Elder Christopher Sower. Samuel founded Har- 
 leysville and is the grandfather of Abraham H. Cassel, 
 the Antiquarian. Jacob Harley, of the Coventry 
 ministry, was a son of the third Rudolph, above 
 named. He was the last preacher to use the German 
 language in the Coventry church. 
 
 Elder David Keim was a son of Jacob Keim. 
 David Keim removed in 1845, to Warwick Township 
 and became the founder of the Brethren community 
 at Harmonyville, Pa. 
 
 Peter Hollowbush was born in Limerick Town- 
 ship June 2, 1805, was a miller by trade, married in 
 1828 Hannah Wilson, united with the church in 1840, 
 was elected to the ministry November 5, 1842, and 
 was a faithful and zealous worker for the Lord. 
 
 Of the other ministers of this congregation no 
 sketch is attempted because they are living. They 
 are all earnest and efficient laborers for the Lord, 
 and are doing his work well. The Coventry church 
 is now one hundred and seventy-five years old. it 
 
296 History of the Brethren. 
 
 has had a continuous growth under able and godly- 
 guidance. 
 
 In 1770, forty members were in communion at 
 Coventry. Their names are given here. 
 
 Elder Martin Urner and wife, Peter Rinehart, min- 
 «.ster, Owen Rinehart, Henry Dasker and wife, Nich- 
 q1^ Harwick and wife, Abraham Grubb and wife, 
 Christian Monsieur, Barbara Miller, Barbara Welty. 
 Frederick Rinehart and wife, Barbara Urner, Eliza- 
 beth Ingles, Catharine Grumbacker, Catharine Bach, 
 John Eiker, Jacob Pfautz and wife, Abraham Bach, 
 Andrew Woolf, Easther Switzer, Wendle Danfelder, 
 Henry Bear and wife, Jacob Switzer and wife, Maud 
 Rinehart, Jacob Light and wife, Philip Waggoner and 
 wife, Elizabeth Halderman, Anthony Bernard and 
 daughter, John Light and wife. 
 
 Great Sivamp Coiigregation. 
 
 In the year 1733, the Great Swamp congregation 
 was organized in Bucks County. Elder John Naa; 
 from Amwell, New Jersey, preached here and as a 
 result in the above year he baptized Salome Miller, 
 her brother Joseph Miller, John Brech and wife, 
 Peter Longenecker and Peter Rhodes. 
 
 Here also preached Elder Peter Becker and Elder 
 Martin Urner, as early as 1735. In this year these 
 brethren baptized Hans Zug [Zuck] and wife, John 
 Sleifer, and John Frick and wife. At the same time 
 a communion service was held, Elder Becker officiat- 
 
Colonial Cojigregations. 297 
 
 ing. This congregation was formally organized in 
 1735, with eleven members. In 1752 Count Zinzen- 
 dorf led some away. In 1738, Abraham Duboy be- 
 came their resident minister. For a sketch of his life 
 see the preceding chapter on The Leaders in Ger- 
 many. 
 
 When Abraham Duboy died, March 21, 1748, John 
 Frick became the preacher to the congregation. In 
 his house the congregation worshiped. He was not 
 ordained to the eldership prior to 1770, and after that 
 date no record of his ordination is known to the 
 writer. In 1770, about twenty families were identified 
 with the congregation; of whom the following were 
 baptized and in full communion: John Frick, minister, 
 and wife, Laurence Erboch and wife, Andrew Mein- 
 zinger, John Demud [Demuth] and wife, John Sleifer 
 and wife, Henry Kun, Philip Goodman and wife, 
 Philip Deal, Frederick Deal, John Redroch and wife, 
 Egite Christian and wife, Ludowick Christian and 
 wife, Jacob Staut and wife, Mary Christian, Widow 
 Rinker, Catherine Rinker, Widow dinger, Widow 
 Grayling, Freny Trissel. 
 
 Olcy Congregation. 
 
 As early as 1732, Peter Becker preached at Oley. 
 Among the members then joining the church was 
 one Ritters, Shilbert, Blaush, and others. The church 
 was from the first a prey for Moravian and Ephrata 
 missionaries. Elder George Kleine ministered to 
 
298 History of the Brethren. 
 
 them for many years. This church was greatly re- 
 duced in numbers i^y removals to the Conococheague. 
 Especially in 1743, a large number of the Oley mem- 
 bers removed to the latter place. 
 
 At the Little Swartara meeting, August 12, 1780, 
 Martin Gaby was ordained elder of this congregation 
 by Elders Christopher Sower(') and Martin Urner. 
 At the same time and place Brother Daniel Kintzy 
 was ordained to the ofifice of deacon in the Oley con- 
 gregation. 
 
 In 1770 about twelve families were identified with 
 the Oley congregation. Twenty persons were in 
 communion, as follows: Martin Gaby, minister, and 
 wife, John Joder, minister, and wife, Conrad Price and 
 wife, David Price and wife, David Kinsey and wife. 
 Christian Kinsey and wife, Peter Kleine, Elizabeth 
 Ellis, Margaret Harpine, Catherine Plank, Daniel 
 Kleine and wife. 
 
 Conestoga Congregation. 
 
 The history of this congregation is full of interest. 
 It was organized November 12, 1724, by Elder Peter 
 Becker. Conrad Beissel was chosen minister. The 
 membership was as follows: Conrad Beissel, Joseph 
 Shaffer, John Moyer and wife, Henry Hohn and wife, 
 and Veronica Frederick. The congregation was soon 
 reinforced by the baptism of Sigmund Landert and 
 
 (1) Record of this is found in the MS. diary of Elder Christopher Sower. 
 
Colonial Congregations. 299 
 
 wife. The first meetings were held on the Mill Creek. 
 They soon removed to the house of Rudolph Nagele 
 in Earl township where they worshiped for seven 
 years. During these seven years Beissel developed 
 his strange ideas, and in 1728 withdrew from the 
 Brotherhood. Many of the members followed him. 
 This group in 1732 removed to Ephrata. 
 
 The members who did not follow Beissel were 
 ministered to by Elder Peter Becker until 1734, when 
 on September 29, they formed an independent con- 
 gregation, with Elder Michael Frantz as their leader 
 He was ordained in 1735. In this original group of 
 Conestoga members were Michael Pfautz, Rant Woolf, 
 John Frantz, Emick Reyer [Royer], George Reyer, 
 John Landis, Samuel Good, Henry Sneider, Philip 
 Rowland and others. Elder Frantz died in 1748^'^ and 
 Elder Michael Pfautz was his successor until 1763 
 when Jacob Sontag was ordained elder. 
 
 On the authority of Abraham H. Cassel, the follow- 
 ing somewhat remarkable method was used Septem- 
 ber 29, 1734, to determine the loyalty of the mem- 
 bers. A great meeting or council of the congrega- 
 tion was held and Michael Frantz placed a rail on the 
 floor of the barn in which the meeting was held. He 
 then requested all who wished to join the new con- 
 gregation to step to the right side, he leading the 
 way. He also requested all those who desired to fol- 
 
 (i) This is the date given by the official records of the congregation in my 
 possession. Morgan Edwards also gives 1748. 
 
300 History of the Brct]ire7i. 
 
 low Conrad Beissel to step to the left side of the 
 rail. In this way a peaceful separation occurred and 
 the above named members joined the reorganized con- 
 gregation. 
 
 Before the year 1734 had closed the revival spirit 
 manifested itself in the church and the following 
 were added to the membership: Brother Vogan, 
 Hans George Koch and wife, Rudolph Bolinger, Ernst 
 Stoll and wife, Joseph Latschan and wife, Ludwig 
 Kalckglasser and wife, Hans Keppinger and wife. 
 Brother Luys [Lewis] and wife, Samuel Gut, Hans 
 Hildebrand and wife, Gottfried Geiger, and Sister 
 Kropf [Krupp]. Of these the Kalckglassers, the 
 Keppingers, and Sisters Latschan and Luys were 
 members elsewhere and became members of the 
 Conestoga church by moving into its territory. 
 
 Michael Fra?ttz 
 
 Was an eminent preacher among the early Brethren, 
 and the first settled minister of the old Conestoga 
 church. He was born in the Canton of St. Jacob, 
 near Basle, in Switzerland, in the year 1687, came 
 to America in September, 1727, and settled in the 
 vicinity of the Cocalico, in Lancaster County, Pa., 
 where he soon became convinced of the truth of 
 the doctrines as they are held forth by the Brethren. 
 Consequently he was received into the fellowship 
 of the "little flock" which had been separated from 
 the parent church of Ephrata, on account of the 
 
Colonial Congregations. 301 
 
 innovations that were being introduced i^y the mystic 
 Conrad Beissel. 
 
 He was baptized by Peter Becker on the 29th of 
 September, 1734, the same day that Conestoga was 
 organized into a separate church; and while it was 
 otherwise unsupplied, this Brother Frantz was com- 
 missioned to serve them in the capacity of an 
 exhorter, in which he approved himself so well that 
 he was soon ordained by the imposition of hands to 
 be their elder, and the next year (1735), he took 
 upon him the entire care of the church, which he 
 served with exemplary zeal and fidelity until the daj- 
 of his death, December, 1747. One record says in the 
 year 1748. His remains are buried in the old grave- 
 yard near the Cocalico. The following is an attempt- 
 ed translation of a little note or epitaph bv an 
 unknown hand: 
 
 "In this year, 1748, our Elder and Overseer, Michael 
 Frantz, departed this life and has exchanged Time 
 with Eternity, after being well tried by affliction. 
 
 " Farewell, on the Chariot of God, 
 We do not envy thee thy rest, 
 By angels thou'rt carried the road, 
 Toward the abode of the blest 
 To join in that heav'nly abode, 
 The host of the angelic choir, 
 
 To sing and rejoice in thy God, 
 To praise Him forever and ever." 
 
 Brother Frantz appears to have been an appro\'ed 
 workman of the Lord, insomuch that the little church, 
 
302 
 
 History of tJic Brethren. 
 
 which consisted of but 20 members when he 
 commenced his hibors in it, increased to about 200 
 during the thirteen years of his ministry. "Surely 
 
 ^fRfarJige 
 
 Iti gottfeagcn Centers, 
 6« ':i4affet»@<meint jn €anaft«$»*. 
 
 ©eriTlantotPtt: ©cJrucft bee 
 
 77//i? P^?^i? of Michael Frantz's Book. 
 
 this is the Lord's doing, and it is marvelous in our 
 eyes." 
 
 He was not only approved of as a good and efficient 
 preacher, but was also a very ready writer, and a 
 
Colonial Congregations. 303 
 
 composer of religious hymns. Brother Christopher 
 Saur of Germantown published a collection of his 
 poetic and other productions, in 1770, under the title 
 of " Einfdltigc Lehr-Betraclitiuigcn, Jind ktirtzgcfasztcs 
 Glaiibens-Bckdntuisz des Gottseligcn Lehrcrs, Michael 
 Frantzen, Wcyland geivesencii Vorstehers der Tanffcr-ge- 
 meine i/i Canastogoe, nun zum genteine?L Besten dent Druck 
 iibergcbe?i. 
 
 Michael Pfautz. 
 
 Michael, or Hans Michael Pfautz, was another of 
 those ancient worthies whose memory deserves more 
 than a mere notice. He was born in the Palatinate of 
 the Rhine in Germany, in 1709, and emigrated to this 
 country in 1727, when about eighteen years of age. 
 He came oxer in "the ^Mi^^ William and Sarah from 
 Rotterdam, last from Dover, England, under command 
 of Master Hill, as by clearance of his Majesty's Cus- 
 toms there." 
 
 They arrived early in September of the same year 
 with 109 Palatines on board, when said master, being 
 asked if he had any license from the Court of Great 
 Britain for transporting these people, and what their 
 intentions were in coming hither, said that he had no 
 license or allowance for their transportation more than 
 the above clearance, and that he believed they de- 
 signed to settle in this province, etc. Then, at a meet- 
 ing of the Board of the Provincial Council held at the 
 Court House in Philadelphia on the 2ist of the same 
 
304 History of the Brethren. 
 
 month(') [September], all the male persons above the 
 age of i6, were required to repeat and subscribe their 
 name themselves to the following declaration: 
 
 "We subscribers, natives and late inhal^itants of the 
 Palatinate upon the Rhine and places adjacent, hav- 
 ing transported ourselves and families into this Prov- 
 ince of Pennsylvania, a colony subject to the Crown of 
 Great Britain, in hopes and expectation of finding a 
 retreat and peaceable settlement therein; do solemnly 
 promise and engage that we will be faithful and bear 
 true allegiance to his present Majesty, King George, 
 the Second, and his successors, Kings of Great Britain, 
 and will be faithful to the Proprietor of this Province; 
 and that we will demean ourselves peaceably to all his 
 said Majesty's subjects, and strictly observe and con- 
 form to the laws of England and of this Province, to 
 the utmost of our power and the best of our under- 
 standing." After which they were landed and Michael 
 Pfautz settled in the vicinity of the Brethren in Lan- 
 caster County, Pa., where he became convinced of the 
 truth as held forth by the Brethren, and accordingly 
 was baptized to their faith in 1739. In 1744, he was 
 elected to the ministry, and approved himself so well 
 that he was by the unanimous consent of the two 
 churches advanced to the office of bishop or elder on 
 the 25th of September, 1748, by the imposition of the 
 hands of their elder, Michael Frantz, to be his succes- 
 
 (i) See Minutes of tlie Provincial Council of Pennsylvania, \'ol. Ill, p. 283. 
 
Colonic! I Congregations. 305 
 
 sor, which was but a few weeks before his departure. 
 The care of the two churches then entirely devolved 
 upon him. His labors were not only ardent, but from 
 the records of the church they appear to have also 
 been pre-eminently blessed, for during the first )'ear of 
 his oversight as elder, 57 persons were added to the 
 church, and during the following years until 1755 
 nearly 100 more were added. Then, notwithstanding 
 all the blessings that attended his labors, we find the 
 following note: "That much trouble and temptation 
 has fallen upon the overseer [elder] so that he has 
 recorded nothing for seven years." These were un- 
 doubtedly dark, gloomy times not only for the over- 
 
 ><# < '</}C^^ r^oZM 
 
 seer but for the whole church until 1762. Then it ap- 
 pears the "Candle of the Lord" began to shine upon 
 him again, which brought him forth as "purified gold" 
 from the " Pot of the Refiner," and tended to make his 
 remaining years very useful in the vineyard of his 
 Lord until He released him from his earthly labors. 
 He died on the 14th of May, 1769, in the 60th year of 
 his age. He was married to a Catharina Schlauch, by 
 whom he had four children, many of whose descend- 
 ants are still in fellowship with the Brethren, includ- 
 ing many that were eminent in the ministry. 
 
3o6 History of the Brethren. 
 
 Jacob Sontag. 
 
 In 1763 the Conestoga church had a remarkable ex- 
 perience. The chief actor was Jacob Sontag. He was 
 born in Germany in 1700, and came to this country on 
 the ship Harlc, Ralph Harle, Master, from Rotterdam. 
 He landed and qualified Sept. i, 1736, and settled in 
 Lancaster County, Pennsylvania. Here he was con- 
 verted and baptized in 1743, by Elder Michael Frantz. 
 He was a man of exemplary life and earnest zeal. 
 For this reason, and because Elder Pfautz had more 
 work than he could properly do, Jacob Sontag was, 
 May 28, 1763, elected and ordained elder by Michael 
 Pfautz. The next day he did an unprecedented thing. 
 The circumstance is wholly inexplicable and, perhaps, 
 without a parallel. The church record says: 
 
 *' A/i/io lydj in May sind dcm Briidcr Jacob Sontag die 
 Hand aufgelcgt zuorden sum dicncr oder Vorstehcr, aber 
 den folgctcn Tag kam er in die Versamlung 7ind hat sein 
 Afnt und dicnst vor dcr ga)itzen gcmeinde iviedcr nieder 
 wid abge/eget, iind hat her nach incmaJds etiuas von dicsem 
 dicnst nnd amt angenoDWicn wedcr bey nnscrs Vorstclicrs 
 Icbcn, nocli nach seine m Tod. Hat also gdntzlicJi sciiiem 
 amt abgesagty 
 
 "Anno 1763 in May hands were laid on Brother Ja- 
 cob Sontag as a minister or vorstehcr, but the next 
 day he came to the meeting and before the entire con- 
 gregation he laid down his office and ministry, and has 
 never afterwards accepted anything of this ministry 
 and office, neither during the life of our elder, or vor- 
 
Colonial Congrcgatiofts. 307 
 
 stcher, nor after his death. Thus has he entirely re- 
 nounced his office." 
 
 He remained simply a member of the congregation. 
 He was married to a sister, Mary Landis, and had one 
 son. Of his posterity nothing is known. Morgan Ed- 
 wards, however, declared that, in 1770, he was in 
 charge of the congregation, faithfully discharging his 
 duties as elder. His death is noted in the records of 
 the congregation, and also in Alexander Mack's diary, 
 but in both places without date or age. 
 
 When Elder Pfautz died. May 14, 1769, he was suc- 
 ceeded in the eldership by Elder Christian Longe- 
 necker, the elder also at White Oak. 
 
 The records of the Conestoga congregation reveal 
 remarkable growth, and it has seemed to the writer 
 wise to append a list of members, together with the 
 date of their baptism, in the hope that it may be of 
 value to the many descendants of these early pioneer 
 Christians in the Conestoga country. 
 
 Members who Joined the Church tinder the Eldership 
 of Michael Frantz. 
 
 Hannes Stamply and wife, Bartlesig Christ and wife. 
 Sister Eter, Balser Frantz and wife, Emich Reyer and 
 wife, Hannes Fogely, Philip Roland, Hannes Landis, 
 Hannes Miller and wife, who removed, Hannes Longe- 
 necker, who died in 1764, Christian Stander, Hans 
 GeorgeHonig, George Balser Reuer, Anton Dornbach, 
 Emanuel Bralert, Hannes Schmit, Susan Schwartz, 
 
3o8 History of tJic Brethrett. 
 
 George Reyer and wife, Sister Bolinger, a Sister Lan- 
 dis (who formerly was an Ephrataite), George Adam 
 Martin, of whom an account is given in the Bermudian 
 and Stony Creek congregations, Jacob Schweiger 
 (Swelgert[ ?]) and wife, Hannes Lehr and wife. 
 
 In 1739 were added Paul Sieger and wife, Ludwig 
 Mahler and wife, Michael Pfautz and wife, Hannes 
 Huber, Jacob Martin and wife, Jacob Schwartz, Henry 
 Mohler, George Mohler (who died aged seventy-two), 
 Sebastian Ruthy (who died aged seventy-nine) and 
 wife, Hannes Bernhard Wolf, Sisters Faren, Frantz, 
 Briiderly, Bias (wife of George Bias), Longenecker, 
 and Foglis. 
 
 In 1740 were added Jacob Stucky and wife, Hannes 
 Gehr and wife, Jacob Kissel, George Mohler's wife, 
 and Henry Mohler's wife. 
 
 In 1 74 1 were added Frederick Altdorfer and wife, 
 George Schwartz and wife, Christian Stander, Jr., Jo- 
 seph Flory, Ulrich Scherck, Henry Dielman and wife, 
 and Sister George Hog. 
 
 In 1742 were added Jacob Schautz, Matthes Gish 
 and wife. Brother Dielman, Sr., Jacob Baer, Ludwig 
 Bender and wife from the Ephrataites, Henry Weiss, 
 Hannes Adam Schneider and wife, George Hog, Wal- 
 ter Vonderburg, Hannes Lautermilch and wife, Henry 
 Miller, Hannes Mader and wife, Jacob Biderly, wife 
 and two daughters, Jacob Benedig, Jacob Mohler and 
 wife, sisters Schwartz, Judid(?), Becker and Liechtis 
 (Lichty), of the Ephrataites. 
 
 In 1743 were added Martin Wetzel, Moritz Muhl- 
 haiiss and wife, Christoph Geiss, Jacob Conrad and 
 wife, Abraham Wendel and wife, Jacob Mayer, Jacob 
 
Colonial Congregations. 309 
 
 Lichty, Jacob Sontag/') Jeremias Wolf and wife, Jacob 
 Lascher, wife and daughter, Matthew Sedler, and sis- 
 ters Frana (a widow), Baer, Lehn (wife of Henry 
 Benedict), Wolf, Huber (wife of Hannes), Kalck- 
 glasser. 
 
 In 1744, May 16, were added Anton Miller and wife, 
 
 Jacob Mohler's wife, and Benedict. Michael 
 
 Pfautz was made or elected as a dicncr (minister). He 
 became the second elder, succeeding Elder Frantz. 
 
 In 1745 were added Jacob Dielman's wife, Ernst 
 Stoll's daughter, Maria Landis, Catharina Schwartz, 
 and six brethren and six sisters came from Amwell, N. 
 J., and joined the congregation. 
 
 In 1746, March 23, were added Henry Kiifer's wife, 
 Maria Koch, Catharine Koch, Maria Frantz, Jacob 
 Spanhauer, and wife, Catherine Lehman, Sister Chris- 
 tin's servant-girl, Sister Neuschwanger, George -Bea- 
 shor, Sister Benedict, and a Brother Martinisz and wife 
 from the Skippack. 
 
 In 1747 were added Peter Zug, Joseph Krebiel and 
 wife, Anna Baer, Hannes Flory and wife, Henry Ent 
 and wife, who were Ephrataites, Joseph Flory's wife, 
 Hannes Marckel and wife (who were Ephrataites), Sis- 
 ter Waglis (who was an Ephrataite), Jacob Diel and 
 wife, Hannes Landis, Henry Mohler, Christoph West- 
 enberger and wife, and a Sister Beashor (Boshor). 
 
 In 1748, Michael Frantz, the elder, died. On the 
 25th of September, he ordained as his successor Mi- 
 chael Pfautz. 
 
 In 1748 the church was wonderfully blessed. Eight 
 times the congregation stood at the baptismal stream 
 
 fil His biography follows. He was the third elected and ordained elder of 
 the Conestoga church. 
 
310 History of the Brct/ircn. 
 
 and sang the triumph of redeeming love as fifty-three 
 precious souls were buried with Christ in holy baptism 
 March 6, Ulrich Schiebly and w.ife, Henry Giebel (who 
 lived seventy-two years) and wife, Christina, Hans 
 Wendel Renner, Hans Leonhardt Renner and Maria 
 Renner. 
 
 April 24, Adam Dick and his wife, Odilga, Manniis 
 Bruch, Michael Frantz (evidently a son of the elder), 
 Hannes Frantz, Henry Neff and wife, Jacob Stoll (who 
 later became a noted leader in Conestoga), Anna 
 Schaffner, Elizabeth Hafelfinger, and Anna Hafel- 
 finger. 
 
 May I, Jacob Flory and Maria Conrad. 
 
 June 12, Jacob Schart, Andreas Rothrock, Abraham 
 Lasche, Hannes Lasche, Anna Landis, Elizabeth Lan- 
 dis, Magdalen Zug, Sophia Hocker, Catharine Frantz, 
 Anna Gut, and an aged Sister Lasche. 
 
 August 7, Hannes Stump and wife, Elizabeth, Fred- 
 erick Mayer (who was massacred by the Indians), 
 Magdalen Scharf, Magdalen, Wciland and Catharine 
 Becker. 
 
 August 14, George Adam Frantz, Margaret Stump, 
 Anna Longenecker, and Catharine Lietold. These 
 four were baptized by George Adam Martin. At this 
 time Jacob Sontag was elected as ^^Vz/rr (minister) in 
 the congregation. 
 
 September 4, Anna Jouner and Froniga Hafelfinger. 
 October 16, Valentine Lang, Simon Stucky, Barbara 
 Kiister, and Sister Maritis Benedict. 
 
 October 23, Henry Sunderburg, Hannes Liedy and 
 wife, Ottolia Waglys and Catherine Siitler and Anna 
 Waglys (Vogel[?J). 
 
Colonial Cofigregatio?is. 311 
 
 In 1849, J^'y 3O1 were added Andrew Birschinger, 
 Philip Romer, and Daniel Bolinger. 
 
 August 6, Hannes Zug, Jonas Jonner, and Jacob 
 Alewein. 
 
 August 21, Margaret Alewein and Barbara Eby. 
 
 In 1750, April 15, were added Henry Duma, Esther 
 Nagele, Froniga Straunan, Magdalena Bolinger, Fro- 
 niga Graff, Barbara Lichty, Catharine Waglis, and Ja- 
 cob Lichty (who had been a follower of Beissel and 
 who was at this time received into the communion of 
 the church without rebaptism). Since trine immersion 
 was practiced at Ephrata by Beissel it is more than 
 probable that all the socalled Ephrataites were not re- 
 baptized upon entering the communion of the Breth- 
 ren. (') 
 
 June 17, Jacob Weiss, l>arbara Meyer and liarbara 
 Fagt. 
 
 July 18, Hannes Liedy. 
 
 August 12, Jacob Dester. 
 
 October 28, Barbara Zaller. 
 
 November 11, Jacob Haller. 
 
 In 1751, June 12, were added Henry Mohler ("the 
 little one "). 
 
 July 28, Michael Grausz. 
 
 December 8, Jacob Spickler and wife, Maria, Barba- 
 ra Lieg, Christian, and the wife of the above-named 
 Henry Mohler. 
 
 In 1752, March 29, Cuntze-Schmitte and wife, Mar- 
 garet Geib, and Daniel Seller, great-grandfather of the 
 well-known Elder Daniel P. Saylor, of Beaver Dam, 
 Maryland. 
 
 (i) See Chroiiicon Ephratcnse, p. 52. 
 
312 History of the Brethrefi. 
 
 May 3, Jacob Wolf, Peter Eichenberg, Da\id Marck- 
 ly and wife, and Barbara Marckly. 
 
 June 28, Eberhart Biichly, Michael Zug, Maria 
 Biichly, Eva Grau. 
 
 September 24, Maria Wider and Joanna Seiler, wife 
 of the before-named Daniel Seiler. 
 
 October 2, "has begun the new time and have fur- 
 ther been baptized in the new time,"^') Peter Klein, 
 Barbara Weiss, and a Sister Wolf (who had been an 
 Ephrataite) was received without rebaptism 
 
 In 1753, May 20, was added George Miller. 
 
 June II, Hannes Bergelbach and wife, Rudy Fund, 
 and Margaret Geib the younger. 
 
 August 12, Catharine Hartmann. 
 
 August 26, Christian Stauffer and wife, George Eder 
 and wife, Joanna Fait and a sister named P^lizabeth. 
 
 In 1754, April 14, were added Peter Wampler, Hen- 
 ry Eler and wife. Christian Longenecker,^^) Hannes 
 Lehman, Jacob Hornly, Hannes Ackerman, Barbara 
 Flory and Barbara Wampler who "was killed under a 
 tree." 
 
 October 20, Hannes Graff. 
 
 In 1755, July 16, were added Henry Elder, old sis- 
 ters Wampler and Ackerman. On August 3 Brother 
 Peter Babel " was killed under a wagon." 
 
 September 7, Johannes Frick, Christian Frantz, 
 Leonhart Seabold and wife, Elizabeth Basher. 
 
 September 21, Margaret Beam, Margaret Landis, 
 Michael Hall, Johannis Bock, Magdalena Boyer, Su- 
 sanna Bauman, and a Sister Mosser. 
 
 (1) Reference is here made to the dropping of eleven days from September 
 :n this year. 
 
 (2) He became elder in 1769. 
 
Colo)iial Congregations. 313 
 
 From the above date to 1763 no record is made. 
 The elder, Michael Pfautz, was in great " tribulation." 
 The congregation did not flourish. However, in 1 763, 
 the spirit of God again moved in the congregation and 
 Elder Pfautz once more records the conversion of 
 souls to God. In this year there were added: Wendel 
 Maing and wife, Gertrude, Hannes Badher and wife, 
 Jacob Zug and wife, Mary Eliza, Abraham Frantz and 
 wife, Sister Hamacher and her daughters, Maria and 
 
 Eva, Anna Longenecker, wife of Peter, Brother 
 
 Bahlsboch (Balsbaugh) and his wife, Michael Hall, 
 Hannes Bock, Madeline Baer, Susanna Bauman and a 
 Sister Mosser. 
 
 In 1764 were baptized Philip Schnell (Snell) and 
 Hannis Longenecker, Jr., (on October 28). 
 
 In 1765, August II, were added Abraham Rudy, Sis- 
 ter Bossert's daughter, and Barbara Miller. 
 
 October 31, Maria Eby. 
 
 In 1766, August 24, were added Brother Gingel, Ja- 
 cob Miller, Heinrich Steiner and wife, George Henne- 
 rich and wife, and Peter Borsch and wife. 
 
 September 7, Hannis Hackman and Jonas Schliesser. 
 
 October 12, Peter Royer and wife. 
 
 October 26, Jacob Zent and his wife, Margaret. 
 
 In 1767, August 16, were added Jacob Landis and 
 his wife, Susan, and Jacob Haller (who died at the age 
 of fifty-nine). 
 
 September 13, Christopher Royer and wife, Hannis 
 Meyer, Andreas Eby and Barbara Eby, the younger. 
 
 October 11, Jeremias Wolf, Jr., Martin Meyer, Dan- 
 iel Roger, Christian Haasz (who, the record states, 
 " killed himself"), Barbara Keller and Catharine Roy- 
 er. 
 
314 History of the Br£thre?i. 
 
 In 1768, May 15, were added Jacob Hirschy and wife, 
 Jacob Miller's wife, Jeremias Wolf's wife, and Andreas 
 Eby's wife. 
 
 June 26, Henry Longenecker and his wife Christina. 
 
 In 1769 Christian Longenecker was ordained elder 
 and, May 14, Elder Pfautz died. Brother Longeneck- 
 er was elected to the ministry December i, 1764. In 
 this year were added to the church Philip Schumacher, 
 Isaac Eshelman and Christian Zug. 
 
 In 1770, June 3, were added Elizabeth Eby and 
 Anna Longenecker. 
 
 In 1774, June 12, were added Philip Garber and his 
 wife, Maria, Christian Kaber and wife, Christina Haber 
 and Elizabeth Huber. 
 
 July 24, Martin Hauck and Veronica Gieb. 
 
 In 1776, April 9, were added Hannis P'retz, Hannis 
 Hirschy, Hannis Eby and Catharine Hirschy. 
 
 May 17, Magdalena Fretz, Elizabeth Eshelman and 
 Susanna Longenecker. 
 
 In 1777, September 24, were added Johannes Gibbel, 
 Henry Gibbel, Michael Huber and wife Elizabeth, 
 Elizabeth Gibbel, Elizabeth Gibbel the younger, Regi- 
 na Eby and Barbara Huber. 
 
 November i, Jacob Gibbel and wife, Elizabeth, 
 Christian Royer and wife, Anna. 
 
 In 1779, November 7, were added Christian Krebi 
 and wife, Elizabeth. 
 
 In 1780, June 11, was added Anna Groff. 
 
 August 3, Jacob Scheidler. 
 
 November 8, Susanna Diel and Maria Merky. 
 
 In 1781, March 18, was added Abraham Becker. 
 
 May 26, Susanna Scheidler and Susanna Becker, 
 
 September 23, Margareta Schold, Elizabeth Flory. 
 
Colonial Congregations. 315 
 
 October 19, Veronica Reiser. 
 
 November 4, Catharine Reiser. 
 
 In 1782, October 20, were added Christian Diel and 
 Peter Meyer. 
 
 In 1783, June 13, was added George Stohler, Jr. 
 
 October 4, Christian Martin, Hannes Backer, Jacob 
 Eshelman and wife, and Hannis Frautz's daughter. 
 
 In 1784, October 24, was added John Kochenderfer. 
 
 In 1787, August 21, was added Barbara Kinsy. 
 
 In 1789, May 13, was added Elizabeth Herr. 
 
 In 1790, May 3, was added Daniel Hollinger. 
 
 In 1791, August 21, were added John Eby and his 
 wife, Esther. 
 
 October 23, Peter Hamacher. 
 
 In 1793, May 12, were added Hannis Groff and his 
 wife, Elizabeth. 
 
 In 1795 was added Barbara Hollinger. 
 
 In 1796 was added Christian Herr. 
 
 In 1797, September 14, were added Daniel Schu- 
 macher and his wife, Magdalena. 
 
 In 1799, May 13, were added Joseph Hirsch and his 
 
 wife, Krebiel and wife, and Elizabeth Ely. These 
 
 five were baptized by Jacob Donner, the poet preacher. 
 Later in the year were added David Eshelman and his 
 wife, Barbara. 
 
 This completes the record to the end of the century. 
 In all four hundred and sixty-three members were 
 
3i6 
 
 History of the Brethren. 
 
 added to this church. These members removed south 
 and west, spreading the Gospel and giving member- 
 ship to many of the early frontier churches. Thou- 
 
 Dber farj.-flffagtfn 
 I Ue&er dnide ou^trlefene (Sprutlit ^^^Iftt 
 
 I 64tiig»SH(tnien 
 
 I u tl b 
 
 l>fl« Sniiere %ifb^ gerii^trt. Can «■#» 
 ; «i!i6s isi t!* '®4)ule 32(u ^^» 
 
 I %6ft etaem 
 
 I SttiMng, 
 
 ;9;c|Tcfira!> <i«l @(t|tn4)(ii SUVm: little 
 <» n b a (» t e n , an6 Ei(^t »«|t6CTit-»ort 
 
 S p ^ t a t a : 
 SflniA infill l^*6en, b(9 So^Annf^ 9ii8iMiKi,' 
 3W 3a^« I&o6, " " 
 
 Title Page of Jacob StoWs Book. 
 
 sands who now belong to the Lord's family will find 
 here the date of the religious birth of pious ancestors 
 The record also is inspiring to the church student; 
 showing, as it does, the wonderful growth of the 
 
Colonial Congregations. 317 
 
 Lord's cause in the early days. Elders Frantz, Pfautz, 
 Sontag, Longenecker and Stoll, may your memorable 
 work for the church never be forgotten! 
 
 In 1770 about fifty-three families were connected 
 with the Conestoga church, of whom the following 
 eighty-six were in full communion:^') 
 
 Elder Jacob Sontag and wife, John Landis, minister, 
 and wife, John Rosh and wife, Peter Eichelberger and 
 wife, Michael Frantz and wife, Henry Mohler and 
 wife, Peter Royer and wife, Tobias Miller and wife, 
 Christopher Becker and wife, Elizabeth Lessley, 
 Catherine Harlacher, Ann Mohler, Magdalene Mille- 
 naer, Daniel Bollinger and wife, Daniel Royer and 
 wife, John Ro}er and wife, Martin Meyer and wife, 
 Jeremiah Woolf and wife, George Schwarts and wife, 
 Jacob Landis and wife, David Landis, Christopher 
 Westenberger and wife, Jacob Sponhauer and wife, 
 Christopher Widder and wife, Jacob Knodel and wife, 
 Salome Harlacher, Barbara Frantz, Catherine Royer, 
 Margaret Landis, Barbara Steiner, Barbara' Schob, 
 Henry Schneider and wife, Daniel Hollinger and 
 wife, Christopher Royer and wife, John Meyer and 
 wife, Samuel Good and wife, Eva S)xhrift,. Jeremiah 
 Woolf, jun. and wife, Jonas Jones and wife, Jacob 
 Heller and wife, Mrs. Histant, Mrs. Moser, Mrs. Behr, 
 Christian Haasz and wife, Jacob Harnly and wife, 
 Magdalene Landis, Mary Frantz, Magdalene Bollen- 
 ger, Mary Koch, Barbara Koch, Henry Schneider, jun. 
 and wife, Susannah Landis, Catherine Landis. 
 
 (i) List taken from Morgan Edwards' Materials Towards a History of the 
 American Baptists, p. 80. 
 
3i8 History of the BretJireii. 
 
 White Oak Congregation'. 
 
 About 1729 George Reyer [Royer], John Longe- 
 necker and others came from Germany and settled 
 near the present town of Lititz in Lancaster County, 
 Pennsylvania. As early as 1736, there were a goodly 
 number of members, who united to hold the commun- 
 ion services and to organize a congregation. Elder 
 Michael Frantz was their first minister. He lived in 
 the Cocalico church. He was succeeded by Elder 
 Michael Pfautz and he, in turn, by Elder Christian 
 Longenecker, who was succeeded by Elder John Zug. 
 From the diary of Elder Christopher Sower I learn 
 that a meeting was held by him and Elder Martin 
 Urner on August 16, 1780, in the White Oak congre- 
 gation and that "Brother John Zug was ordained to 
 be elder, to be under Elder Christel [Christian] 
 Longenecker. But if Brother Longenecker dies, gets 
 sick, takes a journey, or moves away, then shall 
 Brother Zug perform all the duties of an elder. 
 Except under these conditions, however, nothing of 
 importance is to be undertaken without Brother 
 Longenecker's counsel." There was a meeting held 
 at the same place with a large attendance. 
 
 This congregation, in 1770, had in all sixt}'-five 
 baptized and active members: 
 
 Elder Christian Longanacre [Longanecker] and 
 wife, John Zug and wife, John Pfautz and wife, Henry 
 Kuensing, Jacob Kuensing and wife. Christian Kra- 
 
Colonial Congregations. 319 
 
 biel and wife, Jacob Zug and wife, Widow Huber, 
 Catherine Bitner, Elizabeth Reir[Royer], Abraham 
 Flohry and wife, Conrad Gingle, George Mohler and 
 wife, Elizabeth Huft, Martin Schuh and wife, Jacob 
 Hershy and wife, Andrew Eby and wife, Henry Gie- 
 bel and wife, Barbara Eby and four daughters, Henry 
 Eter and wife, Elizabeth Langanacre and wife, Ulrich 
 Langanacre, John Hackman and wife, Henry Stohler 
 and wife, John Lautermilch and wife, George Kleine 
 and wife, Catherine Gish, John Frantz and wife, Ann 
 
 Huber, Fronica , Catherine Royer, Salome Borg- 
 
 hart, Mrs. Kratzer, Conrad Hausser and wife, and 
 George Stohler and wife. 
 
 Great Siuatara Congregation. 
 
 Great Swatara or East Conewago congregation 
 dates from 1752, when George Miller was baptized by 
 Elder Michael Pfautz. His wife soon after became a 
 member. The church increased, especially by re- 
 movals from White Oak, and in the year 1756, the 
 congregation was formally organized with Elder 
 Pfautz in charge. At his death in 1769, George Miller 
 was placed in charge, but was not ordained until 
 August 15, 1780, by Elders Sower and Urner. Adam 
 Hammaker was also a minister in this congregation. 
 In 1770, there were thirty-nine members: 
 
 George Miller, minister, and wife and daughter, 
 Adam Hammaker, minister, and wife and daughter, 
 Peter Ertzstone and wife, Philip Roemer and wife, John 
 Buck and wife, John Eter and wife, Jacob Metzgar and 
 wife, Henry Thomas and wife, Christopher Brauser 
 
320 History of the Brctlircti. 
 
 and wife, Margaret Thomas, Philip Reicker and wife, 
 Peter Bersh and wife, Henry Stohner and wife, Wen- 
 del Mcrich and wife, Frederick Hess and wife, Jacob 
 Eter and wife, George Balshbach and wife, George 
 Henry and wife, Barbara Henry, Freny Cass. 
 
 Little Siva tar a Congregation. 
 
 In 1745 George Besher, Michael Frantz, Peter Heck- 
 man, John Frantz and others settled in this district. 
 They were baptized by Elder George Kline of the 
 Northkill congregation. Elder Kline was the first 
 elder, assisted by Peter Heckman, who was ordained 
 soon after 1770. On August 12, 1780, the above 
 named Michael Frantz was ordained elder by Elders 
 Sower and Urner, and George Beasher [Baszhaar] 
 and Jacob Moyer were ordained deacons. As early 
 as 1770, there were forty-five active communicants 
 Their names follow: 
 
 Peter Heckman, minister, and wife, John Heck- 
 man and wife, Michael Frantz and wife, Nicholas 
 Gerst and wife, Jacob Moyer and wife, George 
 Beasher, David Marge and wife, Simon Merrich 
 and wife, John Frantz and wife. Christian Frantz 
 and wife, Hose Schnables, Jacob Smith and wife, 
 Eliza Kentzel, Adam Henrich, Mrs. Cryder, Philip 
 Zeigler and wife, Jacob Breneisen and wife, David 
 Kleine and wife, Widow Benedict, Elizabeth Bene- 
 dict, Sophy Kish, Leonard Sebalt and wife, John 
 Grove, Jacob Baker and wife, Jacob Deal and wife, 
 Hans Stohner and wife, Jacob Beashor and wife. 
 
Colonial Coftgregatiofts. 321 
 
 Northkill Congregation. 
 
 As early as 1748 there was an organized congrega- 
 tion in Tulpehocken and Bern townships in Berks 
 county. Elder Michael Frantz was their first elder 
 and the first members were John Stump and his sister, 
 Frederick Moyer and wife, and a few others whose 
 names are not known. In 1750, Elder George Kleine 
 was placed in charge. The congregation did not 
 flourish, owing to frequent removals of the members. 
 The cause of these removals may be found in the 
 fact that the Tulpehocken country was at this time a 
 hotbed of sectarianism and also an exposed frontier. 
 In 1770, there were eleven members: 
 
 Elder George Kleine and wife, Valentine Lang, 
 Elizabeth Reiler, Elizabeth Stump, Sarah Solenberger, 
 John Stoner and wife, Mary Stoner, Susanna Mackley, 
 Elizabeth Brandel. 
 
 Codorus Co7igregation. 
 The movement of emigration in the Brethren 
 church before the Revolutionary War was southward 
 along the Piedmont Plateau. The members were 
 agriculturalists and naturally sought out and pos- 
 sessed the fertile limestone valleys of Pennsylvania, 
 Maryland, Virginia and the Carolinas. In 1758, Elder 
 Jacob Tanner [Donner] organized a church in York 
 county about eleven miles from York. Among the 
 first members were Rudy Yount, Peter Brillhart, John 
 Brillhart, and others. Elder Jacob Donner was a 
 
322 History of the Brethren. 
 
 noted poet and song writer among the early Brethren. 
 .He removed from the Codorus to the Monocacy 
 church where he labored long and well in the Master's 
 cause. 
 
 ^o^ ^ 
 
 ^twOif^ 
 
 When Elder Donner removed to Monocacy he was 
 succeeded in the Codorus ministry by Henry Neff, 
 who was ordained soon after 1770. In this last named 
 year the Codorus congregation had thirty-five mem- 
 bers: 
 
 Henry Neff, minister, and wife, Jacob Tilman 
 and wife and daughter, Jacob Spitler and wife and 
 two daughters, Peter Brillhart and wife, Jacob Nei- 
 swanger and wife, Ann Neiswanger, Catherine Height- 
 ley, Elizabeth Leip, George Beary and wife, John 
 Harold and wife, Rudy Yunt and wife, William 
 Spitler and wife. Christian Eby and wife, Wendel 
 Baker and wife, Michael Berkey and wife, George 
 Ettor and son, Mathias Sitler and wife, Susanna Welt- 
 ner. 
 
 Elder Jacob Donner was a frequent visitor to all 
 the churches in Eastern Pennsylvania. When he 
 removed to Maryland he became associated with 
 Elder Daniel Letterman. He lived in Frederick coun- 
 ty at a place called " Linginohr." From which place 
 he addressed a letter to Elder Mack in 1789, which 
 gives an insight into his spiritual character and also 
 
Colotiial Co7igregations. 323 
 
 mentions a number of members whose children's 
 children will read this with pleasure :(i) 
 
 Linginohr in Frederick County, March nth, in 
 the )'ear of our Lord, Savior and Redeem- 
 er, Jesus Christ, Son of God who remains 
 the comfort of all believers, 1789. 
 
 Heartily beloved and esteemed Brother Alexa?ider Mack : — 
 I greet and kiss thee in the spirit from brotherly- 
 love, as well as thy wife and thy daughters and sons- 
 in-law. I also greet heartily all brethren and sisters 
 and their children in all Germantown and in thy 
 household. I greet especially your teachers and 
 elders, as many as are known to me of them. Broth- 
 er Peter Leibert, Brother Peter Keiser, Brother 
 Daniel Weber, Brother Langstrath, and whoever 
 else among you that may have been chosen for this 
 service. God grant to you, my heartily beloved 
 brethren, that by His Grace you may remain faithful 
 in His service to which the Lord has called you as 
 watchmen and fellow-workers in the vineyard of the 
 Lord to pasture His flock as sheep of Jesus Christ, 
 your Arch Shepherd, Master and Bishop, Jesus Christ. 
 
 Also you are not to despise the old men, much less 
 find fault with them, but to honor and exhort them 
 as the fathers; the old women as the mothers; the 
 young men as the brothers; the young women as the 
 sisters with all modesty; the youths and maidens as 
 the dear children; and in this service each of you will 
 win for himself a good standing for the day of judg- 
 ment (of the return of the Lord Jesus Christ). 
 
 I hope, my dear brethren, that, although you know 
 
 (i) Original letter in my possession. 
 
324 History of the BrctJiren. 
 
 it, you will not mind if I remind you of your reward 
 in heaven, that is when you work for your own salva- 
 tion and for that of your hearers; also you, my 
 beloved brethren and sisters and brothers' children, 
 you are not forgotten by me, although I know you as 
 yet but little, still I was much pleased with your zeal 
 in good works and I should like to wish for mj-self to 
 be often in your company, if it could have been 
 brought about, but since that cannot be I stand in a 
 most hearty state of well-wishing towards you and 
 wish that you all as faithful lambs allow yourselves 
 to be led and ruled by your Good Shepherd; and by 
 his Holy Spirit be led and conducted into all truth. 
 Then you will be willing to obey your teachers and 
 follow them faithfully as those who watch over your 
 souls and have to account for them that they may do 
 it with joy and not with sighs, else it would not be 
 good with you. 
 
 But my dear ones, you will rather from love of God 
 pray for them heartily as well as for me and all holy 
 ones, so that the Lord may cause to be known the 
 secret of His truth and the door of His word in His 
 blessed Evangel to all His servants and witnesses of 
 His truth, so that we might at all times be comforted 
 by the possession of a good conscience and might 
 apply ourselves to lead an upright life with all. But 
 to write all this to you, my dear ones, might be 
 superfluous, therefore I shall express myself briefly. 
 
 But my heartily beloved brother, Sander Mack, I 
 should like to tell thee that I often lovingly remember 
 thee and the members of thy congregation since the 
 time that I spent with you and have wished that it 
 might please God to give thee health, for when we 
 
Colofiial Congregations. 325 
 
 were with thee thou wast not well, which I regretted 
 much; but I hope, my dear brother, that my letter 
 will find thee in good health, which would make me 
 very glad. You also may know that I and the breth- 
 ren in this neighborhood are all well yet, and will be 
 as long as the Lord grants it, but how long that may 
 be is known to the Lord. What concerns the young 
 folks, many of them have the "Porpellen," also many 
 grown people allow themselves to be "vaccinted," 
 but none of the brethren, who commend their children 
 to God their Maker who has given them, and who 
 turns all to the best of themselves or of their chil- 
 dren's welfare. 
 
 Heartily beloved brother, day before yesterday I 
 heard of the dear Brother Daniel Lettermann, that he 
 is still unwell, after I saw you I have been to visit him 
 and found him ailing, yet his illness was mostly a 
 weakness of body, he could not endure any cold, 
 and as I have heard he is yet in the same condition. 
 All of his family however are well.- I told him also of 
 you, and gave him your hearty greetings, and also 
 Peter Leibert's, when we took last farewell at thy 
 house, although most of the brethren had charged 
 me to greet from them all. Now my dear brother, 
 I think of concluding; I hope thou wilt bear in pa- 
 tience with my imperfection. Should it please God 
 that we could meet again in this life I should be very 
 glad but the will of the Lord be done. 
 
 I wish by the Grace of God the love of Christ to 
 enter my heart to keep you in my remembrance 
 before God. In the same manner I wish you to 
 remember me. The good God alone can make us 
 fit for this, to the same I commend you all heartily. 
 
326 History of the BrctJiren. 
 
 Heartily greet for me the dear Brother Justus Fox 
 and his dear wife, the sister, as well as all who are 
 dear to you and whose names are not all known to me, 
 also greet heartily your brother-in-law and his dear 
 wife, the sister, your sister-in-law, who was ill at that 
 time. I hope the Lord has shov/n her His mercy as 
 well as to us all and also to your unworthy friend 
 and brother who greets you together with his wife. 
 
 Jacob Donner. 
 
 Elizabeth Donnerin. 
 To the dear brother Alexander Mack on 
 Chestnut Hill [Tschesnet Hull], near 
 by the town of Germantown. 
 
 Little Coiiewago Congregation. 
 
 In 1738, in the township of Hanover, in York coun- 
 ty, Elder Daniel Leatherman organized this congre- 
 gation. Among the constituent members were fam- 
 
 ilies of the name Eldrick, Dierdorff, Bigler, Gripe, 
 Stutsman, and others. Elder Leatherman removed 
 to Monocacy early in 1757, and Elder Nicholas 
 Martin was given the oversight of the church. He 
 removed to Conococheague and Jacob Moyer was 
 placed in charge as minister, with James Hetrick as 
 assistant. 
 
 In 1770, the congregation embraced forty families, 
 with fifty-two members in communion: 
 
Colonial Congregatiom. 327 
 
 Jacob Moyer minister, and wife, James Hetrick 
 minister, and wife, Hans Adam Sneider and wife, Bar- 
 bara Sneider, George Wine and wife, John Geiny, Dan- 
 iel Woods and wife, Henry Geiny and wife, Joseph 
 Moyer and wife, Nicholas Housteter and wife, Christian. 
 Housteter, Rudy Brown and wife, Dobis Brother and 
 wife, Jacob Miller and wife, Michael Kouts and wife, 
 Mrs. Bowser, Mrs. Moyer, Stephen Peter, wife and 
 daughter, Maud Bowser, George Peter, Henry Tanner 
 [Donner] and wife, Michael Tanner and wife, John 
 Moyer and wife, Jacob Souder and wife, Henry Hoeff 
 and wife, Hesther Weiss, Christian Etor, John Peter 
 Weaver, Barbara Bear, John Swarts and wife, Eliza 
 Bearing and Great Hymen. 
 
 Concwago Congregation. 
 
 Fourteen miles from York this congregation was 
 established in 1741. Their first minister was George 
 Adam Martin, who came from Coventry by way of 
 the Conestoga church, and later went over to the 
 Beissel movement at Ephrata. The first members 
 were John Neagley, Adam Sower, Jacob Sweigard, 
 Peter Neiper, Joseph Latshaw and others. 
 
 When George Adam Martin identified himself with 
 the Ephrata Society Elder Daniel Leatherman was 
 placed in charge. On his removal to Maryland Elder 
 Nicholas Martin was made elder. He was succeeded, 
 on his removal to Maryland by George Brown, who 
 was not yet ordained in 1770, at which time seventy- 
 seven members were in communion in this congrega- 
 tion. Their names follow: 
 
328 History of the Brethrefu 
 
 George Brown, minister, and wife, Peter Werds, John 
 Heimer and wife, Peter Fox and wife, Anthony 
 Dierdorff and wife, John Dierdorff and wife, Nicholas 
 Moyer and wife, Manass Bruch and wife, Michael 
 Basserman and wife, David Erhard and wife, Ann 
 Mummard, Daniel Baker and wife, Abraham Stauffer 
 and wife, Henry Dierdorff and wife, John Burckholter 
 and wife, Christian Frey, Andrew Trimmer and wife, 
 Ustace Reinsel and wife, Samuel Arnold, Peter Dier- 
 dorff and wife, Barnet Achenbach and wife, Mary 
 Latzcho, Catherine Studebaker, John Neagley and 
 wife, Michael Brissel and wife, Velten Brissel and 
 wife, Mathias Bouser and wife and daughter, Laurence 
 Bakener and wife, Nicholas Bakener, Philip Snell and 
 wife, Nicholas Bakener, jun. and wife, Adam Sower 
 and wife and two daughters, Adam Dick and wife, 
 Marilis Baker, Henry Brissel and wife, David Brissel 
 and wife, Sarah Brissel, Henry Randibush and wife, 
 George Waggoner and wife, Jacob Miller, Mrs. 
 Martsh, Rudolph Brown, George Reeson and wife. 
 
 Bcrmudian Cojigregation. 
 
 The growth of the Brethren in York county is 
 phenomenal. The Bermudian church at the first was 
 under the control of Conrad Beissel. They organized 
 in 1758, under Conrad Beissel. Among the first mem- 
 bers were Philip Gebel, Peter Beissel, Henry Lohman, 
 and others. After Beissel became too infirm to visit 
 this church Peter Miller and George Adam Martin 
 preached here. The former came from Ephrata. 
 The latter resided here. In 1762 he became a fol- 
 
Colonial Congregations. 329 
 
 lower of Beissel and almost immediately removed to 
 Stony Creek in what was then Bedford county. 
 Henry Lohman was then chosen minister, and was 
 as yet not ordained in 1770, when the membership 
 was representative of forty families and comprised 
 fifty-eight members, whose names are herewith given: 
 
 Henry Lohman, minister, and wife, Frederick Ren- 
 ter, wife and daughter, Daniel Fahnestick and wife, 
 Paul Traub and wife, Sebastian Sholles and wife, 
 John Cook, wife and son, Peter Bender and wife, 
 Melchior Webber and wife, John Bence and wife and 
 
 daughter and four sons, Frick, John Lehn and 
 
 wife, John Messerbach and wife, John Miller and 
 wife and two sons, George Reiss, George Neiss and 
 wife, Benjamin Gebel and wife, Philip Gebel, Peter 
 Beussel and wife and son and daughter, Philip Beus- 
 sel and wife, Belzar Smith and wife, Adam Weyley 
 
 and wife, Mrs. Dorothy, Stauffer, P21izabeth 
 
 P"'oltz. 
 
 Stony Creek Congregation. 
 
 The first movement of Brethren across the Alle- 
 gheny Mountains in Pennsylvania was to Briiedertlial, 
 Brother's Valley, in what is now Somerset county, 
 Pennsylvania. About 1762 this congregation began 
 under George Adam Martin. He was, at this time, a 
 Seventh Day Baptist, and the congregation at the 
 beginning, held to the same doctrine. They soon, 
 however, returned to the practice and faith of the 
 Brethren church. The number of members, in 1770, 
 was seventeen, Polder George Adam Martin and wife. 
 
330 History of the Brethren. 
 
 Henry Roth and wife and daughter, Henry Roth, Jr. 
 and wife, George Newmoyer, Philip Aswald and wife 
 and daughter, Abraham Gebel and wife, Philip Kim- 
 mel and wife, ■ Wildebarger and wife. 
 
 George Adam Martin had a curious history. He was 
 converted and joined the church at Coventry. He 
 was born near Lundsthal in Germany, in 171 5, came 
 to America at an early day. He was a member of the 
 Reformed congregation under Peter Miller in the 
 Tulpehocken country. He was baptized in 1735, ^'^ and 
 was ordained by Elder Peter Becker in 1739. He 
 lived first in the Coventry church, later in the Cones- 
 toga church. Thence he removed to Little Cone- 
 wago. He served the Conewago congregation. In 
 this district he had some misunderstanding with the 
 Brethren and removed to the Antietam congregation, 
 then almost wholly in Maryland. Here, in 1762, he 
 adopted the Seventh Day view and preached to the 
 Bermudian church. The same year he removed to 
 Stony Creek. He married one of the Knippers 
 [Kneppers] and was the father of many children. 
 
 He has left a long account of his activity in the 
 church, and gives a reason for his change of faith. It 
 was he that suggested to Martin Urner the i8th of 
 Matthew at the baptismal service, and it was he that 
 attended the Zinzendorf Synod at Oley, and, returning, 
 suggested to Elder Urner the holding of the first An- 
 nual Meeting in 1742. 
 
 (1) Morgan Edwards says in 1737. 
 
• Colonial Co?igregatio?is. 331 
 
 He objected to the Brethren because they argued at 
 the- subsequent Annual Meetings for the order and 
 practice established at Schwarzenau. At these meet- 
 ings he had heated controversies with elders Abraham 
 DuBoy and Michael Frantz. He also took offense be- 
 cause " at the very commencement they [the Taufers 
 or Brethren] adopted needless restrictions, in that 
 they did did not allow any one who was not baptized 
 to partake of the Holy Sacrament." He was, as this 
 shows, a warm disciple of Hochmann rather than a 
 follower of Mack. He was also sorely offended at 
 Elder Mack's answer to Gruber's twenty-second ques- 
 tion, (•) and in general was inclined to set his own judg- 
 ment above all others. He did not kindly receiv^e ad- 
 monition, because, as he declares, " everj-body who 
 knew me considered me a great doctor of Hoi}' Writ." 
 
 The result was a separation, and with him about six- 
 ty souls formed a new congregation. This wasdoneat 
 Conewago and the Bermudian church was the result. 
 Elder Martin was now disoAvned. He was at a loss to 
 find fellowship. Then he undertook a journey to 
 Ephrata, and in 1762 he became a disciple of Beissel. 
 John Horn was his associate in this visit and, with 
 him, joined the Ephrata Society. Some Brethren, 
 notably John Steiner, Peter and Abraham Knipper, 
 Frederick Fuhrman, one Finck, George Scheitler and 
 Peter Zug were opposed to his excommunication and 
 were anxious to reinstate him. His acceptance of the 
 
 (i) See Rites and Ordinances, p, 82. 
 
332 History of the Brethren. 
 
 Ephratci doctrine caused these brethren to drop the 
 matter. Beissel himself sent Rudolph Naegle and Ja- 
 cob Gass to the Bermuda church in 1762 and ordered 
 the members there to receive Martin as their elder. 
 The preaching of Martin drew large audiences and he 
 might have won many of his former members at 
 Conewago to his new church, but Brother John Mack, 
 son of Elder Alexander Mack, the founder, and a 
 Brother Staub went among the members and ex- 
 plained to them the dangers and errors of the new 
 movement. This blocked the work of George Adam 
 Martin and he then removed to Stony Creek, where he 
 ended his days. He was not rebaptized at Ephrata, 
 and did not fully endorse the peculiar practices there. 
 He was a Taufer at heart and a lover of God's ordi- 
 nances, but he was a rash, impulsive, impatient man. 
 He possessed an unusual mind, well trained in Ger- 
 man and in Latin, was a logical reasoner, a profound 
 speaker, and a ready writer. He is the author of the 
 ChristlicJie Bibliothek, a volume of 152 octavo pages, 
 which displays his literary as well as his intellectual 
 power. 
 
 This is the complete list of active members in Penn- 
 sylvania in 1770 as given by Rev. Morgan Edwards. 
 I have here enumerated the fourteen congregations 
 and the 528 members in that year. There were at the 
 same time 135 members at Ephrata. There were also 
 a number of members about Antietam and the Cono- 
 cocheague living in Pennsylvania but worshiping in 
 
Colonial Congregations . 
 
 333 
 
 Maryland, and their names Edwards does not give. 
 His volume on Maryland was never published. In- 
 quiry at the Maryland Historical Society and of a 
 number of learned historians in Maryland failed to aid 
 me. In a succeeding chapter some fragmentary facts 
 will be enumerated. 
 
 The growth from 1724 to 1770 was good. The 
 church prospered. Her elders were noble men. They 
 
 Baptism Scene from an Old Print {1770). 
 
 wrought wisely and well. It was no small matter to 
 travel long distances in a wilderness, preach in private 
 houses, organize new congregations, and at the same 
 time maintain a growing family in a new country. 
 Add to this the fact that the Brethren were all Ger- 
 mans, that their message was only to Germans, that 
 the population was dominantly English and their suc- 
 cess is wonderful. Surely the Lord was with them. 
 
334 
 
 History of t/ie Brethren. 
 
 Reference has already bc^en made to the fact that 
 Elder John Naas founded the first church in New Jer- 
 sey. The only account of the work in New Jersey is 
 found in Vol. II of Morgan Edwards, and it is here 
 
 MATERIALS 
 
 TOWARDS 
 
 A History of tlie Baptists in Jersey 
 
 DISTINGUISHED INTO 
 
 FiRSTDAY Baptists, 
 
 Seventh DAY Baptists, 
 TuNCKER Baptists, 
 
 RoGERENE Baptists. 
 
 VOLUME II. 
 
 By Morgan Edwards, A. M., 
 
 Anil Quondam Fellow of R. I. College. 
 
 Lo! a people that dwell alone; and shall not be reckoned 
 among the nations. — Exod. 
 
 Philadelphia: 
 
 Printed by Thomas Dobson, 
 
 At the Stone-iiouse in Second-Street, 
 
 MDCCXCII. 
 
 given in full. The work is now exceedingly rare, a 
 copy in the Historical Society of Pennsylvania and the 
 copy possessed by the writer are the only ones now 
 known to be accessible. The accompanying cut is the 
 
Colonial Congregations. 335 
 
 frontispiece of the volume published in 1770 on Penn- 
 sylvania Baptists. 
 
 Part III. — Treats of the Tunker Baptists. 
 
 The word Tiinkcr in German, and the word Baptists 
 in Greek, and the word Dipper in English, are exactly 
 of the same signification. The Germans sound the let- 
 "T" soft like "D": hence these Baptists are called 
 Dunkers. Had Dr. Douglas attended to this, he would 
 not say that they should be called Dunkards. The 
 first appearance of these people in America, was in the 
 fall of 1 719, when twenty families arrived in Philadel- 
 phia. In 1722 about ten families more arrived. In 
 1729 other thirty families arrived at the same place; 
 which was the last dixision of the Tunker church 
 which originated with eight souls, at Schwartdzenau in 
 Germany, 1768. (See my account of them in Vol. I, 
 p. 64; or in Morse, under the word Tunker, where the 
 same account is transcribed.) Among the last division 
 were Rew JoJm Naas^^ Anthony Deerdorf, Jacob More, 
 Rudolph Harley and John-Peter Lanshe: these five per- 
 sons, and their families, crossed the Delaware, in 1733, 
 and settled at Amwell, in Hunterdon County, about 38 
 miles northeast from Philadelphia. The present num- 
 ber of families is twenty-eight; whereof forty-six per- 
 sons are baptized and in the communion, here adminis- 
 tered at no set time; but as often as a brother finds 
 himself disposed to give the feast of charity; then the 
 church is invited to meet at his house (for they have 
 no meetinghouse): and when washing feet is ox'er, and 
 the right hand of fellowship, and kiss of charity gi\-en, 
 
 (r) This is not correct, Elder Naas did not come to America until 1733. 
 
336 History of the Brethren. 
 
 the Lord's Supper is administered, with the usual 
 elements and singing of hymns. 
 
 REMARKABLES. 
 
 (i) It is the only Tunker church in Jersey, and the 
 only church which statedly uses the eight Christian 
 rites; in Pennsylvania there are fifteen Tunker church- 
 es; in Maryland seven; and in the more southern states 
 ten. (2) Their church government was purely repub- 
 lican, as I observed in my first volume; but in Mary- 
 land (and I suppose in other states) they have a su- 
 perintendent, whose name is Daniel Leatherman: to 
 him is referred the decision of variances among the 
 ministers, or between the ministers and people, and as 
 the Tunkers call all their ordained ministers bishops, it 
 follows that Leatherman holds the rank of archbishop. 
 (3) The Tanker church in New Jersey hath existed for 
 fifty-seven years, and hath increased fron; five to forty- 
 six. 
 
 MINISTRY. 
 
 The first minister was Rev. John Naas: he was born 
 in Germany, and emigrated hither with the last divi- 
 sion of the church of Schwartdzenau. I am sorry I 
 could not come at more of this good man's history 
 (for these people keep no records), and all his con- 
 temporaries are dead. His successor was Rev. John 
 Bechlcshammer, who had one Gideon Rouser to his 
 assistant. Some of Bechleshammer's children are 
 alive; but for want of understanding their Dutch, and 
 they my English, nothing could be done in a way of 
 history. His successors in the ministry, but not in the 
 episcopate, are, William Housel and Abraham Laushe: 
 the first was born at Neuvitt, in Germany, in 1728; the 
 other in 1732, at Creyfelt, in the Prussian dominion: 
 
Colonial Congregations. 337 
 
 the first has a wife, but no issue; the other's wife is 
 Margaret Bechleshammer, by whom he has children 
 John, Henry, Jacob, Abraham, Ann and Margaret. 
 The above is the present state of the Tiinkcr church at 
 Amwell, Feb. 2, 1790. 
 
 SYLLABUS. 
 
 Churches of the Tunker Baptists in New Jersey, i 
 
 Members, 46 
 
 Families, ; 28 
 
 Souls (allowing five to a family) 140 
 
 Ministers, ordained o 
 
 Ministers, licentiate, 2 
 
CHAPTER X. — The Two Christopher Sowers. 
 
 No names in Colonial America are more significant 
 of high service and great enterprise than the names of 
 the two Christopher Sowers of Germantown. 
 
 The Elder Sozver. 
 
 To the first Christopher Sower belongs the honor of 
 having transplanted German printing to America. He 
 it was who first on this continent engaged in German 
 book-printing. He it was who first called into life on 
 this continent the German newspaper, and who, along 
 with his son, conducted it for forty consecutive years. 
 
 If we consider the extraordinary development that 
 the German book and newspaper trade has since at- 
 tained in the United States, and the influence it has 
 exerted upon the refinement, culture, and well-being 
 of a large element in our population, we cannot refrain 
 from casting grateful looks backward to the two men, 
 who, nearly two centuries ago, were the means of in- 
 troducing to us this great lever of civilization. The 
 history of these men is enwrapped in the whole intel- 
 lectual and religious life of the nation. No history of 
 the forces that made America can ignore these ster- 
 ling men. They lived in quiet. They wrought in 
 peace. But their life and their work became an en- 
 during and potential influence in moulding the life of 
 (338) 
 
The Two Christopher Sowers. 341 
 
 the country. They were broader than sect or party, 
 and outlived their own generation. They live to-day 
 in a thousand influences that enter into the complex 
 social, educational, industrial, and religious life which 
 we call American civilization. 
 
 Of the life of the first Sower^^^ very little is known. 
 He was born in 1693 in the village oi Laasphe, a town 
 of Wittgenstein (now in the district Arensburg), West- 
 phalia. 
 
 Laasphe was in close proximity to Berleberg and to 
 Schwarzenau, centers of extraordinary religious activ- 
 ity. The opening years of Sower's life were passed in 
 the midst of remarkable religious movements. Protes- 
 tation against the rigid, inflexible orthodoxy and un- 
 popular policy of a worldly church had become mani- 
 fest in Germany, Holland and other portions of Eu- 
 rope. Men of pious purpose denounced the state 
 churches as so many Babels, and the ministers thereof 
 as so many priests of Baal. These enthusiastic people 
 were styled "Fanatics," "Enthusiasts," "Anabap- 
 tists," etc. Itinerant preachers, exhorting to repent- 
 ance and announcing the near approach of the king- 
 dom of Christ, were found in every conceivable place 
 preaching to one or more people as occasion permit- 
 ted. This they did at their own peril. Church and 
 state formed unholy league to imprison, disperse, and 
 destroy them. The red hand of blood was raised 
 
 (i) His name at the first was written Christoph Sauer; later Saur, and still 
 later it was anglicised into Sower. 
 
342 History of tJic Brethren. 
 
 menacingly over them. They were messengers of 
 God doomed to tortures and the crown of martyrdom. 
 
 There were a few places in the great German Em- 
 pire where, because of fortuitous conditions, these per- 
 secuted people found rest and refuge. Among these 
 were the petty principalities of Isenberg (including 
 Biidingen and Marienborn) and Wittgenstein. In 
 these free states these exiles were welcomed and pro- 
 tected. 
 
 The ruler of the petty sovereignty where Christo- 
 pher Sower saw the light of day was Count Casimir, 
 born in 1687. He began to administer the government 
 in 1712. During his minority his pious mother, Count- 
 ess Helwig Sophia reigned. She was a warm friend of 
 Hochmann and a protector of all the " awakened " 
 ones, including Alexander Mack and his friends. 
 
 Count Casimir followed the example of his mother 
 and awarded the fullest protection to the Brethren and 
 to all other pious souls. 
 
 It was this atmosphere, fragrant with the prayers of 
 pious, religious refugees that Sower breathed in his 
 young days. To the Brethren he was especially at- 
 tached. That he was baptized in Germany is not 
 probable. 
 
 As a child he attended the little Reformed church 
 near Laasphe and, no doubt, at first was a iJ^eliever in 
 their faith. 
 
 But he early withdrew and began to think for him- 
 self. Just what led him to the Brethren is not known. 
 
TJic Tzvo Christopher Sozvers. 345 
 
 But for them he early manifested a warm friendship.- 
 When he approached young manhood it is surmised 
 by some that he learned the trade of a tailor. This 
 statement has no warrant beyond the following: 
 
 "Saur is a very ingenious man. He is a separatist 
 who has become dexterous in, at least, thirty (30) 
 trades. For, having come over to America as a tailor, 
 he has since become a printer, apothecary, surgeon, 
 botanist, clock and watchmaker, cabinet maker, book- 
 binder, newspaper maker, manufacturer of his own 
 tools, wire and lead drawer, paper maker, ('^ etc., etc." 
 
 That this is not true is apparent when we remember 
 that he was a doctor of medicine and a graduate of 
 Marburg ^2) University. He acquired his medical lore 
 at Halle in the famous school of August Hermann 
 Francke. In 1698, Francke established an institution 
 known as ^^ Das Hallisclic WaisenJiaiisr For the support 
 of this institution Francke compounded medicines, 
 after recipes bequeathed to him by Burgstaller, a 
 Pietist of Erfurt. Here and at Marburg Sower was 
 educated. He was not, according to all the records of 
 his descendants, a tailor. He is not known to have 
 practiced this occupation either in Europe or in 
 America. 
 
 One eminent authority(3) in Germany who crossed 
 
 (i) Acta-Historica-Ecclesiastica, Vol. XV, p. 213. 
 
 (2) Marburg was the first Protestant University. It was founded in 1527, by 
 Philip the Magnanimous, Landgraf of Hesse. 
 
 (3) Friedrich Kapp, in a German treatise on " The German- American Book 
 Printing and Book Trade in the Former Century," a copy of which rare work is 
 in my library. 
 
346 History of the Brethren. 
 
 the Atlantic to study his theme in two continents says 
 he " learned the spectacle manufacture in his native 
 city." This opinion has some value and is founded, 
 no doubt, upon evidence not accessible to the Ameri- 
 can compilers who would detract from the fair fame of 
 a man who impressed the scholarly Kapp as " being a 
 man who enjoyed a very good education and who 
 wrote for his time very pure and flowing German." 
 
 Of his life in Germany little is known. He was 
 married early in the i8th century and his wife, Maria 
 Christina, gave birth on Sept. 26, 1721, to their only 
 child, Christopher the Second, who later became a 
 bishop or elder in the German Baptist Brethren church 
 at Germantown. 
 
 In the autumn of 1724 the Sower family, father, 
 mother and son, arrived at Germantown to begin a 
 new home in a new land. At Germantown Sower met 
 Peter Becker and others with whom he was acquainted 
 in Germany. He was, however, anxious to establish a 
 home in a prospectively fertile and populous section 
 of country, and, in the spring of 1726, he removed to 
 Lancaster County, Pennsylvania, and settled at Muel- 
 bach, attracted there in part, perhaps, by Conrad Beis- 
 sel, whom he had met in Germany. Here he pur- 
 chased fifty (50) acres of land in Leacock Township 
 and ostensibly began to farm. It is more than likely, 
 however, that he here gained his livelihood as Kapp 
 declares "as a hygeist and dealer in healing herbs." 
 
Church near L/;asphe, Germany, -where the So-wers Worshiped. 
 
TJic Two CJiristopher Sowers. 349 
 
 Just what influence was exerted upon Sower by Beis- 
 sel is not definitely known. 
 
 There is some evidence to show that he became a 
 member of the Brethren church, although he is usually 
 called a Separatist. Many writers in the Messenger, 
 Almanacs, and other publications of the Brethren 
 assert boldly and unqualifiedly that he was a member 
 of the church. They are all mistaken, and have been 
 led to this statement, no doubt, by confusing father 
 and son, or through ignorance of the fact that there 
 were tJiree Sowers named Christopher, who were prom- 
 inently identified with the activities of the early 
 church. 
 
 The documentary reasons for believing that the 
 elder Sower was a Dunker are the following: 
 
 1. Kapp says, "He emigrated with a number of 
 Schwarzenau Dunkers, his companions in opinion." 
 
 2. Michael Eckerlin, who came to Pennsylvania 
 with his mother and three younger brothers in 1725, 
 moved to -Lancaster county in August, 1727, and for 
 a while adhered to the Mennonites. He liked their 
 simplicity of dress, but "to their mode of worship," 
 he declares, " I could never adapt myself." Then he 
 turned to the new congregation of Dunkers, over 
 which Cotirad Beissel then acted as leader. This 
 was before the division had occurred between the 
 Brethren and the Beissel party at Ephrata. Here 
 follow the words of Eckerlin: "After that I worked 
 for Christopher Sower, who brought me to a meeting 
 
350 History of tlic Brethren. 
 
 of the new congregation, at which I was strengthened 
 in my good resolve to such a degree, by the words of 
 the Superintendent (Beissel), that on Whitsuntide of 
 the year 1728, I was incorporated in this new congre- 
 gation by holy baptism, togctJicr zuith my master and 
 another brother, Jacob Gass, by name."^') 
 
 3. Julius F. Sachse, who has just announced a new 
 work on the Ephrata Society, told the writer, in a 
 recent conversation, that Conrad Beissel had bap- 
 tized the elder Sower. 
 
 4. In a letter, written by Sower at his home in 
 Germantown, November 17, 1738, and published in 
 "" Geistliclic Fama" No. 25, p. 85, Sower himself 
 says, "Where shall I find words to praise the good 
 God? I am greatly indebted to him. Be my life 
 all consecrated to His service and the glorification 
 of His name! In my weakness before this great 
 blessing, this was my desire and longing, thus to 
 spend the time of my existence and my whole life. 
 Therefore I have even wished to set up a printing 
 press in the land, which N. has bought for me and 
 forwarded hither." He continues to explain why he 
 was moved to this conclusion by relating that the 
 Dunkers at a love feast prepared in his behalf sought 
 to bind his heart to the purpose of becoming a book 
 printer; giving as their reason that the growth and 
 development of the church depended upon having a 
 
 (i) Chronicon Ephratcnsc, p. 41-2. 
 
The Two Christopher Sowers. 351 
 
 German printer who would aid the church by dissem- 
 inating through books and magazines and other publi- 
 cations the literature of the church. 
 
 Here we have Sower's own statement that he was 
 at a love feast of the Brethren. We have already 
 seen that from the very beginning the church was 
 censured for a rigid rule of close communion, a rule 
 which it never abrogated. If, then. Sower partici- 
 pated in the love feast Sower was a member. 
 
 May we not pause to think of this love feast? 
 German printing for America born at a love feast of 
 the Brethren church! The holy men of God so im- 
 pressed at this early day (1738) with the need of ad- 
 ditional aid to evangelize America call the congrega- 
 tion to a holy communion, and in the spirit of the 
 most sacred serxice of the church the petition is sent 
 to God and the need is pressed upon Christopher 
 Sower. He goes from this meeting of the church of 
 the Brethren and lo! the German press in America 
 begins its multifarious work! 
 
 5. When Christopher Sower erected his house in 
 Germantown he constructed the second story with 
 movable partitions in order that religious services 
 might be held in it. What religious services? There 
 were almost a score of religious bands, all of- them 
 Separatists, in the vicinity of Germantown. Did he 
 open his home to all of these? By no means. His 
 house was the Brethren meetinghouse from 1731 to 
 
352 History of the Brethren. 
 
 the time of his death in 1758. It was a place of wor- 
 ship for the Brethren and for them only. 
 
 6. He had one son, his heir and successor in bus- 
 iness, whom he devotedly loved, carefully educated, 
 and early entrusted with large business responsibili- 
 ties. Between them there never was a shadow of 
 difference. This son at the early age of sixteen 
 joined a church. What church was he likely to join? 
 His father evidently sanctioned and advised a choice. 
 The young Sower joined the pious band that wor- 
 shiped under his father's roof. He became a leading 
 elder in the church of the German Baptist Brethren. 
 
 These six facts are submitted at length to answer 
 the oft asked question, Was the first Sower a Dunker? 
 The reader may draw his own conclusion. 
 
 In Lancaster county, Christopher Sower was sad- 
 dened by the action of his wife. In the autumn of 
 1730, persuaded by the mystical Beissel that marriage 
 tarnishes the clear crystal of the soul's purity, she 
 left her husband and home and only child, received 
 baptism at the hands of Beissel, and began a life of a 
 solitary. "She lived alone in the wilderness for some 
 time, proving that a man's spirit could dwell in a 
 woman's form."^') By "alone" in this statement one 
 must understand that she lived away from her hus- 
 band. She was accompanied in this move by the 
 wife of Philip Hanselmann. Later, these women 
 
 (0 Chronicon Ephratcnse, p. ^b. 
 
TJie Two Christopher Sozacrs. 353 
 
 entered the sisters' house at Ephrata, and Mrs. Sower 
 was made subprioress of the sisterhood, and was 
 known as Sister Marcella. She was simply a victim 
 of the religious unrest that swept the German settle- 
 ment of Pennsylvania at this time. Her case is 
 neither remarkable nor exceptional. It was, however, 
 unfortunate. She remained at Ephrata until 1744, in 
 which year her son was able to induce her to return to 
 her home in Germantown. This she did "in the 
 middle of November, 1744. "(') Here a complete 
 reconciliation occurred between husband and wife, and 
 on June 20, 1745, she "took upon herself the house- 
 hold duties of my father."^^) She lived and loved 
 her family until, as her son says, "December 14, 1752, 
 my dear mother has blessedly fallen asleep in 
 heaven. "(3) 
 
 In the meantime Christopher Sower began to- turn 
 longingly to Germantown. The action of his wife 
 was, doubtless, a cause of his desiring to leave the 
 Conestoga country. But why did he return to Ger- 
 mantown? In 1729, Alexander Mack, whom he had 
 known and loved in Europe, came to Germantown. 
 Sower was drawn to him and so in April, 1731, father 
 and son removed to Germantown. He purchased six 
 acres of ground^'*) and began the erection of a large 
 
 (i) From her son's Diary, p. 2. 
 
 (2) /did, p. 2. 
 
 (3) Il'id, p. 4. 
 
 (4) Rupp's 30,000 Names, p. 473. This acreage was subsequently largely 
 
 creased. 
 
354 History of tJic BrctJircn. 
 
 house, 60x60 feet, two stories and an attic. It was 
 one of the most pretentious residences in German- 
 town; and stood at what is now 4645-4653 German- 
 town Avenue, adjoining the still standing and historic 
 old Wistar Mansion. 
 
 Here he took up the "business learned in his youth, 
 that of an optician. "(') To this he added the busi- 
 nesses of clock-maker and apothecary. His great- 
 great-grandson, the distinguished Philadelphia pub- 
 lisher, Charles G. Sower, has in his house one of the 
 old wall-clocks made by his honored ancestor. That 
 he was engaged in the apothecary business is beyond 
 question, as we shall see later on. 
 
 In 1738 he secured from Germany a printer's outfit. 
 It consisted of a press and a small collection of type. 
 The Brethren and others at Berleberg began as early 
 as 1726 the publication of the now famous Berleberg 
 Bible. (2) It was published in eight large volumes and 
 was completed in 1742. The press work was done by 
 a printer from Strassburg, John Jacob Haug. This 
 press, says Abraham H. Cassel, was afterwards sent by 
 the Brethren td America and became the property of 
 Christopher Sower. This is in no way inconsistent 
 with the facts in the case, for there is a record in 
 Berleburg that states that friends in that city had 
 purchased a large press upon which to complete the 
 
 (1) Kapp's German-American Book Printing iDid Book Trade. 
 
 (2) Alexander Mack and other Brethren contributed liberally to the fund for 
 the publication of this Bible. 
 
TJic Tzuo Christopher Sowers. 
 
 357 
 
 Bible, and that the}- had sold their brethren in opinion 
 in Germantown the smaller press used by them up to 
 this time.(') If this is so the old Sower press is 
 
 SoTuer 
 
 Printing 
 Press. 
 
 historically significant and was really the property of 
 the church until it was given to Sower for his publish- 
 ing interests. 
 
 Upon it, also, the first volumes of the Berleburg 
 Bible were printed. This Bible was much prized by 
 the early Brethren, and those who could afford it 
 brought copies to America or had them imported. 
 The copy that belonged to Christopher Sower, still in 
 
 (i) Kasp's German-American Book Printing and Book Trade. 
 
358 History of tJic Brcthrc?i. 
 
 excellent preservation, is now in the library of Juniata 
 College/') Sower was the agent for the sale of the 
 Berleberg Bible in America. 
 
 And now, in 1 738, began the most marvelous 
 activity on the part of Christopher Sower. His press 
 at once turned out an A B C and spelling book "to 
 be used by all religions without reasonable hesita- 
 tion. "(^^ In August of the same year appeared "The 
 High-German American Calendar for the year 1739." 
 This Almanac, the first German one, published in 
 America, was issued annually by Sower, his son, and 
 his grandson for forty-nine years. These almanacs 
 were circulated from New York to Georgia. The 
 Germans relied upon them implicit)'. It is related 
 that a farmer, named Welker, from above Sunnytown, 
 consulted his almanac, found it promised fair weather, 
 loaded his wagon, and started for Philadelphia. On 
 the way it began to rain. Welker was angry. He 
 denounced the "weather book" and decided to stop 
 at Sower's place in Germantown and give him a severe 
 reprimand for publishing such lies. 
 
 Sower listened to his harangue and then meekly 
 replied, "Friend, be not thus angry, for although I 
 made the Almanac, the Lord Almighty made the 
 weather." 
 
 In 1748, his Almanac was printed in two colors, red 
 
 (i) There is also a copy in the library of Mt. Morris College. 
 '■^\ This book is noted by Seidensticker in T/ic First Century of German 
 Printing tn America as oeionging lo 1738 or '39. Kapp says 1738. 
 
Tlic Tzvo CJiristoplicr Sowers. 
 
 359 
 
 and black. These were very popular, especially be 
 cause they were bound with interleaved blank paget 
 upon which farmers could keep their accounts.^') His 
 
 ^lONITISCjMBR 
 
 
 M naif) 3i^oitK((c = Santf lobtitucics 
 SJJaii$ ■- astrtf ju liiiSm. 
 
 Bcflcbcnl* 
 
 3n affcrfcijJicbrt.flBuicfungcn tcr in ®05t1t; 
 
 Bep«tiigito©«{|tn, wtlUxfi* in trnUn un6man(tttU» 
 
 «(ifl(i(((n unD liefliiten 8ict)(cn aul 9(6ilb<(. 
 
 WU fcarinnm ;; ^ 
 
 f*« <&enta aaf nntcrf*ieMiA« VOeift ■ 
 treflFIi* md gct.ru<fet i(l ; 
 „. •, ;' , 3uin 2)iai(l 
 
 !o« M.bmt 2Uxnb.?dnbi(it)fj» 3Ce{t»<5;f>crt aW ^ 
 ttpbtm Untergong Dtr Sonn«a tMerfim Jtit(l» 4 
 . -' »©««<, »nD iu ihrer emmtttang auf bit 
 -. - «ia«idiW9e3u(Wi(fr6ri«f(iut(|!im5 
 '■■ one ti<ift g«geben. 
 
 tftidmCBK : ®«t>cu(f( bto £()ti|1prt £autr. i-j?. 
 
 TV^/t; /•V?^<; 0/ Jursi German Hymn Book. 
 
 almanacs contained many useful suggestions on the 
 treatment of diseases and the use of medicinal herbs. 
 Beginning in 1762 and continuing to 1778 the alma- 
 nacs contained a complete description of all the herbs 
 used in the whole Materia Medica. These articles 
 
 (i) Copies of these are in the Cassel collection now in my possession. A 
 complete set of the Sower almanacs is in the library of Juniata College. 
 
360 History of the Brethren. 
 
 were taken from the great German Herbal of Dr. 
 Zwinger/') 
 
 In the early days the Brethren were greatly in need 
 of hymn books. This need found expression in a 
 letter from Germantown, dated October 28, 1730, in 
 which the writer says, "The most willing of these 
 accompanying friends wish to settle in the New 
 Berleberg community. They urgently crave hymn 
 books. If the friends would do us a great kindness, 
 please send us a couple of hundred. "(2) 
 
 The first response to this need was the Wcyrauchs 
 Hiigel, a collection of hymns compiled and selected by 
 Conrad Beissel and his followers at Ephrata and pub- 
 lished in Germantown by Sower in 1739. 
 
 Dr. Seidensticker says, "It is the first American 
 
 book in German type. "(3) It is a fine volume of over 
 
 eight hundred pages. Over this book Beissel and 
 
 Sower had a quarrel. In the 400th hymn, the 37th 
 
 verse is as follows: 
 
 Sehet, Sehet, Sehet an ! 
 Sehet, Sehet an den Mann / 
 Der von Goit erhohet ist, 
 Der ist tinser Herr iind Christ. 
 
 which literally rendered is: 
 
 Look, took, look, 
 
 Look, look upon the Man ; 
 
 He is exalted by God ; 
 
 He is our Lord and Christ. 
 
 (i) Tlie copy of this work used by Sower is in tlie possession of the /riter. 
 
 (2) Ecclesiastical Reports, zomm.\xmz'&'im^ a few new items concerning re- 
 ligious revivals, etc. Budingen, 1744, Volume III, p. 50. 
 
 (3) First Century of German Printing in America, p. 11. Two copies of 
 this rare hymn book are in the library of the writer. 
 
35« 
 
 Penfplcanift^e 
 
 Oter: 
 
 
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 First German Newspaper in Amenca. 
 
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 fben ^?:?ciif|>qt^:<3ilUn un^2I?cbf9efaI;c.l/J 
 
 First Gcrmayi Ndji'sfaper in America. 
 
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 cornchmitcn &Mfi ©fcrcroricn, Dag 
 
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 tlrfe rticbt t>te IViirhcit TOii|cc»t: 
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 (Bcrmanten. 
 
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 ji(nwic%)(rtab€n/ bey ^Ml^Pb QUHit 
 
 Frrsi German Neivspaper in America. 
 
The Two Christopher Sowers. 369 
 
 Sower's compositor asked what this meant, as he 
 thought Beissel was referring to himself. Sower 
 wrote to Beissel enquiring what it meant. Beissel 
 replied by calling Sower a fool. Sower soon after 
 issued a pamphlet censuring Beissel and pointing out 
 that his name — Cotiradus Beusselius — contained the 
 number 666 of the beast of the Apocalypse, This 
 estrangement continued for many years. But in 1744, 
 on the return of Sower's wife to her home, the friend- 
 ship of these men was renewed and continued until 
 Sower's death. In the private letter book of Beissel, 
 now in my library, are three letters to Sower from 
 Beissel in which the warmest expressions of Christian 
 love are repeatedly and earnestly pressed upon the 
 pious printer.(^) 
 
 In 1739, also appeared the first number of Der Hoch- 
 Deiitsch Peniisylvajiisclie Geschicht-Sclireibcr, the first 
 German newspaper in America. The only known 
 copy of this first number is in my possession, and, be- 
 cause of its significance and rarity, I have reproduced 
 the entire newspaper. 
 
 This newspaper, under various titles, was continued 
 regularly until the Revolutionary War abruptly ended 
 the Sower printing house at Germantown. The un- 
 pretentious little sheet contained four pages, of two 
 columns each; each page was 13x9 inches. The first 
 
 (i) For a full account of this controversy see Pennypacker's //w^tinVa/ a«(/ 
 Biographical Sketches, p. 225; Dr. Seidensticker's Die Detitsch-A merikaiiischen 
 Incunabula in Vol. VlII, p. 475, of Deutsche Fionier; and Chronicon Ephrcf 
 tense, p. 104. 
 
370 History of the Brethren. 
 
 issue bears date, August 20, 1739. As early as 1751, 
 the subscription list was 4,000, and Sower complained 
 that the large increase prevented its appearing on 
 time. The teamsters who hauled it through the Ger- 
 man settlements also complained about the number. 
 Three hundred and thirty copies went to the Cones- 
 toga country alone, and hundreds sifted their way 
 regularly through the German population of Mary- 
 land, Virginia, the Carolinas, and Georgia. 
 
 But the monumental task of Sower's life was the 
 printing and publishing of the Holy Bible. As early 
 as 1740, Sower felt impelled to print the Bible. In 
 1742, he issued a prospectus, (J) and in 1743 the ro)'al 
 quarto Bible, the first Bible in a European tongue 
 published in America. It was 7^x10 inches, and 
 contained 1,248 pages. 
 
 The details of this undertaking are so many and so 
 complex that they must be deferred to a subsequent 
 volume, for which the writer has for several years 
 been gathering data. This work will (D. V.) appear 
 under the title, "The Life and Labors of the two 
 Christopher Sowers." 
 
 The difficulties of the undertaking are stated by his 
 own descendant as follows: "Stereotyping had not 
 been invented and the magnitude of the undertaking 
 at that time can now be scarcely estimated. Only 
 forms of four pages could be set up at a time, on 
 
 (i) See advertisement of this in Bradford's Mercury, March, 1742. 
 
BIBLJA, 
 
 Sxa (ft: 
 
 ifftanunfS, 
 
 9J>lt ic^e^ Sapitff^ furgen (^umirwricit 
 
 -'O'dff uflfcn nkftn mi rtc^tiam ^rUflm} 
 
 ; aud) 
 
 '■^ <- ■^^- ,-:?-f:>^-;?t^ 
 
 ^ermantoiDn: 
 
 0c^rucft bc9 ^f)riftop5 ^aur/ 1743* 
 
 ZiV/i? Page of Sattr Bible, i743- 
 
The Two Christopher Sowers. 
 
 373 
 
 which the sheets for the whole edition would be 
 printed, when the types were distributed before com- 
 mencing the next form. Finding his supply of types 
 insufificient even for this, he contrived moulds and 
 commenced casting his own types. He also made 
 paper, compounded his own printers' ink, bound his 
 
 Anvil on -m'/iich Matrices "were Forged for the Type of the 
 Saur Bible of 174s. 
 
 books, besides various other emplo}'ments in which 
 his services could be made useful. Indeed, like a 
 sensible immigrant in a new country, he refused no 
 employment in which his ready ingenuit)- and abilities 
 were needed. He enlarged and increased his business 
 of publishing until his publications in the German and 
 
374 History of the Brethre?i. 
 
 English languages numbered over two hundred differ- 
 ent works, mainly of a religious character."^') 
 
 This Bible was issued forty years before Robert 
 Aitken published the first English Bible in America. 
 The type that Sower made were cast in a matrix 
 forged in his own machine shop by his employee, 
 Flickenstein. The anvil upon which these moulds 
 were made was long held in regard by Frederick 
 Flickenstein, son of the former, and at the latter's 
 death it passed into the possession of the late Jabez 
 Gates, in whose family it now is and through whose 
 courtesy a photograph of it is here reproduced. To 
 the more than two hundred works from his press from 
 1739 to 1758 one cannot even refer. They cover a 
 wide range of subjects and made him easily the fore- 
 most sower of good seed in Colonial America. 
 
 A brief summary of his many activities fol- 
 lows i^^) Could you have entered any German home 
 from New York to Georgia in 1754 and asked, "Who 
 is Christoph Saur?" — you would have learned that in 
 every German home the Bible, opened morning and 
 evening, was printed in 1743 by Christoph Saur; that 
 the sanctuary and hearth were wreathed in music 
 from the Davidische Psaltcrspiel, printed by Christoph 
 Saur; that the family almanac, rich in medicinal and 
 historic data, and containing the daily weather guide 
 
 (i) Address of Charles G. Sower at Germantown, Pa., Jan. i, 1899. 
 (2) From Inaugural .Address of the writer as President of the State Teach- 
 ers' Association of Pennsylvania, Bellefonte, Pa., July 5, 1898. 
 
Tlie Tiuo Christopher Sowers. ■ 375 
 
 of the family, was printed by Christoph Saui in 1739, 
 and every year thereafter until his death in 1758, 
 anJ then by his son until 1778; that the religious 
 magazine, prized with pious ardor and read with 
 profound appreciation, was printed by Christoph Saur; 
 that the secular newspaper, containing all the current 
 domestic and foreign news, linking the farm of the 
 German with the whole wide world, was printed from 
 1739 by Christoph Saur; that the ink and paper used 
 in sending letters to loved ones across the sea came 
 from the shop of Christoph Saur, and was of his own 
 manufacture; that the new six-plate stove, glowing in 
 the long winter evenings with warmth and welcome, 
 was invented and sold by Christoph Saur; that the 
 medicine that brought health to the sick was com- 
 pounded by Dr. Christoph Saur; that the old clock, 
 telling the hours, the months and phases of the moon, 
 in yon corner of the room, was made by Christoph 
 Saur; that almost every book upon the table was 
 printed by Christoph Saur, upon his own press, with 
 type and ink of his own manufacture, and bound in 
 his own bindery; that the dreadful abuses and oppres- 
 sions they suffered in crossing the Atlantic had been 
 lessened by the heroic protests to Governor Denny of 
 one man, and that man was Christoph Saur; that the 
 sick emigrants upon landing at Philadelphia were met 
 by a warm friend who conveyed them in carriages to 
 his own house, and without money and without price 
 nursed them to health, had the Gospel of the Savior 
 
376 History of the Brethren. 
 
 preached to them, and sent them rejoicing and healed 
 to their wilderness homes, and that friend was Chris- 
 toph Saur: that, in short, the one grandest German of 
 them all, loved and followed most devotedly, was 
 Christoph Saur, the Good Samaritan of Germantown. 
 
 As the warm champion of the German emigrants he 
 won their universal love and respect. His paper was 
 potent in the political life of the colon)'. He always 
 stood with the Quakers as opposed to war and led an 
 aggressive campaign against all oppression. His two 
 letters to Governor Denny of Pennsylvania are typical 
 of the man, and they must close this sketch. 
 
 Trials of Eaj-ly German Emigrants. 
 
 Germantown, Pa., March 15th, 1755. 
 Honored and Beloved Sir: — 
 
 Confidence in your wisdom and clemency made me 
 so free as to write this letter to you. I would not 
 have it that anybody should know these private lines, 
 otherwise it would have become me to get a hand able 
 to write in a proper manner and style to a person as 
 your station requireth. 
 
 It is now thirty years since I came to this Province, 
 out of a country where no liberty of conscience was, 
 nor humanity reigned in the house of my then country 
 lord, and where all the people are owned with their 
 bodies to the lord there, and are obliged to work for 
 him six days in every week, vis.: three days with a 
 horse, and three days with a hoe, shovel or spade; or 
 if he cannot come himself, he must send somebody in 
 
Tlic Two Christopher Sowers. 377 
 
 his room (or stead). And when I came to this Prov- 
 ince and found everything to the contrary from where 
 I came from, I wrote largely to all my friends and ac- 
 quaintances of the civil and religious liberty, privi- 
 leges, etc., and of the goodness I have heard ajid seen, 
 and my letters were printed and reprinted, and pro- 
 voked many a thousand people to come to this Prov- 
 ince, and many thanked the Lord for it, and desired 
 their friends also again to come here. 
 
 Some years the price was five pistols^^) per head 
 freight, and the merchants and the captains crowded 
 for passengers, finding more profit by passengers than 
 by goods, etc. 
 
 But the love for great gain caused Steadman to 
 lodge the poor passengers like herrings, and as too 
 many had not room between decks, he kept abundance 
 of them upon deck; and sailing to the southward, where 
 the people were at once out of their climate, and for 
 the want of water and room, became sick and died 
 very fast, in such a manner that in one year no less 
 than two thousand were buried in the seas and in Phil- 
 adelphia. Steadman, at that time, bought a license in 
 Holland that no captain or merchant could load any 
 as long as he had not two thousand loaded. This mur- 
 dering trade made my heart ache, especially, when I 
 heard that there was more profit by their death than 
 by carrying them alive. I thought of my provoking 
 letters being partly the cause of so many people's 
 deaths. I wrote a letter to the magistrate at Rotter- 
 dam, and immediately the '' Monopolium" was taken 
 from John Steadman. 
 
 Our Legislature was also petitioned, and a law was 
 
 (i) .-V gold coin worth from S3 to 35. 
 
378 History of the Brethren. 
 
 made as good as it is, but was never executed. Mr. 
 Spaffort, an old, poor captain, was made overseer for 
 the vessels that came loaded with passengers, whose 
 salary came to from %2QO to $300 a year, for conceal- 
 ing the fact that sometimes the poor people had 
 but twelve inches place and not half bread nor wa- 
 ter. Spaffort died, and our Assembly chose one Mr. 
 Trotter who left every ship slip, although he knew 
 that a great many people had no room at all, except in 
 the long boat, where every man perished. There were 
 so many complaints that many in Philadelphia and al- 
 most all in Germantown signed a petition that our As- 
 sembly might give that office to one Thomas Say, an 
 English merchant, at Philadelphia, of whom we have 
 the confidence that he would take no bribe for conceal- 
 ing what the poor people suffered; or, if they will not 
 turn Mr. Trotter out of office, to give him as assistant 
 one Daniel Mackinett, a shop-keeper in Philadelphia, 
 who speaks Dutch and English, who might speak with 
 the people in their language — but in vain, except 
 they have done what I know not. 
 
 Among other grievances the poor Germans suffer is 
 one, viz: that the ignorant Germans agree fairly with 
 merchants at Holland for seven pistols and a half; 
 when they come to Philadelphia the merchants make 
 them pay what they please, and take at least nine 
 pistols. The poor people on board are prisoners. 
 They durst not go ashore, or have their chests deliv- 
 ered, except they allow in a bond or pay what the)' 
 owe not; and when they go into the country, they 
 loudly complain there, that no justice is to be had for 
 poor strangers. They show their agreements, wherein 
 is fairly mentioned that they are to pay seven pistols 
 
The Two Christopher Sowers. 379 
 
 and a half to Isaac and Zachary Hoke, at Rotterdam, 
 or their order at Philadelphia, etc. This is so much 
 practiced, that of at least 2,000 or 3,000 pounds in 
 each year the country is wronged. It was much de- 
 sired that among wholesome laws, such a one may be 
 made that when vessels arrive, a commissioner might 
 be appointed to inspect their agreement and judge if 
 7^ pistols make not seven and a half. Some of the 
 Assemblymen were asked whether there was no rem- 
 edy? They answered, " The law is such that what is 
 above forty shillings must be decided at court, and ev- 
 ery one must make his own cause appear good and 
 stand a trial." A very poor comfort for two or three 
 thousand wronged people, to live at the discretion of 
 their merchants. They so long to go ashore, and fill 
 once their belly, that they submit and pay what is de- 
 manded; and some are sighing, some are cursing, and 
 some believe that their case differs very little from 
 such as fall into the hands of highwaymen who present 
 a pistol upon their breast and are desired to give what- 
 ever the highwayman pleaseth; and who can hinder 
 them thinking so? I, myself, thought a commission 
 could be ordered in only such cases, but I observed 
 that our Assembly has more a mind to prevent the im- 
 portation of such passengers than to do justice to 
 them; and seeing that your honor is not of the same 
 mind, and intends to alter the said bill, I find myself 
 obliged to let your Honor know the main points, with- 
 out which nothing will be done to the purpose. 
 
 I was surprised to see the title of the bill, which, in 
 my opinion is not the will of the crown, nor of the 
 proprietors; neither is it the will of the Lord, who 
 gives an open way that the poor and distressed, the 
 
380 History of the Brethren. 
 
 afflicted, and any people may come to a place where 
 there is room for them; and if there is no room for any 
 more, there is land enough in our neighborhood, as 
 there are eight or nine counties of Dutch (German) 
 people in Virginia, where many out of Pennsylvania are 
 removed to. Methinks it will be proper to let them 
 come, and let justice be done to them. The order of 
 the Lord is such: "Defend the poor and fatherless; do 
 justice to the afflicted and needy, deliver the poor and 
 needy, and rid them out of the land of the wicked." — 
 Ps. 82. 
 
 Beloved sir, you are certainly a servant of the Lord 
 our God, and I do believe that you are willing to do 
 what lies in your power; but I am ready to think, that 
 as you left the bill to your counsellors, you will not be 
 so fully informed of the worst of the grievances, as 
 one of them has a great share of the interest. If these 
 are not looked particularly into, that which is the most 
 complained of, viz: that the captains often hurry them 
 away without an agreement, or the agreement is not 
 signed, or, if a fair agreement is written, signed and 
 sealed, it will not be performed, and rhust pay whatev- 
 er they please; and when the people's chests are put 
 in stores until they go and fetch money by their 
 friends, and pay for what they agreed upon, and much 
 more, and demand their chest, they will find it opened 
 and plundered of part or all; or the chest is not at all 
 to be found wherefore they have paid, and no justice 
 for them, because they have no English tongue, and 
 no money to go to law with such as they are; and that 
 we have no such an officer as will, or can speak with 
 the people — but will rather take pay for concealing 
 
Tlie Two Christopher Sowers. 381 
 
 their grievances — and who will speak to such an one, 
 as it stands? 
 
 The law is, that " a man may get security as good as 
 he can." But when merchants BIND some people to- 
 gether, whose families w'ere obliged to die, and who 
 are famished for want, and as a prisoner at the vessel 
 is retained and forced to bind himself — one for two or 
 three, who are greatly indebted and who, perhaps, 
 pays his own debt while the others can't — he is forced 
 to go out of the countr\% and will go rather than go to 
 prison; and if poor widows are bound for others much 
 in debt, who will marry such a one? Must she not go 
 sorrowful most of her life time? 
 
 Formerly, our Assembly has brought a house on an 
 island in the river Delaware, where healthy people will 
 soon become sick. This house might do very well in 
 contagious distempers, but if a place were allowed on 
 a healthy, dry ground — where, by a collection, the 
 Germans might build a house, with convenient places, 
 and stoves for winter, etc.; it would be better for the 
 people in common sickness, where their friends might 
 attend them and take care of them. They would do 
 better than to perish under the merciless hands of 
 these merchants; for life is sweet. 
 
 Beloved sir, I am old and infirm, bending with my 
 staff to the grave, and will be gone by and by, and 
 hope that your Honor will not take it amiss to have 
 recommended to you the helpless. We beg and de- 
 sire in our prayers that the Lord may protect you from 
 all evil, and from all encroachments, and if we do the 
 like unto them that are in poor condition and danger, 
 we may expect the Lord will do to us accordingly; 
 but, if we do to the contrary, how can we expect the 
 
382 History of the Brethren. 
 
 Lord's protection o\'er us? For he promises to meas- 
 ure to us as we do measure. 
 
 I conclude with a hearty desire that the Lord will 
 give your Honor wisdom and patience, that your ad- 
 ministration may be blessed, and in His time give you 
 the reward of a good, true, and faithful servant. And 
 I remain your humble servant, 
 
 Christoph Saur, 
 
 Printer in Germantown. 
 
 Second Letter. 
 
 Germantown, Pa., May 12th, 1755. 
 Ho7iored a?id Beloved Sir: — 
 
 Although I do believe with sincerity, that you 
 have at this time serious and troublesome business 
 enough, nevertheless, my confidence in your wisdom 
 and patience makes me write the following defective 
 lines, whereby I desire not so much as a farthing of 
 profit for myself. 
 
 When I heard last that the Assembly adjourned, I 
 was desirous to know what was done concerning the 
 Dutch bill, and was told that your honor have con- 
 sented to all points, except that the German passen- 
 gers need not have their chests along with them; and 
 because you was busy with more needful business, it 
 was not ended. I was sorry for it, and thought, 
 either your Honor has not good counselors, or you 
 can't think of the consequences, otherwise you could 
 not insist on this point. Therefore I hope you will 
 not take it amiss to be informed of the case, and of 
 some of the consequences, viz: — The crown of Eng- 
 land found it profitable to peopling the American 
 colonies; and for the encouragement thereof, the 
 
The Two Christopher Sowers. 383 
 
 coming and transportation of German Protestants was 
 indulged, and orders were given to the officers at the 
 customhouses in the parts of England, not to be 
 sharp with the vessels of German passengers — know- 
 ing that the populating of the British colonies will, in 
 time to come, profit more than the trifles of duty at 
 the customhouses would import in the present time. 
 This the merchants and the importers experienced. 
 
 They filled the vessels with passengers, and as 
 much of the merchants' goods as they thought fit, and 
 left the passengers' chests, &c., behind; and sometimes 
 they loaded vessels wholly with Palatines' chests. But 
 the poor people depended upon their chests, wherein 
 was some provision, such as they were used to, as 
 dried apples, pears, plums, mustard, medicines, vine- 
 gar, brandy, gammons, butter, clothing, shirts and 
 other necessary linens, money, and whatever they 
 brought with them; and when their chests were left 
 behind, or shipped in some other vessel they had lack 
 of nourishment. When not sufficient provision was 
 shipped for the passengers, and they had nothing 
 themselves, they famished and died. When they 
 arrived alive, they had no money to buy bread, nor 
 anything to sell. If they would spare clothes, they 
 had no clothes nor shirt to strip themselves, nor were 
 they able to cleanse themselves of lice and nastiness. 
 If they were taken into houses, trusting on their 
 effects and money, when it comes, it was either left 
 behind, or robbed and plundered by the sailors behind 
 in the vessels. If such a vessel arrived before them, it 
 was searched by the merchants' boys, &c., and thei/ 
 best effects all taken out, and no remedy for it. And 
 this last mentioned practice, that people's chests are 
 
384 History of the Brcthrcfi. 
 
 opened and their best effects taken out, is not only a 
 practice this twenty-five, twenty, ten or five years, 
 or sometime only; but it is the common custom and 
 daily complaints to the week last past; when a pious 
 man, living with me, had his chest broken open and 
 three fine shirts and a flute taken out. The lock was 
 broken to pieces, and the lid of the chest split with 
 iron and chisels. Such, my dear Sir, is the case, and 
 if your honor will countenance the mentioned prac- 
 tices, the consequence will be, that the vessels with 
 passengers will be filled with merchants' goods, wine, 
 &c., as much as possible, and at the king's custom 
 they will call it passengers' drink, and necessaries for 
 the people, their household goods, &c., which will be 
 called free of duty. And if they please to load the 
 vessels only with chests of passengers and what lies 
 under them, that will be called also free of duty at 
 the customhouses; and as there are no owners of the 
 chests with them, and no bill of loading is ever given, 
 nor will be given, the chests will be freely opened and 
 plundered by the sailors and others, and w^iat is left 
 will be searched in the stores by the merchants' boys 
 and their friends and acquaintances. Thus, by the 
 consequence, the king will be cheated, and the smug- 
 glers and store-boys will be glad of your upholding 
 and encouraging this, their profitable business; but the 
 poor sufferers will sigh or carry a revenge in their 
 bosoms, according as they are godly or ungodly, that 
 such thievery and robbery is maintained. 
 
 If such a merchant should lose thirty, forty, fifty, or 
 ten thousand pounds, he may have some yet to spend 
 and to spare, and has friends, but if a poor man's 
 chest is left behind, or plundered either at sea or in 
 
The Two Christopher Sowers. 385 
 
 the stores, he has lost all he has. If a rich man's 
 store, or house, or chest is broken open and robbed or 
 plundered there is abundance of noise about it; but if 
 1000 poor men's property is taken from them, in the 
 manner mentioned, there is not a word to be said. 
 
 If I were ordered to print advertisements of people 
 who lost their chests, by leaving them behind against 
 their will, or whose chests were opened and plundered 
 at sea, when they were sent after them in other ves- 
 sels, or whose were opened and plundered in the 
 stores at Philadelphia — should come and receive their 
 value for it (not fourfold) but only single or half; 
 your honor would be wondering of a swarm from more 
 than two or three thousand people. But as such is 
 not to be expected, it must be deferred to the decision 
 of the great, great, long, long day, where certainly an 
 impartial judgment will be seen, and the last farthing 
 must be paid, whereas, in this present time, such poor 
 sufferers had, and will have no better answer than is 
 commonly given: "Can you prove who has opened 
 and stolen out of your chest?" or " Have you a bill of 
 loading?" this has been the practice by some of the 
 merchants at Philadelphia, and if it must continue 
 longer, the Lord our God must compare that city to 
 her sister Sodom, as he said: "Behold, this was the 
 iniquity of Sodom: pride, fullness of bread, and abun- 
 dance of idleness was in her. Neither did she 
 strengthen the hand of the poor and needy (Ezekiel 
 16: 49) but rather weakened the hand of the poor and 
 needy." (18:2.) 
 
 We have at this time, especially, need to call upon 
 the Lord for his protection; but in the meantime we 
 ought to cleanse our hands and if we will not, he will 
 
386 History of the Brethren. 
 
 answer us hereafter: "And when you spread forth 
 your hands, I will hide mine eyes from you. Yea, 
 when you make many prayers, I will not hear, because 
 your hands are full of blood." 
 
 P. S., June 12. — Beloved Sir: — If the Lord of all the 
 Hosts shall bless your administration, you must have 
 regard for His direction (Psalm 82) more than to any 
 of your counselors; who may give you counsels more 
 proper, where they have no interest in it for them- 
 selves. Permit me to say if somebody were to give 
 me counsels directly against the will of the Lord, and 
 against the interest of our gracious king, to cheat him, 
 and against the welfare of this province, and to the 
 dishonor of my character, I would think little of him 
 or them. 
 
 The Lord bless our good king, and all his faithful 
 ministers, and your Honor, and protect the city of 
 Philadelphia and country, from all incursions and 
 attempts of enemies. But if you should insist against 
 a remedy for the poor Germans' grievances — although 
 no remedy is to be had for that which is past — and an 
 attempt of enemies should ensue before the city of 
 Philadelphia, you will certainly find the Germans 
 faithful to the English nation; as you might have seen 
 how industrious they are to serve the king and gov- 
 ernment, for the protection of their substance, life, and 
 liberties. But, as there are many and many thousands 
 who have suffered injustice of their merchants at 
 Philadelphia, it would not be prudent to call on them 
 all for assistance, as there are certainly many wicked 
 among the Germans; which, if they should find them- 
 selves overpowered by the French, I would not be 
 bound for their behavior, that they would not make 
 
The T%uo Christopher Sozvers. 387 
 
 reprisals on them that picked their chests and forced 
 them to pay what they owed not! and hindered yet the 
 remedy for others. No! if they were all Englishmen 
 who suffered so much, I would much less be bound 
 for their good behavior. 
 
 Pray, sir, don't look upon this as a trifle; for there 
 are many Germans, who have been wealthy people in 
 Germany, who have lost sixty, eighty, one, two, three, 
 four hundred to a thousand pounds' worth, by leaving 
 their chests behind, or were deprived and robbed in 
 the stores, of their substance, and are obliged now to 
 live poor, with grief. If you do scruple the truth of 
 this assertion, let them be called in the newspaper, 
 with hopes for remedies, and your Honor will believe 
 me; but if the Dutch (German) nation should hear that 
 no regard is for them, and no justice to be obtained, 
 it will be utterly in vain to offer them free schools — 
 especially as they are to be regulated and inspected 
 by one who is not respected in all this Province. 
 
 I hope your Honor will pardon my scribbling; as it 
 has no other aim than a needful redressing of the 
 multitude of grievances of the poor people, and for 
 the preserving of their lives and property, and that 
 the Germans may be adhered to the friendship of the 
 English nation, and for securing the honor of your 
 Excellency, and not for a farthing for your humble 
 servant Christoph Saur, 
 
 Printer in Germantown. 
 
 The Second Christopher Sower, Elder of 
 the Brethren Church. 
 
 "I was born on the 26th of September, 1721, in the 
 town of Laasphe in Witgenstein, about six hours from 
 
388 History of the Brethren. 
 
 Marburg." Such is the brief record in his own diary 
 of the birth of Christopher Sower, whose influence in 
 the church of the German Baptist Brethren is without 
 a parallel, and whose influence among the Germans of 
 Colonial Pennsylvania made him the peer of his own 
 distinguished father, of Pastorius, and Weiser, and 
 Muhlenberg. 
 
 He came to America with his parents in 1724; lived 
 with them in Germantown for two years; removed to 
 Lancaster county in 1726; and returned to German- 
 town with his father in 1731. 
 
 And now at ten years of age he is practically a 
 motherless boy. His mother had entered the Ephrata 
 Society sisterhood. He was sent by his father to 
 the best German school in Germantown. 
 
 He was a pupil of the pious Mennonite, Christopher 
 Dock, in whose school he was so well taught that 
 there sprang up in his young heart an abiding love, 
 not only for his noble teacher, but also for true edu- 
 cation. 
 
 In a corner of the old Mennonite cemeter}% on 
 Germantown avenue, stood the old log meetinghouse 
 in which Dock taught and Sower studied. Dock's 
 plan of instruction was so unique that the elde-r Sower, 
 as early as 1749, urged Dock to write a treatise on 
 education. This Dock did after many conscientious 
 misgivings; but he requested Sower not to publish 
 the volume until the death of the author. After the 
 first Sower's death in 1758, Bishop Sower urged Dock 
 
The Two Christopher Sowers. 
 
 389 
 
 to allow his work to be printed. Not until 1769 did 
 the pious old schoolmaster consent. Then the man- 
 uscript was lost. 
 
 After faithful search it was found, and Dock's 
 devoted pupil became the publisher of the volume. 
 
 Desk and Bench Used in Christopher Dock's School in Germantown 
 
 It is the first book on education printed in America. 
 It was published in 1770, with an extended preface on 
 education by Bishop Sower. 
 
 The young man attended the services of the Breth- 
 ren, heard sermons from Alexander Mack, the founder 
 of the church, and as a curious child of fourteen saw 
 
390 History of the Brethren. 
 
 the pious man borne to his grave in the old Concord 
 burying ground. He also heard Elder Becker and 
 other leaders. These influences in due time led him 
 to the acceptance of the truth, and to membership 
 in the church. "I was born anew through holy 
 baptism on the 24th of February, 1737."^') And now 
 at the age of sixteen he begins the Lord's work. This 
 he never laid down for the space of fifty years, years 
 of toil and years of sacrifice; and yet, years of joyous 
 service for the Lord he loved and for the church he 
 loved. 
 
 In 1743, in harmony with the custom of his day he 
 removed himself from his father's house and began to 
 plan for himself. He was of age. In his own house 
 he gave himself to meditation and to prayer. These 
 devotions, known only to God, were by Him answered 
 in the return of his mother to her own home. She 
 came to him in November, 1744, and on June 20, 1745, 
 he was rejoiced to see his parents happily reunited 
 in their home in Germantown. In his own house he 
 was joined on the i8th of May, 1745, by George 
 Schreiber, and on February 24, 1746, by Philip Weber 
 [Weaver]. His life of usefulness was thus prepared 
 for by years of consecrated devotions. The spirit of 
 God moved his Christian friends, and in May, 1747. 
 he was made a deacon of the Germantown congrega- 
 tion. His work was so well done that on June i, 1748, 
 
 (i) These words are from his MS. Diary in the possession of the writer 
 
The Two Christopher Sowers. 391 
 
 he was called to be one of the four(') brethren to have 
 charge ( Versorgiing) over the congregation. That 
 this was a tentative call is shown by the fact that in 
 one week, namely on June 7, 1748, he, together with 
 Alexander Mack, had placed upon him the oversight 
 of thti congregation. This action was taken, I have 
 reason to believe, because Elder Peter Becker at this 
 time removed to his daughter's home on the Skippack. 
 Note, however, that these two young elders were only 
 called to the eldership ofi trial. 
 
 It will be seen from this that there was no such 
 practice as at present, of advancing ministers to the 
 second degree of the ministry. There was no second 
 degree. The elected minister was allowed only to 
 exhort, then he was advanced, on trial, to the elder- 
 ship. If his trial were not satisfactory, he remained 
 an elder in name but not in oversight. If his minis- 
 try were successful and approved, later on he was 
 ordained with the imposition of hands and became an 
 elder in fact and in function. 
 
 In this trial state the minister was allowed to bap- 
 tize and to ofificiate at marriages. It was so in this 
 case. As elder on trial, Christopher Sower admin- 
 istered holy baptism for the first time, November 3, 
 1748; about five months after his call to the eldership 
 and nearly five years before his ordination. The per- 
 sons baptized by him on this occasion were Elizabeth 
 
 (i) These four were Peter Becker, Alexander Mack, Christopher Sower, and, 
 I am inclined to think, Daniel Letterman. 
 
392 
 
 History of the Brethren. 
 
 Weisz [White(?)], Catharine Buchmarin and Susanna 
 Miller. He also officiated on January i, 1749, at the 
 marriage of his associate elder on trial to Elizabeth 
 Neiss. 
 
 Here then is the evolution of the ministry in the 
 second degree among the Brethren. Later in the 
 history of the church this eldership on trial was modi- 
 fied into ministry in the second degree. 
 
 In his own house he was, as we have seen, com- 
 panioned by two brethren. George Schreiber mo\'ed 
 away from him on July 7, 1749, and Philip Weber on 
 
 June 7, 1 75 1. In the meantime Brother Henry Weber 
 joined him November 24, 1749, and lived with him 
 until June 10, 1751. This last removal was due to 
 the fact that the young man was no longer single. On 
 April I, 1751, he was married to Catherine Sharpnack, 
 Elder Alexander Mack performing the ceremony. 
 October 12, 1752, their home was gladdened by the 
 birth of a daughter, Christina. Two months later, 
 December 14, 1752, he saw his mother "blessedly fall 
 asleep in heaven." 
 
 On June 10, 1753, the congregation met in solemn 
 services and Elder Peter Becker, now old and feeble; 
 
The Two Christopher Sowers. 393 
 
 laid his hands upon the head of Christopher Sower 
 and ordained him to the eldership. At the same time 
 Alexander Mack was likewise ordained and Henry 
 Schlingluff was made a deacon by the same apostolic 
 hand-laying. 
 
 The next year, 1754, his father transferred to the 
 young man the publication of English books, the 
 father continuing to publish during his life the Ger- 
 man books for which his press was famous. In 1754, 
 young Sower issued his first publication "Christian 
 Education," which edition is now exceedingly rare. 
 In the same )-ear he issued "The Pennsylvania Town 
 and Countrymen's Almanac for 1755," which he con- 
 tinued until after his father's death. Like all the early 
 ministers he gave his services to the church freely and 
 free. He gained his livelihood and amassed a fortune 
 in the printing business and in the compounding of 
 medicines, for he had learned the practice of medicine 
 and the compounding of drugs from his father who 
 was a skilled professional man. 
 
 Some would-be historians have doubted the cor- 
 rectness of this position and declare that Sower never 
 did compound medicines, but simply sold drugs from 
 his store in Germantown. But he had no store. He 
 had a printing office, a paper mill, a type foundry, a 
 bookbindery, an apothecary shop, and a clock fac- 
 tory. To fortify himself on the point that Sower 
 was an apothecary the writer made a careful search of 
 the old garrets in the vicinity and found ample and 
 
394 History of the Brethren. 
 
 unexpected evidence of the existence of an apothe- 
 cary outfit. At the sale of Sower's effects in 1778, 
 his equipment was scattered. After one hundred and 
 twenty-one years the following have been found: 
 A pair of scales with weights, a small bottle, two large 
 bottles, and three wooden drug boxes. These were 
 all purchased at his sale. But, says the skeptic, how 
 do we know these articles were really his? They may 
 not have been purchased at his sale. Let us see. 
 One of these drug boxes, in the possession of A. H. 
 Cassel, was given to him by the Leibert family, who 
 say it was bought by Peter Leibert at the Sower sale. 
 
 These boxes, moreover, were in three sizes, — quart, 
 half-gallon, and gallon. They were made for Sower 
 by Heinrich Fry, an expert wood-turner, who came to 
 Pennsylvania as early as the days of Penn. He made 
 them for the first Sower. This should be conclusive. 
 But still more remarkable is the fact that one of the 
 three boxes now in my possession contained assa- 
 foetida. To prevent the odor from escaping, the 
 inside of the lid was filled with a scrap of paper which 
 made a perfect seal. Upon this paper the writer 
 noticed a stain. Then carefully removing the paper 
 he was rejoiced to find upon it these words in a plain 
 hand, "Christopher Sower, Printer, Germantown, Pa." 
 This is absolute proof. 
 
 The owner, Christopher Sower, had placed that pa- 
 per in his box little dreaming that in doing so he 
 would vindicate his professional life from the asper- 
 
■^ 
 
 ^ 
 
Tiic Two Christopher Sozuers. 397 
 
 sion of over-zealous and inaccurate compilers of his- 
 toric data. 
 
 It was a severe blow to the younger Sower to be 
 obliged to see his father die. The sad event is record- 
 ed in his diary as follows: "Sept. 25, 1758, my dear 
 father has fallen asleep in heaven, — his age, sixty-four 
 years." 
 
 By this death P21der Sower became the sole owner of 
 the immense business concerns of his father. Prior to 
 
 
 this he was in charge of the English publications and 
 of the bindery. Now he becomes owner and manager 
 of the estate. He not only maintained the honorable 
 record of his father, but he enlarged the business to 
 proportions far beyond that of any similar enterprise 
 in colonial America. 
 
398 History of the Brethren. 
 
 The first issue of the German newspaper under the 
 son's management contained the following notice: 
 
 The old and well-known printer Christopher Sower 
 departed this life Sept. 25th, in the 64th year of his 
 age, and after he had lived in this country 34 years. 
 
 He was at all times both cordial and kind both to 
 friends and enemies. He was not set up on account of 
 his cleverness, but rather kept himself lowly. Work- 
 ing continually for the liberty and prosperity of the 
 country, he was not to be turned aside from this pur- 
 pose either by reward or by the flattery of the great. 
 
 His unswerving fidelity to the course he marked 
 out for himself drew down upon him the hate of both 
 great and little people, of the people who would glad- 
 ly have seen this country, as regards temporal things, 
 brought into a condition of servitude and slavery, and 
 spiritually into obscurity and darkness, so as to have a 
 better field for their dark operations. 
 
 But he feared their hate as little as he sought their 
 favor, and keeping a watchful eye upon things, he ex- 
 posed their plans, as often as he discovered them. 
 
 In the meantime, the number of those who sought 
 his downfall has continued to increase, so that they 
 form now a society calling themselves by the name of 
 "Watchmen." And in truth they are watchmen (but 
 of the kind of whom the Prophet Isaiah speaks), 
 " They lie in wait to make trouble." Isa. 29: 20. 
 
 These Wdchter have been looking forward to the 
 time when Ch. Saur would be dead. Their game 
 would then be easily won; and so they have held to 
 their purposes, at the same time striving to extend 
 their poisonous doctrines. 
 
The Two Christopher Sowers. 399 
 
 Such people, however, should remember that there 
 is a God who sees the thoughts of men, that their 
 thoughts are vain — and who is able to frustrate their 
 plans. 
 
 They should remember, too, that many hot coals 
 often lie hidden under the ashes, and moderate their 
 rejoicing at this time, for their godless watchfulness 
 will redound to their own shame and dishonor. 
 
 Meanwhile, I find myself impelled also to watchful- 
 ness, but out of love to God, and according to the 
 power which God has given me to serve my neighbor 
 with the gifts which He has given me. 
 
 I had, indeed, rather have earned my bread by con- 
 tinuing in the bookbinding business and so have 
 avoided the burdens and responsibilities of a printer. 
 This would have been much easier; but so long as 
 there is no one, to whom I can trust the printing busi- 
 ness, I find it laid upon me for God and for my neigh- 
 bors' sake, to continue it, until it may please Provi- 
 dence to give me a helper; one of whom I feel sure, 
 dwells in the fear of the Lord, so that he could not be 
 moved, either for money or flattery, to print anything 
 thai would not honor God and contribute to the coun- 
 try's best welfare. 
 
 It shall be my constant endeavor to hold the paper 
 up to this standard, and as I have advised the enemies 
 of the truth to moderate their joy, so now I advise 
 the friends and well-wishers of this good man to mod- 
 erate their sorrow. 
 
 That which is gone from us comes not back again, 
 and we will see that what Sirach says is also true. 
 Sirach 30: 4, 5, 6. 
 
 Although I am not, nor dare I hope to be so richly 
 
400 History of tJic Brct/irefi. 
 
 gifted as my father, I will nevertheless faithfully use 
 that which is given me, and because I know that I, as 
 well as my father (and indeed many besides him) 
 must pass through both good and bad report, I am 
 prepared for it, and will not allow this or that to re- 
 strain me from doing what I believe to be right and 
 good. From these few words the thoughtful will see 
 what they may expect of me now and in the future. (') 
 I remain my dear reader's sincere and faithful friend, 
 
 Christopher Saur, Jr. 
 
 I am aware that the Germantown congregation is, 
 by some so-called historians, reported to have almost 
 disintegrated after the death of Alexander Mack, in 
 1735. Such is, however, not the case. The congrega- 
 tion was unique among the colonial churches. 
 
 It was situated in a suburban village. The member- 
 ship was largely made up of artisans and men of af- 
 fairs. All the other congregations were membered by 
 agriculturists. The result was that the rural congrega- 
 tions were vastly more closely afifiiliated, one with an- 
 other. Germantown stood isolated, but by no means 
 weak, weakening, or neglected. The Mother Church 
 was active in all the councils of the Brotherhood, and 
 the keen business insight of Christopher Sower ena- 
 bled him to direct, in a large measure, the church pol- 
 ity of his people. 
 
 Busy all week with his multifarious businesses, he 
 yet had time to discharge his church duties promptly 
 and faithfully. 
 
 (i) From the Germaa newspaper of Christopher Sower, Sept. 30, 1758. 
 
The Tivo Christopher Sozvers. 401 
 
 He was a preacher of great power and a pastor of 
 marvelous insight. He was beloved by all his people, 
 and by all his neighbors. His charity exceeded that 
 of all his brethren, and he was known among the poor 
 of Germantown as " The Bread Father." 
 
 As bishop or elder of the congregation he frequently 
 officiated at marriages. We have already noted his 
 service in this capacity at the marriage of his associ- 
 ate elder, Alexander Mack. In addition to this it is 
 known that he married the following persons: 
 
 1749, December 7, . .Peter Leibert and Molly Neiss. 
 1751, June 23, Philip Weaver and Susanna 
 
 Schreiber. 
 1 75 1, July 15, Martin Urner and Barbara Switz- 
 
 er, also Peter Grauling and -. 
 
 1753, July 29, Brother Bechtelheimer. 
 
 1755, June 29, John Demuth to a Sister Gertrude 
 
 1756, June 7, John Bechtelheimer and Cathar- 
 
 ine Traut; also Justus Kautzel to 
 a Sister Helen . 
 
 1763, June 22, Anthony Steiner and Augusta 
 
 Gruber. 
 
 1763, June 26, Eberhart Gruber and Maria Chris- 
 tina. 
 
 1766, September 28, Frederick Diehl and Maria Hoff- 
 man. 
 
 1775, January 8, Christopher Sower(') and Hannah 
 
 Knorr 
 
 (i) This was the son of Elder Sower, the third Christoplier, and a man of 
 note in the church. 
 
402 History of the Brethren. 
 
 1778, April 23, Daniel Sower and Maria Seeler 
 
 (Saylor). 
 
 1 78 1, May I Abraham Kempfer. 
 
 1781, November 22, .Esther Sower and Christopher 
 
 Zimmerman. 
 1783, May 20 William Price and Catherine Reiff. 
 
 Already the reader has noted the list of persons re- 
 ceived into the Germantown congregation by Elder 
 Mack. If now to this list are added those baptized by 
 Elder Sower a relatively complete list of members of 
 this earliest American congregation may be had. 
 Elder Sower officiated at the following baptisms: 
 
 1748, November 3, Elizabeth Weisz, Catharine Buch- 
 
 marin and Susanna Miller. 
 
 1749, April 2 Jacob Ganz. 
 
 1755, May 18, Andrew Meinchinger. 
 
 1758, March 26 Hans Uly Kinder and wife. 
 
 1772, April 19 Michael Coebit, Gerhardt Clemens 
 
 and wife, and Jacob Landis and 
 wife. 
 
 1774, March 27 Edmund Longstrath. 
 
 1774, May 12, Edward Bright and wife, Ruth Si- 
 lence, and Elizabeth, the sister of 
 Mrs. Bauman. 
 
 1774, July 3, Cornelius Neiss, William Heissler, 
 
 David Meredith, Jacob Roop, 
 George Duick, John Leibert and 
 wife, Frederick Stam's servant girl, 
 Hannah Knorr (who became his 
 son's wife, January 8, 1775), Lydia 
 Keyser, and Catharine Bauman. 
 
The Two Christopher Sowers. 403 
 
 1781, July 15, George Becker and his wife, Cath- 
 arine, Nancy Becker (daughter of 
 George and Catharine), and Cath- 
 arine Stam (daughter of Freder- 
 ick). 
 
 1781, May 14 Two sons of the late Philip Ro- 
 land, and Brother Fausz. These 
 were baptized in the Cocalico 
 Creek in Lancaster County. 
 
 1783, November 6, Adam Weber. 
 
 1784, June 10 Martin Urnerand his wife (Barbara 
 
 Baugh.) This Martin Urner was a 
 son of Martin Urner, the second 
 elder of the Coventry church. He 
 was born July 28, 1762, and died 
 February 4, 1838. 
 1784, August i5,...Dirck Keyser and wife, and Su- 
 sanna Weber. These were bap- 
 tized only eleven days before the 
 death of Elder Sower. 
 
 He was intimately identified with the Annual Meet- 
 ings of the Brethren, and frequently attended as a del- 
 egate, using his vast influence to mould a consistent 
 and expanding church polity. 
 
 He was selected by the Annual Meeting of 1780 to 
 visit the congregations in Pennsylvania, and, with Eld- 
 er Martin Urner, ordained deacons and elders in vari- 
 ous places. He left his house at Methacton, to which 
 place he had removed April 7, 1780, on August 9, and 
 journeyed to Martin Urner's on the Schuylkill. 
 
 The next morning these two bishops started on a 
 
404 History of the Brethren. 
 
 memorable journey. On the 12th of August a great 
 meeting was held in the Little Swatara church. It was 
 a solemn service. In the presence of many members, 
 elders Sower and Urner ordained to the eldership of 
 the Oley congregation, Brother Martin Gaby, and to 
 the ofifice of deacon over the same congregation. 
 Brother David Kintzy. At the same meeting they or- 
 dained the following for the Little Swatara congrega- 
 tion: to the eldership, Brother Michael Frantz; to the 
 office of deacon, brethren George Baszhear and Jacob 
 Mayer. 
 
 On the 15th of August, at the Great Swatara meet- 
 ing. Brother George Miiller was ordained elder of the 
 congregation. Brother Miiller had, prior to this, exer- 
 cised the office of elder on trial. 
 
 The next day a great meeting was held with the 
 White Oak congregation. In this congregation Broth- 
 er Christel Longenecker was elder, but he was old and 
 feeble, and Brother John Zug was ordained as assist- 
 ant elder, and in case of the sickness or death of Elder 
 Longenecker, Elder Zug was to have full charge of 
 the White Oak church. Here Bishop Sower preached 
 to a large congregation and left the people greatly 
 comforted. 
 
 On the 17th a meeting was held at Brother Henry 
 Royer's, and on the i8th at Brother Michael Ranck's. 
 On August 19th, after an absence of ten days, in which 
 time he ordained three bishops; as many deacons; ofil- 
 ciated at three Communion services, and preached 
 
In Memory Of 
 
 'HRISTOPHER SOWER 
 bishop of 
 
 Church of the Brethren 
 
 SOTB 1721 Died 1784 
 
 Bapti2ea 1737 Deacon 1747 
 
 Minister 1748 Bishop 1753 
 
 Published the HOLY BIBLE • 
 
 Second Editio n (76:^ Third Edition 1776 
 
 Only Son of 
 
 Christopher Sower 
 
 Born 1693, in Laasphc. Germariij 
 
 Came to Anierlca 1724 
 
 Commenced Pixblishing la Gerraaatoiun 1738 
 
 Published First Am Quoxto EGiitton of the 
 
 HOHT BIBLE 1743 
 
 Died in GsniRQntoipn i758^f^ 
 
 Memorial Tablet of Christopher Sower. 
 
The Two Christopher Sowers. 407 
 
 perhaps, ten sermons, he returned well to his retreat at 
 Methacton. 
 
 The next day he attended services at the Skippack. 
 This chapter from his long and useful life clearly con- 
 veys to you the wonderful energy and devotion and 
 usefulness of Elder Sower in the church. 
 
 On January i, 1899, the little church at Germantown 
 was the scene of a memorable event. Through his 
 munificence and noble devotion to his ancestor, Mr. 
 Charles G. Sower, the widely-known publisher of Phil- 
 adelphia, presented to the congregation a beautiful 
 memorial tablet of polished brass in honor of his pious 
 ancestor's labors in the ministry of the church. The 
 presentation address was made by Mr. Sower. The 
 tablet was received on behalf of the congregation by 
 the pastor, Brother George N. Falkenstein, and at the 
 request of Mr. Sower, the writer delivered the me- 
 morial address on the life of Elder Christopher 
 Sower. 
 
 Elder Sower followed the example of his father, and 
 issued a second edition of the Holy Bible in 1763, and 
 a third edition in 1776. In the preface to the third 
 edition, 1776, he says, "There appears now for the 
 third time on this American continent the Holy Bible 
 m the so-called high German language, to the honor 
 of the German people; in this, that no other nation can 
 show that the Bible on this continent has been printed 
 in their language." 
 The second edition, 1763, was so much in demand 
 
4o8 History of the Brcthreit. 
 
 that Elder Sower unexpectedly found his profits larger 
 than he had planned. He did not quietly accept this 
 increased income, the legitimate fruit of his industry 
 as many would have done. He openly announced 
 that he was in receipt of a larger sum than he had 
 hoped to receive and at once sought to show his grati- 
 tude for it by adding to the scanty store of reading 
 matter then available to the Germans in America. He 
 issued the Gcistliclie Magazin, the first religious maga- 
 zine published in America. This he distributed free. 
 He continued to issue these magazines at irregular in- 
 tervals for seven years. Nos. 34 and 36 were written 
 by Elder Alexander Mack. Many were written by 
 Sower himself. In all fifty were printed and given 
 away. Where in the history of the world will one find 
 such a striking example of disinterested Christian 
 piety? These magazines are now extremely rare. 
 The writer has had the good fortune to secure in the 
 Cassel collection a complete set. 
 
 The third edition, 1776, was printed and the un- 
 bound pages were laid on the loft of the Germantown 
 meetinghouse to dry. Some of them were still there 
 when the battle of Germantown was fought. The cav- 
 
The Antiquarian, Abrm. H. Cassel, and the Three So-wer Bibles. 
 
TJie Two Christopher Sowers. 411 
 
 alrymen took these sheets and scattered them under 
 their horses! After the battle Sower gathered as 
 many of these sheets together as he could, and bound 
 from them enough complete Bibles to present one 
 to each of his children. In the Cassel collection is 
 one of these Bibles. It is now in my possession, to- 
 gether with a perfect copy of the first and also of the 
 second edition. 
 
 Christopher Sower was a warm supporter of all 
 proper means of educating the youth of the land. 
 He held, and wisely, that enlightened Christians 
 were the hope of the church of God. He, therefore, 
 became a leader in founding the still famous and 
 flourishing Germantown Academy. 
 
 The Germans of Pennsylvania, anxious to establish 
 a school for the education of the German youth of 
 the province, called an educational mass meeting at 
 Germantown, December 6, 1759. At this meeting 
 Bishop Sower took a prominent part in favor of a 
 good school. He was one of a committee of six to 
 collect money to erect buildings for what is now 
 known as "Germantown Academy." He secured, 
 evidently from the members of his own church, 
 .^189, 15s. Of this amount he gave ^20 in his own 
 name and ^50 in memory of his father. He served as 
 Trustee of this Academy for many years, being 
 President of the Board on two occasions: from Jan- 
 uary I, 1760, to May 3, 1764; from May 4, 1769, to 
 May 2, 1771; from May 7, 1772, to May 4, 1774; from 
 
412 History of the Brethren. 
 
 May I, 1777, to May 7, 1778 (in all ten years). In 
 all that time he was so regular in attendance that, 
 although a Trustee absent without cause or tardy in 
 meeting was fined, he paid but one fine, a shilling, for 
 an unexplained absence/') 
 
 Among pioneer Americans no man stands out as 
 the active champion of a broad and liberal education 
 more distinctly than Christopher Sower. We may 
 safely infer that this active, energetic and unselfish 
 devotion to education was promptly seconded by his 
 congregation, and that the Germantown congregation 
 was first and foremost for educational advance. Like 
 his illustrious father, he was an apostle of light to the 
 Germans of America. The fact that the Germantown 
 Academy was a union school proves also that his 
 devotion to education was based upon no sectarian 
 view of its value, but upon that broad charity for the 
 poor and the needy that made his life so rich in deeds 
 of love. As the editor of a religious and of a secular 
 paper, the publisher of two editions of the Holy Bible, 
 of a family almanac, and of scores of religious and 
 secular volumes, he was indeed the sower of good 
 seed in Colonial America, and the champion of the 
 cause of the poor Germans. 
 
 He was the shepherd of a lonely German flock, 
 surrounded by English pitfalls and French snares. 
 
 (i) The writer's impression is that this absence occurred on the day of the 
 dedication. The building was dedicated with Masonic rites, and both Sower 
 and his father were outspoicen opponents of all secret societies. 
 
The Two Christopher Sowers. 413 
 
 With a resolution that never wavered, and an energy 
 and capacity that were remarkable, he led the thought 
 of the German-Americans and defended their rights 
 against every open and secret foe. 
 
 He was the enemy of war, and against the shedding 
 of his brother's blood he protested vehemently. 
 
 In 1758 his father was summoned to a court-martial 
 by General Forbes for daring to denounce the expedi- 
 tion to Fort Duquesne. Sower promptly met the 
 General at an Inn, ''To tlic Stag," on Lancaster Street, 
 in Philadelphia, and in three minutes proved to the 
 distinguished General that he was not an enemy of 
 the King, but an enemy of war, because war is the 
 enemy of the Savior. 
 
 So Elder Sower was brought under the ban of the 
 oppressors for daring to advocate, in the perilous hour 
 of war, his unchanged hostility to war. In his 
 Almanac of 1778, he wrote: 
 
 "Thou once so happy land; by God and Nature blessed. 
 And teeming with abundant joy, 
 But now, alas, by sin and wrong and vice depressed, 
 Thou seem'st to wither and to die. 
 O land; what art thou now? A scene of dismal woes. 
 To wake our pity and our tears; 
 Oppressed by rapine, murder and a thousand foes, 
 Unknown in by-gone years. 
 
 And desolation, hunger, want stalk in the wake, 
 Of the avenger's bloody steel. 
 
 Earth's pregnant fields lie waste, untouched by 
 Who erst, full — peaceful turned the soil; 
 
414 History of the Brethren. 
 
 The unwilling sword he grasps and dashes in the fight; 
 What tears will flow from this turmoil!" 
 
 As early as June 13, 1777, the Legislature of Penn- 
 sylvania made it the duty of every citizen to abjure 
 the King of England and take the oath of allegiance 
 to the State of Pennsylvania. 
 
 This imposed a double hardship upon the Dunkers, 
 including Christopher Sower. They opposed all war 
 and all oaths. 
 
 They were perfectly willing to obey the new 
 Government, and, no doubt, at heart gladly would 
 have surrendered all allegiance to the King of Eng- 
 land, whose agents in Pennsylvania had by no means 
 endeared English institutions to these pious Germans, 
 But to take an oath was contrary to the very fibre of 
 their faith. 
 
 For refusing to swear when they taught "Swear not 
 at all," fifty-eight persons on May 8, 1778, were 
 ordered to present themselves not later than June 
 25th, to the proper officers and take the oath. May 
 2ist, a second edict was issued to the "enemies of the 
 country." 
 
 Among this number was Elder Sower and his son 
 Christopher. 
 
 The time of respite was to end July 6, 1778. 
 
 Now Christopher Sower was not an "enemy of the 
 country," nor was he willing to take an oath. But 
 before the expiration of the time legally accorded 
 
TJie Tivo Christopher Sowers. 415 
 
 him to find some means of escape from his embarrass- 
 ment, he was in the savage grasp of the minions of 
 the law, who thirsted more to rob him of his wealth 
 than to honor the law they were appointed to obey 
 as well as enforce. 
 
 Two weeks before the time given him to appear 
 before the Magistrate he was arrested (May 25, 1778) 
 in his home, shamefully and unlawfully abused, and 
 deprived of an opportunity to obey the law. 
 
 He was thus in a most trying situation. Detained 
 by the officers of the law and, moreover, unacquainted 
 with its requirements, he was unable to obey the 
 law; and because he did not do what he could not, 
 his property was seized and confiscated and he was 
 left a robbed and penniless man. True to his religion 
 when, under so great provocation, he was reviled, 
 he reviled not again. 
 
 Hear his own pathetic account of this crowning 
 injustice and persecution. This account is copied 
 from his own manuscript in the possession of Mrs. 
 Mary Knauer, daughter of Samuel Sower, of Charles- 
 town, Chester county, Pennsylvania: 
 
 ' "Having heard how a number of Quakers were 
 punished and carried away to Virginia, and being 
 informed that there were yet some hundreds of sub- 
 stantial inhabitants on the list to be taken up and 
 secured, amongst which my name also was put down, 
 and as there was already a beginning made and some 
 of the millers on the Wissahickon were actually 
 
4l6 History of the Brethren. 
 
 taken away from their families, I considered what I 
 would do, knowing Germantown would always be a 
 disturbed place. English and Americans would con- 
 tinually march through it forward and backward, 
 and having three of my children already living in 
 Philadelphia, I bethought myself to go there to live 
 in peace, and accordingly went to Philadelphia on 
 the nineteenth day of October, 1777 (many months 
 before that act was made which forbade to go to 
 Philadelphia). I lived there quietly and peaceably 
 till the second day of May, 1778, when I went back 
 to Germantown, and was in my house that night and 
 the next day till ten o'clock at night, when a strong 
 party of Captain McClean's Company surrounded 
 my house and fetched me out of my bed. It was 
 a dark night. They led me through the Indian corn 
 fields, where I could not come along as fast as they 
 wanted me to go. They frequently struck me in the 
 back with their bayonets till they brought me to 
 Bastian Miller's barn, where they kept me till next 
 morning. Then they strip'd me naked to the skin 
 and gave me an old shirt and breeches so much torn 
 that I could hardly cover my private parts, then cut 
 my beard and hair, and painted me with oil colors 
 red and black, and so led me along barefooted and 
 bareheaded in a very hot sunshiny day. A friend of 
 mine seeing me in that condition asked them whether 
 they would take the shoes from me if he would give 
 me a pair. They promised not to take them from me. 
 And so he took the shoes from his feet and the hat 
 from his head and gave them to me. But after we 
 had marched six miles, a soldier came and demanded 
 my shoes and took them, and gave me his old slabs, 
 
TJie Two Christopher Sowers. 417 
 
 which wounded my feet very much. On the 26th, 
 at nine o'clock, I arrived at the camp and was sent to 
 the Provo. 
 
 "My accusation in the Mittimus was an Oppressor 
 of the Righteojis and a Spy. On the 27th, in the morn- 
 ing, God moved the heart of the most generous 
 General Muhlenberg to come to me and enquire into 
 my affairs, and promised that he would speak to 
 General Washington and procure me a hearing, and 
 the next day sent me word that I should make a 
 petition to General Washington, which I did; and, 
 through the good hand of Providence and the faithful 
 assistance of the said General Muhlenberg, I was 
 permitted to go out of the Provo on the 29th day of 
 May; but, as I was not free to take the oath to the 
 States, I was not permitted to go hence to German- 
 town, as appears by the following pass, viz: 
 
 "'Permit the bearer hereof, Mr. Sower, to pass from hence to 
 Meduchin, not to return to Germantown during the stay of the 
 enemy in this State, he behaving as becometh. Given under my 
 hand at the Orderly Office this thirtieth day of May, 1778.' " 
 
 "[Signed] Nigh. Gilman, 
 
 " Asst. Ad. General." 
 
 "So I went to Methacton and stayed there until the 
 23rd of June, when I returned to Germantown and 
 there lived quietly until the 27th of July, when 
 Colonel Smith and Colonel Thompson came to my 
 house and asked me whether I had entered special 
 bail at the Supreme Court at Lancaster. I told them. 
 No! 'Why not?' said they. 'Because I had no no- 
 tice.' 'That cannot be,' said Thompson, 'it was in the 
 newspapers and handbills.' I told them that I had 
 at that time been in the Provo and at Methacton, and 
 
41 8 History of the Brethren. 
 
 had seen none of those papers, and nobody had told 
 me of it until the time was expired. ' Have you taken 
 the Oath to the States?' ' No.' 'Why not, were you 
 so attached to the King? ' ' No; it was not the attach- 
 ment to the King, but as you have in your Act that 
 they that do not take that Oath shall not have a right 
 to buy nor sell, and as I find in the book of Revelation 
 that such a time will come when such a Mark would 
 be given, so I could not take that Oath while it stood 
 on that condition.' ' But you went to the English, 
 to Philadelphia,' said Smith. I said, 'Do you know 
 why?' ' No,' said he, ' nor do I want to know.' 
 
 "Then they told me that they were come to take 
 an Inventory of my Personal Estate and sell it, and 
 to rent out my Real Estate. I told them that I would 
 submit to all that the Lord permitted them to do, 
 and so Smith stood guard that I might not put any- 
 thing out of the way, and Thompson went out to get 
 Appraisers and a Clerk, and so they began to ap- 
 praise. I then beg'd they should let me keep my 
 bed, but Smith gave for answer that they had no 
 right to let me have anything besides my clothes and 
 provision (which last he did not abide by, for when 
 they found a barrel of rice they took it down, 
 although it was provision). I then beg'd for a few 
 Medicines which I had put up for my Family's use, 
 as they were chiefly of my own and my Father's 
 preparation, and nobody else knew what they were. 
 But Smith said medicines were very valuable. They 
 must be sold. Then I beg'd for nothing more except 
 my spectacles, which was granted. On the 28th they 
 told me that I must quit the house for they must rent 
 it out, and so I moved out on the 30th of July. 
 
Tlie Two Christopher Sowers. 419 
 
 "Then they proceeded to sell my effects, but before 
 the sale came on my son Daniel endeavored to stop 
 the sale, and applied to L. Matlock and asked him 
 whether his father should not have a hearing. He 
 reply'd, 'Yes! but we must sell his effects first.' He 
 then apply'd to Mr. Lewis to stop the sale till next 
 Court, who endeavored to do it. But they had 
 invented a lie that I or some of my people had 
 secretly crept into the house and had destroyed all 
 of the New Testaments, and if the sale did not go on 
 all would be destroy'd before said Court came on. 
 And so they persevered with the sale of my Personal 
 Estate and rented out my houses and lands for one 
 year and then sold them, also contrary to the Con- 
 fession of the Convention in the case of forfeited 
 Estates by which no real Estate could have been sola 
 before my youngest Son is of age. And so they have 
 not only broken the Fundamental rule in selling my 
 estate, but have also published me in almost all News- 
 papers as a Traitor, without any cause and without 
 ever giving me a hearing or a trial; altho. I was never 
 gone an inch from my place of abode and their own 
 Attorney, Mr. Bradford, has himself declared to a 
 friend of mine that if I had not forfeited my life I had 
 not forfeited my Estate; for they had no more right to 
 my Estate than to my life." 
 
 Scarcely less painful was the abuse heaped upon 
 him because of his opposition to slavery. Miller's 
 Staatsbote, of 1775, contains a savage attack upon him. 
 But he knew how to suffer and be strong. He 
 steadily dealt herculean blows at a traffic which his 
 
"420 History of the Brethren. 
 
 soul abhorred and which he believed his God abom- 
 inated. 
 
 " It is with the utmost regret that we learn that 
 Germans are to engage in the nefarious slave traffic. 
 Though they are well paid for everything they sell, 
 they still begrudge laborers, servants, or maid-servants 
 their pay.^') This Godless traffic could find, up to 
 the present, no safe footing in Pennsylvania, owing to 
 the abhorrence the Germans still have for it. But, 
 for some years back, even some among them are 
 beginning to take part in this great injustice. For, as 
 merchants find that these 'black goods' find a ready 
 market, they engage in it. Thus we are assured that 
 three ships have been sent from Philadelphia to the 
 African coast to steal these poor creatures, though 
 this has never happened before. May God be merci- 
 ful to our country before its measure of iniquity is full 
 and the vials of His wrath are poured out upon it!" 
 
 How prophetic are these words! Just one hundred 
 years after they were written, in the din and roar of 
 civil strife, God avenged this horrible traffic, and 
 through the heroic efforts of Lincoln and the boys in 
 blue, this sin was wiped from the American people. 
 
 On every great question of religion, of politics, of 
 education, and of industry, he wrote, and wrote wisely. 
 He won the love and confidence of all true men. His 
 holy life enlarged the borders of his influence and 
 commanded the respect of his oppressors. The Ger- 
 mantown church flourished under his able ministry 
 
 (i) Pennsylvania Reports, Feb. 15, 1761. 
 
The Two Christopher Sowers. 421 
 
 and that of Alexander Mack. It exerted a mighty 
 influence for primitive Christianity in Colonial 
 America. 
 
 When the fury of war had blasted his hopes and 
 impoverished his life, he was still rich; rich in his 
 devotion to duty, rich in the love and confidence of 
 his friends, and rich in religious zeal. 
 
 Even in his poverty God opened to him a refuge. 
 At Methacton the homeless and wifeless^') old saint 
 of God found a refuge in an old building, perhaps the 
 one-room upper story of a spring house, belonging to 
 Conrad Stam(m). 
 
 Accompanied by his devoted daughter, Catherine, 
 he left the house of Bro. Henry Sharpnack in Ger- 
 mantown on April 7, 1780, and went to Methacton 
 to die. 
 
 God touched the hearts of friends and he was given 
 money and provisions, as follows: 
 
 Brother Henry Sharpnack loaned twenty dollars, 
 congress. 
 
 Brother William Hanschel gave twenty dollars, con- 
 gress. 
 
 Friend Anthony Benezet gave one guinea. 
 
 Brother Fausz gave six dollars. 
 
 Friend Joseph Kretzer, in Lebanon, gave eight dol- 
 lars. 
 
 Friend Jno. Wistar gave eight dollars. 
 
 (i) His wife died January 8, 1777. 
 
422 History of the Brethrcfi. 
 
 Reinhold gave i lb. tea, 6 lbs. sugar, 3 lbs. coffee 
 (fifteen shillings). 
 
 In his diary he records these as given "after the 
 robbing of my property," and further adds, "All of 
 which I promise to honorably repay as soon as God 
 places me in condition to do so. In case such is not 
 possible in my life, let restoration be made out of the 
 little I leave behind as far as it can be, and I have 
 trust in God that He will richly reward what I am not 
 able to restore." 
 
 To the credit of his memory and as an example to 
 all men he was able to record in the last days of his 
 life, in a feeble hand under these accounts, these 
 words as a memorial of Christian honor: "The above 
 has all been paid." 
 
 In the midst of his toil for the church he loved, 
 Christopher Sower was called home. At the closing 
 hour his devoted daughter, Catherine, and his son, 
 Samuel, gave him the ministration of their loving 
 hearts, and closed his eyes in peace. 
 
 They buried him in a walnut cofifin, an act without 
 precedent in the family, and laid him to rest in the 
 quiet city of the dead. At his funeral service Elder 
 Martin Urner and Samuel Hopkins paid touching trib- 
 ute to his noble life; his associate elder. Mack, too full 
 for utterance, gave tribute to his worth in a hymn 
 composed for the occasion. The hymn was sung at 
 his funeral. It is found in the Psalterspiel, page 496. 
 An imperfect translation from the German follows: 
 
The Tzi'o Christopher Sowers. 425 
 
 Now breaks the earthly house entwain, 
 Now can this mortal frame decay: 
 The pilgrimage is brought to end, 
 Now can the spirit fly away. 
 The soul at last has overcome. 
 Through Jesus was the victory won. 
 
 Now unto Jesus will I go. 
 
 Who died for me, as mortals die; 
 
 And found for me, through pain and woe, 
 
 A place of refuge in the sky. 
 
 He has for me a better house. 
 
 In store prepared, above the sky. 
 
 Shed not so many tears 
 
 My friends and my companions dear; 
 
 You can believe, I now am free 
 
 From every mortal care and fear. 
 
 O! look unto the Lamb once slain, 
 
 Through whom you can redemption gain. 
 
 Thy staff through life I leaned upon; 
 
 I hungered for a patient faith; 
 
 Then Jesus spoke unto my soul 
 
 From all my doubt a full relief; 
 
 Like frost, when touched at op'ning day, 
 
 By sunlight, quickly melts away. 
 
 Speak not of others' worthiness. 
 But only of what Christ has done; 
 The world, with all its vanities. 
 Can never save a single one. 
 Redemption has appeared to men 
 Through Jesus' grief and dying pain. 
 
 Over his body was erected a simple slab of marble, 
 
 upon which is carved in his own words a triumphant 
 
 challenge to death and an eloquent assurance of faith 
 
 in God: 
 
 " Death thou hast conquer'd me; 
 'Twas by thy darts I'm slain; 
 
426 History of the Brethren. 
 
 But Christ shall conquer thee, 
 And I shall rise again. 
 
 " Time hastens on the hour, 
 The just shall rise and sing, 
 O Grave, where is thy power? 
 O Death, where is thy sting?" 
 
 To him let us pay tribute in the words of his own 
 son, Christopher, who was in London when the sad 
 news of his father's death came to him in a letter from 
 Samuel, the youngest son of Bishop Sower. 
 
 London, February 2, 1785. 
 My Dear Brother: — 
 
 I received your letter of the ist of September last, 
 and was much affected at the information it contained. 
 The father, then, who raised us with tenderness, in 
 whose lap and from whose lips we have received so 
 much salutary instruction as must appertain to ever- 
 lasting life, if practiced by us, is now no more. I was 
 never more unmanned than when I received this news. 
 All my philosophy forsook me at once; which is the 
 more extraordinary, as my soul wished him well, and 
 I am convinced his change is for the better. 
 
 He lived the Christian and died the death of the 
 righteous. Oh, may our latter end be like his! He is 
 numbered among the children of God and his lot is 
 among the saints. He has fought a good fight, has 
 finished his course, has kept the faith. He knew his 
 Redeemer liveth. Merciful men are taken away. 
 The righteous are taken away from the evil to come. 
 They have no continuing city here. They enter into 
 peace and rest. And, although I am sensible of all 
 this, I grieved and sorrowed as if I were ignorant con- 
 
Gravestone of Christopher Sower. 
 
The Tzuo Christopher Soiuers. 429 
 
 cerning them that are asleep, even as others that have 
 no hope. 
 
 Forgive me, dear brother, this digression; forgive 
 me this burst of sorrows. 
 
 Our Parents being now transplanted into a world 
 where the clock doth not strike and from whence no 
 one returneth, it becomes my duty as elder brother to 
 enjoin you never to lose sight of those instructions 
 you have from time to time received from them: put 
 them into practice and you will be benefited by them. 
 You will find them an ample compensation for our 
 terrestrial hopes and disappointments. Let your 
 spare time be spent in reading books on Religious, 
 Moral and Historical subjects. They will enlarge 
 your mind, disclose the wiles of Satan, and lead you 
 to the knowledge of man. In the first must be your 
 delight and the others you will consider as only 
 secondary things. Make piety, industry, and honesty 
 the undeviable rule of your whole life. Make your- 
 self master of your trade or the profession }ou are 
 now learning and do not for any paltry reason change 
 it for another. 
 
 It gives me singular satisfaction to reflect that you 
 live in the neighborhood with Brother Urner and let 
 me recommend to you to consult him on all occasions 
 and take his advice as that of a father. Salute him 
 and his family most cordially from me and Hannah 
 and assure them that although at this great distance I 
 am open both to instruction and reproof. And finally, 
 dear brother, remember- what I have said unto >'Ou, I 
 say unto you all.^'^ 
 
 (i) Original letter in possession of the writer. 
 
430 History of the Brethre?i. 
 
 His work is done. He liv^ed, wrought, suffered and 
 died, and is not forgotten. In the literature of the 
 country his name is written imperishably. In the 
 church he loved, his holy example is cherished as a 
 sacred heritage. In God's love he is gathered among 
 "the hundred and forty and four thousand who have 
 come up through great tribulation, and who stand 
 before the throne and say. Holy, holy, Lord, God 
 Almighty." 
 
 To Christopher and Catharine Sower were born nine 
 children. 
 
 1. Maria Christina was born October 12, 1752. She 
 died August 13, 1753. 
 
 2. Christopher was born January 27, 1754. He was 
 baptized by Elder Mack, June 27, 1770; married 
 Hannah Knorr January 8, 1775; and with his brother 
 Peter began the printing business in Philadelphia in 
 1777. He allied himself with the King's party in the 
 Revolutionary War and was, no doubt, the cause in 
 part of his father's persecution. In 1779, he founded 
 the Royal Gazette in St. John's, New Brunswick. 
 Went to England in 1784 to recover his father's prop- 
 erty, and was made Printer to the King and Post- 
 Master General of Nova Scotia. He removed to 
 Nova Scotia in May, 1785. Later he removed to 
 Baltimore, where he died, July 3, 1799. 
 
 His wife was baptized by" Elder Sower, father ot 
 her husband, July 3, 1774. She was a sister to the 
 wife of Zachariah Poulson, publisher of the Phila- 
 
Tlie Two Chnstophcr Sowers. 431 
 
 delphia Daily Advertiser. She died March 21, 1837. 
 They had six children.^Mary, Christopher, Priscilla, 
 Brook Watson, Harriet, and Martha H. 
 
 3. Daniel was born October 14, 1755. He was 
 married January 17, 1786, to Maria Seiler (Saylor), 
 who was born October 2, 1752; died February 16, 1839. 
 Daniel settled on a farm near Phoenixville, Pa., where 
 he died December 27, 1818. To them were born three 
 children, — Esther, Hannah, and Samuel. 
 
 4. Samuel was born December 17, 1757, and died on 
 the 23rd. 
 
 5. Peter was born January 8, 1759; at eighteen he 
 engaged in the printing business with his brother 
 Christopher in Philadelphia. He went with his broth- 
 er to New Brunswick and subsequently returned and 
 studied medicine. He began the practice of medicine 
 on Cat Island, British West Indies, where he fell a 
 victim to yellow fever, 1785. He never married. 
 
 6. Catharine was born February 25, 1761, bap- 
 tized(') October i, 1769, by Elder Mack, and married 
 Samuel Harley, May 10, 1785. Her husband was a 
 son of Rudolph and Mary Harley. Mary Harley was 
 a daughter of Peter Becker. Thus the Becker and 
 Sower families were united by this marriage. Cath- 
 arine was a woman of unusual literary and business 
 ability. She greatly aided her father in his business. 
 
 (i) This date is given in tiie great Genealogical Chart of the So-wer Family, 
 compiled by Cliarles G. Sower. But the diaries of Elders Sower and Mack do 
 not contain it. I am inclined to think it too earlv. 
 
432 History of the Brethren . 
 
 and in his old age she was his faithful companion and 
 assistant. Through her self-sacrificing devotion she 
 aided in earning a livelihood for her impoverished 
 father, and did not marry until after his death. She 
 died July i6, 1823. To them were born twelve chil- 
 dren, — Daniel, Samuel, Mary, Sarah, John, Catharine, 
 Joseph S., Elizabeth, Hannah, a son still-born, Jacob 
 S., and Abraham. 
 
 7. Esther was born August 30, 1762; baptized by 
 Elder Martin Urner, April 8, 1781; married Christo- 
 pher Zimmerman November 22, 1781; and died June 
 13, 1786. To them were born two children, — Cath- 
 arine and Jacob. 
 
 8. David was born November 6, 1764; was baptized 
 April 8, 1 78 1, by Elder Martin Urner; and in 1786, 
 married Catharine Saylor. He was a famous printer; 
 had a bookstore in partnership with William Jones 
 at No. 66, North Third Street, Philadelphia; i'emoved 
 to Norristown in 1799 and founded the Norristoivn 
 Gazette, later the NoyTistozim Herald ; lived for some 
 years in Westmoreland (or Faj^ette ) county, Penn- 
 sylvania; returned in 1824; and died October 19, 
 1835. His wife was born January i, 1763, and died 
 May 7, 1828. They had seven children, — Charles, 
 Christopher, Mary, David, William, Edwin, and Eliza 
 Angelina. 
 
 9. Samuel was born March 20, 1767. This was the 
 second child to whom the father gave the name 
 Samuel. The first one lived only six days. This 
 
TJie Two Christopher Sowers. 433 
 
 Samuel was a noted printer and type-founder. His 
 first press was at Chestnut Hill, now a part of Phila- 
 delphia, whence he removed, in 1794, to 71 Race 
 Street, Philadelphia, and the next year to Baltimore, 
 where he conducted one of the largest printing and 
 type-foundry industries in America. He was thrice 
 married, — Sarah Landis, Hannah Schlosser, and Eliza- 
 beth Lamotte being his successive wives. He had 
 one child, — Maria. 
 
 The first Christopher Sower was a prolific writer. 
 His newspaper and his almanacs contain numerous 
 articles on such important subjects as "The Use and 
 Abuse of Brandy," "The Indian," "War and Peace," 
 " Remarks on Miracles," " Religion," " On Preaching," 
 "Schools and Schoolmasters," "The Spirit of the 
 Times," " On War," " A Protest against War," 
 "Against Lotteries," "The High School in Philadel- 
 phia," "The Use of Fire Arms," "Against Rented 
 Pews," " Racing and Other Disturbances," " A Plea for 
 the Pennsylvania Hospital," "Woman's Foolish Dress," 
 "Treatment of Immigrants," "Against Theatres," 
 "The State Assembly," "Duty of Christians to the 
 Indians," "Against the Moravians," and many kindred 
 topics relating to the religious, educational, industrial, 
 social, and civic welfare of the Germans of Colonial 
 America. 
 
 His son was still more active in heralding right ideas 
 to the German people. He wrote wisely and at length 
 upon "Courts of Justice," "Religion of the Esqui- 
 
434 History of the Brcthrc7i. 
 
 maux," "Difference Between a Clever Person and a 
 Fool," "Against Card-Playing," "Uses of Poverty," 
 "Exhortation to Repentance," "The Advent of 
 Christ," "Against Slaves and the Slave Traffic," "On 
 War and Peace," "The End of the World," "Differ- 
 ence Between Natural and Spiritual Birth," "Origin of 
 Evil," "Against Creeds," "Remarks on Health," 
 " Popery and its Human Origin," and many other 
 themes of like moment and current value. His influ- 
 ence in all these articles is exerted for the fundamen- 
 tal faith and practice of the church of the Brethren. 
 In Sower's day the doctrines of the Brethren were re- 
 spected because he made them known everywhere. 
 He was an evangelist of God's truth. 
 
 He also was gifted in the composition of poetry. 
 The poem in the 1778 Almanac has already been 
 quoted. " Etliclie licbliche wid crbauliche Lieder von 
 der Herrlichkcit imd Ehre Christi,'' Peter Leibert, Ger- 
 mantown, 1788, contains poems by Christopher Sower, 
 Alexander Mack, and Johannes Kelpius. In 1781 
 there appeared from an unknown press, perhaps that 
 of Peter Leibert, an acrostic b}' Christopher Sower. 
 An imperfect but literal translation follows: 
 
 Hymn by Christopher Sower. 
 
 {Composed on his both birthday, being the zbth.of 
 September, 1781.) 
 
 c 
 
 hristians here must suit themselves. 
 To the cross's narrow path; 
 Here by patience and by stooping, 
 
The Tzvo Christopher Sozvers. 435 
 
 We must rise to heaven-heights; 
 He who hopes with Christ to dwell, 
 Must the cross remember well; 
 Those who there will be rewarded. 
 Crowns of thorns here too will carry. 
 
 TTere we must in sorrow labor, 
 A A And with trials often meet; 
 
 If we would the Kingdom enter, 
 
 And with saints be clothed in white. 
 
 And we'll wear a starry crown 
 
 If we here have overcome. 
 
 Those who here in tears have sown 
 
 Shall appear before the throne. 
 
 "Dightful calling, seeking, praying, 
 Av Open us the way to God; 
 
 Calling on Him in distresses, 
 
 Comfort brings in time of need. 
 
 None have been forsaken yet. 
 
 Who on God their trust have set. 
 
 They who by faith look unto Him, 
 
 Truly build upon a rock. 
 
 T was always sinful wand'ring, 
 A Since my wisdom was but small; 
 
 Now I trust my Shepherd's leading, 
 
 Who has power over all. 
 
 His protection will provide. 
 
 Under crosses that betide. 
 
 So that I His care can trace. 
 
 In the times of deep distress. 
 
 Ouch love is beyond a measure, 
 ^ Which around me he has thrown. 
 
 Thou, my soul, be not forgetful. 
 
 Of the mercies he has shown. 
 
 •Thou art in His debt indeed. 
 
 Patiently to give him heed; 
 
 Him to serve and him to love. 
 
 While here in this world you move. 
 
436 History of the Brethren. 
 
 T 
 
 
 
 H 
 
 o be true was my intention, 
 But too often I have failed, 
 Year for year thou hast been waiting, 
 And thy patience did extend; 
 Till my strength was weakened, 
 And with self-will I was done: 
 And resolved henceforth to live. 
 As the Lord did wisdom give. 
 
 selfishness! thou wretched folly, 
 Ofttimes dost thou bring distress; 
 May I overcome thee wholly. — 
 Always feel that blessedness; 
 Of that strong redeeming love, 
 And the power from above; 
 Me to lead in all His ways. 
 Ever living to his praise. 
 
 ►rove me Lord and search me wholly. 
 Thou canst know my inner life; 
 Guard my heart from ev'ry folly, 
 Let me conquer in the strife. 
 
 let winds that trouble blow, 
 Teach me better thee to know; 
 That upon a trial's day, 
 
 1 may bear the crown away. 
 
 ere there is yet time for working, 
 Sternly still, the right pursue; 
 Very soon there will be given. 
 Great rewards to all the true. 
 Who with courage ventured on. 
 And could say, vain world be gone; 
 With thy tempting pleasures all, 
 Seeking us to bring to fall. 
 
 *ixty years have now been fleeting, 
 ' Of my timely staying here; 
 
 As an arrow shot off quickly. 
 
 Idleness does disappear. 
 
 Oft does it our time consume. 
 
 That we do not hurry on; 
 
A 
 
 U 
 
 R 
 
 Tlie Two Christopher Sowers. 437 
 
 And complain when 'tis too late, 
 That we did not change our state. 
 
 las! I must feel quite lowly, 
 Many times lament the loss; 
 That so much of worldly trouble 
 Found much place within my breast; 
 And my heart did so confuse, 
 That of love I oft did lose; 
 And the work which most was needed, 
 Oftentimes was unattended. 
 
 nder many storms of trouble. 
 And temptations great and small, 
 God still knew how to protect me. 
 That I did not come to fall. 
 Love to me did still extend, 
 Wonderful and without end. 
 Without Him I must have perished, 
 In the time of great distresses. 
 
 ejoice my soul and give thou praises. 
 For the patience of thy God; 
 Since he has by many wonders, 
 Kept for thee an open path. 
 May his great and sovereign will, 
 Keep me in His statutes still; 
 May His care me still befriend 
 Till my last expiring end. 
 
CHAPTER XI. — The Ephrata Society, and Its Re- 
 lation TO the German Baptist Brethren. 
 
 The first division in the Brethren church in America 
 resulted in the founding of the widely-known and 
 little understood society of semi-mystical Germans 
 who flourished for a century at Ephrata, Lancaster 
 county, Pennsylvania, and then faded away. 
 
 Through this Ephrata Society the Brethren or 
 Tunkers were largely advertised, and from the wide- 
 spread confusion as to the identity of this movement 
 nearly all the customs and peculiarities of the Ephrata 
 Society have been placed to the credit of the Breth- 
 ren. It is, therefore, a matter of moment to under- 
 stand what the Ephrata Society was, and how it 
 originated from the Brethren. 
 
 The head and front of the Ephrata Society was John 
 Conrad Beissel. With him it began, with his death it 
 began to decline. He was born in 1690, at Eberbach, 
 on the Neckar, in the Palatinate. His father was a 
 baker, and a drunken, dissolute man. Two months 
 after his father's death Conrad was born. His mother 
 was a godly woman, and aided by her older children, 
 she kept her family well together. Conrad was so 
 small in stature that he was accustomed to say to his 
 oldest brother, "If you were as small as I, you would 
 
 have to be born over again." At eight his mother 
 
 (438) 
 
The Ephrata Society. 439 
 
 died. The little orphan grew up in destitution, cared 
 tor by his brothers and sisters. 
 
 As soon as he was old enough, he was apprenticed 
 to a jovial baker, who was also a musician. From him 
 the young man learned to play the violin and to 
 dance. He was much in demand at parties and at 
 weddings, where he acted as chief musician. When 
 he was twenty-five years of age, to the amazement of 
 his gay friends, he was seized by the "spirit of peni- 
 tence." To his friend George Stiefel he first made 
 known his conversion, claiming it was ot God and 
 through no human instrumentality whatever. 
 
 H-e became a journeyman baker, was at Strasburg, 
 and finally at Manheim, where he ser\ed under a 
 baker named Kantebecker. Kantebecker's wife was a 
 tyrant. Beissel called her a Jezebel, and left. His 
 aversion to marriage, as shown in his Ephrata cloister 
 system, is supposed to grow from his experience with 
 this woman. 
 
 He went to Heidelberg and served with a baker 
 named Prior. Here Beissel formed the acquaintance 
 of many learned Pietists, including Mieg, Kirchmayer 
 and Haller. He became a regular attendant upon 
 the Collegia Pictistica and was full of zeal in the cause. 
 His devotion to Prior, and his gratitude for Prior's 
 assistance and protection under persecution, he, never 
 forgot. 
 
 Beissel was an expert baker. He incurred the jeal- 
 ousy of the other bakers in the city. They charged 
 
440 History of the Brethren. 
 
 him with being a Pietist. He was arrested and cast 
 into prison. His employer offered to ransom him. 
 The offer was refused. Beissel was banished. Haller 
 advised him to go to Schwarzenau. He fled first to 
 his old home at Eberbach to say farewell to his rela- 
 tives. 
 
 Years afterward, in 1755, he wrote a heretofore 
 unpublished letter to this good man Prior in which he 
 says:(') . 
 
 "God greet you as my master that was, thirty-eight 
 years ago. ... I have many a time pondered over 
 those times, and it went every time much to my 
 heart, especially as you also had taken such great 
 pains for me before the city council. May the Lord 
 be your reward and requiter upon the day of blessed 
 eternity. . . . What sorrowful times I have had 
 since then cannot be written. ... I yet must 
 bless you and all your household, as I recognize it as 
 the house of my spiritual mother, for in those days I 
 still sat on the lap, and did not know what it costs to 
 stand and to walk on one's own feet. 
 
 "In regard to my present condition, I have to 
 report that what I have been seeking during these 
 long years and with so many pains and tears, has 
 come to me. I am waiting with longing for the con- 
 summation of the tribulations of the whole Church of 
 God. , 
 
 "I greet you a thousand times, together with your 
 beloved daughter, whichever it was that sent me greet- 
 
 (1) Manuscript Letter Book of Beissel, p. 90. Original in the writer's library. 
 
The Ephrata Society. 441 
 
 ings. I shall not forget you as long as I yet shall live 
 on this earth. 
 
 Conrad Beissel, 
 "A stranger and pilgrim in this world. Vale." 
 
 From Eberbach he fled by night to escape arrest 
 and persecution. For a time he was in the service of 
 a baker named Schatz, an Inspirationist. Here Beis- 
 sel met the renowned John F. Rock. But he did not 
 long enjoy their company. He at this time met many 
 of the Brethren at Marienborn and at Schwarzenau 
 and at Creyfelt. 
 
 Restless, discontented, and full of high ambition he 
 joined his fortunes with two intimate friends, Stiefel 
 and Stuntz, and the three sailed to America. They 
 landed at Boston in 1720, and made their way directly 
 to Germantown. Stuntz advanced money to Beissel 
 for the voyage, — the latter being too poor to pay for 
 his voyage. At Germantown Beissel determined to 
 learn the weaver's trade, and so he became an appren- 
 tice to Peter Becker, the leader of the Taufers or 
 Brethren. Here he was well treated and his heart was 
 in part opened to the truth as the Taufers held it. 
 In the autumn of 1721 he and Stuntz went up into 
 the Conestoga country to live as hermits. They were 
 evidently led to this by the influence of the followers 
 of Kelpius, Pietists on the Wissahickon.(') Here they 
 were joined by Isaac Van Bebber, who had crossed the 
 
 (1) For an account of the Kelpianites see Sachse's Pietists of Colonial Penn- 
 sylvania; also W^alton and Brumbaugh's Stories of Pennsylvania. 
 
442 History of the Brcthrefi. 
 
 Atlantic with them. Stiefel soon came to them and 
 the four lived in seclusion and in daily meditation and 
 prayer. Stiefel soon left and joined the Moravians. 
 Van Bebber also abandoned the hermits and in a ship- 
 wreck was severely frozen. He was cared for by 
 Dr. Christopher Witt, the last of the Kelpianites. 
 
 Stuntz also wearied of the solitude, sold their cabin 
 to recover the ship-money advanced to Beissel, and 
 departed. Alone now in the wilderness, Beissel 
 erected a second lodge at the Swedes' Spring and 
 was made happy by the coming of Michael Wohlfahrt, 
 a Pietist from Memel on the Baltic Sea. This was in 
 1724. 
 
 The next event in his life is the outgrowth of the 
 missionary tour of the Germantown Taufers. Beissel 
 was baptized by Peter Becker on November 12, 1724, 
 in Pequa Creek, and the same evening attended a 
 love feast of the Brethren at Henry Hohn's house. 
 Upon the return of the Brethren the next day, Beissel 
 was left with a group of newly baptized members. 
 Hans Meyer proposed Conrad Beissel as their 
 preacher. The proposition was unanimously ap- 
 proved, and in December, 1724, Beissel presided for 
 the first time at a love feast at Siegmund Landert's 
 house. What a transformation! Baker, fiddler, weav- 
 er, minister of the church of the Brethren! The 
 roving spirit at last finds an anchorage, and settles 
 down to a peaceful, zealous life. But he had not 
 been thoroughly indoctrinated. Like many another 
 
The EpJirata Society. 443 
 
 proselyte he soon showed signs of restlessness and of 
 dissatisfaction. This was all the more emphasized in 
 his life by the following influences: 
 
 1. He was, in Germany, under the influence of 
 Pietists and Inspirationists. Church ordinances were 
 denounced. Religious anarchy was proclaimed. The 
 reaction from this had begun, and the mild middle 
 ground of the Taufers could not long prevent him 
 from moving on to absolute ritualistic religion. 
 
 2. The Kelpianites greatly aided and encouraged 
 him in this now irresistible tendency. They especial- 
 ly imparted new emphasis to the mystical tendencies 
 of his all-too-superstitious and uneducated nature. 
 
 3. The mystical teachings^') of Boehme, Rock, 
 Hochmann, and other kindred spirits drew him into 
 religious unrest. 
 
 4. The Keithian controversy in the Quaker Society 
 upon the sufficiency of what every man has naturally 
 within himself for the purpose of his own salvation, 
 led to a division in 1691. This Keithian controversy 
 led in 1700 to the founding of the Keithian or Quaker 
 Baptist Society. Able Noble was the founder. The 
 first baptism occurred in 1797, and the movement 
 spread. The first Society met at Newtown Square, 
 tne second at Pennepek, the third at Nottingham, and 
 the fourth on French Creek in East Nantmeal town- 
 ship in Chester county. This last congregation was 
 
 (') See his Theosophical Epistles published at Ephrata in 1735. 
 
444 History of the Brethren. 
 
 organized in 1726. These Baptists observed the 
 seventh day as the Sabbath, and from them Beissel, 
 on his journeys to the Coventry Brethren, imbibed the 
 Seventh Day doctrine/') 
 
 Gradually these influences, to which must be added 
 the further unfortunate fact that the church in Amer- 
 ica was not yet thoroughly organized, led Beissel to 
 promulgate strange doctrines and to spread alarm 
 and distress among the Brethren. 
 
 At this time he lived in a house erected for him by 
 Rudolph Naegle, who had been baptized by Beissel in 
 May, 1725. 
 
 In 1728 he published a defense of the seventh day 
 as the Sabbath. This, combined with his denunciation 
 of the married state and his leanings to the Mosaic 
 law, led to numerous controversies between him and 
 other Brethren. It was apparent that he meant to 
 institute practices at variance with the accepted tenets 
 of the Brethren. 
 
 He finally threw all restraint away and openly de- 
 clared his independence, and in December of 1728, 
 Jan Meyle, one of his followers, rebaptized him in the 
 Conestoga Creek, and then Beissel rebaptized all who 
 with him adhered to the tenets he promulgated. 
 This rebaptism was regarded by him as a " giving 
 back to the Brethren" their baptism. 
 
 It is to be noted that this act was of his own initia- 
 
 (i) See Morgan Edwards' Materials, etc. Chapters I and II, pp. 55-64. 
 
The Eplirata Society. 445 
 
 tive and marks the complete separation of the Beissel 
 party from the German Baptist society. The Breth- 
 ren made several attempts to reconcile him, and visit- 
 ed his home for that purpose, but Beissel absented 
 himself and the efforts were in vain. 
 
 Left now to himself Beissel began a unique career. 
 He denounced all marriage save that of " holy, quiet 
 souls devout with Jesus alone." Some of his flock did 
 not take kindly to the celibate doctrine. Discussion, 
 dissension and differences arose. Beissel recognized 
 three classes of members in his spiritual household; 
 the Household members, or those who were married; 
 the Solitary brethren who lived a single, chaste life; 
 and the Spiritual Virgins, who from time to time fled 
 to him and placed themselves under his guidance and 
 vowed to live a pure, virgin life. To these celibates 
 he showed marked favors. Finally, in the beginning 
 of 1732, he called the elders of the congregation to- 
 gether, placed the New Testament in their hands, gave 
 them oversight of the congregation, and left. 
 
 Eight miles away on the banks of the Cocal- 
 ico(') Creek lived Emanuel Eckerlin. Here Beissel 
 once more became a hermit. Meanwhile the congre- 
 gation met at Simon Landis' place and the members' 
 quarrels were so frequent that the services were called 
 "court meetings." In their trials they longed for a 
 leader. Beissel was searched out and importuned to 
 
 (i) The Delaware Indians named the stream Koch-Halekung-. Serpent's den. 
 
446 History of the Brcthrefi. 
 
 return. He refused. Late in 1732 Jacob Gast, Sam- 
 uel Eckerlin, and Martin Brewer of the Solitary 
 moved to him. Soon thereafter Anna and Maria 
 Eicher, the first to take the vow of virginity, also came 
 and asked to be taken in. In 1733, Israel and Gabriel 
 Eckerlin came to this new place. To quiet the tongue 
 of scandal, the brethren erected a house on the oppo- 
 site bank of the Cocalico and in May, 1733, the Eicher 
 girls moved into it and remained there until the 
 founding of the Sisters' Convent. This is the begin- 
 ning of Ephrata. Its founding dates from 1732. And 
 now began an influx of discontented or "awakened" 
 spirits from all parts of Eastern Pennsylvania, and 
 Ephrata became a growing colony. Beissel was su- 
 preme once more. 
 
 Beissel now began an active system of religious vis- 
 its to the various settlements to win converts. He was 
 artful and possessed of such remarkable enthusiasm 
 that he was usually successful. At Falkner's Swamp, 
 Conestoga, Coventry, Germantown, Oley, and Tulpe- 
 hocken he drew to himself numerous followers. In 
 the Tulpehocken region he succeeded in winning the 
 famous Conrad Weiser, in many respects the most re- 
 markable German in Colonial America, (') and the 
 learned Peter Miller, minister of the Reformed church 
 at Tulpehocken. 
 
 (i) Weiser was the father-in-law of Rev. Henry M. Mulilenberg and grand- 
 father of Gen'l Muhlenberg of the Revolution and his brother, the first Speaker 
 of the Congress of the United States. A complete life of Weiser is soon to ap- 
 pear from the pen of Dr. J. S. Walton. 
 

 
 Grave of Peter Miller. 
 
The Eplirata Society. 449 
 
 Peter Miller was a native of Oberamt Lantern, Ger- 
 many. He was a graduate of Heidelberg University, 
 a man of profound erudition, and a finished scholar. 
 He crossed the Atlantic on the ship, Thistle, Colin 
 Dunlap, Master, and landed in Philadelphia, August 
 29, I730.(') Rev. Jedediah Andrews says of him, "He 
 is an extraordinary person for sense and learning. 
 His name is John Peter Miiller, and speaks Latin as 
 readily as we do our native tongue." " He is," says 
 Acrelius,(2) "a learned man, understands the Oriental 
 languages, speaks Latin, discusses theological contro- 
 versies as well as other sciences.' 
 
 KfSU^^^l..,^^ 
 
 Autograph of Peter Miller. 
 
 Weiser and Miller were baptized on a Sabbath day 
 in May, 1735. The former was in and out of the socie 
 ty and did not prove a pliant instrument to Beissel'i: 
 will. Miller, on the contrary, was a true and devoted 
 Ephrataite till his death, September 25, 1796, and was 
 Beissel's successor as Superintendent. 
 
 Reference has already been made to the exodus of 
 Germantown members of the Brethren to Ephrata in^ 
 
 1738-39- 
 
 The society now began to erect separate and sub- 
 stantial houses for worship, and for the different or- 
 
 (i) Rupp's ^,000 A'd/ww, p. 62; also Rupp's History of Lancaster County, 
 p. 229. 
 
 (2) History of New Sweden, p. 374. 
 
450 History of the Brethren. 
 
 ders of the membership. In 1740 " Bethania," the 
 house for the solitary brethren was erected. The 
 Chronicon says of " Bethania," "The beams, rafters and 
 bolts were made so strong and so fast that the likes of 
 such a building will scarcely be found in North 
 America." 
 
 A house for the sisters called " Hebron " and later 
 "Saron"was erected in 1744. It stands at right an- 
 gles to the "Saal," or house of worship, and is con- 
 nected with it. Let us follow Israel Acrelius to the 
 "Saal:" 
 
 "The church is not large, a few hundred people 
 could easily have filled it. The front part of it, cov- 
 ering about one-third of the whole, was raised a few 
 steps higher than the rest. The brothers were seated 
 here in regular order. Muller and Eleazar (Jacob 
 Eicher who was then Prior) occupied seats opposite 
 each other on both sides. The others sat on long 
 benches in double rows. There was a gallery above 
 for the sisters, and so arranged that they could not see 
 the congregation nor the congregation them. Father 
 Friedsam (Beissel) was seated at the foremost row oi 
 the raised choir. After all had been assembled every- 
 thing remained very quiet for a little while 
 
 " In the meantime it was very plain that Father 
 Friedsam was getting ready. He placed his hands to 
 his side, cast his head up and down, turned his eyes 
 hither and thither, tugged at his lips, his nose, his 
 throat, and finally intoned a hymn in a low voice. 
 Then the sisters in the gallery began to sing, and the 
 brothers joined in. All that occupied seats on the 
 
"1?. 
 
TJic Eplirata Society. 455 
 
 raised choir sang together a very beautiful hymn last- 
 ing about one quarter of an hour. Hereupon Peter 
 Miller arose and read the third chapter from Isaiah. 
 Father Friedsam renewed his queer motions as before, 
 and his demeanor was rather ludicrous than dignified. 
 Finall}' he arose, folded his hands, raised his eyes 
 towards the ceiling and spoke of the natural blindness 
 of the human understanding and pra}'ed for enlight- 
 enment and God's blessing. . . . He spoke in an 
 extremely voluble way, hastily and gesticulating wild- 
 ly. Now his hands flew about him, now they were 
 pressed to his breast. Now one was thrust to his side, 
 now both. It also happened that he scratched hij 
 head, rubbed his nose, or cleaned it with the back of 
 his hand. Of his congregation, which he called his 
 Jerusalem, some became quite excited and shook their 
 heads, others wept, others slept, etc. The sermon 
 concluded with an Amen." 
 
 " Bethania " stood on a flat near the creek, and was 
 cut into many small rooms, each containing a small 
 window and a sleeping bench with a wooden block for 
 a pillow. 
 
 " Saron " and " Saal " stood on a hill not far away. 
 These structures were much like that of " Bethania." 
 The sisters engaged in ornamental writing, composing 
 hymns, weaving, spinning, and kindred industries. 
 They also worked in the fields with the brethren. A 
 widely current bit of nonsense is quoted by Seiden- 
 sticker(') and also by Sachse^^) who says, "Sister Pauli- 
 
 (i) History of Ephrata, The Story of an American Monastery. 
 (2) The Sabbath Keepers in Pennsylvania, p. 31. 
 
456 History of the Brethre?i. 
 
 na is mainly remembered by the huge basket she wove 
 in her room, which proved too large for the cell-door, 
 and remains there a monument to her industry (and 
 miscalculation) to the present time." True it remains 
 there to the present time, but not as a monument to 
 her miscalculation, but rather to the historians' inaccu- 
 racy and over-straining to find mystical and remark- 
 able things where they do not exist. The basket is 
 made wider than the door, but not higher. The writer 
 has often turned it on edge and carried it, as did hun- 
 dreds before him, out of the room, and into any part 
 of the house. So the basket fiction must be set down 
 along with many other kindred imaginings of the 
 chroniclers, as evidence of modern misconceptions, 
 and not as monuments of the folly of these early pious 
 people. 
 
 The Society, as early as 1745, had its own printing 
 press, and at about the same time a paper-mill, a full- 
 ing-mill, a saw-mill, an oil-mill, a bookbindery, and a 
 gristmill. The members worked in common and held 
 all property in common. It was an ideal community 
 of goods. Profits they did not desire, money they 
 feared, and all excess of funds they freely gave away, 
 holding that the rapid accumulation of wealth was not 
 productive of good. 
 
 Ephrata became the second great centre of the Ger- 
 man-American printing and book-making trade in 
 America. It was equalled by none and surpassed only 
 by the Sower press at Germantown. 
 
The Ephrata Society. 459 
 
 The greatest book of Colonial America, Van 
 Braght's Blutige Schau-Platz, the Mennonites' Martyr 
 book, was published here in 1748.^'^ The largest hymn 
 books and many theosophical volumes appeared from 
 time to time. In 1786 appeared the Oironicon Eplira- 
 tense by Jacob Gass and Peter Miller. (2) This is a his- 
 tory of the Ephrata movement. From it much of the 
 history of the Brethren can be traced; although the 
 student of the Chro7iico?i must remember that it is a 
 biased and partisan presentation of the history of the 
 Ephrata Society, and that it is by no means just to the 
 Brethren, with whom, as this chapter shows, they were 
 not in harmony. Much harm will result from surface- 
 irritators of our history who do not go back of the 
 Oironicon data for the real facts. 
 
 Here in Ephrata during the Revolutionaiy War, 
 many soldiers were nursed into health, and on " Zion," 
 a part of the grounds of the society, are buried many 
 of the soldiers of the Continental Army. Here, too, 
 when Howe was in possession of Philadelphia, the 
 Continental money was printed. Peter Miller was, 
 perhaps, the most learned linguist of Colonial Amer- 
 ica, and is reported to have translated the Declaration 
 of Independence into seven European languages. 
 
 (1) For an account of this book see Walton and Brumbaugh's Stories oj 
 Pennsylvania p. 66; also Pennypacker's Historical and Biographical Sketches, 
 p. 155- 
 
 (2) The identity of the authors is not clearly established. That Peter Miller 
 was one is based on Morgan Edward's statement and on a private letter in the 
 writer's possession from Daniel Letterman. 
 
460 History of the Brctlireii. 
 
 The writer has in his possession about fifty volumes 
 from the old Ephrata press. 
 
 Music was taught at Ephrata by Beissel/') The 
 entire sisterhood and many of the brothers engaged 
 in the mastery of musical composition. They also be- 
 came poets of less or more merit. Ephrata became 
 famous for her music. People from Europe, coming 
 to America, frequently wended their way to Ephrata 
 to hear the unusual and unearthly music of these de- 
 votees. This notoriety, no doubt, was an added incen- 
 tive to excellent results. But the main purpose was 
 to sing in the flesh as they conceived the songs of 
 heaven to be. All the pent up emotions that were al- 
 lowed no human channel of expression swept into the 
 rhythmic pulses of song. 
 
 " The Marvelous Playings of Paradise "(2) appeared 
 in 1766. It contains 725 hymns, 441 by Beissel, 73 by 
 the solitary brethren, (3) 1 1 1 by the brethren of the 
 household, and lOO by the sisters. The last part has 
 the fragmentary heading, Eiii Afige?tehmer Genich der 
 Lilicn tmd Rosen. Altogether thirty-five men and twen- 
 ty-five women contributed hymns to this remarkable 
 collection. 
 
 In 1754, a large volume, bearing the same title, was 
 printed on writing paper; most of the space is left 
 blank to be filled out by written notes. Provision is 
 
 (1) Beissel had learned to play the violin in Germany, but of harmonies he 
 knew nothing till taught by Lewis Blum during 1742 or 1743. 
 
 (2) Paradisisches Wunder-spiel, p. 472. Copy in library of the writer. 
 
 (3) A few in this group are by Fr. Rock and G. Tersteegen. 
 
The Ephrata Society. 463 
 
 made for choruses of four, six and even seven voices 
 or parts. A fine copy of this rare volume beautifully 
 embellished in black and green and gold, prepared by 
 Sister Barbara Snowberger, is now in the libi'ary of 
 the writer. Ephrata was the musical center of Colo- 
 nial America. The development of seven- part har- 
 monies has no counterpart in American musical activ- 
 ity in the last century. 
 
 Beissel ruled this society with an iron hand. He 
 banished those who did not yield to his regime. He 
 introduced many monastic customs including the ton- 
 sure and the garb of the Capuchin monks, and gave 
 comfort to all sorts of symbolism in Biblical interpre- 
 tation. The result was an increased departure from 
 the plain Gospel tenets of the people with whom he 
 was for a time identified. 
 
 He lived in a quaint house, erected midway between 
 " Bethania " and " Saron." 
 
 At his death the Register records these words: 
 "Vatter Friedsam did in the presence of his spiritual 
 children, as he his farewell made quite gently and 
 quietly, in the Lord fall asleep in the year 1768, the 
 6th July. His age was seventy-seven years, four 
 months, and six days, in the eighth hour of the day 
 after noon. What his doings and occupation of the 
 spirit, and how much he suffered and labored for the 
 Lord's sake, the time of his life, by day and night, he 
 who his writings diligently reads and searches can find 
 
464 History of the Brethren. 
 
 in what kind of labor his life passed in the fifty-two 
 
 years. "(i^ 
 
 Peter Miller preached the funeral sermon from He- 
 brews 13: 7 and 17, and remarks were made by John 
 Reisman and Ludwig Hoecker. Miller succeeded 
 Beissel as head of the Society. But with the passing 
 of the spirit that dominated it, the society gradually 
 dwindled away. 
 
 As early as 1748, Ludwig Hoecker, who had former- 
 ly been a member of the Brethren at Germantown, 
 was made Schoolmaster of the Ephrata Society. He 
 at once organized a Sabbath school, and maintained it 
 fully thirty years before Robert Raikes founded his 
 first Sunday school. For this school Hoecker had a 
 house erected in 1749. The building was called " Suc- 
 coth." This was without doubt the beginning of Sab- 
 bath schools, and had its inception in the "young 
 people's Sunday afternoon meeting " of the German 
 Baptist Brethren of Germantown. The Brethren may, 
 therefore, justly claim to be the founders of Sunday 
 schools. No sect ever devoted more care to the prop- 
 er training of its children than did the early Brethren. 
 That this pioneer activity should have been abandoned 
 is as inexplicable as the reluctance with which a few 
 still op"pose Sunday schools on the ground that they 
 are innovations. Were all the facts clearly known, it 
 is fair to assert that Sunday schools, under the name 
 
 (1) For a full account of his last illness and death see Chapter XXXIII, 
 Chronicon Ephratense. 
 
Tlie EpJirata Society. 465 
 
 of Young People's Meetings date to the very inception 
 of the Brethren church. 
 
 Peter Miller was in many respects a remarkable 
 man. To him is due in large measure the credit of 
 holding to moderation and consistency(') in the soci- 
 ety. His piety was proverbial. He came to Ephrata 
 in 1735, and remained for sixty-one years. From 
 1768 to 1796 he was the Superintendent of the 
 Society. His rule was moderate. His devotion to 
 learning was phenomenal. He was chosen a member 
 of the American Philosophical Society, April 8, 1768, 
 and read before it a paper on the prosaic subject, 
 "The best time to plant peas that they might be 
 spared from the ravages of the insects." He was a 
 mild-mannered man, and, in spite of his great learning 
 he was not the equal of Beissel as leader of the mystic 
 members of the Ephrata Society. With his death, de- 
 cadence rapidly set in, and Ephrata to-day is merely 
 the ghost of the activity of the eighteenth century. 
 
 Around one family of the Ephrata Society hangs 
 the fringe of a romance more inspiriting than the 
 dreams of poet or novelist. Michael Eckerlin was a 
 Counsellor of Strasburg and a Catholic. Touched by 
 the message of truth from the lips of some pious 
 preacher on his way to Switzerland, Eckerlin resigned 
 his office, left his church, fled with his wife and four 
 sons to Schwarzcnau, was baptized by Alexander Mack 
 
 (1) For a to.uching incident in liis life see Walton and Brumbaugh's Stories 
 of Pennsylvania, p. 70. 
 
466 History of the Brethrc?i. 
 
 and triumphantly died in the faith. His widow and 
 her children came to America in 1725, and settled near 
 Germantown. One day Michael Wohlfahrt visited the 
 family and spoke eloquently of the new awakening 
 under Beissel in the Conestoga country. Conrad 
 Matthai, a former companion of the recluse Kelpius 
 also commended the settlement on the Conestoga. 
 The oldest son, Israel, in 1727, went to see for himself. 
 He was pleased, and at first allied himself with the 
 Mennonites. He was soon joined by his brothers, 
 Samuel, Emanuel and Gabriel. Israel worked for 
 Christopher Sower, and was by Sower taken to the 
 meetings of Beissel. The result was that Israel and his 
 master were baptized by Beissel on Whitsuntide, 1728. 
 The entire family soon became prominent members of 
 the Conestoga movement, and with Beissel removed 
 to Ephrata in 1732. The pious old mother followed 
 her sons and died in the Conestoga country, 1729. 
 The four brothers were known in the Monastery as 
 brothers Onesimus, Jephume, Jotham and Elimelech. 
 Gabriel became the first Prior of the Monastery, but 
 was succeeded in 1740 by Israel. 
 
 Israel was a hard task-master. The brethren 
 groaned under his regime, but for conscience' sake 
 dared not rebel. Israel was an exceptionally good 
 business man, and under his management the mystical 
 dreamers became a colony of toilers. He added to 
 the equipment most of the mills and proposed pur- 
 chasing all lands within a two-mile radius. The busi- 
 
TJic Ephrata Society. 467 
 
 ness insight of Israel Eckerlin gradually won him 
 the support of the members and the jealousy of 
 Beissel. Finally an open rupture occurred. Beissel 
 resigned the superintendency in a fit of anger, and 
 for nine months Israel Eckerlin was the head and 
 front of the Society. Eckerlin eventually wearied 
 of this friction between himself and Beissel and in 
 September, 1744, accompanied by his brother Sam- 
 uel, (') Alexander Mack, and Peter Miller, he made a 
 journey to Rhode Island. Upon his return the old 
 feud broke out afresh. At an election for Prior, 
 Israel Eckerlin was named as his own successor. 
 Beissel lost his self-control and declared that in that 
 event he would resign as superintendent. His threat 
 was taken in earnest. His resignation was accepted, 
 Israel Eckerlin was made his successor. 
 
 Then began a reign of intrigue and of bitterness, 
 Peter Miller and Gabriel Eckerlin secretly sided with 
 Beissel, who gave them a written authority "to act 
 when they thought it best to act." They took advan- 
 tage of this to raise a rebellion against Israel. Finally 
 at a council he was ordered to leave the monastery 
 and live in the fulling-mill. 
 
 At this juncture Samuel took an active part in the 
 discussion and urged Israel to leave Ephrata for good 
 and all. On September 4, 1745, Israel Eckerlin, his 
 brother Samuel, and young Alexander Mack solemnly 
 
 (i) Samuel Eckerlin was married. His wife died in 1733. Her death is the 
 fifth recorded in the Register of the Ephrata Community. 
 
468 History of the Brethren. 
 
 journeyed to the western wilderness four hundred 
 miles. Gabriel Eckerlin was appointed to the vacant 
 Priorship, but did not long administer the office. 
 He, too, was driven out and joined his brother in the 
 forest west of the AUeghenies. The wanderers 
 journeyed to the New River. (■) Mack soon had his 
 full of this hermit life and gladly returned to German- 
 town. The three brothers erected a group of cabins, 
 called the place " Mahanaim," and cleared the ground 
 for a permanent settlement. Israel devoted his time 
 to theology and mysticism, writing industriously; 
 Samuel practiced medicine among the border settlers 
 and the Indians; Gabriel became a hunter and trapper, 
 to supply the household with needed food. 
 
 In 1750, Israel and Gabriel returned and spent five 
 months in the Monastery. Dissension and bickering 
 again broke out, and once more the brothers turned 
 to the west; and alone in the dead of winter crossed 
 the Allegheny mountains and arrived more dead than 
 alive on the Monongahela river. Here Samuel joined 
 them, and the Delaware Indians, in pity, gave them 
 protection. At the outbreak of the French and 
 Indian War the Indians warned them of their danger, 
 and caused them to remove to Cheat river. On a 
 branch of this stream called "Dunker's Run," in 
 honor of these men, tln-y erected for the third time 
 ;i cabin honu.' and hopetl to live in safet)-. The- Del ■ 
 
 ( i) Now called the Great Kanawha in West Virginia. 
 
T]ic EpJirata Society. 469 
 
 awares finally, in 1757, warned them to leave and 
 reluctantly withdrew their friendly protection. 
 
 Samuel was east of the. mountains. Israel and 
 Gabriel were surprised in their cabin by seven Mo- 
 hawk Indians led by a Frenchman, captured, and 
 taken prisoners to Fort DuOuesne.(') The cabin was 
 pillaged and burned. An Indian in ambush was left 
 to shoot down Samuel on his return. When Samuel 
 returned he found his home a charred ruin. Over- 
 come by the awful tragedy that he feared had befallen 
 his brothers he fell upon his knees clasped his hands 
 in supplication to God, and in the bitterness of his 
 agony burst into tears. The concealed Indian raised 
 his gun to shoot. His eyes too were moist. He 
 could not shoot. Silently he slunk away to rejoin 
 his fellow braves and Samuel Eckerlin is left alone 
 on his knees in prayer and tears! History has no 
 record of his fate! 
 
 Israel and Gabriel were taken from Fort DuQuesne 
 to Montreal by the French and given over to a Jesuit 
 Convent as prisoners of war. From Montreal they 
 were taken to Quebec, and finally with other prisoners 
 they were carried across the Atlantic Ocean to F'rance. 
 Here as his end approached Gabriel was received 
 into an order of monks of the Catholic church. He 
 received his tonsure and was known as Bon Chretieiu 
 Soon after this both died. 
 
 (i) Some historians have asserted that all three were murdered by the 
 Indians. Such, however, is not the case. 
 
470 History of the Brethren. 
 
 What a family tragedy! The father flees for con- 
 science' sake to Schwarzenau. He gives his life tor 
 his faith. His widow crosses the Atlantic Ocean to 
 find a grave. His sons run the round of religious 
 fanaticism, Indian life, wilderness tragedy, and inter- 
 national strife. The remnant is carried back almost 
 in sight of the ancestral home, and closes its days 
 in an ecclesiastical order of the church from whose 
 portals the pious father fled only one generation 
 before! Let history name another equal family story 
 or consent to the dictum, the Eckerlin family is with- 
 out a parallel in the annals of the world. 
 
CHAPTER XII. — Origin and Kaklv History of 
 Annual Meeting. 
 
 In the beginning the church had no representative 
 body and no general conference. The congregational 
 unit was maintained, and frequent visitations from one 
 congregation to another preserved the spirit of unity. 
 There is no evidence of a need for a general confer- 
 ence from the membership. But there is abundant 
 evidence to prove that Annual Meeting was imposed 
 upon the church by influences from without. Annual 
 Meeting was created as a means of defense and as a 
 means of edification. It is a distinct creation of a 
 very remarkable movement among the German sects 
 of Pennsylvania, known as the "Pennsylvania Synods 
 of 1742." 
 
 On December 24,(1) 1741, Count Zinzendorf, the 
 head of the Moravian church, arrived from Europe at 
 Bethlehem, Pennsylvania. At this time Zinzendorf 
 had resigned(2) his bishopric in the Moravian church 
 in order, as he declares in an address, delivered in 
 Herrendyk, August 6, 1741, "that I might proclaim 
 the message of the death and blood of Jesus, not with 
 human ingenuity, but with divine power, unmindful of 
 personal consequences to me. ... I cannot with 
 my testimony confine myself to one denomination; 
 
 (i) Dec. 13, old style. 
 
 (2) He laid down his episcopal office, June, 1741. 
 
 (471) 
 
472 History of the BrctJirc7i. 
 
 for the xvliole earth is the Lord's, and all sotds are His; 
 I am a debtor to all T He believed, and rightly, that 
 Pennsylvania had no ecclesiastical organizations, and 
 that here he would not meet the organized opposition 
 to be met with in Europe. Here he hoped to realize 
 his ideal of "a Church of God in the Spirit." 
 
 When he landed in Pennsylvania he was surprised 
 to find a great deal of mistrust and opposition. Some 
 believed that he was an emissary in disguise of the 
 papal court, and others had no mind to hear any 
 message of a religious character whatever. He trav- 
 eled through eastern Pennsylvania and was allowed to 
 preach at only one place — Oley, Berks County, Penn- 
 sylvania. He was so disheartened that he wrote, " I 
 traveled and prayed, and wept and bore witness, and 
 sought for peace, and seek it still. "(') His declara- 
 tions for a spiritual union did attract some notice, and 
 Henry Antes, John Bechtel, Adam Gruber, Christo- 
 pher Wenger, and others thought the time had come 
 to lessen the envy, malice and slander displayed both 
 in conversation and in public prints. They desired to 
 conciliate the clashing views of the different denom- 
 inations of Germans in Pennsylvania. These men 
 frequently met at the house of John Bechtel in Ger- 
 mantown. They discussed at length plans for a union 
 of all the German sects of the province and finally on 
 December 26, 1741, a letter was sent by Heinrich 
 
 (i) Open letter to the Germans of Pennsylvania, February, 1742. 
 
Origin of Annual Meeting. 473 
 
 Antes and others to all the sects of the province 
 whom they wished to unite, inviting them to a general 
 synod to be held in Germantown, Jan. 12, 1742. (New 
 Year's Day, old style.) Thus began the famous 
 Pennsylvania Synods of 1742, — seven in all were held 
 in the above year. The minutes were published by 
 Benjamin Franklin. The first one bears the title: 
 
 "Authentische / Relation / von de/n / An lass, jFortgang und 
 Schliisse / Der am isten iind 2ten Jannarii Anno iy^2 / In Ger- 
 niantowti gehaltetien / Versai>inilung ' Einigcr Arbeiter / Derer 
 jneisten Christlichen Religionoi / und / Vieler vor sick selbst 
 Gott-dieftenden Christen- Alensclien / in Pennsylvatiia ; / Aiif- 
 gesetzt / In Gennatitown am Abend des 2ten obigen Monats. / 
 Philadelphia, / Gedriickt und zu haben bey B. Franklijt. " 
 
 The introductouy remarks of this Synod will best 
 show the motive and purpose in the minds of its 
 projectors: 
 
 "Heinrich Antes and several other lovers of liberty 
 in this country had desired many years ago that not so 
 much evil should be spoken and written of their 
 fellow beings without evidence, because by this means 
 the cause is never furthered. The opportunity to do 
 some good is always cut off beforehand. They only 
 waited for the favorable time and hour, and now they 
 thought the time had come. Because they not only 
 noticed a desire among various people to know one 
 another more accurately so as not to need to fear a 
 shadow, but with greater certainty they desired to 
 avoid what is harmful. They were even requested (by 
 some) to take the matter in hand. Therefore, Hein- 
 rich Antes wrote letters to all and each representative 
 and worker in the various organizations where he and 
 
474 History of the Brethreii. 
 
 his friends desired greater friendship among one an- 
 other in respect to the matters above stated. 
 
 "The good hand of God was with this little dove. 
 It came like the latter, with an olive-leaf, and not one 
 of those invited failed to come. 
 
 "On the first of January they met at Germantown, 
 and as they assembled in the house of Theobard Endt, 
 the meeting was opened with a prayer to the Lord. 
 Care was taken that not only a magistrate should be 
 present for the sake of civil order, but several men 
 from every creed known in Pennsylvania that had a 
 knowledge of the German language, so that whatever 
 was done might be judged from the ground principles 
 of every one. This aim was reached, too, and the 
 members of this meeting were very much enlightened 
 one by the other." 
 
 The number of members is nowhere recorded; "but 
 more than fifty persons are named as taking an active 
 part in these deliberations. "('^ 
 
 The following, arranged by their denominational 
 affiliations, seem to have taken the most active part in 
 the discussions: 
 
 1. Tiinkcrs: Joseph Miller, Andrew Fry, 
 
 Abraham du Bois, George Adam 
 Martin, John Peter Jacobs von 
 Larschett (Lawshe) (Amwell, 
 N.J.) 
 
 2. Lutheran: Conrad Weiser. 
 
 3. Germafi Reformed : .Wcnry Antes, John Bechtel, John 
 
 Leinbach. 
 
 (i) Reichel's History of the Moravians, p. 
 
Origin of Aimual Meetitig. 475 
 
 4. Mennonite: John De Tiirk (Oley). 
 
 5. Schwenkfelder : . . . .C. Weigner. 
 
 6. Siebentdger : Prior Onesimus (Israel Ecker- 
 
 Hn), John Hildebrand, Henry 
 Kalkloser. 
 
 7. Separatists: J. A. Gruber, Theobald Endt, 
 
 Conrad Matthai. 
 
 8. Hermit: J. G. Stieffel. 
 
 (). Moravians: Count Zinzendorf, John Jacob 
 
 Miiller (Secretary of the ist, 4th, 
 5th, 6th and 7th Synods), Bish- 
 op David Xitschmann, Andrew 
 Eschenbach, Pyrlaeus, Biittner, 
 Ranch, and others. 
 
 In addition to the above were the following, whose 
 denomination is not named: 
 
 Cornelius Weygand and Christopher Meng, from Ger- 
 
 mantown. 
 Adam Schaues, from Frederick Township (secretary 
 
 of the 2nd Synod). 
 John Kooken, Worcester Township. 
 Christian Kintsy, John Hartley (Bartelet), Jacob Vet- 
 
 ter, and John Herpein, from Oley. 
 G. Merckel, from Skippack. 
 Heinrich HoUstein, from Falckner's Swamp. 
 Christian Baus, from Skippack. 
 
 Zinzendorf declares that above one hundred persons 
 attended these S)nods. He further declares:^') "I 
 was neither the author nor adviser {snasor) of these 
 
 (i) Naturelle Rejlexionen, pp. 194 et seq. 
 
4/6 History of the Brethren. 
 
 Synods, which were called by Pennsylvanians who 
 had become tired of their own ways. What the object 
 of these meetings may have been, I am not able to 
 determine. I should almost think that every Deputy 
 had his own instructions. I wished to make use of 
 this opportunity to place on the throne {inthronisiren') 
 the Lamb of God, as the real {eige?ttliche) Creator, 
 Preserver, Redeemer and Sanctificr of the whole 
 world, and at the same time to introduce in thcoria 
 ct praxi the catholicity of His Passion as a universal 
 theology for the Pennsylvania Germans." 
 
 It is to be noted that at the commencement of these 
 Synods the Tunkers were deeply interested and many 
 of them attended and took an active part in the dis- 
 cussions. Of the twenty-five named as leaders in the 
 discussion, representing nine denominations or faiths, 
 five were Tunkers and three others {Sicbentdgers) had 
 been members before the unfortunate affair at Con- 
 estoga in 1728. (^) It will be seen from this that the 
 Tunkers were not only largely concerned, but they 
 were men of such influence and power in public 
 address that they took a commanding part in these 
 universal conferences. 
 
 The relation of these Synods to the Annual Meet- 
 ings of the church of the Brethren is so important that 
 I quote at length from the language of George Adam 
 Martin, a minister in the Coventry Brethren congre- 
 
 (i) See page 299. 
 
Origin of Animal Meeting. 477 
 
 gation, and a prominent delegate at the Synods — es- 
 pecially the one at Oley: 
 
 "Count Zinzendorf and many of his Brethren came 
 into the country and occasioned a great stir, especially 
 by his conferences. And because all denominations 
 were invited to them, I too was deputed by my Super- 
 intendent(i) to attend them. When I arrived at the 
 conference, which was held at Oley, I found there 
 some of our Baptists (Tunkers), Seventh Day men, 
 Mennonites and Separatists. 
 
 "The Count himself was president, and for three 
 days I heard queer and wonderful things there. After 
 my return home I went to my Superintendent and said 
 that I looked upon the Count's conferences as snares, 
 for the purpose of bringing simple-minded and inex- 
 perienced converts back to infant baptism and church- 
 going, and of erecting the old Babel again. We 
 consulted with each other what to do, and agreed to 
 get ahead of the danger, as some Baptists had already 
 been smitten with this vain doctrine, and to hold a 
 yearly conference, or as we called it, a Great As- 
 sembly, and fixed at once the time and place. This is 
 the beginning and foundation of the Great Assemblies 
 of the Baptists. "(2) 
 
 This, then, is the beginning of our Annual Meeting. 
 The dangers to be met were so present that the time 
 agreed upon must have been soon after the Oley 
 Synod, which was held in John de Tiirk's house on 
 February 21-23, 1742- No doubt the time agreed 
 
 (1) Martin Urner, first Bishop at Coventry. 
 
 (2) Chronicon Ephratensc, p. 245. 
 
478 History of the Brethren. 
 
 upon by Martin Urner and George Adam Martin, the 
 originators of our Annual Meeting, was Whitsuntide 
 of 1742. Where this meeting was held is nowhere 
 recorded. But I am inclined to believe it was held at 
 Coventry, perhaps in the house of Martin Urner, for it 
 was in his house that the congregation usuall}- wor- 
 shiped. 
 
 What things did George Adam Martin hear and see 
 at Oley, the result of which is our great annual gath- 
 ering? The minutes of the Synods will best answer 
 this question: 
 
 THE FIRST SYNOD. 
 
 " Heinrich Antes, who had distributed the circulars 
 calling the Synod, laid a proposition before all that 
 this meeting be called together for the purpose of 
 seeing whether, with the Savior's blessing, it could 
 not be brought about that either an end be made in 
 the State of Pennsylvania, of all hostile judgments 
 and opinions, story-telling, harming, evil slandering, 
 or at least that this be made so contemptible that 
 every honest man would be ashamed of it." 
 
 At the conclusion of this address a Separatist, likely 
 Gruber, presented a written memorial against the 
 strong assertions of a newly-arrived German teacher 
 (Zinzendorf). To this Zinzendorf replied with a 
 strong address in which he pointed out Christ and 
 His meritorious suffering and death as the only source 
 of our salvation. 
 
 It was apparent then that endless discussion would 
 
Origin of Annual Meeti^tg. 479 
 
 arise. This was prevented by "a worker of the com- 
 munity of Ephrata." This worker doubtless was 
 Prior Onesimus (Israel Eckerlin) whom Zinzendorf 
 honored with a seat by his side.^') Eckerlin deplored 
 the waste of time that would result if all personal 
 grievances and individual opinions were discussed at 
 length. As a result of Eckerlin's remarks, it was 
 agreed that a committee from all the different denom- 
 inations should hear all questions and decide what 
 ones should come before the Synod; and, further, that 
 questions should be considered in the name of the 
 congregation bringing tTie question and not in the 
 name of the person aggrieved. 
 
 These two decisions evidently gave precedent for 
 our Standing Committee and for our manner of send- 
 ing queries to Annual Meeting. 
 
 The second day's sessions opened with prayer and 
 the hymn, "Christ, Thou L-amb of God, Thou who 
 bearest the world's sins, give us thy peace." 
 
 Then followed the discussion of the following 
 queries: 
 
 Query I. — Is it not an adherence to the creature 
 when we make fellowship, and is not this at least to 
 be provided for? 
 
 Unanimous Reply. — We adhere to creatures from the 
 inclinations of the flesh, or by reason of selfish inter- 
 ests or fear and this adherence belongs to the works 
 of the flesh. But the adherence of the children of 
 
 (i) Chronicon Ephratense, p. 149. 
 
480 History oj the Brethren. 
 
 God should be as intimate as that between our God 
 and His Son, — John 17: 14-23. 
 
 Query II. — How various is the community of the 
 holy ones? 
 
 Unajiimous Reply. — The community of God in the 
 spirit is numberless and is found throughout the 
 world. 
 
 Query III. — What reliance can there be with regard 
 to such a unification in Pennsylvania? 
 
 Unanimous Reply. — If it were possible to agree on the 
 main points, it were well to venture upon such an 
 union in religion, where each household (congrega- 
 tion) should preserve its peculiar rights. 
 
 Query IV. — Is honor and respect due to every 
 orderly organization? 
 
 JJyianimotis Reply. — All orderly organizations are 
 established or supported or at least tolerated by God, 
 else He would crush them Himself with the stone 
 without hands, or confuse their language. Therefore 
 the children of God are not only not called upon to 
 storm well arranged organizations, or (what is worse) 
 to destroy them in a stealthy and sneaky fashion; but 
 they have a veneration in their feelings for all that 
 have adjusted themselves in an orderly manner. 
 
 Query V. — How can it be brought about that with- 
 out subduing the spirit, it should be possible to give 
 good advice to one another, and, if it is wanted, to 
 help one another honestly? 
 
 Unanimotis Reply. — All differences of opinion, the 
 lengthy answer declares, shall be submitted in writing 
 at the next meeting of the Synod, "but whoever can- 
 not abide his time, by reason of some pressing 
 matters, is directed to the house of Heinrich Antes." 
 
Origin of Anmial Meeting. 481 
 
 He, it appears, was to act as arbitrator of all such 
 differences and answer to the next Synod for his 
 decisions. 
 
 Query VI. — How is it to be ascertained whether 
 those who are delegated to this council of brethren are 
 of God? 
 
 Unanimous Reply. — The written testimony of each 
 community within itself is sufficient, and as soon as 
 such testimony has been examined no other inquiry 
 shall be made. 
 
 Query VH. — What are the main points to which all 
 must agree to enable us to be present at this council 
 of Brethren? 
 
 Unanimous Reply. — We believe and unanimously con- 
 fess that no one else could have saved us from eternal 
 death, save our Lord and God, Jesus Christ alone, by 
 His blood. We believe that He must die for the 
 world; not that any one in heaven or in earth could 
 have constrained Him to do it; but because there was 
 no other means for us in heaven or in earth. His 
 compassion for our misery constrained Him to it. 
 
 The Father, who loved His only-begotten Son, 
 especially because the Son willed to sacrifice His life 
 for the world, before there had yet been a world, had 
 for this purpose gi\en Him away from His arms. He 
 has given Him for the whole world; and Jesus is, 
 therefore, called not only the Savior of believers, and 
 the atonement for their sins, but also for the sins of 
 the whole w^orld and the Savior of all men, . . . 
 
 Every one remaineth dead in sin, except he be 
 called to life by Christ. Every one must be regen- 
 erated. But when and in what manner, is known only 
 to the Lord. . . . 
 
482 History of the Brethren. 
 
 The pardoned sinner has the privilege or the right, 
 henceforth not to sin any more, but to become holy; 
 and, lest Satan again bewilder his senses, he must have 
 his heart and mind guarded by the grace of the Lord, 
 our God. 
 
 In conclusion all agreed to abstain in future from 
 disputing about all plain Scripture. In order that all 
 denominations might know^ exactly what was agreed 
 upon, a careful minute was written down and con- 
 firmed by all present. For further confirmation nine 
 delegates, one from each denomination of faith, signed 
 the minutes from which the above queries and an- 
 swers are extracted. The fourth signature is "Joseph 
 Miiller, from the Great Swamp." Joseph Miiller was 
 a member of the Tunker church. 
 
 It is well to note especially that this was an attempt 
 to formulate a creed for all the churches present, and 
 in so far as the declarations cover the faith of Chris- 
 tians, it must be remembered that the above queries 
 represent the prevailing opinion of the Tunkers upon 
 the questions at issue at the time of this synod; and, 
 no doubt, the opinion of the church from its begin- 
 ning. 
 
 THE SECOND SYNOD. 
 
 The second synod was held at the house of George 
 Huebner, a Mennonite, in Falckner's Swamp, on Jan- 
 uary 25 and 26, I742.ti> 
 
 (i) Jan. 14, 15, old style. 
 
Origin of Amnial Meeting. 483 
 
 A preliminary meeting was held on the way at 
 the Skippack, in order to open the way for a fuller 
 delegation of Mennonites. At the opening session 
 the discussions grew violent and it was found expedi- 
 ent to allow no question to come up which was not 
 selected by lot. The manner of using the lot was as 
 follows: The delegate desiring to submit a query 
 stood before the entire synod. Two tickets were 
 placed upon the table, upon one was written "aye," 
 upon the other "nay." These words were placed on 
 the under side of the tickets; and, if the delegate 
 drew "nay." it was taken as a sign that it was not at 
 this time expedient to consider his query. If the 
 "aye" was drawn, the query was presented and an 
 answer formulated. 
 
 Twenty-seven queries were presented and answered, 
 the most important ones being as follows: 
 
 Query I. — Who may in the future attend this con- 
 ference? 
 
 Unanimotis Reply. — Delegates of all denominations; 
 the ministers of all denominations; a few special per- 
 sons, e. g., Henry Antes, J. G. Stieffel, C. Weigner, Con- 
 rad Matthai, John Bartley, and such others as may be 
 invited by the conference hereafter; and the delegates 
 whose names are attached to the proceedings of the 
 first synod; a few special ones from the immediate 
 community in which the sj'nods are held. 
 
 Query IV. — What is the real object of our being 
 together? 
 
 Unanimous Reply. — The proper object of this assem- 
 
484 History of the Brethren. 
 
 bly of all evangelical denominations is that a poor 
 inquirer for the way of life may no longer be directed 
 in a dozen different ways, but only in one; let him ask 
 whom he will. But if any one should like to travel in 
 exactly the path of him who directed him, he has full 
 liberty to do so, provided the inquirer be as yet in no 
 way connected with any religious society. 
 
 Query V. — How do we know when the Lord is with 
 us in this conference? 
 
 Unanimous Reply. — We shall know the Lord is with 
 us if harmony prevail and something is always 
 accomplished. If at any time one or the other of 
 these conditions does not prevail we will break off our 
 proceedings, and seek again the peace of God. 
 
 Query XXL — Is there no means to improve the 
 training of children? 
 
 Uminimous Reply. — We shall help one another to 
 train the children. To do this we will make use of the 
 words in the Bible. 
 
 Among the signers of the minutes as above set forth 
 appears the name of "Abraham du Bois," an elder of 
 the Tunker church. 
 
 THE THIRD SYNOD. 
 
 The third synod was held February 21-23, (') ^t Oley 
 in Berks county, at the house of John de Tiirk, a 
 Mennonite. It was at this synod that the Tunker 
 preacher, George Adam Martin, was stirred to de- 
 nounce these synods and to advocate a separate an- 
 
 (i) Feb. 10-12, old style. 
 
Origin of Annual Meeting. 485 
 
 nual meeting (Great Assembly) of the Tunkers 
 alone. ('^ 
 
 This was a remarkable synod. Zinzendorf proposed 
 to read a letter from the Ephrata Society regarding 
 baptism. A violent disturbance arose and a member 
 from Ephrata cited the fifth query of the second 
 synod. (2) This caused some embarrassment and a 
 postponement of business for some time. 
 
 At this juncture a "Quaker woman-teacher" asked 
 the synod permission to speak, and her proper request 
 was granted. The minutes testify that " she spoke 
 only true and reasonable words, and as we w'ere all 
 expecting comfort, she was to us a Hannah. She 
 spoke of Him (Luke 4) who is at the same time 
 Creator, Redeemer, Lord and Servant, as she said. 
 We felt at peace during her short discourse; and when, 
 with womanly humility and modesty, she left us, we 
 were again in a condition to continue our proceed- 
 ings." 
 
 Andrew Eschenbach was ordained to the undenom- 
 inational church at Oley. This ordination was con- 
 ducted by Bishop David Nitschmann, a Moravian. 
 Christian Henry Ranch was also ordained a missionary 
 to the Indians, also Gottlob Biittner and J. Chris 
 topher Pyrlseus; the latter, minister-elect to the 
 Lutheran congregation in Philadelphia. 
 
 Then followed a proceeding that caused the 
 
 (i) See page 476. 
 (2) See page 484. 
 
486 History of the Brcthre?i. 
 
 Tunkers present great concern. Christian Henry 
 Ranch brought into the synod three converted Indians 
 and asked permission to baptize them. These Indians 
 preached all through the night preceding "the fncrit of 
 Jesiis with such force of spirit, and such lasting persist- 
 ency that the wild men and the whites were astounded 
 and we considered it unjustifiable to keep away any 
 longer the water from them. Therefore, it was de- 
 cided to baptize them in the name of the Lord." 
 
 The whole assembly repaired to a barn belonging to 
 Mr. de Turk, and Rauch baptized them, calling 
 Shabash, Abraham; Seim, Isaac; and Kiop, Jacob. 
 This baptism was performed by sprinkling. (') 
 
 Fearing that the spiritual union might be broken 
 they proceeded to make it permanent by the follow- 
 ing provision: The names of "fifty known and mostly 
 present members" were written down. Thirty were 
 drawn by lot. This drawing was done by a civil 
 magistrate, because "a child could not be gotten to 
 do it." From these thirty, John Bartley of Olcy 
 "lotted out" twenty; from these twenty, ten; from 
 these ten, five: and from these five, three were chosen 
 by the spirit of the whole meeting. The three finally 
 selected in this remarkable way were Andreas Frey, a 
 Tunker, Gottfried Haberecht, an Ephrataite, and An- 
 thony Seiffert, a Moravian. 
 
 These men were known as the "Trustees of the 
 
 (i) Reichel's Moravian History, p. 105. 
 
Origin of Anmial Meeting. 487 
 
 Church of God in the Spirit." It was their duty to 
 select two worthy men from the children of God in 
 this country, keep the selection a profound secret, 
 and require these men, known only to the Trustees, to 
 prevent as much as was in their power, this spiritual 
 union from being dissolved. In case the two chosen 
 should become known it was the duty of the 
 Trustees to remove them, and appoint in their stead 
 others who were not known. Just what was the result 
 of this action can never be known. But that it did 
 not accomplish much is evident from the fact that the 
 Mennonites, Schwenkfelders and most of the Tunkers 
 withdrew at the close of this third synod and were 
 not at the subsequent sessions. 
 
 To add to the confusion Count Zinzendorf at a 
 private meeting of the delegates, at the opening of the 
 synod, expressed his opinion about the character of 
 many persons, in which expression he was at times 
 right, at others wrong. The result was division of 
 feeling and diversity of opinion. This was followed 
 by a complaint against Zinzendorf. There followed a 
 violent debate and Zinzendorf was obliged to resign 
 the chairmanship of the Conference. A Scotch-Irish 
 brother, who could not speak in German, then took 
 the meeting in charge and delivered a scathing ad- 
 dress against the secret enemies of Jerusalem. An- 
 drew Eschenbach was then elected chairman and the 
 synod continued for three days. 
 
 But the end of possible union had come. The 
 
488 History of the Brethren. 
 
 members of at least three faiths withdrew and the 
 subsequent synods were mere echoes of the vigor 
 prevailing in the first, second and third ones. 
 
 The immediate effect of this synod, particularly of 
 the baptism by sprinkling and the involved arrange- 
 ments for preventing disunion, "was that the Menno- 
 nites and Schwenkfelders withdrew altogether; the 
 Tunkers arranged their own annual meetings which 
 continue to this day; and the Siebentagers also refused 
 to have an)' further connection with these synods. "(') 
 
 What could be more significant than the action of 
 George Adam Martin and Martin Urner on this occa- 
 sion? Anxious to preserve the Tunker faith and 
 practice, and feeling convinced that sprinkling is not 
 baptism, they withdraw from all alliance and call a 
 great conference of the Tunkers to enforce the doc- 
 trines of the church and to educate the membership 
 upon the Gospel ordinances. No doubt, the great 
 theme of the first Annual Meeting was baptism, and 
 the first general council of the Brotherhood was set 
 for the defense of the Gospel. The Tunkers believed 
 in and practiced trine immersion for believers. No 
 other mode of baptism could to them be valid. With 
 the courage of their conviction and a desire to stand 
 for Gospel teaching they turned to their own people, 
 assembled them, taught them, had a blessed meeting, 
 and decided, in the fear of the Lord, to assemble 
 
 (i) Reicliel's Moravian History, p. io6. 
 
Oris^in of Annual 'Meeting. 
 
 489 
 
 annually in a f^reat school in which the leaders taught 
 to all the members the ordinances as the church had 
 
 f i4ite^*^ 
 
 
 
 ^^C/^ 
 
 
 
 Minutes of Annual Meeting, 1726.(1) 
 
 (1) May 13, 1826.— During a great meeting at the house of Brother Daniel 
 Reichardt it has been taken council how in the fear of the Lord it is regarded, 
 and it it is proper, that a brother should serve in the office of an Assemblyman, 
 and it was generally decided and with many texts proven that it is not fit for a 
 true follower of Christ, who is a "gone-out one" and touches nothing unclean, 
 that he should fill such an office; and it would be better to do according to the 
 counsel of the Apostle and cling to humility. 
 
 Michael Meyer, 
 
 Dan'iel Gerber, 
 
 Samuel Arnold, 
 
 Johannes Flory, 
 
 Christian Long. 
 
 D.anifl Bollincer, 
 
 Johannes Gerber, 
 Georg Brumbaugh, 
 Daniel Seiler, 
 Nicholas Martim, 
 Johannes Brumbaugh. 
 Daniel .Arnoli' 
 
490 History of the Brethren. 
 
 always practiced them, and as they found them in the 
 only creed they knew — the words of Jesus and his 
 followers. 
 
 Notwithstanding the early date, 1742, of the begin- 
 ning of Annual Meeting, the first meeting of which 
 we have a record is 1778.^*^ For all the years from 
 1742 to 1778 no minutes are known. 
 
 Our published minutes are by no means complete. 
 Many meetings after 1778 are omitted, (2) x.\\e place of 
 meeting prior to 1837 's frequently unknown and the 
 names of delegates to the early meetings, with few 
 exceptions, are not on record. I have been fortunate 
 enough to secure the minutes of Annual Meeting for 
 1826. 
 
 This was an important meeting, and is an added 
 link in the chain of rulings against office-holding by 
 members of the Tunker church. 
 
 After 1830 the minutes are complete, and after 1832, 
 it was agreed that Annual Meeting should convene on 
 Pentecost with public meeting and love feast. Busi- 
 ness session was to begin the following day.(3) In 
 1848 two meetings were held, the second one in Car- 
 roll county, Indiana, September 24, 25. 
 
 The following list will be found more complete 
 than the one in Classified Minutes, p. 398. The addi- 
 tions are in italics. 
 
 (i) Minutes of the Aniu/al Meetings Dayton, Ohio, 1876. 
 
 (2) See list, Classified Minutes, p. 398. 
 
 (3) See Minutes of Anmial Meeting, p. 70. 
 
Origin of Annual Meeting. 
 
 491 
 
 *I742, 
 *I743- 
 
 ^777. 
 
 1778. 
 
 1779. 
 *i78o, 
 
 1781. 
 1782, 
 
 1783- 
 *I784, 
 
 1785, 
 *i786, 
 *i787, 
 
 1788, 
 
 1789. 
 1790, 
 
 ti79'. 
 *i 792, 
 
 1793. 
 1794, 
 
 *i795, 
 
 *I796, 
 
 1797. 
 
 1798. 
 
 1799. 
 
 i8cxD, 
 *i8oi, 
 *i8o2, 
 
 1803, 
 
 ANNUAL MEETING.— Wlwre Held Before 1830 
 
 Pipe Creek, Md. 
 
 Coventry (?j Pa. 
 
 75. • 
 
 Conestoga, Pa. 
 Pipe Creek, Md. 
 Conestoga Pa. 
 Conestoga, Pa, 
 Conestoga, Pa. 
 
 Big Conestoga, Pa. 
 
 Pipe Creek, Md. 
 
 Great Conewago, Pa. 
 Coventry, Pa. 
 Germantown (?) Pa. 
 
 Shenandoah, Va., ,(Oct. 
 30.) 
 
 Black Water, Va. (Au- 
 tumn). 
 
 Little Conewago, Pa. 
 Pipe Creek, Md. 
 
 1804, 
 
 1805, 
 
 *i8o6, 
 
 *i8o7, 
 
 *i8o8, 
 
 *i8o9, 
 
 1 810, Antietam Meetinghouse, 
 *i8ii, 
 
 1812, 
 
 1813 
 
 1814, 
 
 1815, 
 *i8i6, 
 
 1817, 
 
 1818, 
 
 1819, 
 
 1820, 
 
 1821, 
 
 1822, Near Canton, Ohio. 
 
 *i823, 
 
 *i824, 
 
 1825, Morrison's Cove, Pa. 
 ti826, Dan'l Reichard's, Wash- 
 ington Co., Md. 
 
 1827, Dan'l Shoemaker's, Lan- 
 caster Co., Pa. 
 
 1828, Bro. Gungle's, York Co., 
 Pa. 
 
 1829, George Royer's, Antie- 
 tam. 
 
 J1830, Pipe Creek, Md. 
 
 Coventry, Pa. 
 Pipe Creek, Md. 
 White Oak, Pa. 
 
 Great Conewago, Pa. 
 Conestoga, Pa. 
 
 In addition to the published minutes of Annual 
 Meeting of 181=;, as recorded in Minutes of An7nial 
 
 * No minutes. 
 
 t Minutes supplied in this volume. 
 
 jFrom 1S31 to 1836. place not known; for place each year thereafter see Clas- 
 sified Minnies, p. 398. 
 
492 History of tiic Jhrtlur/i. 
 
 Councils, pp. 49-52, there should be added the follow- 
 ing: 
 
 "2nd, It has been discussed by us concerning the 
 war matter, and it is agreed by all the brethren that 
 if a brother or brother's sons who consider them- 
 selves according to the teaching of the brethren " de- 
 fenseless " and prove themselves to be such and wish 
 to obey the teachings of the Brethren — when these 
 shall be hard oppressed with the payment of fines 
 they shall be assisted by the brethren according to the 
 teaching of the apostle — let one bear the burden of 
 another, thus you will fulfill the law of Jesus Christ." 
 
 The significance of this resolution is apparent. The 
 Brethren had, during the Revolutionary War, suffered 
 greatly because of their non-resistance. In the Revo- 
 lutionary War the peace principles of the Tunkers 
 were regarded b\' the enemies of the church as a pre- 
 tense for loyalty to the King cf England and hostility 
 to the new government. The charge was, of course, 
 utterly false. The church has in every emergenc\- 
 steadfastly adhered to its primitive faith. This will be 
 especially apparent from what follows. The minutes 
 as published after 1790 do not again refer to war until 
 the year 1845 (Mexican War) and 1864 (Civil War). 
 In this inter\'al the second War for Independence was 
 fought (1812-1815). In 1814 the British had invaded 
 Maryland, bombarded Baltimore, burned the public 
 buildings at the National Capital, and forced the Presi- 
 dent and his Cabinet to flee to the woods for safety. 
 

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 Minutes o_t Annual Meeting. ijSq. 
 
Origin of Annual Meeting. 501 
 
 This flight and all its attendant excitement was in the 
 territory most densely populated by the Tunkers. It 
 is refreshing and comforting to know that in this try- 
 ing hour, when the peace principle was put to the 
 crucial test, the Annual Conference of 181 5 met and 
 calmly and heroically reaffirmed the doctrine so dear 
 to the church from the beginning. 
 
 It is greatly to be regretted thsit the names of the 
 delegates signing the early minutes have not in all 
 cases been preserved. Before 1837, only three Stand- 
 ing Committees are named, — those of 1785, at Big 
 Conestoga Meeting; 1790, on the Schuylkill (Coventry 
 church, and not Schuylkill County, Pa., as given in 
 Classified Mifuihs ; p. 398); 1799, at Pipe Creek, Md. 
 The names of these committees are important. They 
 may be the means of tracing genealogies; and they do 
 enable the members to-day to know the leaders of the 
 earl}' days. I have no doubt that the first meeting, 
 1742, was attended by many men who received bap- 
 tism at the hands of Alexander Mack, and that it was 
 presided over by Martin Urner, who called it, and 
 whose sterling qualities of head and heart made him 
 one of the noblest leaders in the early church. The 
 following names are added in the hope that it may be 
 the commencement of a search which shall in the end 
 give us the complete list of Standing Committees from 
 the licginning: 
 
 1789 — Daniel Letterman, Martin Urner, Jacob Banner, 
 Heinrich Banner, Johannis Funk, Jacob Stoll, 
 
502 History of the Brethren. 
 
 Heinrich Naff, Conrad Brumbach, Nathaniel 
 Schreiber, Daniel Utz, Andreas Eby, Samuel 
 Gerber, Herman Blasser, Jacob Laschet, Abra- 
 ham Overholtzer. 
 
 i8iO — Heinrich Banner, Wilhelm Staber, David Long, 
 
 Martin Gerber, Johannes , Peter Keyser, 
 
 Nicholas Martin, Herman Blasser, Christian 
 Long, Mathias Schneider, Jacob Kiinsel, Chris- 
 tian Hiiber, Georg Prize, Daniel Staber. 
 
 1814 — Samuel Gerber, Benjamin Bauman, Georg Prize, 
 Daniel Staber, Nicholas Martin, Jacob Beshor, 
 Samuel Arnold, Martin Gerber, David Pfantz, 
 Johannis Eby, Christian Long, Johannis Schlei- 
 fer, David Long, Daniel Gerber, Michael Etter, 
 Heinrich Gobel, Herman Blasser, Georg Petry, 
 Daniel Arnold, David Ulbach, Johannis Diel, 
 Jacob Schonfield, John Prize, Isaac Long. 
 
 1815 — Johannes Zug (.'), Georg Prize. Samuel Gerber, 
 Jacob Stoll, Herman Blasser, Nicholas Martin, 
 Daniel Stober, Georg Petry, Daniel Gerber, 
 Benjamin Buschou(?), Michael Schlothauer, 
 Valentine Balschbach, John Prize, Johannis P^by, 
 Andreas Mayer. 
 
 1819 — Daniel Nober, Christian Long, Jacob Mohler, 
 Benjamin Bauman, Samuel Arnold, Daniel Ger- 
 ber, Daniel Seiler, Johannis Gliick, Abraham 
 Gerber, Johannis Gerber, Michael Pfantz, David 
 Englar, Jacob Prize, Johannes Staufer, Benjamin 
 Eby, John Triimmer, Heinrich Lescher, Peter 
 Aschenbach, Heinrich Etter, Da\-id Vogel- 
 sanger, Jacob Hallinger, Friedrich Klein, Daniel 
 Jund, Philip P^nglar, Daniel Reichardt. 
 
 1826 — Michael Me^er, Daniel Gerber, Samuel Arnold. 
 
Origin of A /i final Meeting. 503 
 
 Johannes Flory, Christian Long, Daniel Bol- 
 linger, Johannes Gerber, George Brumbaugh. 
 Daniel Seiler, Nicholas Martin, Daniel Arnold, 
 Johannes Brumbaugh. 
 
 In a letter dated at Creyfelt in Germantown, March 
 II, 1775/'^ Elder Alexander Mack writes to Elder 
 John Price on the Skippack as follows: 
 
 " In Jesus the lover of our true life! Heart's much 
 beloved brother, I have duly received thy dear little 
 letter, but I cannot know yet if I shall be able to come 
 to the next Great Meeting. I have been speaking to 
 Brother Christopher Sower, to ask if he meant to go. 
 He then had no mind to go, but if I should succeed to 
 persuade him I would gladly stay home myself this 
 time, according to the body, but according to the spirit 
 I would be there in heart-felt love and well-wishing. 
 But if it should happen that he insists on his refusal to 
 go, and if it should be convenient for me to go, I 
 would first like to have his own and the Brethren's 
 consent before starting on the journey. . . ," 
 
 This letter shows that an Annual Meeting was held 
 in 1775 at some point remote from Germantown. 
 Brother Price desired company on the long journey 
 and the reply shows under what conditions Brother 
 Mack was willing to go. That he offers to stay at 
 home "this time" is evidence of his frequent attend- 
 ance prior to 1775; and his Christian spirit in yielding 
 to Brother Sower is a noble example of Christian love. 
 
 (i) Original MS. in Cassel Library, now the property of the writer. 
 
504 History of the Brethren. 
 
 Brother Daniel Lcttcrman, whose home was at the 
 " Sand Hills " in Frederick County, Maryland, under 
 date, Aug. 26, 1787, writes Brother Alexander Mack as 
 follows: 
 
 "The sweet love of Jesus flow into our hearts, greet 
 and embrace itself in them. 
 
 " My in God heartily and much beloved brother Al- 
 exander Mack. 
 
 " I cannot refrain from sending you word that I 
 have received your dear letter to-day, and I am re- 
 joiced that the Lord has led you back in good health 
 from the Great Meeting to your dear ones, and that 
 you have found them likewise well.^'^ . . ." 
 
 COMMITTEES. 
 
 The earliest record of a committee (see Chissificd 
 Mi?iutes, p. 388) is 1849. Alexander Mack has left a 
 manuscript''^^ in which a record is made of a Com- 
 mittee that visited the Germantown church in 1791: 
 
 "On the nth of June of this year, 1791, a large 
 meeting took place in Germantown, where man)- 
 brethren from near and far came together; several 
 elders from other congregations were also present. 
 
 "A question was brought up by the brethren of the 
 Germantown congregation to the assembled brethren 
 coming from other places. The good purpose of this 
 question consisted principally in this — How we coull 
 here in Germantown resist by a joint effort the very 
 injurious evil which by the conformation to the world 
 
 (i) Original MS. in Cassel Library, now the property of tlie writer. 
 (2) Original MS. in Cassel Library, now the property of the writer. 
 
Origin of Annual Mecti?ig. 505 
 
 is worked upon the minds of the \oung, as uc are 
 living so near to the capital of the country/'^ 
 
 "After careful deliberation the visiting brethren 
 gave us, in the fear of the Lord, an advice to which 
 they signed their names. We Germantown brethren 
 also have signed in the name of the entire congrega- 
 tion, to be^r witness that we have received their 
 advice in submissive love and are willing to submit to 
 the same loving advice, in the fear of the Lord, as the 
 written testimony reports in detail, which is preserved 
 in Germantown. 
 
 "On that same evening we broke the bread in the 
 congregation at the Lord's supper which was specially 
 appointed for the purpose, and have thus bound our- 
 selves all together in love and faithfulness." 
 
 This committee was not sent, it was invited. The 
 Germantown congregation, feeling the need of help in 
 maintaining the doctrines and practices of the church, 
 invited this large committee to attend and aid the 
 home officers in the government of the church. 
 These Germantown brethren here set an example that 
 is well worth serious and prayerful consideration. 
 
 A careful study of the early history of the Annual 
 Conferences presents interesting problems. In the 
 first place the Annual Conference was not the expres- 
 sion of a need from within the church. Each congre- 
 gation managed its own affairs, calling in from time to 
 time such aid as was considered necessary to maintain 
 the integrity of the congregation. 
 
 (i) The capital of the United States was then at Philadelphia. 
 
506 History of the BretJiren. 
 
 Again it is important to note that its original 
 function was positive and not negative. Its mission 
 was to defend doctrine by constructive processes, by 
 clearly and fearlessly defining the faith of the mem- 
 bers, and not by proscribing and limiting the activity 
 of the several congregations. Its function was to 
 formulate a system of doctrines and establish a series 
 of principles for the guidance and protection of the 
 church of God. It was not an assembly that primarily 
 reviewed activities already completed; but rather a 
 meeting in which, by wise foresight, in the fear of the 
 Lord, it endeavored to mould and shape the polity of 
 future activity in harmony with the Word as it was 
 read and understood by the early church. For this 
 reason the Annual Meeting was a great comfort and 
 power and through it the combined wisdom of the 
 church announced from year to year the watchwords 
 for the camp of Israel, the principles of the peoj Je of 
 God. 
 
 COUNCIL MEETING. 
 
 To any one familiar with the Tunker church the 
 prominence of the council meeting need not be dis- 
 cussed. What is usually done by officers of other 
 congregations — the whole business side of the 
 church's activity — is done in the general church coun- 
 cils. These meetings, usually held monthly, in each 
 congregation are not unlike the monthly meetings of 
 the Friends or Quakers, and took their rise no doubt 
 from the practice of the Friends. They are the most 
 
Origin of Annual Meeting. 507 
 
 democratic meetings held by the church. Every 
 member is not only welcome but urged to be present. 
 Every member has unlimited privileges here to 
 present all questions which may be regarded of value 
 
 /. I -^^ O^r-' >*^ '^ f 0' J I) t^ ' n4? r^i>-»-^»^ 
 
 Record of Monthly Council, 
 
 to the members. The whole negative administration 
 of the church is here conducted and every member 
 may discuss at length the rulings of the officers in 
 charge as well as the business presented. Here, too, 
 
5o8 History of tJic Brethren. 
 
 with telling effect, the church agrees upon its plans of 
 actn-e Gospel work. The council meeting is a blessed 
 necessity. Its origin dates perhaps with the organiza- 
 tion of the church. Business meetings were held as 
 soon as the Germantown church was organized in 
 1723, and have been conducted ever since. In many 
 of the earl}' congregations these meetings were held at 
 the close of the public services on the Lord's Day. 
 But Germantown, the mother church in America, 
 seems to have held her council meetings upon some 
 Thursday of each month. 
 
 It is of interest in this connection to note the fol- 
 lowing, from the pen of Alexander Mack: 
 
 "In this 1791st year the monthly Thursday meeting 
 was resumed. It had been omitted in Germantown 
 for o\'er twenty years. Various important causes have 
 contributed to cause this meeting to awaken from its 
 long sleep. 
 
 "One of the most important causes can here be 
 recorded for the future: It often happened after the 
 religious meeting that things were brought up which 
 one could not call unfit for consideration, in order to 
 avoid giving offense; yet it was apparent that the 
 occasion was not suitable as for lack of time things 
 could not be properly presented, much less sufficiently 
 discussed, so that for untried minds the effect- was 
 more injurious than edifying. 
 
 "It was, therefore, agreed to choose some other 
 time for this meeting, and so the choice fell upon the 
 second Thursday in each month. "*') 
 
 (i) Original MS. in Cassel Library, now the property of the writer. 
 
CHAPTER Xlil. — On the Doctrine and Growth 
 OF THE Church. 
 
 /. TJic Philadelphia Church and Elder Peter Keyser. 
 
 In 1813 the church of the Brethren was organized 
 in Philadelphia with Elder Peter Keyser "in charge. 
 Meetings were held for four years in a schoolhouse 
 at the northwest corner of Fourth and Vine Streets. 
 March 19, 1817, the congregation decided to erect a 
 meetinghouse. They purchased for four thousand, 
 two hundred and fifty dollars a lot on Crown Street, 
 below Callowhill, from Jesse Stellwagen. The lot 
 fronted forty-five feet on Crown Street and extended 
 back eighty-six feet to Fourth Street. The committee 
 in charge of the erection of the house of worship was 
 James Lynd, George Gorgas, Jacob Zeigler, James 
 Gorgas, and John Rink. 
 
 The building was ready for worship and dedicated 
 on Sunday, October 12, 1817. Elder Keyser preached 
 three sermons on that day, from Hebrews 9: 1-5; 
 Luke 19: 46; and Acts 26: 22, 23. The meetings were 
 largely attended. On March 5, 1818, Elder Keyser 
 presented to the congregation a beautiful pulpit Bible. 
 
 The first accessions to the new congregation were 
 Christian Flower and Catharine Evans. They were 
 baptized on Easter day, April 6, 18 17, by Peter Key- 
 ser. The church has passed through many vicissi- 
 
 (509) 
 
510 History of the Brethren. 
 
 tudes and at last seems on a firm and prosperous 
 basis. The new meetinghouse at Dauphin and Car- 
 lisle Streets is an admirable building. T. T. Myers 
 is the minister in charge. This congregation main- 
 tained a mission at Lehigh A\enue and Twenty-sixth 
 Streets for a number of years, and on November 27, 
 189S, a fine new meetinghouse was dedicated. The 
 writer preached the dedicatory sermon from Psalm 
 122: I. This is known as the Geiger Memorial Church, 
 in grateful recognition of the unselfish devotion to 
 the cause of the Lord of Sister Mary S. Geiger, who, 
 in addition to numberless other benefactions, pur- 
 chased the ground and erected this place of worship 
 and an adjoining parsonage at her own expense, and 
 presented it entire to the congregation. The Lord 
 bless her richly as she has blessed His people richly. 
 
 V^-^ 
 
 Elder Peter Keyser deserves more than a passing 
 notice. He is descended from a noted Mennonite 
 family. His father, the first of the name to join the 
 Brethren, was baptized by Elder Mack, October 5, 
 1769. He was a tanner by occupation and his son 
 Peter learned the trade with his father. The young 
 m.an was born November 9, 1766, and was baptized by 
 Elder Martin Urner, September 25, 1784. 
 
Doctrifie and GroivtJi of the Church. 5 1 1 
 
 He possessed unusual aptitude for learning, and at 
 an early age could repeat much of the Bible from 
 memory. The power to do this was early recognized 
 and acted as a stimulus to do more. As he stood at 
 the hopper of his father's bark mill he fastened the 
 Bible to a shelf above the hopper. Thus in his daily 
 toil he memorized almost the entire Bible. 
 
 He was called to the ministry in 1785, and ordained 
 elder, August 2, 1802, and died May 21, 1849, in the 
 house in which he had been born. 
 
 The remark was once made by the Rev. Dr. Philip 
 F. Mayer that, if by some accident, every copy of the 
 Scriptures should be destroyed, it could be restored 
 so long as Peter Keyser lived. 
 
 He was an unusually tall man, being six feet and 
 three inches. In addition to his marvelous memory 
 he was eloquent. He drew large audiences and was 
 regarded as one of the great preachers of his time. 
 
 He was blind for many years. This did not prevent 
 him from regularly and acceptably preaching. His 
 custom was to name a chapter, and repeat it verbatim, 
 and then preach an eloquent discourse. When others 
 in reading the Bible made mistakes he would at once 
 correct them. He was for some }'ears a wholesale 
 lumber merchant in Philadelphia, and in his extensive, 
 business he never sued and never was sued. Elder 
 Keyser was a useful citizen, serving as Secretary of 
 the Board of Health, Secretary and Treasurer of the 
 
5 1 2 History of the Brethren. 
 
 Society for the Alleviation of the Miseries of Pubh'c 
 Prisons, and School Director. 
 
 2. Elder George Miller. 
 
 Elder George Miller was a unique character. He 
 frequently set out on Saturday staff in hand and 
 walked fifteen miles to the place of meeting. Next 
 day, after preaching he would walk home again 
 without waiting to eat his dinner. He was a farmer 
 and a weaver. He usually, in council meetings, 
 allowed all others first to speak. He then gave a 
 final statement of the case and usually had the satis- 
 faction of seeing his judgment prevail. 
 
 On one occasion a man stole an ox from him. 
 Elder Miller knew who was guilty. But he did not, 
 on account of his religious principles, have the man 
 arrested. Neighbors, however, lodged information 
 against the man and had him sent to jail in Lancaster. 
 It was in the dead of winter, and Elder Miller, fearing 
 the man had no bed in the jail, walked to Lancaster, 
 twenty miles, and offered to provide a bed for the 
 thief! He died in September, 1798, aged se\'enty-six 
 years and nine months, and is buried on the farm on 
 which he lived, near the old road which leads from 
 Hummelstown to Elizabethtown. 
 
 J. Churches in Maryland and the South. 
 
 The Antietam church was organized in 1752. 
 William Stover was the first elder. His parents were 
 
Doctrine and GrozvtJi of the Church. 5 1 3 
 
 not members. He was born about 1725 and died in 
 1795. He was assisted in the ministry for some time 
 by George Adam Martin and was succeeded by his 
 son Daniel Stover who died October, 1822. This 
 church extended over a large territory and was a 
 midway point for emigration from Eastern Pennsyl- 
 vania to Virginia and the West. This church was 
 located in the famous Conococheague country. It 
 was the scene of many Indian depredations during the 
 French and Indian Wars and during the Revolution. 
 The early members suffered greatly, and some were 
 ruthlessly murdered. There was no meetinghouse for 
 the congregation until 1798, when Price's church was 
 erected. This congregation has had four Annual 
 Meetings within its borders, 1810, 1829, 1847 ^^^ 1866, 
 and has been from the first a marvelously energetic 
 and active body of workers in the Lord's cause. 
 
 4. Early Meetings in Baltimore. 
 
 In a letter to his sister Catharine Harley, Samuel 
 Sower, writing from Baltimore City, November 10, 
 1813, says, "It surprises me not a little that the few 
 Dunker families have grown to such numbers. They 
 seem to be in great earnest, for they have started 
 prayer meetings in private houses. They are devising 
 means for getting an English preacher of their own 
 faith. I do not believe it would be a difificult matter 
 for them to supply the means for his support." From 
 this it is evident that prayer meetings were common in 
 
514 History of the Brethren. 
 
 the early church and that a supported ministry was 
 regarded with favor for the city work. 
 
 5. Germantown Love Feasts. 
 
 The congregation at Germantown held love feasts 
 at irregular dates. From Elder Sander Mack's Diary 
 I learn that a love feast was held on August 2, 1792, 
 after having been discontinued (lain still) for fourteen 
 months and six days. 
 
 December 19, 1793, "The Lord has again granted us 
 a blessed love feast after having been discontinued for 
 fifteen months, seventeen days."(^) At this meeting 
 eight recently baptized ones communed for the first 
 time. 
 
 The next love feast was held on the 9th of October, 
 1794, and "Beti Diinkel was with us for the first time." 
 
 December 24, 1795, "Again the bread of Com- 
 munion was broken at the Lord's Supper in German- 
 town after fourteen months and fifteen days had 
 elapsed." The next love feast was held on January 
 12, 1797. 
 
 This was followed in the same year, December 28, 
 by another blessed Communion at which "the young 
 Brother Haas and the young Brother William Young 
 were for the first time, as they were baptized in this 
 year." 
 
 March 21, 1799, "Again a love feast and bread- 
 
 (i) This record is found on p. 266 of Elder Alexander Mack's MS. Diary. 
 
Doctn?ie and Growth of the Church. 515 
 
 breaking was held in Germantown after having rested 
 a whole year, two months and twenty days." 
 
 In 1800 (in September), "again was held the Lord's 
 Supper in blessedness the week after three persons 
 were baptized. The holy bread-breaking had rested 
 eighteen months in the Brotherhood of the Taufers at 
 Germantown." 
 
 The 19th of November, 1801, "the Lord's Supper 
 was held in the Taufer Brotherhood at Germantown 
 where the bread of the Lord as a remembrance and a 
 message of the death of Jesus Christ was broken in 
 Communion, after having rested for one year, one 
 month and fifteen days." 
 
 This is the last Communion attended by Elder 
 Mack. The phrases characterizing the service are 
 significant. 
 
 6. Change in the Lord's Supper. 
 
 As early as 1820, David Sower in a letter to his 
 sister, Catharine Harley, says, "Forty years ago if any 
 of the church had dared to make the changes which 
 Elders Keyser and Price have made what would old 
 brother George Schneider have said? If instead of a 
 hearty dish of soup and a good slice of meat, only 
 bread and coffee had been placed before them [at the 
 Lord's Supper] how would Sisters Annie Schreiber 
 and Susannah Weber have scratched their heads in 
 wonder." 
 
5i6 History of tJie Brethren. 
 
 J. Peter Leibcrt. 
 
 Peter, son of Michael Leibert, was born October 20, 
 1727. Early in life he was apprenticed to Christopher 
 Sower and learned the art of printing. He remained 
 with Sower and his son until 1777, when Sower's press 
 and property were seized and sold. Peter Leibert and 
 
 John Dunlop purchased most of the printing material 
 at the Sower sale, and in 1784, established, in connec- 
 tion with Michael Billmeyer, a printing establishment 
 in Germantown, which may be considered a revival of 
 the Sower press. Billmeyer was Leibert's son-in-law. 
 Peter Leibert was a brother-in-law to Alexander Mack, 
 having married Mary Nice, December 7, 1749. 
 
 In 1788 he became sole owner, of the press and in 
 1791 his son, William, became a partner. In this year, 
 1 791, they issued the first English hymn book of the 
 Brethren, The full title is " The Christian Duty ex- 
 hibited in a Series of Hymns collected from various 
 Authors. Designed for the worship of God and for 
 the edification of Christians. Recommended to the 
 serious of all Denominations by the Baptists of Ger- 
 mantown." It was a neat i2mo. of three hundred 
 

 Grave of Peter Leibert 
 
Doctri?ie and Growth of the Church. 519 
 
 and twenty pages, and was the first hymn book issued 
 by the Brethren. (i) Prior to this the German Psalter- 
 spiel was used . 
 
 Peter Leibert was a good writer and a successful 
 preacher of the Brethren, and with the Sowers main- 
 tained an almost uninterrupted leadership in German 
 printing from 1739 to 1796. This is a record of the 
 early church for which the Brotherhood may well be 
 grateful. 
 
 Peter Leibert died June 9, 1812, and is buried in the 
 Brethren burying ground at Germantown. 
 
 8. Two Ufik?wwn VohmtesM^ 
 
 "A Choice Selection of Hymns for the Glory of 
 Christ," is the title of a volume published in 1814, at 
 Mathetchy, Pa., by Abraham Krupp, who was a mem- 
 ber of the Brethren church. 
 
 There is in the Cassel collection an unfinished vol- 
 ume. It is a part of Mack's. Rites ajid Ordinatices. 
 The volume was being translated into English by 
 Henry Schlingluff, a deacon of the Germantown 
 church. The book ends abruptly and has written aft- 
 er the last printed lines these words: "This book was 
 a printing last year till about the fifth part thereof and 
 a friend of mine stopped the press." The printed 
 parts were thrown away as waste paper. One copy 
 only was preserved by Henry Schlingluff. That copy 
 
 (i) Copy in the library of the writer. 
 
 (2) Copies of these rare volumes are now in the library of Juniata College. 
 
520 History of the Brethren. 
 
 Abraham H. Cassel found in Peter Leibert's book- 
 bindery. Why the press was stopped is not known. 
 The book was afterwards issued (i8ii) by John Binns, 
 printer and later Mayor of Philadelphia. 
 
 -g. Catharine Hummer. 
 
 No other woman in the colonial church created such 
 a stir as Catharine Hummer. She was a woman of 
 high spirit and intense emotional activity. In her zeal 
 to advance the cause of the church she traveled with 
 her father, who was a much-loved minister of the 
 Brotherhood, ^nd sang and spoke to many congrega- 
 tions. In York County the excitement was especially 
 great. People came fully sixty miles to see and to 
 hear this remarkable woman. The secret of her power 
 lay in the fact that she had at stated times ecstatic 
 visions. 
 
 The first vision occurred on the night of October 3, 
 1762, Three times (') she was called to the door by 
 distinct knockings. The third time she answered the 
 knock she saw an angel standing at the door. The 
 angel informed her that love had grown cold among 
 the Brethren. Then the angel prayed and sang with 
 her. The effect in her words was, " After this I lay 
 in a trance for the greater part of seven days and 
 seven nights, so that my spirit was separated from m)' 
 body." In this trance she saw heaven and angels and 
 was permitted to commune with them. P'rom that 
 
 (i) This account is abridged from her own confessions. 
 
Doctri?ie and Growth of the Chiirc/i. 521 
 
 time she at will could translate herself in spirit into 
 eternity, where she could see, hear and touch the di- 
 vine wonders. 
 
 In the year 1762, November 12, she had another re- 
 markable vision. She saw all the prophets and apos- 
 tles. She also saw the five chosen ones — God, Jesus, 
 Abraham, Isaac and Jacob, standing and welcoming 
 all faithful and baptized ones. Those not baptized 
 had to tarry at the water which divides the earthly 
 from the eternal realm until they had repented anew. 
 This idea of repentance after death was an '^utgrowth 
 of the doctrine of universal restoration to wh.j/5 many 
 of the early members were committed. She saw, 
 moreover, a man who had died and who came to the 
 water. He was told he would have to be baptized be- 
 fore he could cross. He answered that he had been 
 baptized in his infancy and had always thought that 
 immersion was not so essential. Then he heard the 
 words, " Jesus too was circumcised on the eighth day, 
 and nevertheless was also baptized in his thirtieth 
 year; therefore you will have to follow, and so he did." 
 The vision is a lengthy one. It is taken up, in her 
 narrative, with the entire question of baptism. In it 
 she claims that God and Jesus insist upon trine immer- 
 sion for adults only as legal baptism. 
 
 The third vision came to her December 6, 1762. 
 It was a paean of praise sung by an angel in contem- 
 plating the soon-to-be-attained rest of the saints in 
 heaven. 
 
522 History of the Brethre?i. 
 
 On December 13, of the same year, a fourth vision 
 was had which was much like the third. People 
 thronged her meetings to gaze upon this phenomenal 
 person- Upon some the influence of her recital of 
 these visions was so great that they affirmed they 
 heard most charming hymns sung by the angels in 
 the air. When she married, it is said, she ceased to 
 have these ecstatic experiences. Just how much 
 credence one can place in such experiences it is not 
 difficult to determine. The woman was emotional. 
 The fervor of her spirit overcame her judgment, and 
 she is to be classed with that interesting group of 
 unique characters whose sensational rise is only 
 equalled by their collapse. 
 
 November 6, 1763, she wrote from White Oak Land 
 in Lancaster county to Elder Alexander Mack, in 
 which letter occur such statements as the following: 
 
 "The winter of persecution is here. Contempt and 
 persecution are strong.- I set my trust on the dear 
 Savior." " I am not only persecuted and hated by 
 the world, but also by those that call themselves be- 
 lievers. They say that what has been done by me is 
 idolatrous. They blaspheme whereof they know not." 
 
 "Dear Brother Sander, thou hast written me that 
 the heaviest will weigh less than nothing in the end. 
 I am imperfect. May the Lord give his good spirit 
 
Doctrine a fid Groivth of flic ChurcJi. 523 
 
 into in)' heart that when I am weighed I may have 
 the right weight, and may be taken from this sorrow- 
 ful world into eternal rest." 
 
 She signs herself, "Your humblest sister and fellow 
 traveler, Catharine Hummer." 
 
 10. As Others See Us. 
 
 Edmimd Burke, the famous English Statesman and 
 orator, says,^'^ "Pennsylvania is inhabited by upwards 
 of 250,000 people, half of whom are Germans, Swedes 
 and Dutch. Here you see Mennonites . . . and 
 the Dumplers [Tunkers], a sort of German sect that 
 live in something like a religious society, wear long 
 beards, and a habit resembling that of friars. . . , 
 They have schools taught, books printed, and even 
 the common newspaper in their own language." It is 
 evident that the learned Burke here confuses the 
 Ephrata Society with its "habit resembling that of 
 friars" and its "religious community" with the Tun- 
 kers, who wore no such garb and who never formed a 
 community of goods in America. 
 
 Robert Proud, the first historian of Pennsylvania, has 
 a fairly accurate estimate of the German Baptist 
 Brethren in his now rare and valuable work.^^' 
 
 "Those people in Pennsylvania, called Dunkards, 
 Tunkers, or Dumplers, are another species of German 
 
 (i) Burke's Works. Vol. IX, p. 345. Boston Edition oT 1839. This descrip- 
 tion is dated 1755. 
 
 (2) Robert Proud's History of Pennsylvania, etc., written between the years 
 1776 and 1780, and 'published by Zachariah Poulson. Jr., Philadelphia, 1798. 
 Vol. II, Pt. IV, p. 345. 
 
524 History of the Brethren. 
 
 Baptists. They are singular in some of their opinions 
 and customs; and perhaps more so in their manner of 
 living, and personal appearance, than any others of 
 that nature in the province, particularly those who 
 reside at a place called by them Ephrata, in Lancaster 
 county. 
 
 "They also hold it not becoming a follower of Jesus 
 Christ to bear arms or fight; because, say they, their 
 true Master has forbid His disciples to resist evil; and 
 because He also told them not to swear at all, they 
 will by no means take an oath, but adhere close to His 
 advice, in the affirmation oiyca and nay. 
 
 "As to their origin they allow of no other, than that 
 which was made by Jesus himself, when He was bap- 
 tized by John in Jordan. They have a great esteem 
 for the New Testament, valuing it higher than the 
 other books; and when they are asked about the 
 articles of their faith, they say they know of no others 
 but what are contained in this book; and therefore 
 can give none. 
 
 "The rise, or collection of their present society, 
 they seem to date about the year 1705;^') many of 
 them were educated among the German Calvinists, 
 but left them, and, on account of their religious way 
 of thinking and practice, several being banished from 
 their homes, and otherwise persecuted, they resorted 
 to Schwarzenau, in the county of Wittgenstein, and 
 Creyfeld in the duchy of Cleves, belonging to the 
 King of Prussia; where they had liberty of meeting 
 without being disturbed. To these places they col- 
 lected from several parts; as from Switzerland, Strasz- 
 burg, the Palatinate, Silesia, etc. 
 
 (i) The reference is to Schwarzenau, 1708. 
 
Doctrine and Groivth of the Cluirch. 525 
 
 "They agreed on their exterior form of religion at 
 Schwarzenau aforesaid; the manner of their baptism 
 of immersion or plunging into water (from whence 
 the name Dumpier, in their language) instead of the 
 vulgar method of sprinkling, was established among 
 them; as being not only more consistent with that 
 which Christ himself suffered from John the Baptist, 
 but also more agreeable to the practice of many of 
 the primitive Christians. 
 
 "They hold what is called the Eucharist, in com- 
 memoration of the sufferings of Christ, at night, as 
 they say, Christ himself kept it; washing at the same 
 time one another's feet, agreeable to his example and 
 command. They meet together to worship on the 
 first day of the week, in confidence of His promise, 
 who said, 'Where two or three are gathered together, 
 in my name, there am I in the midst of them,' but 
 those at Ephrata keep the seventh day of the week, 
 for Sabbath; they profess a spiritual worship, and they 
 have been remarkable, at the place last mentioned, 
 for their fine singing at their devotion. They say 
 they have suffered great persecution in Europe; of 
 which they give particular accounts, and as appears in 
 a manuscript, from which part of this account of them 
 is taken." 
 
 Morgan Ediuards^^^ %'diy's,\ 
 
 It is very hard to give a true account of the prin- 
 ciples of these Tunkers as they have not published 
 any system or creed 
 
 ". . They are general baptists in the sense which 
 that phrase bears in Great Britain; but not Arians nor 
 
 (1) History of the Baptists. Vol. I, Pt. IV. p. 66. 
 
526 History of the Brethren. 
 
 Socinians, as most of their brethren in Holland are. 
 General redemption they certainly hold; and, withal, 
 general salvation; which tenets though wrong are con- 
 sistent. 
 
 "They use great plainness of language and dress, 
 like the Quakers; and like them will never swear nor 
 fight. They will not go to law; nor take interest for 
 the money they lend. They commonly wear their 
 beards; and keep the first day Sabbath, except one 
 congregation. They have the Lord's Supper with its 
 ancient attendants of love feast, wasJiiiig feet, kiss of char- 
 ity, and right-hand of fellowship. They anoint the 
 sick with oil for recovery, and use the trine immersion, 
 with laying on of hands and prayer, even while the 
 person baptized is in the water; which may easily be 
 done as the party kneels down to be baptized, and 
 continues in that position till both prayer and impo- 
 sition of hands be performed Every 
 
 brother is allowed to stand up in the congregation to 
 speak in a way of exhortation and expounding, and 
 when by that means they find a man eminent for 
 knowledge and aptness to teach, they choose him to be a 
 minister, and ordain him with imposition of hands, 
 attended with fasting and prayer, and giving the right 
 hand of fellowship. They also have deacons; and 
 ancient widows for deaconesses ; and exhorters, who are 
 licensed to use their gifts statedly. 
 
 "They pay not their ministers unless it be in the 
 way of presents; though they admit their right to pay; 
 neither do the ministers assert the right; esteeming it 
 more blessed to give than to receive. Their acquaintance 
 with the Bible is admirable. In a word they are meek 
 
Doctrine ami Groiut/i of tfie Church. 527 
 
 and pious Christians; and have justly acquired the 
 character of the Harmless Timkers." 
 
 Benjamin Franklin, in his Autobiography, has the fol- 
 lowing good words for the Brethren, in which he 
 commends their prudence, judgment, and modesty: 
 
 "Those embarrassments that the Quakers suffered 
 from having established and published it as one of 
 their principles that no kind of war was lawful and 
 which, being once published they could not after- 
 wards, however they might change their minds, easily 
 get rid of, reminds me of, what I think, a more 
 prudent conduct in another sect among us, that of the 
 Dunkers. I was acquainted with one of its founders, 
 Michael Wohlfahrt/') Soon after it appeared he 
 complained to me that they were grievously calumni- 
 ated by the zealots of other persuasions, and charged 
 with abominable principles and practices, to which 
 they were utter strangers. I told him this had always 
 been the case with new sects, and that, to put a stop 
 to such abuse, I imagined it might be well to publish 
 the articles of their belief, and the rules of their 
 discipline. He. said it had been proposed among 
 them, but not agreed to, for this reason: 'When we 
 were first drawn together as a society,' said he, 'it had 
 pleased God to enlighten our minds so far as to see 
 that some doctrines, which were esteemed truths, were 
 errors, and that others which we had esteemed errors, 
 were real truths. From time to time he has been 
 pleased to afford us further light, and our principles 
 ha\'e been improving and our errors diminishing. 
 
 (i) This Michael Wohlfahrt was an earnest follower of Beissel, and the re- 
 marks here made are largely descriptive of the Beissel society. 
 
528 History of the Brethren. 
 
 Now we are not sure that we have arrived at the end 
 of this progression and at the perfection of spiritual or 
 theological knowledge, and we fear that if we should 
 once print our confession of faith, we should feel 
 ourselves, as if bound and confined by it, and perhaps 
 be unwilling to receive further improvement, and our 
 successors still more so, as conceiving, what their 
 elders and founders had done, to be something sa- 
 cred — never to be departed from.' 
 
 "This modesty in a sect is perhaps a single instance 
 in the history of mankind. E\'ery other sect, suppos- 
 ing itself in possession of all truth and that those who 
 differ are so far in the wrong, like a man traveling in 
 foggy weather, those at some distance before him on 
 the road he sees wrapped up in the fog, as well as 
 those behind him, and also the people in the fields on 
 each side, but near him all appears clear, though in 
 truth he is as much in the fog as any of them." 
 
 //. Influence of Emigration. 
 
 The French and Indian War made the English 
 supreme over North America. The Revolutionary 
 War drove out the French conquerors and left the 
 colonies free and independent. At once the long 
 stemmed tide of emigration over the Allegheny 
 Mountains set in. First the hardy pioneer; then the 
 invading army that drove the Indian to the West and 
 North; then the agriculturist, whose coming marked 
 the beginning of permanent occupation. The sturdy 
 Germans were among the first to press to the Ohio 
 and the Mississippi Valleys. 
 
Doctrine mid Growth of the Church. 529 
 
 Among these pioneer farmers were many members 
 of the German Baptist Brethren church. They carried 
 their principles with them, and from 1790 to 1825 the 
 great central plain was rapidly populated by the 
 Brethren. They were so numerous by 1822 that 
 Annual Meeting was for the first time held west of the 
 Atlantic slope. This migration was, no doubt, re- 
 munerative to the individual members who formed the 
 procession. But it was by no means a clear gain to 
 the church. In a few years her borders were enlarged 
 to almost ten times her former limits. In the old 
 limits the membership was practically compact. The 
 great annual assemblies moved from Virginia to 
 Pennsylvania and back again, over a clearly defined 
 route. The members were personally in close touch 
 one with another. Their interests were largely the 
 same. Their environment was the same. They lived 
 in daily contact with other sects whose religious prin- 
 ciples were in many respects similar to their own. 
 There was a compactness, and hence a strength, in the 
 colonial churches, due to the above conditions, that 
 made the Brethren a power in the religious life of the 
 times. 
 
 All this changed by this exodus to the west. Many 
 of the frontier members were isolated. Some had no 
 Christian companionship, no house of worship, no 
 spiritual ministrations. They grew cold and indiffer- 
 ent and dropped out of the church, — they and their 
 children. Others by heroic efforts carried the Gospel 
 
530 History of the Bret! urn. 
 
 to their neighbors and succeeded in winning new 
 families to the Brotherhood. The losses and the gains 
 may be said to balance each other, and there was no 
 numerical gain to the church. 
 
 Many new families came as did the Brethren, and 
 were isolated. They joined the Brotherhood because 
 they needed spiritual fellowship. They gave to the 
 church some of its noblest and its grandest leaders. 
 But these had in many cases grown up in an environ- 
 ment unlike that of the Brethren. They came to the 
 church with new ideals and new interpretations of 
 doctrine. The whole fabric of doctrine so carefully 
 wrought by the colonial churches was put to the test by 
 these newer influences. The doctrines of the church 
 were on trial. The church found itself expanded and 
 hence locally weakened. In this condition it was 
 forced to meet issues that tried its fundamental doc- 
 trines. It is remarkable that the church survived this 
 epoch. It can be attributed to no human agency. 
 God held His own in the hour of trial. The church 
 triumphed, and slowly over valley and plain the relig- 
 ion of Christ planted itself securely and triumphantly. 
 
 But new problems now faced the church. Mission- 
 aries were urgently needed. Outposts were in need 
 of ministerial visitation. Multitudinous occupations 
 found representation in church membership. The 
 new conditions demanded new axenues of activity 
 The work of Annual Meeting was greatly enlarged. 
 The personal bond could no longer hold the members 
 
Doctrine and Grozvth of the Ouirc^i 531 
 
 together. The need of newspapers, and other denom- 
 inational communications was felt. The conservative 
 east met the enterprising west. The former was 
 obliged gradually to yield. The latter, too, conceded 
 much. A middle ground ot church polity was en- 
 acted. But the church in all this was giving up and 
 taking up. To her credit it is to be recorded that she 
 never gave up any of her fundamental principles, and 
 never took up any unscriptural ones. Here and there 
 specific cases of congregational irregularities were 
 inevitable. These were corrected by committees from 
 Annual Meeting and in this way unity and harmony 
 were preserved. 
 
 The rapid growth of cities introduced a new ele- 
 ment. The early church was largely made up ot" 
 agriculturists. But the rise of industries about 1830, 
 and the rapid growth of cities, drew many of the 
 younger members to industrial centers. The church 
 was obliged to follow these members to the city or 
 lose them. The city conditions were so unlike those 
 the church had so long known that time and experi- 
 ment were necessary to find the right basis for institut- 
 ing and maintaining city churches. This problem is 
 not yet wholly solved. But the growth of the church 
 in the future must be in urban as well as in rural dis- 
 tricts. The proportion of urban over rural life is 
 steadily and rapidly increasing. No church can grow 
 i.nder these conditions unless it plants itself in the 
 centers of life. The city is the future field of increase 
 
532 History of the Brethren. 
 
 The church must retain its hold upon rural territory. 
 It needs and must have the sturdy, honest, devout 
 membership that strengthens and matures with sun 
 and soil. But it must also carry the saving Gospel of 
 the Savior of the world to the great and growing city 
 life of the nation. There must be no shirking, no 
 evading, no neglecting of this inevitable condition if 
 the church is to represent fully and truly the purpose 
 and mission of its being. 
 
 One additional lesson is plainly taught by this ex- 
 tension of the church territory. The number of mem- 
 bers per square mile is growing less. The rush to 
 what some well-paid agent represents as more favored 
 territory has greatly complexed the work of the 
 church. It is a serious menace now to its usefulness. 
 Home traditions, ancestral graves, good schools, and 
 convenient churches are abandoned. The family 
 pushes to the new territory. The loss is great. The 
 compensating gain in larger acreage and larger yield 
 of products will scarcely compensate for the surren- 
 ders made. The individual in many cases is sadly 
 disappointed. In some cases members are scarcely 
 satisfied. Others, no doubt, content themselves with 
 the material results of the new conditions. But, on 
 the whole, the advantage is by no means apparent. 
 For the church, the loss is manifest. New congrega- 
 tions, small in numbers, and financiall)' limited as yet, 
 call for assistance, and the older and more stable con- 
 gregations are obliged to send more help to these 
 
Doctrine and Growth of the Church. 533 
 
 than would have been necessary to aid the same mem- 
 bers to comfort and prosperity in the home congre- 
 gations. 
 
 The early members were mutually helpful, and no 
 one was required to move because of poverty. The 
 teaching of the early churches made it a willing duty 
 to labor to retain in compact centers the membership. 
 Unless a strong central power is maintained expansion 
 becomes weakness. The church to-day needs the 
 spirit of cooperative helpfulness and not the spirit of 
 isolation. It is the lesson of history. 
 
 12. Some Pioneer Events. 
 
 The first movement of members to the middle west 
 was from the Carolinas. Kentucky was the earliest 
 home of the church in the Ohio Valley. Elder Casper 
 RoUand^') was, perhaps, the first minister to settle in 
 the State of Kentucky. He was soon followed by 
 Elder John Hendricks, also of North Carolina. 
 
 About 1787 Elder George Wolfe removed from Lan- 
 caster County, Pennsylvania, to Fayette County. 
 There was a settlement of the Brethren in Fayette 
 County immediately after the Revolutionary War. 
 This body of emigrants forced an open gateway to the 
 west over the route formerly taken by Braddock's 
 army, a route that later became known as the " Old 
 
 (1) Elder RoUand was ordained April i, iSoo, iii Soutii Carolina by David 
 Martain. David Martain was ordained by Daniel Letterman, who in turn was 
 ordained by tiie founder of the church, Alexander Mack. 
 
534 History of the BrctJireii. 
 
 Pike," or Great National Road, the first highway con- 
 structed into the Ohio Valley by the government. (')* 
 
 Elder Wolfe, in 1800, settled in Kentucky; and nine 
 years later, he traveled on a missionary tour through 
 Missouri and Southern Illinois. On his return he died 
 and was buried at Kaskaskia. He is believed to be 
 the first Elder to die in what is now Illinois. Elder 
 Wolfe had two sons, Jacob, the father of Elder George 
 Wolfe, and George (born April 25, 1780 — died Novem- 
 ber 16, 1865) who was ordained as elder in 181 3 by 
 elders Hochstettler and Halm of Kentucky. 
 
 This George Wolfe was baptized in 181 2 by Elder 
 John Hendricks. With him were baptized fourteen 
 others, members of a Bible-class taught by him. This 
 is, doubtless, the first baptism in the territory now em- 
 braced in Illinois. He was called to the ministry the 
 same year. October 17, 1818, Elder Wolfe ordained 
 John Hendrick's son, James, to the eldership. This 
 was done in Cape Girardeau County, Missouri, and is 
 the first ordination that occurred in that territory. 
 Missouri did not become a state until three years later. 
 
 ' Elder Wolfe was an eloquent and forceful speaker. 
 In a debate at Kaskaskia with a Catholic priest he won 
 a signal triumph. The governor of the state attended 
 and declared that " Elder Wolfe is the most profound 
 man for an illititrate man, I ever heard." He died in 
 
 (i) See Stories of Pennsylvania, p. 254. 
 
Doctrine and Grozvt/i of tlic CJiurcJi. 535 
 
 1865, and is buried near Liberty, Adams County, 
 Illinois/^) 
 
 /J. Far Western Brethren. 
 
 Brother Wolfe belonged to what were known as the 
 " Far Western Brethren." They washed feet after 
 supper, and before the communion. The sisters 
 broke the bread and passed the cup of communion the 
 same as the brethren. They omitted the reading of a 
 chapter between the supper and the communion, and 
 passed the salutation after the communion as a fare- 
 well token of love. They also practiced the single 
 mode of feet-washing. 
 
 A committee met in 1820 at Benjamin Coffman's in 
 Muhlenberg County, Kentucky, to reconcile the differ- 
 ences that grew from the expansion of the church, as 
 heretofore related. The committee did not succeed. 
 A second one met soon thereafter, at Elder Hochstett- 
 ler's, in Shelby County, Kentucky. This is the begin- 
 ning of a long series of agitations against the double 
 " mode of feet washing, an agitation that has not even 
 yet w'hoUy died away; but which had a partial quietus 
 placed upon it by the Annual Meeting of 1879. 
 
 The effect of these conflicting views on the mode of 
 observing the ordinances was that many members in 
 the West, notably in Kentucky, were cut off. Brother 
 A. H. Cassel estimates the loss in Kentucky alone at 
 
 (2) For an admirable sketcli of Elder Wolfe, see an article by Elder J. H. 
 Moore in Brethren's Family Almanac for 1893. 
 
536 History of the Brethre?i. 
 
 fifteen hundred. This estimate is, perhaps, too large. 
 These disowned members soon spread to the frontier 
 and builded churches. Efforts at reconciliation began 
 as early as 1750, and in 1855 a committee of eleven 
 elders met these " Far Western Brethren " and effected 
 a compromise, by which mutual forbearance in the 
 spirit of love was advised. In 1859 a complete recon- 
 ciliation was had. But the mode of feet-washing was 
 left optional to each congregation.'^) 
 
 14, Christopher Sower o?i Going to Law. 
 
 No man ever appealed to Elder Sower in vain. 
 Once a man from a distance came to Sower in great 
 distress, and begged him to loan him a sum of money. 
 This Elder Sower gladly did. In the near future this 
 man by chance attended divine service and heard 
 Elder Sower preach. His theme was non-resistance, 
 and he dwelt upon the evils of going to law. 
 
 The man took advantage of the sermon to benefit 
 himself. He called on Elder Sower and said, " Mr. 
 Sower I heard you preach that if any man should take 
 that is thine, ask it not agam. Is that your senti- 
 ment? " "Yes;" was the answer, "that is not only 
 my sentiment but it is the Divine injunction of our 
 Lord, as you will find recorded in his blessed Word." 
 "Then I tell you," said the man, " that I owe you that 
 money yet and unless you sue me for it, I shall never 
 pay it." 
 
 O) See dassified Minutes, p. 341. 
 
Doctrine and Grozvth of the Church. 537 
 
 "I am sorry," said the pious old elder, "but if you 
 say so, I cannot help it. Sue you I will not. If you 
 have made up your mind not to pay me unless I sue 
 you, I will cancel the account now." 
 
 " Well, I shall not pay you." 
 
 The man went his way and Elder Sower cancelled 
 the account. 
 
 Years went by. One morning the man rode to the 
 door of Sower's house, dismounted, and entered. 
 " Good morning, Mr. Sower," said the man, " I have 
 brought you your money." 
 
 " My money! Why I thought you resolved not to 
 pay me unless I sued you! " 
 
 " I did so resolve, but that money has been a con- 
 stant source of trouble to me. I cannot rest till the 
 debt is paid." 
 
 "But," said Elder Sower, " I cancelled the account, 
 forgave you the obligation, and have therefore no 
 right to take it of you now." 
 
 The man insisted upon paying the debt, counted the 
 amount with interest, and laid it down upon the desk 
 in Sower's office. Sower now saw that the man was 
 really penitent and anxious to honor the religious 
 principle of non-resistance and so advised the man to 
 take the money and give it to certain poor people 
 
 whom he named. 
 
 75. On War. 
 
 The Church of the Brethren never sanctioned, never 
 encouraged, never participated in war. Peace as a 
 
538 History of the Bretlireji. 
 
 fundamental principle was. and always has been 
 honored by the members. Every war that has swept 
 the country was steadfastly opposed by the church. 
 The Revolutionary War was a sev^ere test. Many of 
 the members were anxious to see the new government 
 prosper and succeed. But they could not, they did 
 not fight. We have seen how Elder Sower was perse- 
 cuted and robbed for conscience' sake. In his own 
 defense Elder Sower appeared at the Annual Meeting 
 of 1780, held in Lancaster County, Pennsylvania, and 
 asked guidance and vindication from his own Chris- 
 tian associates. The minutes of this meeting have not 
 been found; but it is safe to say that he was cordially 
 received, his requests granted, and his fellowship and 
 eldership honored. This is apparent from the fact 
 that in the same year, and no doubt by direction of 
 this Annual Meeting, he and Elder Martin Urner vis- 
 ited the churches of Eastern Pennsylvania and or- 
 dained a number of elders. Reference to this tour has 
 already been made in a previous chapter to which the 
 reader is referred. 
 
 The queries he submitted at this meeting are as 
 follows:^') 
 
 Query I. As there are yet debts clue me on bonds, 
 notes, and book debts, who has the best 
 right to demand them of the people I or 
 the state? 
 
 Query II. If a man is openly declared a traitor with- 
 
 (i) Original queries in Elder Sower's handwriting are now in my possession. 
 
Doctriiie and GrowtJi of the CJmrcJi. 539 
 
 out a cause; without having a trial, when 
 he was not absent and might have been 
 heard, is it just to let him forever lie un- 
 der that reproach? 
 Query III. Is it right that Col. Smith be permitted to 
 carry on a law-suit against my son Daniel 
 and to pocket ^50 hard money to himself 
 when he has paid the state (if ever he 
 has) with a trifle of Continental [money]? 
 
 In the Cassel collection was found a decision of the 
 Annual Meeting concerning the War of 1812, a deci- 
 sion which has not heretofore been published. It will 
 be found in its proper place in the chapter on Annual 
 Meeting. The action of the church on subsequent 
 wars is well known. It is somewhat remarkable that 
 the late Spanish-American War should have passed 
 and the church failed to record its time-honored and 
 Bible-sanctioned opposition to war. 
 
 16. On Changes in the Ordinances. 
 
 Since this topic had so much to do with the growth 
 of Annual Meeting's power in the church, and since 
 it has been a question that apparently will not down, 
 it may not be inapt to note that the double mode has 
 no warrant in the practice of the early church. 
 
 When the Ephrata Society, under the lead of Con- 
 rad Beissel, withdrew from the Brotherhood formally 
 in December, 1728, the Ephrata Society was no longer 
 a part of the Brotherhood. It was, however, in close 
 touch geographically with the early congregations 
 
540 History of the Brethren. 
 
 and held all the. ordinances of the Brethren sacred, 
 and observed them in some way or other. As soon 
 as Beissel had warrant of free action he began, gradu- 
 ally, to modify the mode of administering the 
 ordinances. The love feast was held at any irregular 
 time, was held privately, and was attended only 
 by such members of his community as were specially 
 invited. In 1753, George Ross, one of the signers 
 of the Declaration of Independence, and Israel 
 Acrelius, missionary to the Swedes on the Delaware, 
 visited Ephrata. The account of this by Acrelius 
 follows: 
 
 " Mr. Ross returned home and left me alone. A 
 knot of brethren to the number of ten, met in 
 Muller's(') white and clean anteroom — I cannot say 
 whether to visit me or to show their respect for 
 Miiller. At six o'clock they broke up and went to 
 the sisters' convent one by one, after each other, up 
 the hill. I asked what it meant? Miiller answered 
 that they were going to a love feast among the sisters. 
 I said, 'Come, I will go along.' Miiller declined, as 
 he had not been invited, and also said, 'I knew 
 nothing of that meeting until they assembled here.' "(2) 
 
 Again he says, "Sometimes the invitations are so 
 secret that the others know nothing about it until the 
 
 (i) This Miiller was the famous Peter Miller, Brother Jabez, successor of 
 Beissel as the head of the Society, and at this time a minister, second only to 
 Beissel in authority. 
 
 (2) Acrelius' History of New Sweden, p. 381. 
 
Doctrine aiui Growth of the Church. 541 
 
 meal is prepared. No one goes to a love feast without 
 an invitation. "(i) 
 
 It will be easy to see how utterly this mode of 
 procedure departed from the practice of the Breth- 
 ren. Imagine a love feast in a congregation and all 
 the ministers not present, not even invited! 
 
 Beissel also changed the mode of administering the 
 holy communion. Beissel stood at the altar, at one 
 end of the loom in the "Saal," or meetinghouse, and 
 one after another of the members walked forward and 
 received from him the sacrament in bread and wine. 
 This was followed with feet-washing afterwards. 
 
 By this violent transfer of privilege from people to 
 pastor the Ephrata Society were reduced to the posi- 
 tion of subordinates, and the preacher became a full- 
 fledged ecclesiastic. The early practice of the 
 Brethren was in this as in all things democratic. 
 There was no unnecessary usurpation of priestly 
 prerogatives. The Lord's Supper was a meal in com- 
 mon. Every member was equall)' honored; so it was 
 with the communion. 
 
 We have already noted how Elder George Adam 
 Martin in 1762 went over to the Ephrata Society. 
 With him went part of the Bermudian congregation. 
 To these he was called as elder or leader, assuming 
 sojiie such relation as that of Beissel over the 
 Ephrata congregation. Beissel went to the Ber- 
 
 (1) Acrelius' History of AVw Sweden, p. 377. 
 
542 History of the Brethren. 
 
 mudian country and a love feast was held. The 
 account of this love feast follows: "When it was 
 resolved to hold a bread-breaking and a priest was 
 required for it, his [Beissel's] humility taught him to 
 make room for Brother G. A. \i. e., George Adam 
 Martin], who, in consequence presided, though their 
 love feasts were still held in Corinthian fashion, and 
 not in the manner in which they were held at Ephrata. 
 Soon after another breaking of bread was held, the 
 administration of which they conferred on the Super- 
 intendent [Beissel], which he promised to undertake 
 on condition that they would permit him to break 
 in the manner in which he had been taught. To do 
 this they would not agree. 
 
 •* * * 
 
 "The reason why the Superintendent took offense 
 at their way of breaking bread was because they were 
 of opinion that all must be equals; and, therefore, they 
 did not wish to allow any prerogative or privilege to 
 any one person among them,"^') 
 
 Here then is Beissel up in arms against the "Co- 
 rinthian fashion," which fashion the Bermudian mem- 
 bers had learned from the church of the Brethren, 
 and up in arms against the practice of George Adam 
 Martin, who was taught of Martin Urner, Peter Becker 
 and Alexander Mack, And what was the "Corinthian 
 fashion?" It was that in the communion all 7nust be 
 equals. This then was the custom of the early 
 
 (ij Chronirnn Ffhrutense, pp. 260, 261. 
 
Doctrine and Groivth of the Church. 543 
 
 Brethren. The members broke bread and gave the 
 cup to one another, and so throughout the entire 
 communing number, male and female. The only 
 other known way was Beissel's, in which the elder 
 broke bread at the altar for each one, male and 
 female. Enough has been recorded to show that at 
 the beginning, and at least for fifty-four )ears, in the 
 early church the sisters were treated exactly like the 
 brethren, and each one passed the cup and broke the 
 communion bread. The custom now in vogue of 
 having the sisters receive the emblems from the 
 elder's hand is, therefore, an innovation, and not the 
 mode of the early church. 
 
 If then Beissel was free to modify the love feast, 
 and the communion he would likely also assume to 
 himself the prerogatives of an innovator in other 
 ways. So it was with feet-washing. When in 1762, 
 the same George Adam Martin above referred to and 
 John Horn paid a visit to Ephrata, they were 
 received by Conrad Beissel in his own home and made 
 welcome. What followed one may read in Martin's 
 own words: 
 
 "While conversing animatedly a sister entered, 
 brought a tub of water and an apron, put them down 
 and silently left; who she was, or who had ordered 
 her to do so, I do not know even to this very hour. 
 The old Father [Beissel] rose and said, 'Come, breth- 
 ren, sit down here, I will wash your feet.' So he 
 washed our feet, and Brother Nagele dried them for 
 
544 History of the Brethren. 
 
 us. Then I said: 'You have washed our feet, now 
 let us also wash yours,' to which the)' consented; 
 so I washed their feet and Brother Horn dried 
 them. "(I) 
 
 Here then is the record of the double mode at 
 Ephrata. But the Brethren from the beginning 
 practiced the single mode and earnestly protested 
 against any effort to introduce the mode of the 
 Ephrata mystics. Strange, indeed, it is that a practice 
 born in an outside and antagonistic community should 
 have entered the church and for the space of a hun- 
 dred years given cause for legislation and in some 
 cases expulsion. (2) 
 
 It will be noted that the "Far Western Brethren," 
 especially Elder George Wolfe, stood for the single 
 mode; Elder Wolfe's father, also an elder, was born 
 and reared in the Lancaster county churches. He 
 knew the practice of the members in Eastern Penn- 
 sylvania outside of Ephrata. It will be recalled, too, 
 that the settlement under the Eckerlins on New 
 River in Virginia, was an offshoot of Ephrata. Per- 
 haps this settlement is partly responsible for the 
 double mode in feet-washing, and for the anomalous 
 combination of Bible and Beissel practice in passing 
 the bread and wine at the communion. 
 
 Abraham H. Cassel asserts that the double mode 
 
 (i) Chronicon Ephratense, p. 253. 
 
 (2) This expulsion is asserted on the authority of Abraham H. Cassel, and 
 founded on the " Far Western Brethren" controversies. 
 
Doctrine and Growth of the C/iurch. i;45 
 
 in feet-washing had its origin in the Coventry congre- 
 gation, under the direction of Martin Urner. This is 
 supported by the acquiescence of George Adam 
 Martin to this mode in 1762, as above recited. Mar- 
 tin was a minister under Urner at Coventry. This 
 innovation occurred before Annual Meeting assumed 
 disciplining functions. Hence the practice of the 
 congregation was not subject to revision. The Ger- 
 mantown brethren protested and admonished, but had 
 no power to act against the new mode. Hence it 
 remained and was taken up by the Conestoga congre- 
 gation. These two, Coventry and Conestoga, were 
 the great feeders of emigration, and in this way the 
 double mode no doubt was largely spread and prac- 
 ticed. 
 
 The second Alexander Mack was always in favor 
 of the single mode, and never allowed any other 
 practice in the Germantown church. On his death- 
 bed he charged his successors to adhere to the single 
 mode. Elder John Fox in 1871 said, " I am now 
 eighty-five years old and feel that my days are few. 
 I have been a member of the Brethren church at 
 Germantown and Philadelphia for fifty-nine years. 
 My parents were members of the mother church in 
 Germantown. I remember well, when but a boy, of 
 being led by the hand of my father and mother to the 
 love feast and communion at Germantown. I very 
 distinctly recollect seeing Brother Peter Keyser wash 
 and wipe my grandfather, Alexander Mack's feet 
 
546 History of the Brethrefi. 
 
 and Brother Alexander Mack would wash and wipe 
 Brother Keyser's feet. I remember this well for I 
 was eighteen years old when my grandfather died. 
 And that has been the custom down to the present 
 day in the church at Germantown, and who can doubt 
 that my grandfather, Alexander Mack, who was the 
 presiding elder at the time, received it direct from his 
 father who was the first elder the German Baptist 
 church had."(') 
 
 The written statements of Susanna Douglass, Peter 
 Keyser, John W. Price, Abram Harley, Elizabeth 
 Hagy and Abraham H. Cassel are among those whose 
 testimony upon this point conclusively establishes the 
 fact that the single mode was the original mode with 
 the Brethren. 
 
 I J. The Dress Question. 
 
 At the founding of the church dress was not a 
 factor in its administrative or professed activity. The 
 early church was persecuted and meetings were often 
 held in secret. It is evident that under such condi- 
 tions no distinctive garb was worn. In fact safety 
 and protection lay in avoiding any mark by dress or 
 otherwise that would call down upon the worshiper 
 the strong arm of persecution. 
 
 There is every reason, however, to believe that the 
 early members dressed plainly and modestly, though 
 not distinctively, as an economic measure and as an 
 
 (i) Original letter in the Cassel collection. 
 
Doctrine and Growtli of the Church. 547 
 
 expression of their faith that religion was against vain 
 show. 
 
 There is no record to indicate that any distinctive 
 dress was worn by the first comers to America. But 
 here in Pennsylvania the Quaker hat and bonnet be- 
 came the symbol of non-resisting people. Those who 
 sided with the proprietary and against the council nat- 
 urally adopted the dress of the Quakers, whence arose 
 the head dress of the members. This gradual adop- 
 tion of a distinctive garb was, of course, sanctioned by 
 the membership generally as being in harmony with 
 the principles of the Gospel. So far as investigation 
 shows the first agitation of the dress question at An- 
 nual Meeting did not occur until the closing decade of 
 the Eighteenth Century. 
 
 Before the Revolutionary War the notorious hoop- 
 skirt was adopted by society women in Philadelphia. 
 Against this vulgarism the whole spirit of the church 
 was set. Christopher Sower, in his newspaper, de- 
 nounces it vehemently. The women of the church 
 did not adopt the new fashion. They became, for 
 that reason, distinctive in their dress. In this they 
 were followed b)' the Mennonites, and other plain 
 people, as well as by the more devout Quakers. 
 
 One more influence here deserves record. Multi- 
 colored fabrics were imported prior to the Revolution- 
 ary War by the English merchants. When the 
 colonies resisted English tyranny they agreed also 
 voluntarily, to give up the wearing of imported fabrics 
 
548 History of tJie Brethreji. 
 
 and began to weave and wear homespun. The Ger- 
 mans had never been heavy buyers of English man- 
 ufactured dress goods. Each family wove its own 
 fabrics, and so, goods of one color, became the badge 
 of loyalty to the new government. The German thus 
 found his custom or style the popular one. His plain 
 dress was his honored badge. But, as is often the 
 case, when war was over and industry revived, the 
 mass of the people, especially those active in the war, 
 reverted to stylish dress. In this the plain people of 
 God found added reason for retaining simplicity. 
 Why should they follow the example in dress of the 
 people whose example in war they did not follow? 
 
 To prevent acceptance of the victors' innovations 
 the church began to agitate order in dress, and hence 
 at the close of the century the differentiation between 
 the two elements in the population was complete. 
 The non-resisting people were the non-conforming 
 people. 
 
 From the beginning the Brethren wore full 
 beards, — no razor was allowed to touch their faces 
 Men in public life had cleanly shaven faces. It is 
 interesting to note that every signer of the Declaration 
 of Independence was smooth-shaven. The indignity 
 heaped upon Elder Sower was twofold. When his 
 beard was removed his religion was ridiculed and his 
 face was made to appear like that of his oppressors. 
 
 There is no record of dress as a test of membership 
 in the church until quite recently. 
 
Doctrifte and Growth of the Church. 549 
 
 18. The Mode of Baptism. 
 
 From the first trine immersion for adults only was 
 held to be baptism by the Brethren. The mode of 
 administering the rite may not be uninteresting. 
 Israel Acrelius, Provost of the Swedish Churches in 
 America and Rector of Old Swedes' Church, Wilming- 
 ton, Del., in his report^') of the religious work among 
 the Swedes in America gives us an accurate descrip- 
 tion of the mode of baptism in the following: 
 
 "They [Dunkers] seldom receive any others than 
 those who have been already baptized, and who thus 
 have some knowledge of Christianity; but if they 
 have been brought up in our society we first in- 
 struct(2) them. When they come to the water the 
 minister there puts to them the necessary questions, 
 which are to be answered [the confession of faith was 
 made standing, not kneeling]. Then the person falls 
 down upon his knees in the water, places both 
 his opened hands before his mouth, with the ends of 
 his fingers turned towards his nose, so as to keep his 
 nostrils closed, and the same with his mouth. The 
 minister then lays his right hand [Does he mean left 
 hand?] crosswise over the other's hands and presses 
 them closely together, holding his left hand [Does he 
 mean right hand?] behind his neck, and thus plunges 
 the person." 
 
 (i) Description of the Former and Present Condition of the Swedish 
 Churches in what 'vas called Neiv Sweden no-w Pennsylvania, etc., Stockholm, 
 Printed by Harberg and Hasselberg, 1759, p. 394. 
 
 (?) Do we now instruct our children as carefully and as minutely upon the 
 ordinances as our fathers did? 
 
550 History of the Brethren. 
 
 This is done three times, in the name of the Father, 
 and of the Son, and of the Holy Ghost. 
 
 ig. Baptism in a Tub. 
 
 In 1728, word was received by Conrad Beissel to 
 hasten to the house of Peter Beller. When he arrived 
 he found the daughter, a young woman, "about 
 breathing her last, who desired baptism from him. 
 Beissel expressed his preference for baptism in a 
 flowing stream, but the girl's parents objected to hav- 
 ing her taken from the house. So she was baptized 
 in the house in a tub. Thereupon she asked to have a 
 meeting at her house on the next Sabbath, which the 
 Superintendent (Beissel) granted her; but when the 
 congregation assembled there at the appointed time, 
 they found her lying in her coffin; so the meeting was 
 turned into a funeral. God grant her a blessed res- 
 urrection! This so deeply moved the parents that 
 they both had themselves also baptized. "(^) 
 
 20. A Sad Separation. 
 
 Sometime in the first quarter of the present century 
 David Sower, who seems to have been elected a min- 
 ister of the congregation on the Skippack, received 
 one Anna Johnson into the church by baptism. But 
 in doing so he administered immersion once and that 
 by the backward action "in the name of Jesus." He 
 justified this by saying each one is to be baptized upon 
 
 (i) Chronicon Epliratense,\>. ^,2. Tlie niotlier of this young woman died in 
 1748. 
 
Doctrine and Growth of the Chjirch. 551 
 
 the confession of his or her own faith; that this 
 woman's faith was in the mode indicated. "I baptized 
 her thus," said he, "upon the confession of lier faith, 
 not upon the preacher s faith." This was a new posi- 
 tion. It raised a storm of protestation, and Elders 
 Peter Keyser and John Price put him out of the 
 church. 
 
 He protested against this action of the elders and 
 adds, "Who gave them power to put us out of the 
 church? If we had done anything contrary to the 
 Word of God, it was their duty to bring it before 
 meeting; and if they could have proved that we acted 
 not in accordance with the Scriptures they might have 
 won us over to them." From which it is seen (i) that 
 the church adhered strictly to trine immersion; and 
 (2) that the practice of dealing with members by the 
 whole congregation, and not by the elders alone, was 
 the common and accepted method of procedure in 
 cases of discipline. 
 
 In the same letter(') he complains that several 
 congregations, Germantown and Coventry, held love 
 feasts and did not invite members of other congrega- 
 tions, an omission that pained him much and that was 
 in open violation of the long established custom of 
 inviting all the congregations to the love feast of each 
 one. 
 
 (i) Letter of David Sower to his Sister Catiiarine Harley. dated " Fayette 
 Co., Pa., May 28, 1823."' Original in possession of the writer. 
 
552 History of the Brethrai. 
 
 21. The Davidische Psalterspiel. 
 
 Before 1791 the Brethren had no hymn book of their 
 own. They used at first the Davidische Psalterspiel, a 
 large, costly book of 928 double column pages, con- 
 taining 1047 hymns. Many of these hymns were 
 lengthy. The first edition appeared in Germany in 
 1718, and in twent}^ years it had reached the third 
 edition. These books were not brought over in large 
 numbers by the early Brethren on account of the 
 initial cost and the heavy import duty^'^ laid upon 
 books by the English Government at the solicitation 
 of the King's printers. 
 
 There was a great demand for music books in the 
 growing Brotherhood. Christopher Sower was ap- 
 pealed to, and, aided by elders Peter Becker and 
 Alexander Mack and others, a careful selection of the 
 most inspiriting hymns was made and published in 
 1744 under the title, Das Kleine Davidische Psalterspiel. 
 This work contained 536 hymns and made a volume 
 of 530 pages. 
 
 The book was so much in demand that. Elder Sower, 
 son of the first publisher, issued editions in 1760, 1764 
 and 1777. Other editions were issued as follows: 
 
 Steiner and Cist, 1781. 
 
 Samuel Sower, 1791, 1795, 1797- 
 
 Michael Billmeyer, 1797, 1813, 1817. 
 
 (0 Christopher Sower in his newspaper of 1740 says the duty was 6d. per 
 pound on packages of books. In addition to this the commission and consign- 
 ment reached almost one hundred per cent of the value. 
 
Doctrine and Growth of the CJmrch. 553 
 
 Schaefer and Maund, 1816. 
 Heinrich Ritter, 1829 
 
 George Mentz and son, 1833, and frequently there- 
 after until 1850. 
 
 A fire destroyed the plates, and no edition has since 
 appeared. At least fourteen editions of this remark- 
 able book of hymns was thus issued for the Germans 
 of Pennsylvania. Of these thirteen are in the Cas- 
 sel collection, now at Juniata College. 
 
 Thus the Brethren introduced the most important 
 and widely used German hymn book of Colonial 
 America. 
 
 22. Unwritten Chapters. 
 
 In the periodicals, almanacs, and volumes recently 
 issued by the Brethren are many interesting sketches 
 of early churches and early brethren. Some of these 
 are quite accurate, and others are the compilations of 
 verbal tradition and will not bear the test of historic 
 accuracy. Not wishing to be invidious, the writer has 
 deemed it prudent to omit all such articles and to de- 
 vote the limits of this volume to unwritten and unat- 
 tempted history. 
 
 There should be an article in a later publication on 
 the growth of the publication interests of the modern 
 church, beginning with those sterling men of God, 
 elders Henry R. Kurtz and James Quinter. 
 
 The church has had a phenomenal growth in educa- 
 tional activity. From the day, now forgotten, when 
 
554 History of the Brethrai. 
 
 the church opposed college education to the present, 
 what a transformation!' 
 
 October 14, 1861, Elder James Quinter began at 
 New Vienna/') Ohio, the movement that finally culmi- 
 nated in the founding of the present educational insti- 
 tutions: Juniata College, Huntingdon, Pennsyh^ania; 
 Mount Morris College, Illinois; Bridgewater College, 
 Virginia; Lordsburg College, California; McPherson 
 College, Kansas; and others of more recent growth at 
 North Manchester, Indiana; Fruitdale, Alabama; and 
 Daleville, Virginia. To them must be added the now 
 large number of public educational institutions in 
 whicn men and women of the church are engaged 
 as teachers, principals and superintendents. 
 
 The immediate result of this educational activity is 
 shown in the expanding mission work, home and 
 foreign; creation of Sabbath schools; rapid increase in 
 denominational literature of a high order; extensive 
 travel to foreign lands, notably to Germany and Pales- 
 tine by such well-known brethren as elders D. L. Mil- 
 ler, H. B. Brumbaugh and J. H. Moore,- together with 
 a score or more of other devoted members of the 
 church, whose example and whose writings are 
 transforming the church; the creation of committees 
 on mission, tract, and publication interests, and the 
 endowment of the same; the control by the church of 
 her own press and productions; and many other phases 
 
 (1) For an account of this school see Quinter s Life and Sermons, p. 38. 
 
Doctrine and Groivth of the Chunk. 555 
 
 of activity within the church from which the church 
 must in the near future derive the strength and insight 
 to press the Lord's work to glorious results. 
 
 2j. On Doctrine. 
 
 From the first the German Baptist church chal- 
 lenged all creeds and turned triumphantly to the word 
 of God for its faith and for its practice. Her evan- 
 gelic tenets are clear and consistent. The triune God 
 is accepted, the divinity of Jesus declared, the func- 
 tion of the Holy Ghost honored. 
 
 Faith, repentance and baptism are the steps to sal- 
 vation. Through these and these alone is conxersion 
 possible. 
 
 Baptism is administered by trine immersion. From 
 this mode(i) there has never been any departure. In- 
 fant baptism is regarded as unscriptural. 
 
 Feet-zvasliing, as taught in John 13, is held to be a 
 divine ordinance. It has always been obserxed in con- 
 nection with the love feast or agape. It is not ob- 
 served at any other time. The Brethren seek no apol- 
 ogy for this ordinance. Jesus commanded it. His 
 people obey. 
 
 TJie Love Feast, or Lord's Supper, as a divine ordi- 
 nance, likewise is observed in connection with the 
 Communion, never at any other time. It is a full 
 meal, partaken by the members in the evening only. 
 
 (i) See Quintet's Trine Immersion. 
 
5 56 History of the Brethren. 
 
 The Holy Kiss, or Salutatio7i, is given at the close of 
 the Lord's Supper or love feast, and just before the 
 Communion. It is also given at any other appropriate 
 occasion upon the meeting or parting of those of like 
 precious faith. In observing feet-washing, the love 
 feast, and the salutation, the strictest propriety of the 
 sexes is scrupulously regarded. Sisters wash one an- 
 other's feet, and so also do they salute one another, 
 and the)' sit together in one part of the meeting at the 
 Lord's Supper. In like manner brethren wash only 
 brethren's feet, salute only their own sex, and sit to- 
 gether at the Lord's Supper. These ordinances are 
 observed in quiet and in humility and to the edifica- 
 tion of the participants. 
 
 The Cojmmuiioii is administered after feet-washing, 
 the Lord's Supper and the salutation, and not without 
 these attendant ordinances. The Communion con- 
 sists in the bread and wine, commemorative of the 
 sufferings and death of the Savior, Jesus Christ. Un- 
 leavened bread and unfermented wine are the em- 
 blems. The four ordinances last named are open to 
 all members in good standing, and to no others. The 
 entire service is generally known as the love feast, 
 and is held usually twice each year, although the fre- 
 quency of observance is wholly at the discretion of the 
 respective congregations. 
 
 Government is democratic in the extreme. The 
 membership rules. The congregational activity is 
 practically unlimited. On questions of moment the 
 
Doctrine and Growth of the Church. 557 
 
 congregation appeals for guidance tOvDistrict Meet- 
 ings, made up of delegates from the respectiv^e 
 churches. The District Meetings, may, when the con- 
 ditions seem to warrant, appeal to the Annual Meet- 
 ing, the highest tribunal of the church. It is made up 
 of two representative bodies; the Standing Committee, 
 composed of one or two delegates from each District, 
 and chosen by the District Meeting; and the delegates, 
 chosen from each congregation. The decisions of this 
 Meeting are final. 
 
 Elders, ntinisters, and deaco?is, elected by the church 
 from among her members, have charge of all congre- 
 gational activity. The ministry is not salaried; but 
 poor ministers and missionaries are always cared for 
 by the church. 
 
 Dress. — The Brethren are a plain people. They 
 dress modestly and decently. What is more than this 
 is held to be a violation of the plain precepts of the 
 New Testament and at variance with the spirit of the 
 church, as it certainly is, with the practice of the early 
 church. 
 
 Law. — The membership, in obedience to the teach- 
 ings of Jesus, avoid all legal controversies, holding 
 that it is better to suffer than to seek vindication at 
 the hands of the law. If, however, a member deems it 
 a duty to appeal to the law and can give good reasons 
 for the same, the church may grant him the authority 
 to so appeal. Between members, however, all differ- 
 ences are adjusted in the congregational meetings, 
 
558 History of the Jhrthrcn. 
 
 called Council Meetings. The members do not swear, 
 but affirm without raising the hand or kissing the 
 Bible. They avoid all litigation and reluctantly act as 
 witnesses in courts of justice, and do not sit on juries 
 trying murderers, holding conscientious scruples 
 against capital punishment. 
 
 Peace, as a doctrine of the church, is fundamental. 
 The Brethren do not go to war, and have steadfastly, 
 and amid great persecution, refused to take up arms. 
 There is no peace society in America that more stead- 
 fastly and consistently honors the teachings of Jesus 
 on this point than the Brethren. 
 
 Secret Societies have always been opposed by the 
 church, and membership in them, of whatever grade or 
 character, is absolutely forbidden. No member of an 
 oath-bound society can become a member of the 
 church without first severing all connection with such 
 organizations. 
 
 Marriage is a divine ordinance and cannot be dis- 
 solved by courts of law. Hence divorce is forbidden 
 and divorced persons are not admitted to member- 
 ship until the death of the divorced wife or husband. 
 
 A?iointi?ig w'xXh. oil, by the elders, is observed in obe- 
 dience to James 5: 14, 15. 
 
 Aged and poor members are cared for by the Broth- 
 erhood. Members are not sent to almshouses. In 
 many parts of the Brotherhood homes for the aged are 
 now erected and maintained by the respective Dis- 
 tricts. 
 
Doctrine and Groivth of the Church. 559 
 
 Temperance is a time-honored and Bible-sanctioned 
 principle. The church, from its beginninjr has re- 
 fused to allow any member to engage in the liquor 
 traffic, to drink intoxicants, or to use tobacco. The 
 oldest temperance society in the country is the church 
 of the German Baptist Brethren. The membership is 
 temperate, sober, honest and industrious. For almost 
 two centuries it has been a proverb among the people 
 that "the word of a Tunker is as good as his bond." 
 They pay all their obligations promptly and do not 
 live beyond their income. 
 
 In a word, the members are taught to obey the 
 teachings and example of the blessed Savior in all 
 things, and to prove by their daily walk and conversa- 
 tion that they live the Christ-life again in this world. 
 May this holy ideal never be forgotten! 
 
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