Miteraiy Activity
ofthe (brethren lathe
^icjhteenth (jentury

YALE UNIVERSITY
LIBRARY

Purchased from the income
of the bequest of
WILLIAM ROBERTSON COE
Honorary M.A. 1949, for
material in the field
of American Smdies.

LITERARY ACTIVITY

OF THE

German Baptist Brethren

IN THE

EIGHTEENTH CENTURY

By
JOHN S. .FLORY. Ph. D.
Profeuor of English Language and Literature in Bridgewater College, formerly
Assistant in English Literature in the Unioersit^ of Virginia.

This Dissertation heis been accepted by the Faculty o( the University of
Virginia as satisfying the requirements in original research for
the degree of Doctor of Philosophy.

ELQN, ILLINOIS
BRETHREN PUBLISHING HOUSE
1908

Copyriglit, 1908.

BRETHREN PUBLISHING HOUSE,
Elgin. Illinois.

V(oId^

introduction
The closing years of the nineteenth and the opening
of the twentieth centuries witnessed the birth of a deep
and widespread interest in the early history of the
Germans who came to Pennsylvania in the first days
of that great Commonwealth. The subject has grown
in interest, as the records of the past brought to light
the doings of these sturdy, conscientious, pious sons
of the Fatherland, until today every new phase of the
subject is anxiously waited for and warmly welcomed
by all who take an interest in our beginnings in our
country. Pennsylvania Dutch, once used as a term
of ridicule, has become a topic of the most absorbing
interest to all who are inclined to look into the history
of the past.
To no class of people are these records of the past
more intensely interesting than to The Brethren,
(Dunkers), for in William Penn's New Colony they
found a resting place and began their religious activi
ties in America which have continued with some meas
ure of success until this day. Driven from their homes
in the ungracious Vaterland bythe persecutions of the
established church, they found rest and liberty of con
science in the New World. Strange it is that no sooner
had the Luther Reformers thrown off the yoke of
Rome than they entered upon a vigorous persecution
of all who did not give full assent to their views. And
so the Brethren, who had never accepted Romanism

iv Introduction
fell under the ban. They were unwilling to accept the
filtered product of the Reformation, preferring to go
to the undefiled fountain head of God's Word, and as
a result were bitterly and cruelly persecuted and driven
from their homes by the reformers.
Our Author has laid the church and the reading
public generally under many obligations by his pains
taking, careful and conscientious research in order to
bring to light the literary activities of our people in
the eighteenth century. Not for years has it fallen
to my lot to read a book that has afforded so much in
terest and genuine pleasure as has this work. Some
books we read from a sense of duty, others because
they were written by our friends and others still be
cause of their real merit and because of the rich value
of their contents. In the latter class this work will
find a commanding position. It will become an au
thority on the subject so ably treated.
The Author promises the result of a continuation
of his researches in a succeeding volume covering the
literary activities of The Brethren for the nineteenth
century. Judging from what he has already accom
plished we may anticipate a further valuable addition
to our literature.
It is sad to reflect that after the destruction of
Saur's great printing plant at Germantown, during the
Revolutionary war, for more than half a century The
Brethren gave but a half-hearted support to educa
tional and literary efforts. This may have been the
resultant swing from the scholastic ecclesiasticism
from which the fathers suffered so much in Germany,
and it went so far that they came to look upon higher

Introduction v
education as a snare of the devil to entrap the humble
followers of Christ and to lead them into pride and
worldlyism. Be this as it may it was not until the
close of the first half of the last century that the print
ing press became active among us again and higher
education began to assume significance. The last quar
ter of the century witnessed a revival of literary and
educational activity among The Brethren rarely sur
passed among any people. Through this fruitful field
our Author will take us in his next volume, and the
hope is expressed that he may be able to finish the
work at an early date. D. L. Miller.

PREFACE
In the ensuing pages I have tried to tell the story
of the literary activity of the Dunkers during the first
period of their history. As such a work has never
been undertaken before, I have necessarily been at the
disadvantage of having to find my way in regard
to many things, and of planning the work without a
precedent or guide. If I have given undue prominence
to any part of the history or have regarded any part
as of too slight importance, the defect may be attrib
uted to error of judgment and lack of experience.
I have not aimed at an exhaustive treatment so much
as at a straightforward, unadorned narrative that will
give as nearly as possible a correct idea of the posi
tion our people occupied in the eighteenth century,
and of the value and import of their literary work.
If I have succeeded in reconstructing the period to
any extent, and in bringing into due prominence the
significance of the great achievements in our early his
tory, and by this means of awakening a deeper interest
and pride in ourselves as a people, my purpose has
been accomplished. I should trust, however, that I
have also contributed something to the fund of our
information in regard to our history as a denomina
tion. Yet this has been only incidental. My chief
aim has been to set forth in a deserving light our ac
complishments during the eighteenth century as pro
ducers and disseminators of literary work.
I presume it is natural that the student of litera-

viii Preface
ture should in time be led to a consideration of the
literature of his church. At least it has been so in
this case. I had thought for some years that there
must be some interesting literary work connected with
the early experiences of the Brethren, but I had no
idea of the wealth of material to be found until I un
dertook the investigation of it some four years ago.
Through the agency of the library of the University
of Virginia, with which institution I was at that time
connected, the archives of the Virginia State Library
at Richmond and of the Library of Congress at Wash
ington were opened to me. From both of these, as
well as from the University library, I received valuable
aid. The chief depositories of our early literature, how
ever, are in Philadelphia. Besides several very valu
able private collections, two large public collections
are housed here. They are in the libraries of the His
torical Society of Pennsylvania and of the German
Society of Pennsylvania respectively. To both of
them I was granted free access and found a wealth
of material that was far beyond my expectations at
first. The nucleus of the Historical Society's collection is
a part of the famous collection of Abraham H. Cas-
sel, the noted antiquary of the Brethren church. His
fine collection has unfortunately been broken up and
scattered. The choice part of it undoubtedly is in the ar
chives of the Historical Society. A very important part
is in the library of Juniata College, another part is at
Mt. Morris College, and a smaller part at Bridge-
water College.

Preface ix
When I began this work my intention was to write
in one volume a literary history of the Brethren church
to the present day. The abundance of material in
the early part, however, caused me to modify this plan
to the extent of treating it in two distinct periods, and
in two separate works. The first is now completed
and is herewith offered to the public.
In the course of my investigations I have collected
a considerable mass of material on the latter period al
so. It is my intention to continue the narrative and ( D,
V. ) in another volume to bring it down to the present
time. To any friends who may have contributed facts
pertaining to the later history I now make this state
ment and general acknowledgment of their services.
When the volume is issued suitable credits will be
given. Closing the first period with the end of the eight
eenth century divides our history into two nearly equal
parts. But the chief reason for choosing this date for
the division is the fact that it marks the end of a dis
tinct period of our history. With the close of the
Leibert press, three years before the end of the cen
tury, the leadership of the Dunkers as producers and
disseminators of Hterature came to an end. And the
death of Alexander Mack,Jr., in 1803, marks the pas
sage of that first group of great men who lent lustre
to the early history of the church, and who produced
the first important body of our church literature.
The conditions prevailing at the beginning of the
next century were very different from those that had
preceded, and these changed conditions will mark the
beginning of the further treatment.

X

Preface

In preparing this work I have gone to original
sources wherever possible. I have, however, availed
myself of whatever has been written on the subject.
I have read the several histories of the Brethren
church, by Brumbaugh, by Falkenstein, and by Hol-
singer. Where I have received special information
I have endeavored to give credit. Matters of undis
puted history, however, I have used without acknowl
edgment to any one. I may have on occasion used
almost the exact words of one or another writer un
consciously. I have not been studious to avoid doing
so. In the first chapter I have quoted three times at
length. I have done this on purpose to allow the
great authorities to speak in their own words on the
three important topics there discussed: the original
principles of the church, the organization of the
church, and the doctrines of the church. These three
authorities are Ernest Christopher Hochmann, Alex
ander Mack, Jr., and Elder D. L. Miller.
Julius F. Sachse's German Sectarians of Pennsyl
vania contains much valuable information about the
Sower Bibles. I have consulted it freely and am under
obligations to it for many important facts. Seiden-
sticker's Geschichtsbldtter has also been useful in the
preparation of this chapter.
This last named work has likewise been helpful in
the study of the Sower newspaper. The works them
selves have been the chief source of information, how
ever, in regard to all the periodicals. The newspapers,
so far as preserved, are at the Historical Society; the
magazines and the almanacs at both the Historical

Preface xi
Society and the German Society (incomplete). I
studied them at both places.
The biographical material in chapter V has been
collected from a great variety of sources. Among the
most important I may mention, Seidensticker's Ge
schichtsbldtter, Goebel's Geschichte des Christlichen
Lebens, Appleton's Cyclopedia of American Biogra
phy, the Chronicon Ephratense, and the several church
histories. Where the selections of the different authors used
have been secured I have indicated in each case. With
the exception of one of the letters of Christopher
Sower, Sr., I take the responsibility of the translation
upon myself. In the prose I have aimed at a literal
reproduction of the thought without embellishment or
ornament. In the poetry I have thought well to give
some variety. The form of the poem in some instances
seemed to be an integral part of the poetry; in such
cases I have preserved the poetic form, at some ex
pense naturally of poetic quality and of literalness.
In other instances I have aimed only to reproduce
the thought.
Other works that I have found useful in the prepara
tion of the following pages are Thomas's History of
Printing in America, Seidensticker's The First Cen
tury of German Printing in America, The Interna
tional Cyclopedia, Jameson's Dictionary of United
States History, Rupp's History of the Religious De
nominations in the United States. Many other works
have been consulted, and as far as they have contrib
uted to this volume, credit has been given in the body
of the text.

xu

Preface

The appendix is of course taken largely from Dr.
Seidensticker's work. I have succeeded, however,
in adding a considerable number to the works he re
cords. For these additions I am under obligations
chiefly to Rev. A. Stapleton of Wrightsville, Pennsyl
vania, and to The Pennsylvania German.
I have yet the pleasant duty of acknowledging the
personal helpfulness of several friends. To Dr. Charles
W. Kent of the University of Virginia, I am under
obligations for helpful suggestions and constant en
couragement. From the very inception of the work
to the present his interest in it and his inspiring en
couragement have had much to do with bringing it
to completion. Eld. D. L. Miller of Mount Morris,
Illinois, has likewise given words of encouragement
and direction that have made the work easier. He
has also done me the kindness to read my manuscript
and has offered valuable suggestions. His interest is
further shown by his willingness to supply an intro
duction to my imperfect work.
My thanks are also due Mr. John S. Patton and
Miss Anna Seeley Tuttle, of the University of Vir
ginia library, who have spared no pains in procuring
for me the use of any books or documents in their
power. To Dr. John W. Jordan of the Historical So
ciety's library in Philadelphia and to Miss L. Hert-
zog of the German Society, I am likewise under ob
ligations for repeated kindnesses and aid.
Bridgewater College, Jno. S. Flory.
January, ipo8.

Literary Activity of the German Baptist
Brethren in the Eighteenth Century

CHAPTER I.
Genesis of the German Baptist Brethren Church.
In order that the ensuing history may be intelligible,
it is necessary to state briefly the main facts in regard
to the people whose work is here to receive considera
tion. It will be of interest to know where, when, and
how the German Baptists, or Dunkers, came into be
ing, and the peculiarities of their faith and practice.
A history of them as a people is of course not at
tempted here, but such facts as are necessary to un
derstand their literary work, and the significance of
it, must be recorded.
To find the origin of this religious body it is nec
essary to go back to Germany in the early years of the
eighteenth century. This was a time of great social
and spiritual unrest. The Protestant Reformation was
advancing to its logical result. On all sides there was
dissatisfaction with the existing ecclesiastical condi
tion. Discussion was rife. The Reformation had ac
complished wonders in eradicating heresies, and ele
vating the social, moral, and intellectual condition of
the people. Yet the established Protestant churches
(Lutheran and Reformed) had become intolerant, and
1

Literary Activity of the Brethren
permitted practices that many of the most advanced
thinkers of the time could not reconcile with the Bible
teaching. These latter, however, were hopelessly split
up among themselves, so that there was no end of be
liefs and of interpretations of the inspired Word.
As to the Catholic church. Protestantism had com
pletely broken its power in northern Europe and had
eradicated many vile and evil practices. It had dis
pelled the fog of superstition and ignorance which for
centuries had brooded over the minds of the people
like a night hag, and had brought them into a day of
comparative freedom and light. The masses had ad
vanced in intelligence, until even the poorer classes
were manifesting an intelligent interest in the problems
of Christianity. Thought was, however, terribly con
fused ; almost everybody was interested in religion and
took a hand in discussing it, yet comparatively few
would have been able to give a clear, concise state
ment of what they believed, or why they believed as
they did.
Amidst this confusion and wilderness of conflicting
opinions, one belief held in common by many of the
dissenters tended to draw them together into one body.
This was the thought that religion is for the individ
ual, and that it ought to manifest itself in the outward
life. While admitting what had been accomplished
by the Reformation, they could not be satisfied with
present achievements, but looked for a fuller realiza
tion of the principles of Protestantism in the individ
ual. They felt that vital Christianity had reached the
church only in the mass, and that the rich fruits of
2

Genesis of the Brethren Church
spirituality, which must be sought largely in the indi
vidual, the church had not yet realized. Consequently
they plead for greater personal purity and humility,
and taught that religion is essentially a matter of the
heart. Although in details they varied considerably,
they held this one tenet in common, and collectively
were known as Pietists.
With these people the early German Baptists, or
Taufers, as they are constantly called in the early rec
ords, had much in common. These latter were one of
the later sects to arise, and some of their leaders were
on the most intimate terms of friendship with such
leaders of Pietism as Ernst Christoph Hochmann
von Hochenau, August Hermann Francke, Gottfried
Arnold and others. At times the Brethren, or German
Baptists, fraternized with the Pietists, but were never
of them and were entirely free from any of those ex
cesses to which some of the latter at times gave way.
None of the leaders of the German Baptists had ever
been Pietists, although they held more in common with
them than with any of the other dissenting sects of the
time, as the Schwenkfelders, the Mennonites, the Mys
tics and the like.
All of these sects, by their determination to live out
the teachings of the New Testament as they under
stood them, brought down upon their defenseless
heads the full wrath of both Church and State. The
three state churches — Catholic, Reformed and Lu
theran — denied the right of any of the dissenting sects
to exist in the German Empire. Consequently every
means at their command was used to free the land
3

Literary Activity of the Brethren
from these heretics and heresies. The sufferings they
endured were terrible. They gave their lives by the
thousands for the religion they loved. Deaths at the
stake, by drowning or strangulation were almost daily
occurrences. The awful story' of suffering endured by
these innocent people for conscience' sake makes one of
the darkest pages in modern history.
But even the bloody hand of persecution could not
silence these heroic men. Imprisonments, scourgings
and threats of death did not quench their ardor. They
went about the country, preaching, protesting against
unjust interference with natural rights on the part of
church and state, and everywhere exhorting sinners
to repentance. One of the greatest of these was Ernst
Christoph Hochmann, who represented the best ele
ment of Pietism. He exercised great influence upon
Alexander Mack, who was to become the first leader
of the German Baptist Brethren. They traveled to
gether over many parts of Germany, holding evangel
istic meetings, song and prayer services, in which they
strove to give the Word of God in all its purity to
the people. Both were powerful preachers, men of
wealth and culture, whose powers had been developed
and matured by good education and varied experi
ences. They were in perfect accord and sjmipathy.
They preached the same doctrine — the principles
which afterwards Mack at least practiced. Hochmann
had been bred a Lutheran and Mack a Reformed, or
Presbyterian, but both had ceased to be in accord with
their mother churches and strove for a fuller life of
the spirit. 4

Genesis of the Brethren Church
In 1702, Hochmann was imprisoned in the castle at
Detmold by Count zur Lippe-Detmold for over-free
statements about the state churches. As a condition to
regaining his liberty he wrote out his confession of
faith, which may be taken as a statement of the prin
ciples held in common by himself and Mack. This
document, next to the Bible, was the most important
influence that led to the organization of the German
Baptist or Dunker church. Because of its importance
and direct bearing upon our early history, I have
translated the article entire, and will here insert it for
the benefit of the reader.^
Copy of a Pietistic Confession of Faith.
After it had been announced to me yesterday
evening that his Gracious Lordship had assented
to my dismissal, on condition that I beforehand
would give a short confession of my faith, I have
herewith prepared such (an article) very briefly
as follows :
1. I believe one eternal, only, allpowerful, every
where-present God, as he has revealed himself in
the Old Testament as the God of Abraham, Isaac,
and Jacob; in the New Volume, however, as the
Father, Son and Spirit, Matt. 28, v. 19, and I do not
find it in my soul necessary to dispute or criticise
much about it: but I regard it better to submit
one's self humbly to this eternal Godly Being in the
Father, Son, and Spirit and to experience his inner
workings, as the Father reveals the Son inwardly
and the Son again the Father, and this through
the powerful operations of the Holy Ghost, with-
1 From a copy In the library of tlie Pennsylvania Historical
Society.

Literary Activity of the Brethren
out which nothing can be known in divine things,
and this is also alone the eternal life, that one should
know aright this one God as Christ says, John
xvii. 3, and that I may explain myself briefly in
regard to this, I profess to the ancient Ausselic
Creed, Credo in Deum, etc.
2. In regard to baptism, I believe that Christ
instituted it alone for the grown up and not for
the little children, because one can not find in the
entire holy Scripture one iota of an express com
mand about it; for arguments and good opinions
will not be sufficient on these points, but there
must be express commands spoken by God or
Christ, as there is an express command about the
circumcision of Israelitish children.
3. In regard to the Lord's Supper, I believe that
it was instituted only for the chosen disciples of
Christ, who, by 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 of the Lord, as is done alas ! at the pres
ent time.
4. Concerning the full coming of the Spirit, I
believe that, although I have been conceived and
born of sinful seed, I may still be sanctified through
Jesus Christ, not only justly but also completely,
so that no more sin shall remain in me when I
shall have come to full stature in Christ. But I
do not yet boast that I have attained perfection,
but I acknowledge with Paul that I will try to at
tain it with all earnestness and zeal and will conse
crate myself to God and the Lamb for his complete
service; but that one can become perfect is to be
proven from the Holy Scripture on all pages: I
cite however this time only this one very significant

Genesis of the Brethren Church
proverb, Heb. vii. 25, according to the Piscator
version. He can therefore also make perfectly
blessed those who come to God through him, who
is ever living to intercede for them. It is surely
not enough that a great redemption should be
made for me through Christ, but this redemption
from sin, death, devil and hell must be made with
in the soul by the son of the living God and his
precious mediatorial office, so that not only the
prophetic and high-priestly but also that which is
kingly must powerfully manifest itself in the soul,
even to the attainment of the perfect likeness of
God, and Christ must take within us a spiritual
form, and if this does not take place actively in
the soul through Christ during life, one can not
attain to the contemplation of God after death, for
without sanctification no one will see God; for
whoever has this hope — to attain to the contempla
tion of God — he must purify himself, as he also is
pure. 1 John iii. 3.
5. Concerning the oifice of the Spirit I believe
that Christ, who is the head of the church, alone
can appoint teachers and preachers and give them
the qualifications therefor; and no being except
the Christ, risen above all heavens and fulfilling
everything, has appointed some apostles, some how
ever, evangelists, some prophets, some pastors and
teachers, so that the saints may be prepared for
the work of the ministry. Elphesians iv. 10, 11,
Acts XX. 28, state expressly that the Holy Ghost
(N. B. and not man) had appointed them bishops
to pasture the congregation of God, which he had
purchased with his own blood.
6. Concerning authority I believe that there is
in the kingdom of nature a divine order, to which
I also gladly submit in all civil matters according
to the teaching of Paul, Rom, xiii. 1, 7. On the

Literary Activity of the Brethren
other hand, however, to those that strive against
God's Word and my conscience, or the freedom of
Christ, I grant no power ; for it is said : We ought
to obey God, etc.. Acts v. 29, and if anything should
be charged against God and my conscience I
should rather suffer unjust force, than act con
trary to this and I pray that God may not reckon
it against those magistrates, but may convert them ;
but this I declare further, that the essential polit
ical power is in no sense a Christ; for the Turk at
Constantinople and the Pope at Rome are true
magistrates in the realm of nature, but they are
not for this reason Christians ; for where a magis
trate shall receive from me the very venerable title
of Christian, I must perceive in him that he has the
spirit of Christ, or else I say with Saint Paul, Rom.
viii. 9, who has not the spirit of Christ is not his
and therefore not a Christian power ; but I consider
and regard them as heathen powers, which how
ever will soon have reached their time, because I
have been infallibly convinced out of God's Word
that the glorious Christ sitting at the Father's
right hand will soon break in and thrust all the
heathen powers from their seats, and according to
the prophecy of Holy Mary will raise the lowly,
for the scepter of Christ will destroy and break
to pieces all other animal kingdoms, Dan, ii. 44.
Indeed the Lamb will overthrow the beast and its
horns, as is stated distinctly in Apoc. xvii. 14. These
will strive with the Lamb and the Lamb will over
throw them, for he is the Lord of all lords and the
King of all kings, and with the called and chosen
and the believers; and because the kingdom of
Christ is now 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
8

Genesis of the Brethren Church
soon to depart; for that will last into the eternity
of eternities, but these will soon have reached their
limit by the great impending judgments of God.
7. Finally, what pertains to the redemption of
damned men, I do not see how this is the place to
carry it out, because it requires a very detailed de
duction if it is to be distinctly and clearly under
stood ; only this will I add 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 necessarily follow that
Christ were not powerful enough to restore the
human race which was lost through Adam and in
this connection the chapter to the Romans can be
read and from this may be seen how the restora
tion in the mediatorship of Christ has been much
stronger and more mighty than the fall of sin in
Adam. 1 Cor. xv. 22 states explicitly : As in Adam
all die, even so in Christ shall all be made alive;
but, as has been said, this matter can not possibly
be carried out in accordance with its importance,
but it requires a word-of-mouth deliverance, if all
the objections and doubts pertaining to it are to be
explained from God's Word ; and because these are
the most important points which are at the present
day questions of controversy, I have desired to draw
them up briefly herewith, and have to hand them
over to a high magistrate of the land with the added
hearty wish that God the Almighty may power
fully light them up with his light from above; and
since I perhaps may have no opportunity to ap
pear before the high authority of this land ; I there
fore give herewith my due, humble thanks to God
the Almighty and also to my most gracious master
for everything good which I have enjoyed during
my stay here. May God who is rich in mercy re
ward everything good done me, in time and eterni-

Literary Activity of the Brethren
ty; and may he soon allow the earnest pleadings
and prayers for the master of this house, for his
wife and the whole household to be fulfilled, so
that every curse may be turned away and that on
the other hand the spiritual blessings of God may
be revealed therein. And although I may not be
present in this land or house any more after this,
I shall not leave off continuing my heartfelt
prayers to God the Father of spirits of all flesh
for the soul of the most beloved Frederick Adolph,
and as long as I live I remain the most humble
intercessor for the Count's whole house.
E. C. H. V. H.
In the Castle Detmold in the
Month of November, 1702.
This confession of Hochmann's deserves considera
tion for several reasons. It will be observed that it
was written six years before the organization of the
German Baptist Church in 1708. There is no doubt
that it represented the views held by Mack as fully
as it does those of its author. In all essentials of
doctrine they were perfectly agreed. Only in one in
stance is there evidence of a divergence of views, and
this arose rather from expediency than from principle.
In regard to the ordinance of baptism. Mack declared
openly and unreservedly for immersion; Hochmann
would have been satisfied with pouring. Both required
the three-fold act. Hochmann's preference for pour
ing was as a matter of expediency, to avoid a fixed
form, for it was because of formalism that he had been
so long and so mercilessly persecuted. He later wrote,
" I have no objection if any man for the sake of con-
10

Genesis of the Brethren Church
science wants to be completely immersed." In meth
ods of work these two men frequently disagreed, and
it was this, as we shall see, that separated them when
the church of the Brethren was organized.
To indicate further the importance of this tract and
its influence in the early history of the church, let us
step forward eleven years from its composition. This
was in 1713, five years after the organization at
Schwarzenau. The infant church was prospering:
the pious and holy lives of the first members were
attracting others into the fold. Among these was a
large number of Pietists and Separatists who desired
to be admitted into church fellowship without being
required to observe the ordinances of the church.
Mack at once set about to prepare a manual of the
principles and usages of the church, which he entitled,
" A Brief and simple Exposition of the Outward but
still Sacred Rites and Ordinances of the House of
God." This little book has been exceedingly popular all
through the two hundred years of the church's history,
and has been extensively circulated and read. Chris
topher Sower printed it in 1774, an EngHsh edition
was printed in Philadelphia in 1810, and recently, in
1888, the Brethren Publishing House, now at Elgin,
Illinois, brought out a large edition. Many persons
who read this will have copies of this last edition and
will doubtless take interest in tracing the parallels be
tween Mack's work and the Confession of Hochmann,
as given above. Mack's Rites and Ordinances is sim
ply giving expression in another way and with con-
11

Literary Activity of the Brethren
siderable expansion and elaboration to what Hoch
mann had expressed in outline. Not that it is in any
sense a repetition of the other, however, as I take it;
except in so far as men holding similar views must
necessarily reflect each other in giving expression to
them. The similarity was, without doubt, unnoticed
by the writer.
What invests Hochmann's Confession with especial
interest is the fact of its priority. It is, in point of
time, the first work in existence to express in concise
form the leading facts of the Dunker faith. The prob
ability that Hochmann, late in life, was baptized by
Alexander Mack and thus became a member of the
Brethren church adds an additional feature of interest.
If this is so, the Confession may be regarded as the
first piece of literary work of this fraternity.
The evidence in regard to Hochmann's membership
is not quite conclusive, however. It is known that he
worshiped with the Brethren on numerous occasions.
As he lived in Schwarzenau from before the organiza
tion of the church in 1708 till his death in 1721, he
was in constant association with the members of the
Schwarzenau congregation. The evidence in regard
to his membership is as follows:
1. He was in full accord with the doctrines and be
liefs of the church.
2. He was currently reported to have been baptized
at Schwarzenau by Alexander Mack.
3. He worshiped frequently with the Brethren at
Schwarzenau. 12

Genesis of the Brethren Church
4. Goebel says of him that he " upheld the hand of
brotherly love with the Taufers."
5. He preached on a certain occasion at one of the
meetings of the German Baptists in Switzerland, when
Alexander Mack was present.
6. Alexander Mack, Jr.,^ late in life, in making a
list of important people that he had known, names
" Brother Hochmann von Hochenau." In this list
Mack does not caU any one "Brother" who was not
a member of the German Baptist church, unless Hoch
mann be the exception ; and the list includes about two
hundred names.
7. Dr. M. G. Brumbaugh, in his History of the
Brethren, includes his name in a list of 255 persons
who joined the church in Europe.
Whether he was a member of the church of the
Brethren or not we may never know positively; the
probabilities are that he was. He was not of the lead
ers, however, and if he joined it was late in life, when
his years of activity and greatest usefulness had been
largely spent. At all events his thinking has left a
deep impress upon our history, and his association
with Alexander Mack was an important factor in the
genesis of the church.
The frequent heart to heart talks by these two godly
men about the religious condition of the time, their
prolonged conferences in regard to the ordinances and
how they should be observed, and their studious
searching of the Scriptures after God's will in all
things as therein revealed, — these things gave the first
» Brumbaugh's History of the Brethren, page 25.
13

Literary Activity of the Brethren
draft, so to speak, of the religious principles to be taken
as a standard by the new congregation.
The religious position of both these stalwart men,
however, was unsatisfactory. They could not find fel
lowship in any of the established churches, and to re
main simply Separatists was to be deprived of the ordi
nances of God's house and of the means of spiritual
growth afforded thereby. Hochmann's mystical tenden
cies enabled him to halt here, but Mack's greater reso
luteness would not let him be satisfied with anything
short of an organization in which he could practice the
rites and ordinances of the New Testament as he under
stood them. And this brings me now to the interesting
story of the organization of the German Baptist
Brethren, or Dunker church.
This memorable event took place in the year 1708.
After prolonged searching of the Scriptures and many
prayers, eight pious souls covenanted together to or
ganize themselves into a body for the purpose of observ
ing the ordinances of God's house. Their natural lead
er was Alexander Mack, who had been a noted evangel
ist before this, and who was chosen as the first min
ister of the new organization. As their study and re
search had convinced them that trine immersion was
the baptism taught in the New Testament, their first
duty was the administration of this rite, which they
desired their leader to perform. This he declined to
do as he had not been immersed himself. He therefore
required to be immersed before administering the rite
to others. Accordingly they betook themselves to fast
ing and prayer for divine guidance, after which they
14

Genesis of the Brethren Church
cast lots to determine which of the other four men
should administer this rite to him. This done, the
company of eight silently wended their way down to
the river Eder, that winds its meandering course
through the little village of Schwarzenau. Here on
the green bank, early in the morning, prayers were
made, and then he upon whom the lot had fallen led
the pious Mack into the water and immersed him three
times face forward; after which he in turn admin
istered the same rite to each of the remaining seven.
Thus was organized the German Baptist Brethren
church, by the ordinance of baptism as practiced in the
time of the apostles.
The eight persons forming this organization were
Alexander Mack of Schriesheim, in the Palatinate;
George Grebi, from Hesse Cassel ; Lucas Vetter, from
Hessenland; Andreas Bone of Basle, in Switzerland;
Johannes Kipping of Bariet, in Wurtemburg; Anna
Margaretha Mack, (wife of Alexander Mack);. Jo
hanna Nothigerin Bonisin, (wife of Andreas Bone) ;
and Johanna Kippinger. These are the original forms
of the names. For the convenience of all I give the
names also in the Anglicised form.
Alexander Mack. George Greby.
Anna Margarite Mack. Luke Vetter.
Joanna Noetinger Bony. John Kipping.
Andrew Bony. Joanna Kipping.
These were not a group of religious enthusiasts,
nor were they led to take this step without careful and
prayerful consideration. Every inch of the ground
they occupied they had carefully fortified by the testi-
15

Literary Activity of the Brethren
mony of history and of the Inspired^ Word. In no
sense were they extremists, unless it was in the ex
treme heroism of their action and aim — that of re
establishing the apostolic mode of worship after a
lapse of a thousand years.
Fortunately we have an account of this most inter
esting transaction from the pen of one who received
his material at first hand. Five years after this mem
orable beginning, Alexander Mack had occasion to
put in written form, as we have seen, the principles
of the doctrine he had espoused. This little book,
" The Rites and Ordinances," after its first appearance
in Schwarzenau in 1713, was not reissued either in
Europe or America until Christopher Sower brought
out his German edition of 1774. To this edition Alex
ander Mack, Jr., prefaced an account of the organi
zation as he had received it from his father. The
English edition that appeared in Philadelphia in 1810
was a rather free translation of the Sower print. I
quote from the German edition of 1774.^
It pleased the good and merciful God near the be
ginning of the present century to prosper his saving
grace, which has appeared to all men, by many warn
ing voices calling them to repent; and he thereby
awaked many from the death and sleep of sin, who,
looking about them for a righteous observance, of
Christianity, as it is in Christ, were compelled to see
with sorrowful eyes its great decay in almost every
place. Under these conditions they uttered many faithful
^Copy in the Bridgewater College library.
16

Genesis of the Brethren Church
testimonies of the truth, and established here and there
private meetings in addition to the common church
organizations, in which the newly-awaked souls sought
instruction. As a result of this, however, the envious
priesthood embittered the hearts of the rulers, so that
persecutions were begun at different places, namely in
Switzerland, in Wurtemburg, in the Palatinate, and at
other places. To these persecuted exiles the Lord
now pointed out a place of refuge", or a little village,
in Wittgenstein where, at that time a mildly disposed
count was ruling, and where several awakened count
esses also dwelled.
There was liberty of conscience granted at Schwar
zenau, which is scarcely an hour's journey from Berle-
burg. From this cause, although Wittgenstein is a
poor and rough country, yet many of the various kinds
of people came together at Schwarzenau, and this
place, which formerly had been but little regarded, was
now suddenly changed into an entirely different es
tate, so that in a few years it became a place celebrated
far and wide. However, those who came together
there because of the persecutions, although they were
distinguished by different opinions, and also different
in manners and customs, yet they were at first all
called Pietists, and among themselves they called each
other Brethren.
But very soon it appeared that the words of Christ,
Matthew 18, where he says : " But if thy brother tres
pass correct him between thyself and him alone," etc.,
could not be reduced to a proper Christian practice, be
cause there was no established Christian community.
17

Literary Activity of the Brethren
Therefore some went back again to the religious de
nominations from which they had come, because they
could not subject themselves to a stricter Christian dis
cipline. To many the spirit of liberty seemed entirely
too great, and appeared to be more dangerous even
than the religious organizations which they had left.
Then some felt themselves powerfully drawn to
search out the footsteps of the early Christians, and de
sired heartily to receive in faith the testimonies com
manded by Jesus Christ according to their true worth.
At the same time it was revealed to them strongly
from within how important the obedience of faith is
to a soul that desires to be saved. And this revelation
led them at once to the mystery of water baptism,
which appeared to them as a door into the church, the
thing for which they were so earnestly seeking. In
regard to baptism, however, this was spoken of among
the Pietists in very different ways, and this fact very
many times brought grief to the souls of those that
loved the truth.
This state of things continued until the year 1708,
when eight persons agreed with one another to enter
into a covenant of a good conscience with God, in
order 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, to a blessed end.
These eight persons were as follows; nartely, five
brethren and three sisters. The five brethren were
George Grebi, of Hesse Cassel, the first ; Lucas Vet
ter, Hkewise of Hessia, the second ; the third was Alex-
18

Genesis of the Brethren Church
ander Mack, from the Palatinate of Schreisheim, be
tween Mannheim and Heidelberg; the fourth was
Andreas Bony, of Basle, in Switzerland ; the fifth, John
Kipping, of Bareit, in Wurtemburg. The three sis
ters were Joanna Noethiger, or Bony, the first; Anna
Margaretha Mack, the second; and Joanna Kipping,
the third. These eight persons bound themselves to
gether as brethren and sisters unto the covenant of the
cross of Jesus Christ as a church of Christian be
lievers. And when they had found in authentic his
tories that the early Christians, in the first and second
centuries, had been planted into the death of the cruci
fied Christ by a three-fold immersion into the watery
bath of holy baptism, according to the command of
Christ, they then sought industriously in the New Tes
tament, and found everything in it perfectly harmo
nizing with this early practice. Thereupon they were
possessed of a longing desire to use this means prac
ticed and commanded by Christ himself, believing that
according to his righteous command, it became them to
fulfill all righteousness.
And now the question arose as to who should ad
minister the rite externally unto them. One of their
number, who was a leader in expounding the Word in
their meetings, had visited in sincere love different
congregations of those who believed in immersion
(Taufs-gesinnten) in various parts of Germany, the
most of whom admitted that immersion in water was
indeed right, when employed out of love to Christ;
but they would also eagerly maintain that the pouring
19

Literary Activity of the Brethren
of a handful of cold water could likewise be sufficient,
provided that everything else were all right.
Such teaching, however, gave no satisfaction to their
consciences. Therefore they requested of him who
was their leader in expounding the Word, to be im
mersed on their faith, according to the example of
the earliest and best Christians. But he, regarding
himself as one who had not been baptized, requested
to be baptized first by one of them, before he should
administer the rite to another. Therefore they decided
to unite in fasting and prayer, in order to obtain from
Christ himself, the founder of his holy ordinances,
safe direction in this matter, for he (who had been
requested to baptize the others) wished to be baptized
by the church of Christ, and the others had the same
desire. In this difficulty they were strengthened by the
words of Christ, who had so truthfully said : " Where
two or three are gathered together in my name, there
am I in the midst of them." With ^uch confidence in
the precious and sure promises of God, they cast lots,
amidst fasting and prayer, to determine which of the
four brethren should baptize the brother who so earn
estly desired to be baptized by the church of Christ.
They pledged their word to one another, however,
that no one should ever reveal who had been the first
among them to administer the rite, so that no one
should ever take occasion to call them by the name of
any man, because they had already found such foolish
ness reproved by Paul (in his writings) to the Corin
thians. 20

Genesis of the Brethren Church
As they were now prepared, the solitary eight went
out in the loneliness of the morning to the stream
called the Eder, and the brother upon whom the lot had
fallen, baptized first the brother who wished to be bap
tized by the church of Christ. When he was baptized,
he baptized him by whom he had been baptized, and
the remaining three brethren and sisters. Thus were
the eight all baptized at an early hour of the morning.
After they had all come up out of the water and
had changed their garments, they were at the same
time moved inwardly with great joyfulness, and by
grace were deeply impressed with these significant
words : " Be ye fruitful and multiply." This took
place in the year above mentioned, 1708. But of the
month of the year, or the day of the month or week,
they have left us no indication.
After this the above mentioned eight persons were
more and more powerfully strengthened in their obedi
ence to the faith they had adopted, and they were en
couraged in their meetings to bear testimony publicly
to the truth. Whereupon the Lord granted them his
special grace, so that still more became obedient to
the faith. Thus within the space of seven years, name
ly by the year 1715, not only was there a large church
at Schwarzenau, but also here and there in the Pal
atinate were found lovers of the truth. This was es
pecially the case at Marienborn, where a church had
assembled; for when a body of members in the Pala
tinate wished to organize, they were persecuted ; then
they would go to Marienborn. When the church there
became large, it was also persecuted. Then those who
21

Literary Activity of the Brethren
had been persecuted collected at Creyfelt, under the
king of Prussia; here they found freedom.
Within these seven years it pleased God to awaken
many laborers among them and send them into his vine
yard, among whom were John Henry Kalkloser of
Frankenthal, Christian Libe and Abraham Duboy of
Ebstein, John Naas and others of the North, Peter
Becker of Dilsheim, and to these associated themselves
also John Henry Traut and his brothers, Henry Holt-
zapple and Stephen Koch. The most of these came in
these seven years to Creyfelt. John Henry Kalkloser,
however, and Abraham Duboy came to Schwarzenau,
whither also came George Balser Gantz of Umstadt,
and Michael Eckerling of Strasburg.
But as they found favor with God and men on the
one hand, so on the other they found enemies of the
truth, and persecutions arose here and there because
of the Word. There were some who joyfully suffered
being robbed of their goods, others had to endure
bonds and prisons, some indeed for only a few weeks,
but others for an indefinite number of years. Chris
tian Libe was chained on board the galley for a num
ber of years among the evildoers, and was compelled
to work the oars. But by God's providence, they have
all been delivered from these difficulties with a clear
conscience. This is enough of the record to give us a clear un
derstanding of this very important transaction. The
rest tells of the growth of the church and of the perse
cutions that followed. Heroic men and women they
were that formed this first nucleus of the organiza-
22

Genesis of the Brethren Church
tion — ^men and women who were willing to stake their
all on what they believed to be right. They were not
acting from caprice or following an impulse of ex
citement when they took this all-important step; nei
ther had they led sinful lives and were suddenly con
verted. They had all been members of churches before
1708, and were driven to this act by quickened con
sciences because they could find no organization that
taught and practiced the divine ordinances as given in
the New Testament. Mack, Greby, Bony, and Vetter
had been members of the Reformed church; Kipping
was a Lutheran. Following the principles of Erasmus
in the days of Luther, they had sought to correct the
abuses from within the church, but at length gave up
the effort as impossible. So the only thing left them
was to form a new organization based upon the prin
ciples of the New Testament as careful study and di
vine guidance had interpreted them to them. This they
proceeded to do in the manner that we have seen.
After the organization the church was wonderfully
blessed of God. The membership increased rapidly,
and branch congregations were established at various
places. In a few years there were organized churches,
in addition to the mother church at Schwarzenau, in
Marienborn, Epstein, Creyfelt, Surestervain, and in
several parts of Switzerland and Holland. It is not
possible to follow those congregations in detail, how
ever, as persecutions constantly drove the members
from one place to another, so that the same persons
are frequently found in several congregations near the
same time. 23

Literary Activity of the Brethren
At times whole congregations were driven out and
went almost bodily to a new location. This was the
case in 1715 when the church at Marienborn fled for
protection to Creyfelt. Again in 1720 the Schwar
zenau congregation found life intolerable in their orig
inal church home and the whole body of members
escaped into West Friesland. Generally, however, the
persecutions in the new position were no less severe
than those from which they had fled. In 1714 certain
members of a Reformed congregation near Creyfelt
became dissatisfied with the practices of the church as
regards the mode of baptism, and also as to the va
lidity of infant baptism. As a result they applied to the
Taufers at Creyfelt for membership and were received
into the church by trine immersion. This led to great
confusion. The synods of the state churches made
loud protestations. The civil government took the
matter in hand and summoned the six persons before
the court to answer for their actions. The judge was
a Catholic, and the six persons were condemned and
thrown into prison at Diisseldorf. They were sen
tenced to hard labor, and for four long years they
suffered all kinds of privations and hardships for con
science' sake. This is but one of the numerous in
stances that might be cited of the persecution and un
just treatment they constantly endured.
That these persecutions were in no sense de
served, but sprang from prejudice and spiritual blind
ness is attested by a state document of the time. The
governor of the Schwarzenau district in 1720, in
preparing his official report to the Imperial Treasurer
24

Genesis of the Brethren Church
took occasion to observe that " for a while pious peo
ple have been living here, of whom we never heard
anything evil. They kept themselves very quiet and re
tired and no man ever made any complaint of them.
Lately forty families of them, about 200 persons, have
moved out of the country."^
It will be observed that this was written the very
year in which the church fled from Schwarzenau to
West Friesland. This shows how prejudice controlled
the actions even of generous minded rulers and al
lowed persecutions to be inflicted on innocent people
with whom they found no fault and whose conduct
was above reproach.
The number of members in Europe will never be
known. That they were numerous is certain. The
largest list yet made contains only two hundred and
fifty-five names ;^ but it is evident that this is but a
fraction of the whole number.
To live out consistently in Germany the principles
of the German Baptists during the first half of the
eighteenth century was nearly if not altogether impos
sible. The persecution that the members had to endure
operated in one or the other of two directions: it
either drove them out of Europe or persecuted them
back into their former ways, or, it may be added, into
infidelity. Amidst their hardships it is not remarkable that
they looked with longing eyes towards America; and
it was here that they first found that spiritual freedom

1 Goebel's Geschichte des Christlichen Lebens.
s Brumbaugh's History of the Brethren.
25

Literary Activity of the Brethren
which their souls so much longed for. The first group
came in 1719. They were a part of the Creyfelt con
gregation, consisting of about twenty families. Peter
Becker was their leader. He was a minister in Ger
many and became the first elder among the Brethren
in the New World. He was not a great preacher but
was a man of deep piety, and a gifted singer.
The voyage is said to have been a stormy one, but
definite information in regard to it is almost entirely
wanting. They landed at Philadelphia and then moved
on to Germantown, a place with which they, as a peo
ple, have been inseparably connected from that time
to the present. Here the first congregation in Amer
ica was organized. Here was erected the first church
building among the Brethren in the New World.^ It
is still used as a Brethren church and is in good re
pair. Here was the first great printing establishment
(the Sower press), and the first centre of missionary
and literary activity among them. This was the first
centre, and from here they moved out to form other
settlements. Very soon some of them had located in
the Skippack valley, at Falckner's Swamp, and at
Oley. Ten years after this first group had established
themselves in Pennsylvania, the original Schwarzenau
congregation, which had fled to West Friesland in
1720 to escape persecution, decided to cast their lot
with their brethren in the New World. This was the
mother church, and Alexander Mack had been their
pastor and leader aU the while. As we have seen, the

'Built in 1770. 26

Genesis of the Brethren Church
entire congregation fled with him from Schwarzenau
to Friesland. Now in their last effort to find spiritual
freedom their ranks still remained unbroken. The
entire congregation came, consisting of fifty-nine fam
ilies, one hundred and twenty-six souls in all.
They sailed from Rotterdam July 7, 1729, in the
ship Allen, under the command of James Craigie.
They touched at Cowes, and after a stormy voyage
of seventy-one days landed at Philadelphia, Sept. 15.
Here they took the oath of allegiance to King George
II. and became British subjects.
Mack and his company were received at German-
town with great rejoicing. The church there was
strengthened and encouraged as never before. The
newcomers found at last a home of rest from their
wanderings and persecutions, and were happy in the
associations of their brethren. Bishop Mack at once
assumed the leadership and direction of the church at
Germantown, over which he presided with great wis
dom and skill until his death in 1735.
After the emigration of the Schwarzenau congrega
tion from West Friesland to Germantown in 1729, the
chief centre of the German Baptists in Europe was at
Creyfelt. Here Elder John Naas had been the leader
and had built up a strong church but now Elder Chris
tian Libe was in charge. The members were continu
ally harassed by persecutions and oppressions, so that
the church did not increase. In fact ever since the de
parture of that first group for America in 1719, under
Peter Becker, their strength had gradually declined.
In 1733 Elder Naas with a small group of members
27

Literary Activity of the Brethren
also came to America. He was the last really strong
leader in Europe, and after his departure the work
there gradually dwindled away. Christian Libe, the
only elder now remaining in Europe, was not cast in
the heroic mold. He found the persecutions greater
than he could endure. He lost interest in the work of
the church, gave up the struggle to live a godly life,
and became a wine merchant. The members gradu
ally fell away or died so that in twenty-five years after
the church had been established, organized effort in
Europe was at an end.
Thanks be to God, however, in the meantime it had
been firmly planted on American soil. The German-
town congregation was organized in 1723 on Christ
mas day. The year following, two other congrega
tions were established; one at Coventry in September,
and another on the Conestoga in November. Peter
Becker, the elder in charge at Germantown, was the
first minister to both. In 1729 the White Oak congrega
tion was organized in Lancaster county. In 1732
Peter Becker preached at Oley, baptized several mem
bers and organized them into a congregation. The
next year Elder John Naas organized a church at Am-
well in New Jersey and another at Great Swamp, in
Bucks county, Pennsylvania.
So within fourteen years from the arrival of the first
company under Peter Becker, the Brethren church
had been firmly established in several counties of
Pennsylvania and in New Jersey. From these centres
it has spread west and south until churches have been
established in most of the states pf the Union.
28

Genesis of the Brethren Church
It is not the purpose of this sketch to trace these
people further than to their establishment in the United
States. How this was done we have now seen. I
cannot close this chapter, however, without a state
ment of the principles of the church whose literary
work we are now to investigate.
The German Baptist Brethren hold a unique place in
history. They are Protestants in the fullest sense of
the term. As the Protestants were originally those
that protested against the oppression and corruptions
of the Catholic church, in the sixteenth century, and
separated themselves from their communion, so the
German Baptists were those who protested against the
oppression, errors, and lack of spirituality in the es
tablished Protestant churches of the early eighteenth
century. As they could not reconcile the intolerance
of the churches with the spirit of Christ, or many of
her practices with the teachings of Christ, they were
consequently without a church home.
On the other hand they could not go full lengths
with the Pietists, or Quakers, as they were later called
in England, and make Christianity wholly a matter of
the spirit. So far as the spirituality of worship is con
cerned they were at one with the Pietists, but they felt
that this in itself was not sufficient. Their study of
the Bible had taught them that the ordinances of the
New Testament were given for the followers of Christ
to observe. And they felt it incumbent upon them as
humble followers of the Master to obey him implicitly
in all things.
So the only course left for them was to organize
29

Literary Activity of the Brethren
a church in which piety and spirituality might have
free course, and yet in which they could practice aU
the rites and ordinances taught in the New Testament.
These then were the two cardinal principles that led
to the organization of the Brethren church : spirituality
in worship and the observance of all the ordinances of
the New Testament.
They refused to form a creed, lest they should omit
something essential, a fact for which they were once
commended by Benjamin Franklin. But they adopted
the New Testament as their creed, and try to follow
its teachings in all things. They interpret the Scrip
tures literally, except where a figurative interpretation
is obviously intended. While exercising charity to
wards all and antagonizing none, they believe that the
Bible means just what it says, and that it is the duty
of Christian people to obey its teachings in word as
well as in spirit. They practice the literal form of the
different ordinances at the same time that they seek
to obtain the spiritual blessing from their observance.
Elder D. L. Miller, editor of The Gospel Messen
ger and author of some half-dozen books of travel
and experience in Bible lands, has written a tract set
ting forth the principles and doctrines of the church
in a concise form. From this I will make some ex
tracts which, I am sure, will be welcome to the reader,
and will form a fitting conclusion to this chapter.
Faith and Practice.
The Brethren hold the Bible to be the inspired and
infallible Word of God, and accept the New Testa-
30

Genesis of the Brethren Church
ment as their rule of faith and practice. In the sub
tleties of speculative theology the church takes but lit
tle interest. She is chiefly concerned in giving willing
and cheerful obedience to the plain, simple command
ments of Christ Jesus. The Brethren are, in every re
spect, evangelical in their faith. They believe in the
Trinity, in the divinity of Christ and of the Holy
Spirit, and in future rewards and punishments. Faith,
repentance and baptism are held to be conditions of
salvation. These three constitute evangelical conver
sion, and upon them rests the promise of the forgive
ness of sins and the gift of the Holy Ghost.
Baptism.
Baptism is administered by trine immersion. After
being instructed in the principles of the Gospel, and
having faithfuHy promised to observe the same, the ap
plicant is taken down into the water, and, kneeling,
reaffirms his faith in Christ and promises to live faith
ful until death. He is then baptized for the remission
of his sins, into the name of the Father, and of the
Son, and of the Holy Ghost; the administrator im
mersing the applicant face forward at the mention of
each name in the Trinity. The administrator then lays
his hands on the head of the kneeling candidate and
offers a brief prayer in behalf of the one baptized, and
he arises to be greeted as a brother, with the right
hand of fellowship and the kiss of love, to walk in
newness of life.
The Brethren follow closely the practice of the apos
tolic church, and admit none into fellowship until
31

Literary Activity of the Brethren
they have been baptized. In the language of Peter
to the Pentecostians they tell all believers to " repent,
and be baptized in the name of Jesus Christ for the
remission of sins, and ye shall receive the gift of the
Holy Ghost." Acts 2: 38. Holding that baptism is
only for believers, and those who have repented, they
oppose infant baptism. Infants can neither believe
nor repent, hence they are not proper subjects for bap
tism-. Christ having sufficiently atoned for them, all
children who die before coming to a knowledge of
good and evil will be saved.
In defense of trine immersion they hold that the
great commission, given by Christ, and recorded in
Matt. 28 : 19, Revised Version, " Baptizing them into
the name of the Father, and of the Son, and of the
Holy Ghost," teaches a threefold action. As there
are three persons in the Trinity, each one of the Divine
Three is honored in this form of baptism. As the three
Persons constitute one God, and a belief in each of
these one faith, so the three dippings constitute one
baptism. In favor of their practice they have the
testimony of all Greek scholars, who have examined
the subject, the practice of the entire Greek church,
and reliable history. These all show that trine im
mersion was the almost universal mode of baptism for
centuries succeeding the apostolic age. Changes were
gradually made from trine immersion to sprinkling,
but the church that made the change, the Roman Cath
olic, still retains the three actions in applying water to
the candidate. Nearly all the Protestant churches that
practice sprinkling retain the same form, thus testify-
32

Genesis of the Brethren Church
ing to the truth that the commission teaches a three
fold action in baptism. Their baptism is accepted as
valid by all religious denominations of any note what
ever. The Agape, or Feast of Love.
The evening before his death, our Blessed Master,
after having washed his disciples' feet, ate a supper
with them and instituted, in connection with this sacred
meal, the Communion, — the bread and cup. The apos
tles, led by the Holy Spirit, followed the example of
their Great Leader and introduced the agape into the
apostolic church. This feast of love, of which all the
Christians partook, was a full meal, was eaten in the
evening, and is called by the apostle Paul the Lord's
Supper. The Communion of the bread and wine was
given in connection with this meal. The love-feast
was kept up in the primitive church for four centuries,
but as the church grew in numbers and wealth, it lost
its first love and spirit of fraternity, and the feasts
of love were discontinued. The Brethren, in their re
formatory movement in 1708 restored these love-feasts,
and in this particular still follow the example of
Christ and the practice of the apostles and primitive
Christians, and keep the feast of love. A full meal
is prepared and placed upon the table, used for that
purpose, in the church, and all the members partake
of the supper. Feet-Washing.
Before eating supper, the reHgious rite of washing
feet is observed. Their authority for this practice is
33

Literary Activity of the Brethren
found in John 13 : 1-17, " He riseth from supper, and
laid aside his garments ; and took a towel and girded
himself. After that he poureth water into a basin,
and began to wash the disciples' feet, and to wipe them
with the towel wherewith he was girded. ... If
I then, your Lord and Master, have washed your feet ;
ye also ought to wash one another's feet. For I have
given you an example, that ye should do as I have
done to you." The Brethren do not stand alone in the
practice of this rite. The Greek church, with ninety
million communicants, has adhered to feet-washing,
as she claims, ever since the days of the apostles, and
the patriarch of Jerusalem engages in feet-washing to
day near the spot where Jesus himself gave the ex
ample and the precept.
In their practice of the ordinance of feet-washing
at love-feast occasions the Brethren follow very closely
the example of the Master. Water is poured into a
basin, a brother girds himself with a towel and washes
and wipes his brother's bared feet, and in turn has his
feet washed. The rite is in this way performed over
the entire congregation. The sisters wash the sisters'
feet and all the proprieties of the sexes are most rigid
ly observed. By this ordinance the gospel principle
of humility is set forth and by its observance all are
placed on a common level. The rich and poor stand
alike together in the great Brotherhood established by
Christ. The Supper.
After observing the ceremony of feet-washing, a
blessing is asked upon the simple meal soread on the
34

Genesis of the Brethren Church
tables, and it is eaten with solemnity. It is held to be
typical of the great supper at the end of the world,
when Christ himself will be master of ceremonies. The
important lesson is taught that we are all children of
one common family, members of one common brother
hood, having one common purpose in view, and the
bond of fraternity and loving fellowship is shown
by eating together this sacred meal as did Christ and
his disciples and as did the primitive Christians. At
the conclusion of the meal thanks are returned and
then as the members are seated around the table, the
right hand of fellowship and the kiss of charity are
given. The salutation of the kiss of love in worship
and in customary greetings, as enjoined by the apos
tles, is never observed between the sexes.
The Communion.
The Communion is then administered. This con
sists in partaking of the bread and wine in commem
oration of the sufferings and death of our adorable Re
deemer. In the Lord's Supper we are pointed for
ward to the evening of the world, to the great reunion
of the saints. In the Communion we are pointed back
to the cross. The emblems are passed from hand to
hand by the brethren, while the officiating minister
breaks the bread and passes the cup to the sisters.
After this a season of earnest devotion follows, and
then a hymn is sung and the services are closed for
the evening. Love-feasts are held in each congrega
tion usually once or twice each year, but as the mem-
35

Literary Activity of the Brethren
bers visit from congregation to congregation, during
the love-feast season, they engage many times in this
service during the year.

36

CHAPTER II.
CHRISTOPHER SOWER ESTABLISHES A PRINTING PRESS
AT GERMANTOWN.
The secluded region of the Conestoga Valley, in
the depths of the Pennsylvania forests, was, in the
early years of the eighteenth century, well on the
frontier of American civilization. Here in the spring
of 1726 came a modest German immigrant to start life
on the wilds of the American frontier. He was ac
companied by his wife and five-year-old son, and
sought to establish a home in one of the fertile val
leys under the dominion of the mild and peace-loving
Penn. He was scarcely more than an adventurer,
having before tried two or three occupations with in
different success. Now he was going to turn his at
tention to farming in the valley of the Conestoga.
Accordingly he bought of one, Simon Konig, a lit
tle farm of fifty acres, lying in a long strip on both
sides of Mill Creek, in what is now Leacock township
in Lancaster county. Here he built for his habitation
an humble dwelling, and began the life of a frontiers
man. Naturally there were many hardships and priva
tions to endure. But he soon settled into the routine
of agricultural pursuits with every prospect of end
ing his days as an humble tiller of the soil. Little would
any one have thought at this time that this unpreten
tious small farmer should come to be a leader in shap-
37

Literary Activity of the Brethren
ing the political and religious thought of his day; yet
such was the unsuspected blessing that Providence had
in store for him. This obscure person was no other
than Christopher Sower, who became the first German
printer in America, " and through his press wielded
an influence among the Sectarians in the Province
greater than that of any other person or organiza
tion." To Christopher Sower belongs the honor of having
transplanted German culture and German printing
into the New World. In book-making he was the first
to use German type, and he edited and printed the
first German newspaper in America. Andrew Brad
ford and Benjamin Franklin each did German print
ing in Philadelphia a few years before Sower set up
his press in Germantown, but they used the Roman
type and never reached a large constituency. Sower
threw himself body and soul into his enterprise, and
issued books, pamphlets, newspapers, magazines, al
manacs in great pro-fusion. Not only was his press a
prolific one, but the output was governed by an al
most faultless judgment as to what was best for the
German inhabitants of the New World. He was
actuated by the high purpose of providing the most
useful reading matter for his fellow countrymen in
their new environments. He undertook projects for
their good that seemed doomed to certain failure, yet
by his indomitable energy and perseverance were car
ried to successful issues.
He was a man far in advance of his time. While
boldly and fearlessly upholding the religious princi-
38

Christopher Sower's Printing Press
pies that he had espoused, he had the happy faculty
of winning the confidence and admiration of the Ger
man immigrants everywhere, regardless of sect or
creed. His interests and sympathies went out to all
the new and trying conditions that beset his country
men in their new environment. In his publications he
sought to give such instruction in religion, politics,
social and economic life as would lead to the greatest
domestic happiness and the best citizenship. He far
transcended the boundaries of sect or party, and
soon found himself the acknowledged champion of
whatever was best politically, socially, morally, reli
giously, for his countrymen.
In the complex web of what we call American civili
zation it is impossible to trace the different lines of
influence that have gone out from the life and labors
of this great and good man. In a thousand ways that
we know not of his efforts modified and improved the
conditions of his time, of which we today are enjoying
the happy fruits. He shunned publicity, choosing
rather to live in quiet and work in peace. Yet his
silent influence started many a rill that has come down
to us as a mighty flood of blessing, mingling benefi
cently with the higher elements of our American civili
zation. In the religious, political, educational, social
and public life of his day he was a prominent figure,
moving in easy familiarity and on equal footing with
the leading statesmen and educators of his time. There
was scarcely an important phase of life in his day that
he did not touch, and to use Johnson's words in regard
to Goldsmith, " Whatever he touched he adorned."
39

Literary Activity of the Brethren
The career of this great man is fuH of interest and
instruction, and in some parts seems more like fiction
than fact. But as the present work is in no sense a
biography, many of the most interesting events of
his life must be passed over in silence, or referred
to only incidentally, as they are related to his career
as publisher. Dr. M. G. Brumbaugh has announced
a forthcoming work on " The Life and Labors of the
two Christopher Sowers," which will doubtless set
forth his many-sided greatness in a deserving light.
It is not the intention or desire of the present writer
to infringe upon this field, but to confine himself to
the restricted limits of his own Hne of investigation.
In this chapter I desire to tell the story of the erec
tion and establishment of the Sower press, and ex
plain, as far as possible, the mysteries and difficulties
connected with doing this. In order to present this
important transaction with even approximate clear
ness, it will be necessary to relate the leading facts in
the early life of Christopher Sower, and see what man
ner of man it was that afterwards became such a pow
er among the German inhabitants of the New World.
Christopher Sower was born at Laasphe, in Witt
genstein, in the province of Westphalia, Germany, in
1693. This was a time of great social and religious
unrest. The formalism and want of spirituality in
the state churches was roundly denounced by many
awakened souls who longed and worked for a fuUer
spiritual life. Against these, on the other hand, the
bloody hand of persecution was raised. Church and
state joined in unholy alliance to crush out opposition
40

Christopher Sower's Printing Press
to the established order of things. Yet despite this
fact, men on fire with holy zeal went everywhere pro
claiming Christ, and denouncing the frigid ritualism
with which their spirits were oppressed.
In this atmosphere of discussion and persecution,
the early years of Sower were spent. He was early at
tracted to the Dissenters, and had warm friends
among the Dunkers. At the time the Dunker Church
was organized, in 1708, Christopher Sower was fifteen
years of age, and it is probable that he knew personally
all of the eight original members. At any rate he was
on intimate terms a little later with such leaders as
Alexander Mack, Peter Becker and others. When he
joined the church is a matter not yet definitely set
tled. As to his educational opportunities and attainments,
there has been a good deal of conjecture and some
wild guessing, but not much is known. He has been
credited with a university education and with gradua
tion from a medical college. But such statements un
supported by evidence, of course count for little ; and
the fact that the evidence has not been produced is a
pretty clear indication that it does not exist. Sower's
attainments in later life were such as to lend a shade
of probability to these conjectures, but these attain
ments are better accounted for on other grounds.
From all that can be leamed Christopher Sower
sprang from humble parentage. He doubtless received
such education as the schools of his native town pro
vided. That he was well drilled in the rudiments of
language and science is beyond question. But that he
41

Literary Activity of the Brethren
acquired more than the rudiments in early life is high
ly improbable. Nowhere have I found in his writings
the marks of scholarship. He was distinctly a self-
made man. His approach to any subject is that of a
practical man of affairs and not that of a scholar.
In early life he learned the trade of tailor, and it
was doubtless this that he relied upon for a liveli
hood when he came to this country in the autumn of
1724. He settled in Germantown and in all probability
pursued his trade. In this way he passed the follow
ing two winters and the intervening summer. He
lived in such humble obscurity as was naturally the
lot of a German immigrant without means or influen
tial friends. The details of this period are unknown,
but it is altogether probable that during the long win
ter evenings he was cultivating some of the various
accomplishments for which he afterwards became fa
mous. Of these more hereafter.
"His tailoring establishment in Germantown did not
prove a success. So he decided to turn farmer. His
practical wisdom taught him that the best farming
land is found in the river valleys. Consequently in
the spring of 1726 he gathered together his scanty
belongings and with his family pushed westward into
the Conestoga valley as we haye seen. The place
where he located is pointed out today in Lancaster
county. Here he came in contact with the Ephrata
community, with whose adherents he had friendly in
tercourse, but he found little sympathy with many of
their practices. As a farmer he prospered. The next
^ear after his arrival he hired to work on his farm,
42

Christopher Sower's Printing Press
Israel Eckerling, who afterwards became a leader at
Ephrata. A statement by this man Eckerling in the Chronicon
Ephratense makes it highly probable that Sower joined
the Dunker church about this time. After speaking
of his arrival in the Conestoga, valley and the religious
sects that he found there, Eckerling continues : " After
that I worked for Christopher Sower, who brought
me to a meeting of the new congregation, at which
I was strengthened in my good resolve to such a de
gree by the words of the Superintendent, that on
Whitsuntide of the year 1728, I was incorporated in
the new congregation by holy baptism, together with
my master and another brother, Jacob Gass by name."
The context makes it clear beyond question that the
new congregation here referred to was that of the
Dunkers, which had been organized some three years
before and over which Conrad Beissel now presided.
The only uncertainty about the matter is the bare pos
sibility that Eckerling might have meant by the words
" my master " some one other than Sower. But
then the question comes, whom else could he have
meant? This point the reader will have to settle for
himself. If this may be accepted as sufficient evidence that
Sower at this time received baptism at the hands of
Beissel, it clears up a much-controverted point. In
1728 Whitsuntide fell on the 9th of June, which, con
sidering the evidence sufficient, we may henceforth
regard as the anniversary of Sower's admission into
the church. It was in December of this same year
43

Literary Activity of the Brethren
(1728) that Beissel withdrew from the Dunkers and
set up for himself.^ As Sower had been received about
six months before this, while Beissel was stiU a regu
lar minister in the Dunker church and in charge of the
Conestoga congregation, it follows that Sower's ad
mission was in every way regular and legal. After the
division Eckerling and Gass became disciples of Beis
sel, but Sower remained loyal to the principles he had
accepted, and after a few years removed from the
neighborhood of these misguided and visionary her
mits. Meanwhile there was great religious activity in the
Conestoga valley. The followers of Beissel, or Sab
batarians, began a religious crusade with fiery zeal.
Revival meetings were frequent and enthusiastic.
Proselyting went on actively; not without many hin
drances, however. Nor were the hindrances from with
out more determined, frequently, than those from with
in. The solitary brethren could not determine among
themselves what they really believed. Long and heat
ed were the discussions among them on such contro
verted points as original sin, the judgments of God,
or final doom. These discussions were sometimes very
exciting and caused great trouble. There is one in
stance on record in which one of the disputants was
so affected by a controversy in which he participated
that he died soon after from the effects of it.
No wonder a man of Sower's practical sense held
'For an account of this separation and the relation of tho
Ephrata Society to the Dunkers see extended note at the end
of this chapter.
44

Christopher Sower's Printing Press
aloof from such enthusiasts. While he refrained
from taking any part in these bitter discussions, yet
the unrest and excitement they engendered were not
without their sorrowful influence upon him. In the
summer of 1730 a scandal gained currency which in
culpated Beissel and two young ladies who had moved
to the neighborhood of his dwelling for instruction
and spiritual consolation. This plunged the community
into still greater excitement. Beissel and the girls
were honorably acquitted, but the case had so in
censed Beissel that he forthwith wrote and published
a little tract which he entitled. Die Ehe das Zuch-
thaus Heischlicher Menschen (Marriage the Peni
tentiary of Carnal Man). As an immediate result of
the excitement and of the issue of this pamphlet two
married women of the neighborhood left their hus
bands and went into retirement. One of these was
Maria Christina, wife of Christopher Sower, who,
tradition says, had been baptized by Beissel in 1726,
soon after the arrival of the Sowers in the valley of
the Conestoga. Now further influenced by the teach
ings of the mystic, she deserted home, husband and
child, to follow the fortunes and vagaries of the en
thusiast. The winter of 1730-1731 must have been a long
and dreary one for Christopher Sower. His little
cabin on the bank of Mill Creek, once the abode of
happiness and comfort, seemed peculiarly barren and
desolate to him as he sat by the fire in the long win
ter evenings with his nine-year-old son by his side
and thought of the wife and mother only a little way
45

Literary Activity of the Brethren
off, held under a spell of mystic influence with
which he could feel no sympathy. And when he re
membered the strife and contention which had filled
the neighborhood almost since his arrival, surpassing
in fierceness at times the cold blasts of December that
swept down the Miihlbach, carrying the icy chiU into
the midst of his home and heaping up the snow in
great drifts about his doorway; or when the angry
howl of the wolf rang out on the night air, a fit em
blem of the fierce passions of his neighbors, his
heart almost sank within him. With these discour
agements we are not surprised that when spring again
returned he disposed of his farm and returned with
his son to Germantown, whence he had come five
years before.
The next seven years are an important part of his
history, being the period of preparation, so to speak,
for his renowned career as editor and publisher.
Having already changed his occupation several times,
it was perhaps not difficult for him to do so again.
But it seems he was not in a hurry to settle upon a
new line of work. With powers of mind now well
matured and religious convictions fully settled, he
cast about for a time, testing his powers and inclina
tions before selecting a vocation. That he tried a
number of things in the years following his return to
Germantown there is abundant evidence.
He learned the carpenter's trade. Soon, too, he was
described as a skilled wheelwright and cabinet-maker.
And it was not long until he added to these accom
plishments that of clock-making. In this last he be-
46

Christopher Sower's Printing Press
came very proficient. He manufactured timepieces of
various designs and sizes. For a time this seems to
have been his principal occupation, as the sign over
his door bore the inscription, " Christoph Saur, Uhr-
macher." The art of clock-making he learned from Dr. Chris
topher Witt, with whom he lived for a time after his
return from the Conestoga country. Dr. Witt is cred
ited with having built the first tower clock in this
country, the curious timepiece at Ephrata, bearing the
legend : " C. W. 1735." The Doctor was also some
thing of a philosopher, with decided mystical tenden
cies. He gave instruction in physics, medicine and the
occult sciences. He was a very learned man for his
time and country, and his influence on Sower was very
pronounced, and in the main beneficial.
Under his tuition Sower began the study of the
plants about Germantown. This proved to be won
derfully fascinating to him. He became skilled as a
botanist, but his study of plants was not that of a
scientist. He cared less for scientific distinctions and
classifications than for medicinal properties. This lat
ter led him far afield. He did original work here for
which he has never received credit. Naturally, along
with his study of plants and their medical properties,
he was led to the compounding of vegetable remedies,
for which he later became famous. His medicines met
with such universal favor and the demand for them
was so pronounced that he continued to manufacture
them until late in life. Even after he had become
known in two hemispheres as a great publisher and
47

Literary Activity of the Brethren
book-maker, he still kept a small room in his printing
establishment in Germantown where these remedies
might be procured.
From the fact that he manufactured medicines and
sometimes performed simple surgical operations, such
as letting blood, it has been thought by some that he
was a doctor of medicine and that he at times practiced
his profession. It has even been printed in books that
he studied medicine at Halle in Germany. There is
no evidence, however, to show that he ever studied
medicine anywhere as such. His study of botany and
natural history, at first under the direction of Dr.
Witt, later independently, led him to acquire all the
medical knowledge he ever possessed.
Sower was one of those persons who develop slow
ly and do not attain the full maturity of their powers
until late in Hfe. As we have seen, his accomplish
ments were due largely to his own private study and
work. He was emphatically a self-made man. A
statement in the Acta Historico-Ecclesiastica, quoted
by Professor Seidensticker,^ evidences the many-sided
ness of his mechanical skill, and confirms the belief
that his accomplishments were the result of his own
private study. From the Professor's account I trans
late as follows :
"He (Sower) is a very ingenious man, a separa
tist, who has learned thirty trades without a teacher.
For he came to America as a tailor and now he is a
printer, an apothecary, a surgeon, a botanist, a man-
ufacturer of clocks and watches, a cabinet-maker, a
1 GeschichtBbl&tter, 2 Band. 48

Christopher Sower's Printing Press
book-binder, the writer of a newspaper who himself
manufactured the entire equipment of his printing es
tablishment, a drawer of wire and lead, a manufactur
er of paper, etc., etc."
Soon after his retum from the Muhlbach valley.
Sower leased a piece of ground in Germantown and
built a small house upon it. The tract contained six
acres and fronted on what is now Germantown Ave
nue. The house he erected was two stories high and
stood back some distance from the street, with the
gable towards the street. In this building he estab
lished his printing press in 1738, and for a dozen years
after this it served him both as a dwelling and a print
ing establishment.
When Christopher Sower first conceived the idea of
establishing a German printing press in America is not
known. It is not improbable, however, that the pos
sibility of such a thing came to him before he left the
Miihlbach valley in 1731. During his residence in the
neighborhood of Ephrata the Zionitic Brotherhood
had brought out two hymn books, which Benjamin
Franklin had printed for them in Philadelphia. The
relations between Franklin and the Brotherhood had,
however, not been cordial, owing chiefly, it would
seem, to his contempt for the " Dutch," as he called
the Germans.
When Franklin announced his intention to publish
Die Philadelphische Zeitung on June 11 of the next
year (1732), the need of such an establishment was,
in all probability, stiU more forcibly suggested to
Sower. It was clear to his mind, as future develop-
49

Literary Activity of the Brethren
ments will show, that a German newspaper controlled
by a man who hated everything German as cordially
as Franklin seemed to do was not calculated to ad
vance what he regarded to be the best interests of his
countrymen. There is evidence that from this time he
began to plan and work to the end of establishing a
press of his own.
In passing it should be observed in regard to Frank
lin's paper that it was the first newspaper in America
printed in the German language. But it was not print
ed with German letters. Franklin had no German type
until more than ten years after this, receiving the first
from Christopher Sower soon after he had finished
printing his Bible in 1743. The Philadelphische
Zeitung was printed in Roman characters, and pur
ported to be a translation of Franklin's English paper,
the Pennsylvania Gazette. It was issued on Saturdays
and seems to have been a weekly. Franklin's purpose
at first, however, was to issue it only every two weeks,
as his announcement shows. After stating that the
Gazette will appear on the following Monday, he
adds, " And on the Saturday following will be pub
lished Philadelphische Zeitung, or Newpaper in High-
German, which will continue to be published on Sat
urdays once a fortnight."
Frankliii's paper does not seem to have been a suc
cess. It never became popular among the German
settlers nor did it ever reach a large circulation. That
there was room for a German newspaper in the colo
nies, however, is shown by the enthusiastic reception ac
corded Sower's venture along this line a few years
50

Christopher Sower's Printing Press
later. It is not known how long the paper was con
tinued. It is safe to say, however, that it was prompt
ly driven from the field after the appearance of Sow
er's Geschicht-Schreiber, if, indeed, it endured so
long. As to the feasibility of setting up a German print
ing establishment in the colonies. Sower does not
seem to have hesitated long. It is known that soon
after the time of which we are writing he was in cor
respondence with some of the German clergy in En
gland, and that overtures were made to them in regard
to a printing press. Nothing came of this, however.
About the same time Sower was carrying on a cor
respondence with the authorities of the Halle Insti
tution in Germany. Under date of June 15, 1735, he
wrote a letter to Rev. Gotthilf August Francke, re
questing that a press and type be purchased for him
and sent to America. Payment was to be made in
future, presumably from the proceeds of the printing
business. The press was not shipped, however, be
cause of a doubt, as Francke expressed it, " whether
any service would be rendered by a printing-press in
the West Indies."
What further efforts were made by Christopher
Sower in the succeeding months to provide himself
with a printer's outfit, we have no way of knowing.
We may be sure of this, however, that he was in
tensely in earnest about the matter, and would leave no
stone unturned that would help him to the attainment
of his coveted prize.
With the determination worthy of a great cause he
51

Literary Activity of the Brethren
persevered in his efforts until the spring of 1738,
when we find him in possession of his highly prized
press. In a letter dated at Germantown, November
17 of the same year, he expressed his gratitude that
his long-felt wish had finally been gratified. " But
where," he exclaims, " can I find words to praise the
good God? I am greatly indebted to him. My all be
at his service and for the glorification of his name.
This was in weakness my desire and longing for the
many benefits, which have come to me during my so
journ here as well as during my whole life. For these
reasons I have desired to establish in this land a Ger
man printing-press, which N. bought for me and for
warded to this place."^
The person here referred to as N. has been thought
to be Jacob Gass, a member of the Ephrata commu
nity, whose acquaintance Sower had made during his
residence in the Conestoga valley. There is no his
torical evidence, however, to prove that this is so, and
how Sower came by his press remains to this day an
impenetrable mystery.
There are various interesting legends connected
with this part of our narrative, and even these may
help us to arrive at some degree of truth.
One account states that the outfit, consisting of press
and a small collection of type, was purchased in Ger
many. If this is true, Sower must have had friends
who donated the purchase price, of which we know
nothing, or the press was a gift.
•GelstUche Fama, No. 25. 52

Christopher Sower's Printing Press
Abram H. Cassel is of the opinion that Sower's
press was the one on which the famous Berleburg
Bibles were printed about 1726. He says the Brethren
and others who were bringing out this Bible secured
a larger press when the work was partially finished,
and that the old press was sent to the Brethren in
America and became the property of Christopher
Sower. Another story, which is probably only a different
version of the preceding, has it that the Brethren in
Germany soon after their organization in 1708, pro
cured a small printing press on which they printed
some of the works of Alexander Mack, Hoffman,
Gruber and others. Later, the story goes, when per
secutions scattered the Brethren, this press was sent
to those who had come to America and was put in the
possession of Christopher Sower because no one else
had room for it.^
There is a tradition, also, that seems to have been
current from the time the press was first set up, that
it was of domestic construction, the work of the print
er himself, and that only the type had been imported.
It is highly probable that there is an element of truth
in this tradition. When we remember Sower's eager
ness in the matter, the difficulties in the way of his
achieving his object, and above all, the unusual me
chanical ingenuity of the man, there is certainly no
inherent improbability in the story. On the other
hand, it is rather what should naturally be expected.
This belief is also in accordance with the statement

'See Gospel Messenger for December 8, 1906.
53

Literary Activity of the Brethren
enumerating Sower's accomplishments, quoted in the
early part of this chapter, and is further made proba
ble by the certainty that he afterwards invented many
appliances as the business developed.
Since these stories are all alike unsupported by evi
dence, we shall have to relegate them all to the limbo
of fable and, as to the question whence Sower pro
cured his .printing-press, simply confess that we don't
know. It is most reasonable to suppose, however,
that he secured a press from some source to start with,
and afterwards improved it by useful inventions as oc
casion demanded. However acquired, the press was at
any rate at length set up. And now began a career
which, for business integrity, loyalty to principle, and
devotion to a high ideal has few parallels in the his
tory of American printing.
This first issue from this mysterious press, which
was to become so famous, was a broadside and bore
the following title :
Fine Ernstliche Ermahnung, An Junge und Alte:
Zu einer Ungeheuchelten Priifung Ihres Hertzens
und Zustandes. KUrtzlich aus Ekgeland nach Ameri
ca gesandt, und wegen seiner Wichtigkeit Aus dem
Englischen ins Deutsche treuliche iibersetzt; Von
einem Liebhaber der Wahrheit.
(Translation) An earnest admonition to young and
old, to a sincere testing of their hearts and conditions.
Recently sent from England to America, and, because
of its importance, faithfully translated from English
into German, by a lover of truth.
This firstling of the German press in America was
54

Christopher Sower's Printing Press
printed on only one side ; the reverse was blank. The
typography and press work were good, showing that
it was not done by a novice. Who aided Sower in this
piece of work is unknown. It is a curious fact that in
the publisher's imprint on this first issue of his press
Sower's name appears spelled with an e, Sauer. Up
to this time and usually afterwards he spelled his name
simply " Saur."
Because of its historical significance this " first
page printed in America in German type " has become
quite a relic. Only three^ copies are known to exist.
It was dated "den 3ten Monath des Jahres 1738,"
(the third^ month of the year 1738), and fixes the time
when the Sower press began its operations.
Another important publication of this first year was
the almanac. Continuing his letter of November 17,
partly quoted above, he writes : " Now I could find no
more suitable means (vehiculum) to make this (the
establishment of his German printing'-press) known
throughout the land than to issue an almanac, the
title of which I send herewith, together with a copy
of a translation from the English."
This translation was, without doubt, the Ernstliche
Ermahnung, his first imprint.
This letter fixes the antecedent date of issue of the
first number of the almanac which afterwards be-

' In the library of the Historical Society of Pennsylvania,
and in the private collections of Judge Pennypaeker and
Rev. A. Stapleton.
*It must be remembered that in 1738 the year began on
March 25, so that the third month would correspond with
the latter part of May and the early part of June. It is
probable that the Sower press began work about June, 1738.
55

Literary Activity of the Brethren
came very popular. How soon after November 17
the almanac appeared we now have no way of know
ing; in all probabihty, however, it was issued before
the end of the calendar year, which at that time was
the 25th of March. The title of the forthcoming publi
cation was announced in the above-mentioned letter
for the first time, and, fully stated, runs as follows:
Der Hoch-Deutsch Americanische Calender. Auf
das Jahr nach der Gnaden-reichen Geburth unseres
Herrn und Heylandes Jesu Christi 1739. In sich halt-
ende: Die Wochen-Tage; Den Tag des Monaths;
Tage welche bemerkt werden; Des Monds Auf-und
Untergang; Des Monds Zeichen und Grad: Voll-und
Neu-Licht; erst und letzt Viertel: Aspecten der
Planeten samt der Witterung; Der 7 Sternen Auf-
gang, Sud-Platz und. Untergang; Der Sonen Auf-
und Untergang; Nebst einem Bericht, woher viele im
Calender vorkommende Dinge herstammen; Erkld-
rung der Zeichen, Aderlasz-TdiHein, Anzeigung der
Finsterniisse, Courten, Fdren u. s. w. Eingerichtet vor
die Sonnen-Hohe von Pennsylvanien; Jedoch an denen
angreuzenden Landen ohne merklichen Unterschied zu
gebrauchen. Zum ersten mahl herausgegeben. Ger-
manton, Gedruckt und zu Unden bey Christoph Saur,
wie auch zu haben bey Joh. Wister in Philadelphia.
I have reproduced this long title in full for several
reasons. It is an example of the extreme fullness of
titles generally in the eighteenth century. It shows too
how fully Sower had matured his own plans before he
undertook to issue the almanac. Especially does it
make clear the purpose of the publisher, to bring to-
56

Christopher Sower's Printing Press
gether in this work a variety of useful information that
would be practically helpful to those into whose hands
it might come.
A translation of the title follows. The High Ger
man American Calendar, for the year since the birth
of our Lord and Savior Jesus Christ, 1739. Containing
the days of the week, the days of the month, notable
days; the rise and setting of the moon, the phases of
the moon and its elevation, full and new moon, first
and last quarter; the aspects of the planets, together
with the temperature ; the rise of the seven stars, their
south point and setting; the rise and setting of the
sun, together with a statement showing whence many
things appearing in the calendar are derived; an ex
planation of the signs, the cause of darkness, etc. Cal
culated for the latitude of Pennsylvania, but can be
used in neighboring sections without material change.
First issue. Germantown, printed and for sale by
Christopher Sower ; also to be had from John Wister
in Philadelphia.
Under this title the Sower almanacs were published
for forty years. The style and size were also un
changed; and the same woodcut on the front page,
representing a landing scene, characterizes the whole
series. So important is this almanac in the history
of early German publications that a more extended ac
count of it is reserved for another chapter.
Two other sheets at least came from the Sower
press in this first year of its operation: " Friihling ist
herbei gekommen u. s. w.," and " Mein Heiland der
du bist mir, u. s. w.," both of which were discovered
57

Literary Activity of the Brethren
in 1904 by Rev. A. Stapleton of Wrightsville, Penn
sylvania. The rest of this chapter will be taken up with an ac
count of the first book issued from the Sower press,
together with the strange incidents connected with it.
This book was the curious Weyrauchs-Hugel, a
large hymn book prepared by the Ephrata community.
It was a duodecimo volume of 791 pages in all and
contained 692 hymns. The full title page follows.
Zionitischer Weyrauchs-HUgel oder: Myrrhen Berg,
Worinnen allerley liebliches und wohl reichendes nach
Apotheker-Kunst zu bereitetes Rauch-Werck zu fiden.
Bestehend In allerley Liebes-Wilrckugen der in Gott
geheiligten Seelen, welche sich in vielen und mancher-
ley geistlichen und lieblichen Liedern aus gebildet.
Als darinnen der letzte Ruff zu dem Abendmahl des
grossen Gottes auf unterschiedliche Weise trefdich aus
gedruckt ist; Zum Dienst Der in dem Abend-Ldndi-
schen Welt-Theil als bey dem Untergang der Sonnen
erwecken Kirche Gottes, und in ihrer Ermunterung
auf die Mitterndchtige Zukunfft des Brdutigams ans
Licht gegeben, Germantown: Gedruckt hey Chris
toph Saur, I73p.
(Translation) Zionitic Hih of Incense or Mountain
of Myrrh, wherein are to be found all sorts of lovely
and sweet-smelling odors, prepared according to the
apothecary's art. Consisting of all sorts of Love-
operations in divinely sanctified souls, which has ex
pressed itself in many and various spiritual and lovely
Hymns. Also therein the last call to the supper of the
great God is, in various ways, most admirably ex-
58

Christopher Sower's Printing Press
pressed, for the service of those who, in this benighted
part of the world, at the setting of the sun, awaken
God's kingdom; and for their encouragement it is
given to the light on the midnight appearance of the
Bridegroom. Germantown: Printed by Christopher
Sower, 1739.
This fantastic title gives expression to the mysticism
that permeated the Zionitic Brotherhood. It is in per
fect keeping with their vagaries and the want of real
ity in so much of their life and conduct.
This was the first large piece of work undertaken by
Sower. The almanac, as we have seen, came at the
end of the year, and besides the three fugitive pieces
to which reference has been made, nothing is known
to have come from the press this year.
The Weyrauchs-HUgel was undertaken in the early
part of the year 1738, soon after the installation of
the press. Since the work was being done for the
cloisterites, as many of them as had had any experience
in a printing office were glad to lend their assistance
and so help to pay for the job. These were Rev. Peter
Miller, Samuel Eckerling and Michael Wohlfare.
Peter Miller, who was an experienced printer, was
made a sort of general supervisor and proof-reader.
Eckerling and Wohlfare set most of the type and acted
as an advisory board. Israel Eckerling seems also to
have been connected with the work, probably in oper
ating the press or man of odd jobs.
Three months after the press had been set up, work
on the Weyrauchs-HUgel was progressing nicely. Ex
perienced workmen had been found to set the type, ar-
59

Literary Activity of the Brethren
range the forms, correct the proofs, and so forth. It
would even seem that Sower had already begun to
manufacture his own ink, but of this we cannot be
quite sure. In June the first sheets were struck off,
and great must have been the joy, both of the printer
and his associates, when they spread out to dry the
first pages of the first book to be printed in America
in German type.
Just here a difficulty arose, however. The small
supply of paper on hand was soon used up, and when
the printer went to lay in a new supply, none was to
be had. This made an awkward situation, but a care
ful investigation proved to Sower that there was no
paper on the market.
After all the difficulties of procuring the press, type
and other supplies had been overcome, this " corner "
in the paper market presented an unexpected obstacle.
But Benjamin Franklin, it was soon learned, had a
monopoly on the whole stock of paper in the province,
and he refused to let Sower have any except for cash
and at his own price.
Now, Christopher Sower, whose resources had al
ready been taxed to the uttermost, could not produce
the cash for the paper needed to print an edition of a
large book, and that at an exorbitant price. Finally
the difficulty was overcome by Conrad Weiser, one of
the wealthiest members of the Ephrata Brotherhood,
going to Philadelphia in person to see Franklin, and
pledging his personal credit for the amount of the
paper bill. This was at the beginning of July. The
60

Christopher Sower's Printing Press
paper was now delivered and work on the book was
resumed. Franklin's account books show that between July 9
and September 8, 1738, Conrad Weiser bought of
him in behalf of the Ephrata community 157 reams of
paper, for which he paid 93 pounds, 8 shillings, and
6 pence.This conduct on the part of Franklin is not so much
to be wondered at when we remember that he had al
ready printed three hymn-books for the Ephrataites,
and when the contract for this fourth book was given
to Sower, Franklin looked upon him as a rival, whose
invasion of his province he would not suffer with im
punity. After this hitch with Franklin, work on the hymn-
book went forward steadily, but not without many
hindrances and annoyances. The Rev. Peter Miller
proved to be an exacting supervisor. He seems to have
prided himself on his superior knowledge of the print
ing business and to have displayed this knowledge on
every convenient occasion to the detriment of the in
experienced printer. A letter dated at Germantown,
November 20, 1738, and printed in the Geistliche
Fama, describes the situation thus:
" Sower's newly established printing press is be
coming very troublesome to him, and he must pay
more dearly for his experience in this venture than
in anything he has so far undertaken. He must print
for the Seven-dayers (i. e., those who keep the seventh
day of the week holy) a large hymn-book. They are
61

Literary Activity of the Brethren
exacting and particular enough about it, as one hears ;
therefore it makes him much trouble."
But these were not the greatest of his trials. As the
proofs of the hymns were struck off during the prog
ress of the work, his conscience several times troubled
him in regard to the tone of some of the hymns, which
he regarded as savoring of idolatry. He called the
attention of Miller and his associates to the question
able statements, which they explained in a manner in
nocent enough. As the work was theirs and he pre
sumed they ought to know what was intended, he was
glad to accept their interpretation.
When the 400th hymn was put in type, however, and
his attention was called to it by the proof-reader, he
protested strongly against admitting it into the col
lection ; for it seemed to him " to be a fulsome and al
most idolatrous glorification of Conrad Beissel." He
wrote Beissel in regard to it, urging him to omit the ob
jectionable hymn and giving his reasons in full for so
doing. Beissel replied with haughty insolence but
ignored the particular objections that Sower had
urged. To this insolent letter Sower replied with a
volley of sarcasm. Thus on both sides the contest
waxed warm, and the feelings engendered grew ex
ceedingly bitter. The controversy was unfortunate
and ended in an estrangement that lasted several years.
It is just to add that the relations of these two men in
later life were altogether cordial. This was true es
pecially after 1744, the year in which Sower's wife
broke through the mystic veil that had so long be
clouded her vision and held her from home and fam-
62

Christopher Sower's Printing Press
ily, and returned once more to her own. Both men
were doubtless sorry for their part in the dispute, and
now charitably cast the mantle of forgiveness over
their unfortunate difference.
The controversy just referred to does not seem to
have materially interfered with the progress of the
book, as it was finished early in the next year (1739).,
about twelve months from the time it was begun. It
was issued in an almost incredibly short time, when
we take all the circumstances into consideration, and is
highly creditable to the printer and those associated
with him in its production.
The preface is dated Ephrata, the 14th day of the
4th month, 1739, which fixes approximately the date
at which the work was completed. " This book," says
Prof. Seidensticker, " contains 654 hymns in 33 divi
sions, each inscribed with a heading as fantastic as the
general title. After page 744 follows an appendix of
38 hymns with a separate title."
The book contains nearly all the hymns in the
three Franklin prints, which all together numbered
one hundred and forty-nine, together with some new
ones composed by Beissel and his associates especial
ly for this collection. Most of the hymns, however,
were obtained elsewhere, mainly from the Kleine
Davidische Psalterspiel der Kinder Zions, a collection
of hymns first published in Germany and later several
times in this country by Sower. To these were added
some popular German airs, doubtless because the tunes
were familiar and the songs were general favorites.
The issue of the Weyrauchs-HUgel was an impor-
63

Literary Activity of the Brethren
tant event in the history of German printing in Amer
ica in general, and of German Baptist printing in par
ticular. While Andrew Bradford and Benjamin
Franklin had been printing German books and periodi
cals in Philadelphia for some teri years, they had, as
we have seen, no German type, and all their publica
tions were issued in Roman characters. This first
volume of the Sower press is therefore the first en
tirely German book produced in the new world.
As regards German Baptist printing, it may be said
that with the issue of this book Sower's Rubicon was
crossed. Sorely taxed as he had been, in resources and
in patience, during this first year, he gradually got
more squarely on his feet, as he mastered the details
of his business, and felt more and more at home in his
new calling. It was not many years until his press was
one of the most active in the country, and as an editor
he was soon recognized as a power in directing public
opinion. To the establishment of this press "the Dunker church
owes in large measure the first period of its greatness.
By what conscientious principles Christopher Sower
was actuated in his public work will appear more fully
in the course of this narrative. As the leader of his
countrymen in their new environment, and as the de
fender of their rights, he wiU always hold an honored
place in the esteem of posterity. While he did not pub
lish a " church paper " or pose as a religious leader,
he carried the principles of Christianity into everything
he did, and thus found himself the acknowledged lead
er of a much larger following than the particular
64

Christopher Sower's Printing Press
religious body with which he affiliated. Broad-minded,
liberty-loving, conscientious, he stood for the highest
interests of his fellows as Christians and as men, and
thus made himself the leader of the German popula
tion of the new world independent of sect or creed.
Note. — The history of the people variously known as
Sabbatarians, Ephrataites, Solitary Hermits, Mystics,
Zionitic Brotherhood, Hermits of the Cocalico, etc., to
whom reference is repeatedly made in these pages, needs
a few words of explanation. They have generally been
identified with the German Baptists and their peculiari
ties and extravagances attributed to them. For the sake
of historical accuracy, therefore, a word of explanation
as to the relationship of the two bodies is essential. It
should be noted that the Ephrata Society never was a
part of the Dunker or German Baptist church, but was
an ofifshoot from it. It was the result of the first division
after the organization of the church, and occurred in 1728.
The leader of the movement was Conrad Beissel, who
came to America in 1720. He settled at Germantown.
As he was poor he apprenticed himself to Elder Peter
Becker to learn the weaver's trade. He remained with
him about a year. In 1724 he received baptism at the
hands of Elder Becker. Almost immediately he was put
to the ministry and began to preach. It was not long
until he began to utter strange doctrines. He denounced
marriages and advocated the celibate state as the only
one in which full Christian character could be attained.
He also accepted the seventh day as the Sabbath. In
1728 he published a defense of his views. The Brethren,
or Dunkers, with whom he was still in partial fellowship,
remonstrated with him, but to no avail. Finally in De
cember of this year he openly renounced all relationship
with the Dunkers and organized an independent body.
One of his followers, Jan Meyle by name, at his request
65

Literary Activity of the Brethren
baptized him in the Conestoga creek. Then he in turn
rebaptized all who were willing to accept his doctrine.
In this way he " washed his hands " of having any further
part or parcel with the Brethren. Now began those
strange practices that have so often and so erroneously
been attributed to the German Baptists. He organized a
monastic system. This provided for three classes of in
mates, spiritual virgins, solitary brethren, and household
members; this last being provided for those who had
previously married and now wished to join the society.
For several years the growth of the organization was not
rapid^. In 1733 the first building was erected. It stood
on the bank of the Cocalico creek, at what is now
Ephrata. It was for the spiritual virgins. It was a small
building and was later replaced by Saron, the women's
house. Bethesda was the home of the solitary brethren.
The Saal was the house of worship. Other buildings
were added later. The organization was governed by a
superintendent, with the aid of a prior, a prioress, and
other officers. The members wore monastic garbs and
the men submitted to the tonsure. The government was
communistic. All worked part of the day at least, and
the proceeds from whatever source went into the com
mon treasury. As early as 1745 the Society had its own
printing press, which, next after the Sower press in Ger
mantown, became the most influential German press in
colonial America. Music, embroidery, designing, engross
ing, hymn-writing, book-binding and the like were some
of the more artistic occupations that engaged their atten
tion. The Society flourished during the lifetime of
Beissel. After his death in 1768 it began to decline, and
in the course of the following century completely passed
away. The old buildings are almost all that remains
to tell the story of the quaint, devout, but sadly
misguided mystics that once inhabited here. Celibacy,
the observance of the seventh day as the Sabbath, the
communistic system of government, the monastic sys-
66

Christopher Sower's Printing Press
tem of life and the monastic garb, together with a gen
eral air of mysticism that enveloped all their thought
and actions, were the most distinct traits of this strange
organization. With none of these did the Dunker church
ever have any part or parcel. During the whole history
of the Ephrata Society there was no affiliation whatever
between the two bodies. On the other hand Ephrata
became a city of refuge for any who from any cause be
came dissatisfied within the ranks of the German Bap
tists. Why two bodies so entirely distinct should have
been so generally confused in the minds of the public,
and for so long a time, is not very clear.

67

CHAPTER III.
The Sower Bibles.
First Edition.
After the Weyrauchs-HUgel was completed and the
Pensylvanische Geschict-Schreiber had been securely
established, Christopher Sower undertook a work that,
of itself, would have made his press famous and have
clothed his name with everlasting honor. This monu
mental work was his printing of the Bible in German
characters. The greatness of this undertaking we, of the present
day, cannot fully understand or appreciate. The diffi
culties that arose in the process of the work, and the
continual opposition and annoyance to which the ven
turesome printer was subjected were trying in the ex
treme. To a person less sturdy and determined than
Sower they would have been insurmountable. The
heroic manner in which he overcame every obstacle and
carried his worthy enterprise to a successful issue is
one of the triumphs of the printing business.
As soon as Sower had established himself as a print
er in Germantown and had begun his career as a pub
lic servant, he supplied himself with a stock of Bibles
and Testaments, which he dispensed to his countrymen.
These comprised several editions, the most important
of which were those printed at Halle and at Berle
burg. The Halle Bibles were, for the most part, of
68

The Sower Bibles
small size and in fine print ; and some of them not very
expensive. Many of these were distributed by Sower,
" gratis to the poor and needy, and for money to such
as were able to pay the price," as he himself states in
his prospectus.
These Bibles were objected to, however, by some of
the sterner sort in the different dissenting sects, be
cause of vague doubts as to their authenticity. Printed
as they were at the Francke Institution, the strong
hold of Lutheran Pietism, they could not easily be dis
associated in the minds of the Separatists from va
rious European experiences that still rankled in their
hearts. The only other low-priced Bibles in German
sold at this time in America were those printed at
Amsterdam, but I have not found any evidence that
Sower handled any of them.
The Berleburg Bible was liked exceedingly by all the
nonorthodox sects, including the German Baptists.
This famous edition was completed in 1726 after being
in press some five or six years. It was issued by the
dissenting bodies in Germany who distrusted the edi
tions brought out under the influence of the estabhshed
churches. Alexander Mack and perhaps some of the
other early Dunkers contributed liberally to the under
taking. It was printed in large type and bound in
four large folio volumes. It generally sold for about
twenty-five dollars, and by Sower, according to his
price-list, for four pounds, fifteen shillings.
This was the only German Bible on sale in America
that was entirely to the liking of all the dissenting
denominations. Besides enjoying their complete con-
69

Literary Activity of the Brethren
fidence as to its contents, it had also the advantage of
being printed in large type; and considering the scar
city of spectacles in those days, especially among the
poorer classes, it was almost the only Bible that many
of the older persons were able to read. The high price,
however, made it inaccessible to the greater part of the
German immigrants.
This was the situation that confronted Sower soon
after he had established his press in Germantown, and
caused him to consider seriously the advisability, or
rather, I should say, the possibility of producing an
American edition of God's Word. Clearly another edi
tion was needed : one that should combine the various
excellences of the several editions already referred to
— cheapness, large print, and above all, freedom from
questionable matter.
Just how early the thought of publishing such a
Bible first presented itself to Sower, we have at this
time no way of knowing. At any rate, early in 1740
the plan had taken definite shape in his mind. In the
early part of this year he published a broadside, an
nouncing his purpose to print the entire Bible in Ger
man characters, and giving a prospectus of the work.
The sheet was 9 1-2 by 7 1-2 inches, the size of a
leaf to be used in his proposed work. The reverse
showed a specimen of the type that was to be used.
This prospectus sets forth the purpose and plan of
the printer fully, and I have reproduced it entire.^
" It is to some extent known that at different times
1 From copy in the library of the Pennsylvania Historical
Boclety. 70

The Sower Bibles
Bibles, New Testaments, etc., etc., have been sent to
the publisher at Germantown, some of which went to
the needy without pay, others were sold, and the
money given to the poor. This we have done so far
as it would reach ; but in the meantime we have seen
that it did not go far, because many would have been
glad to pay for Bibles and Testaments, if they were
only to be had. Although at different times some
were brought over from Germany, so high a price was
often set upon them, that many were frightened away
or were not able to pay the price.
" We have also taken notice that people from Ger
many arrive here in the greatest poverty, and are still
coming, who have not even a Bible, and are not able
to get one. Many come first as servants to English
people, who either have no Bible themselves nor read
one, and on the contrary have nothing but their work
to talk about, to say nothing of what is still worse.
When then such persons settle down at a distance,
their beginning is usually nothing but work, and what
ever else corrupt nature brings with it. The children
are likewise brought up in this manner. And as in
Germany, the institution of churches and schools are
not wanting to bring the letters into the minds of
young and old (although the true fear of God and the
Christian virtues are little touched upon), and as now
also the Bible is printed in the language of the Turks ;
yet the circumstances of this country are bringing
about such a state of affairs, that (to speak generally)
the ignorance of the letters seems to increase with
many as time goes on. 71

Literary Activity of the Brethren
"Now as we believe we have the ability to meet
this need in part, we are anxious to contribute our
share to it.
" Since, however, such an edition of the Bible will
require a greater expenditure than we are able to lay
out, it has seemed necessary to invite advance sub
scriptions, or to speak plainly, that every one who may
desire a Bible shall send in his name and pay half a
crown, which is necessary first, that we may know how
many we may hope to print. And secondly, that we
may have some assistance towards the publication, be
cause the paper for one Bible alone will cost seven
shillings and six pence. And thirdly, since it will be
necessary for us to borrow something towards the pub
lication, that we may know how we may be released
again. And lastly, because this country is still so new,
we have as yet no precedent before us.
" As regards size, we are willing that it shall be a
large quarto, that is, in length and breadth like this
sheet, and of such type as the present, which we be
lieve will be legible to old people as well as young.
The thickness of the book will be about a hand high.
We are willing to use good paper in it.
" We are not willing to add any explanations or in
terpretations, because we hope that every one who
reads the Holy Writ with an upright heart will, under
the leading and fear of God, learn to realize his misery
and ruined condition. When he realizes this he will
long for the true Redeemer, and when he shall learn
to know his Redeemer and see how He will release
him from his misery, he will love Him ; and because he
72

The Sower Bibles
loves Him, he will keep His Word. Yes, if he keeps
His Word, the Father will love him and will come to
him and make His home with him. And then when
Divinity dwells in him the Holy Ghost will be the best
expounder of His Words, which Moses, the proph
ets, Christ, along with apostles and evangelists have
spoken and written. This will be the truest (rich-
tigste) interpretation.
" As regards the price, of this we can say nothing
definite. First, because we do not know yet how many
we shall print, as a small edition will make the book
more costly, while many will make each come cheaper.
Secondly, because divers good friends of truth and
lovers of divine teaching, out of love to God and
their needy neighbors, have already contributed some
thing and still others have offered to do so; partly
that the Bible may be issued at a low price, partly that
the economical or stingy may have no excuse and the
poor may not be burdened. After more such benefac
tors are found, and we are enabled to act, the price wiU
be fixed. However, this much we can say, that un
bound none will cost more than fourteen shillings,
which it is hoped no one will consider dear, when he
xemembers that printing paper in this country is at
least four times as expensive as in Germany."
Who these " good friends of truth and lovers of di
vine teaching" were that were willing to encourage
the enterprise with their means as well as their words,
we have now no way of knowing. We may be sure,
however, that they were some of the early Brethren or
Dunkers. It would be exceedingly interesting to know
73

Literary Activity of the Brethren
the names of all who encouraged this great enterprise
in any way, but with the exception of the daring print
er, we do not know a single person who bore any part
of the responsibilities of the undertaking. Besides
the Brethren, it may be that some of the Ephrataites
lent, financial aid, as it is known that many of them
were kindly disposed towards Sower, and when the
work of printing actually began, he employed several
of them on the work. It is probable, too, that adher
ents to other dissenting bodies, such as the Mennon
ites and the Schwenkfelders, may have aided to the
extent at least of sending in advance subscriptions.
It is certain that no aid or encouragement was to be
expected from the so-called orthodox Protestants, the
Lutherans and Reformed, as their ministers were
agents for the Halle and Amsterdam Bibles and ar
rayed themselves from the beginning against Sower
and his enterprise. Their opposition grew exceeding
ly bitter and their misrepresentations of Sower and
his purpose were mercilessly unjust. This was only
one, however, of the hindrances and annoyances which
came up in the course of getting the Bible in print.
Of these we shall speak more fully a little later.
This opposition seems all the more remarkable from
the fact that Sower had taken the precaution to assure
the public that he was unwilling to make any com
ments or place any interpretations on the text of the
Holy Writ. His sole desire was to get the pure text
of God's Word in the hands of the people, tmsting to
the guidance and power of the Holy Spirit to lead
men into the ways of right and truth.
74

The Sower Bibles
After the broadside was issued, some eighteen
months passed during which sufficient advance sub
scriptions and possibly a few donations came in, so
that Sower felt justified in carrying his plan into ef
fect. He inserted in his almanac for 1742 an an
nouncement that the proposed Bible would be printed,
and otherwise called attention to the nature of his
undertaking. By March of the next year he had sufficiently ma
tured his plans to publish the following announce
ment in English in the two leading Philadelphia pa
pers. The Pennsylvania Gazette, edited and owned by
Franklin, and Andrew Bradford's Weekly Mercury.
It appeared in the Gazette for March 31, 1742, and
on the following day in the Mercury.
" Whereas Numbers of the Dutch People of the
Province, especially of the New Comers, are through
mere Poverty unable to furnish themselves with Bi
bles in their own language, at the advanced Price
that those which are brought from Germany are
usually sold at here : Therefore Christopher Sauer of
Germantown proposes to print a High-Dutch Bible
in large Quarto, and in a Character that may easily
be read even by old Eyes. And several well-meaning
people having promised to contribute something to
wards the Encouragement of the Work in General,
that the Books may be afforded cheaper to real poor
Persons whether servants or others; Notice is hereby
given, that the said Work (God willing) will be be
gun about the end of this Instant April; and that
some Judgment may be made of the quantity neces-
75

Literary Activity of the Brethren
sary to be printed, all persons who are inclined to en
courage the work, or to have one or more of the said
Bibles, may subscribe before that time with the above-
said Christopher Sauer in Germantown, or with Ben
jamin Franklin in Philadelphia. 2 s. and 6 d. is to
be paid down towards each Bible (for which receipts
will be given) and the Remainder on Delivery of the
Books, which, 'tis expected, will be in about a Twelve
month. If no Charitable Contributions towards it are
received, the Price of each Bible will not exceed 14
shillings, and it shall be as much less as those Con
tributions will enable the Printer to afford; of which
Contributions a fair Account shall be given the Pub-
lick." Germantown, March 26, 1742.
The notice in the Weekly Mercury was just like the
above with the exception that Andrew Bradford's
name was inserted in the place of Benjamin Frank
lin's. By these advertisements, it will be observed.
Sower constituted both Franklin and Bradford as
agents for his forthcoming Bible. Now that he had
fully committed himself to bring out the Bible, let us
see what the venturesome printer was up against.
In the first place, as we have seen, Christopher
Sower did not have the capital necessary to finance
an enterprise such as the present one. He had asked
for advance subscriptions, it is true, and had received
some, but the down payment was small and all that
he could have received from this source would have
gone only a short way towards carrying through an
76

The Sower Bibles
enterprise like the one in hand. He had also the
promise of donations, but by his own words, they
were only promises and only several of them. Cer
tainly from the financial point of view, the under
taking seemed to be attended with great risk.
By training, too, Sower was far from being an ex
perienced printer. He had been farmer, tailor, clock
maker, mechanic, and all wiU concede that he was
more than ordinarily ingenious, but it is impossible
that he could have been skilled in the various details
of the printer's art. It was only a few years since he
had set up his printing press. He had printed one
large book and several others, and had established a
monthly newspaper, and did a general jobbing-office
business. But in the higher branches of the art, such
as proof-reading and designing, he had made but lit
tle progress, and in managing his business on as large
a scale as the present undertaking would require he
had had no experience.
Again he was not equipped to perform a piece of
work like the present. To issue a large edition of a
quarto Bible was a stupendous undertaking in those
days. The little shop in Germantown was but poorly
equipped for such an enterprise. To carry it through
successfully, tons of paper were required, font upon
font of additional type was needed, and above all
skilled workmen were indispensable. Under the cir
cumstances none of these seemed obtainable, and to a
spirit less resolute than Sower these difficulties would
have seemed insurmountable. How clearly he saw his
way in all this we have no means of knowing. He prob-
77

Literary Activity of the Brethren
ably penetrated the gloom with an insight of which we
can now form little estimate, or, may he have simply
trusted his enterprise to the guidance of an All-wise
Providence, relying upon the belief that such a worthy
cause would not be aHowed to fail?
It would seem that the necessary type was procured
from a type foundry in Germany. Just how it was se
cured, however, does not seem to be known.
As to the paper. Sower's experience with Franklin
while he was printing the Weyrauchs-HUgel had
taught him a lesson. He had experienced the disagree
able effects of a corner in the paper market, in the
midst of an important piece of work. Resolved not
to be taken a second time in the same snare, he for
tified himself on this score by establishing a paper-
mill of his own. Who may have aided him in this
or have furnished means towards it, if any one, we
at the present time do not know. Most of the paper
used in the Bibles was undoubtedly made in Sower's
mill. Linen rags were solicited for this purpose and
were made up into an excellent quality of book paper.
The fact that a few leaves in several copies of the
Bible have been found to contain the Ephrata water
mark, shows that a little of the paper must have been
made at the Ephrata mills. But there is no reason to
believe that more than a very small portion of it came
from there.
The ink with which the Bible was printed was also
manufactured by Sower. It was made chiefly of
linseed oil and soot. These were boiled together in
a large kettle until the mixture reached a certain con-
78

The Sower Bibles
sistency, being stirred all the time. The quality was
determined largely by the color and fineness of the
soot, which, in turn, was determined by the fuel used.
This made an excellent quality of ink, far superior to
that made at Ephrata and used in the cloister publica
tions, which have been so highly and deservedly
praised. The Ephrata ink was made of copperas and gum
arable in equal quantities with a double portion of gall
nuts, all dissolved in a sufficient quantity of rain water
to give it the proper thickness. To this a little vine
gar was sometimes added. This ink produced beauti
ful work but was lacking in enduring qualities. Long
standing impaired it and exposure to the light faded
it. Some of the finest ornamental work produced at
the cloister has been practically lost by the ink's fad
ing. Sower's Bibles, on the other hand, are as clear
and distinct today as they were the day they came from
the press. His ink enjoyed for a long time the dis
tinction of being the best printer's ink manufactured
in America.
So it was that the material equipment for bringing
out the Bible was provided very largely by Sower's
own ingenuity. But one element was yet lacking,
without which the whole plan was still doomed to
failure. This was skilled labor to do the work of
typesetting, proof-reading, designing title pages, and
so forth. All records are peculiarly silent as to these
matters. History has not preserved a name, except
that of the printer, in connection with this all-impor
tant work. His resourcefulness here, as in many an-
79

Literary Activity of the Brethren
other trying situation, triumphed again over the diffi
culty and secured the needed help. Whom he secured,
or by what means, we shall perhaps never know. That
the work was done promptly and accurately, however,
the results fully demonstrate. The Bible is singularly
free from errors of any kind, and that the type and
proof work were done by skilled workmen there can
be no doubt.
In the absence of any documentary evidence, cer
tain conditions existing at the time may throw some
light on the situation. It is known that several of
Sower's personal friends of many years' standing, who
had had experience in Europe as printers and proof
readers, were now living in the neighborhood of Ger
mantown. One of these was Jacob Gass, who, it is
supposed, procured the printing press for Sower some
four years before this. As we have seen, he was bap
tized at the same time with Sower and they had long
been close friends. Gass was now living at Ephrata
but was in constant communication with the German-
town printer. He had been a practical printer in Eu-
rope,and there is scarcely a doubt that in this time of
need Sower secured his aid. There was also John
Hildebrand, a highly educated man, who had learned
the trade of -typesetting in Germany. For several
years he had lived as a neighbor to Christopher Sower
in Germantown. Being members of the same chcirch,
they had worshiped together. Although at this time
he had gone over to the monastics and was living at
Ephrata, there is evidence that while Sower's Bible
was being printed he was in Germantown. The natu-
80

The Sower Bibles
ral presumption is that he was assisting in the work.
The presumption is all the stronger from the fact that
Hildebrand did not get on well with Beissel and his
Hfe at Ephrata was not happy. Israel Eckerling, also,
who had worked on Sower's farm in the Miihlbach
valley, knew something of printing-office work, hav
ing been employed in this capacity for a short time
before coming to this country. He, too, had joined
the Monastic Brotherhood, but was probably glad
for the opportunity to render a service to his old mas
ter. Besides these there was Peter Miller, one of the
leaders of the Ephrata movement, who had performed
an important part in the publication of Sower's first
book, the Weyrauchs-HUgel. Tradition has it that he
was again employed by Sower in the production of the
Bible, and we can well believe that the tradition is true.
Whom else the printer may have secured on the
work it is now impossible to tell. There were still
others at Ephrata that could have given useful aid.
The probabilities in favor of those I have mentioned
amount almost to proof.
One other consideration confronted Sower of rather
an alarming kind. His proposition to print the Bible
was made in violation of an act of the British Parlia
ment. By this Act the privilege of printing the Bible
in England and the British possessions was vested in
certain institutions, such as the Universities of Oxford
and Cambridge. Had any prosecution been instituted
against Sower, he would doubtless have been fined or
imprisoned, or both, and his property confiscated.
Fortunately, on this score, he was unmolested.
81

Literary Activity of the Brethren
When we consider all these difficulties that con
fronted Sower at the very beginning of his enterprise,
and the resolute manner in which he set about to over
come them one after another, we must admire him all
the more ; for his every act is prompted by his unself
ish devotion to the interests of his fellow-men. With
out sufficient equipment or experience, without hope of
financial returns, with the prospect of punishment and
confiscation of property, he was willing to undertake
a work of the greatest difficulty, because he was con
vinced that it would redound to the good of his fel
low-men. A life of such devotion deserves to be held
up as a model to the youth of America for all time.
Because he worked in quiet and shunned notoriety,
he has never been brought under the searchlight of
public notice; yet his life is an inspiration, and the
facts of it deserve to be preserved, to which it is hoped
the present work may make some contribution.
The motive that dominated Sower's Hfe, and the
spirit with which he worked, was expressed by the
motto that decorated the walls of his little shop. It
was printed in the largest ornamental type that Sower
possessed, and read as follows:
"Zur ehre Gottes und des Ndchsten Bestes."
(To the honor of God and his neighbor's good).
With this as the motto of the first German printing
establishment in America, we are not surprised that
it has been abundantly blessed of Heaven and has
82

The Sower Bibles
developed into a mighty factor of our new-world
civilization. Press work on the Bible began in April, 1742. The
work now progressed steadily, and by the time the
first snow fell in the following autumn half of the text
was in print. The whole process was extremely labo
rious. The type was of course set by hand. Only four
pages could be printed at a time, and this on a lever
press. All the appliances and fixtures were primitive
and crude, and most of them home-made. There were
none of the conveniences that nowadays would be re
garded as indispensable to a well-equipped printing-
office. The men that did the work, whoever they may
have been, were doubtless inspired by the motto of
the little establishment and wrought for " the glory of
God and the good of mankind."
With all their care, however, many mishaps oc
curred. Sometimes typographical errors were discov
ered after the sheets were printed. These errors would
then be corrected and other sheets run off to take their
place. Sometimes the forms would get crooked and
the sheets printed from them would have to be thrown
out. Occasionally a sheet was faulty or got into the
press in the wrong position. At first, too, until the
pressman acquired some skill in managing the lever,
the impressions were frequently too heavy and some
times too light, so that the sheets could not be used.
Scrupulous care was exercised by the printer that no
sheet, in any way imperfect, should be used. So in one
v;ay or another no less than fifty sheets of the paper,
83

Literary Activity of the Brethren
on the average, were spoiled to every ream — or about
one sheet out of every ten.
But this was one of the slightest of Sower's troubles.
Scarcely had the work been begun in good earnest,
with a prospect that it would succeed, when the pas
tors of the orthodox churches began to stigmatize
Sower and oppose his work. They accused him of cor
rupting the text of the Bible and interpolating dogmas
of his own. They openly denounced the forthcoming
Bible from the pulpit, and warned their parishioners
to have nothing to do with it or with the Arch-Sepa
ratist who was laying this trap to ensnare their souls.
It should be observed that these charges were made
by the regularly ordained ministers of the Lutheran
and Reformed churches, and before they had seen a
word of the new Bible or knew what it would be like.
This opposition was increased in November of the
same year (1742), by the arrival of Heinrich Melchoir
Miihlenberg, who was sent out by the Halle Institu
tion to take the oversight of the Lutheran congrega
tions in the provinces. Now it must also be remem
bered that Pastor Miihlenberg had been constituted
the agent for the Halle Bibles in America, and came
prepared to furnish them at small cost. He threw
the whole weight of his influence against Sower and
his Bible from the very beginning, denouncing him
from the pulpit and in his private correspondence.
Sower, as was natural, corrected these false reports
from time to time, in his paper and almanac. The
spirit of his chastisement may be gathered from the fol
lowing : " Divers Brothers, named Neidhard ( Grudg-
84

The Sower Bibles
er) have put themselves to great pains to belittle
the Bible which we stiU have in press. They say that
it is falsified, and that we have not confined ourselves
to Luther's translation, that it wiU not be bound, and
what else was not told? All of which is too contempt
ible to deserve an answer. If any one is interested in
the matter, let him have patience till August, then he
will see with his own eyes that this is not so.
" God reward them much good for the defamation."^
When the Bible was almost completed, a new an
noyance arose, by several parties coming forward and
offering to take subscriptions for a Wittenberg edition
of the Bible for twelve shillings, a lower price than
Sower's advertised rate. In his paper for June 16,
1743, SoWer shows by enumerating the various items
of expense connected with putting a German edition
on the American market that the thing proposed is
absolutely impossible, " unless," as he naively adds,
" the printer, binder, factor, custom officers, etc., do
nate their charges." " But," he goes on in the same
ironical tone, " whoever still thinks such a thing pos
sible can apply to George Wahnseidel, (lunatic) who
will order one for twelve shillings. The order will
be taken free of charge. If nothing comes from it
nothing will be lost. It is to be wished that they could
be furnished still cheaper, so that God's Word would
become abundant in the hands and hearts of all men.
Our own Bible, soon to be issued, in an ordinary bind-
' Geschicht-Schreiber for June 16, 1743.
85

Literary Activity of the Brethren
ing with clasps, will cost eighteen shillings. For the
poor and needy there is no price."
The presswork of Sower's great task was finished
early in July, 1743. A month later some of the copies
were stitched and glued and in the hands of sub
scribers. We can well believe that the printer felt a
great load lifted from his shoulders when the last
printed sheets were taken from the press. A local
legend, which may well be true, relates that when the
work was at length finished late on a summer night,
the printer collected his workmen about him in the lit
tle shop, and crossing his arms on his breast and lift
ing his eyes towards heaven, exclaimed, " Dank Gott
es ist voUbracht." (Thank God it is finished.)
The work was not only speedily performed, but the
quality was in every way all that had been claimed
for it. Christopher Sower had conscientiously lived up
to his printed statements in regard to the work in
every detail. He saw to it that his mill should turn
out paper every whit as good as that of his prospectus
and other sample sheets that he had given to the pub
lic. He surrounded himself with skilled workmen,
we do not know with what trouble and expense, so as
to give to his patrons and the public a Bible, not
only free from technical errors, but also in keeping
with the best skill in book-making of his day.
When we consider the scanty and crude equipment
with which this monumental work was produced, we
are astonished that such accuracy and perfection could
have been achieved. There are very few errors of any
kind. Indeed, as Sower states in his preface, more
86

The Sower Bibles
than a hundred errors in the thirty-fourth Halle edi
tion, which was used as a basis, were corrected. One
of the most glaring misprints is on the title page,
where, by the omission of an a, Parallelen appears as
" Parllelen." The typographical error was not noticed
until the whole edition was printed, and was left un
corrected. This was so probably because the title
page had been produced with considerable expense
and effort, and the error was such as could not possibly
lead to misunderstanding.
The title page was printed in two colors, red and
black, and was probably the first attempt at a rubri
cated title in this country. It ran as follows :
BIBLIO, Das ist:
Die
HEILIGE SCHRIFT
Altes und Neues
Testaments,
Nach der Deutschen Uebersetzung
D. Martin Luthers,
Mit jedes Capitels kurtzen Summarien, auch
beygefiigten vielen und richtigen Parllelen;
Nebst einem Anhang
Des dritten und vierten Buchs Esra und des
dritten Buchs der Maccabaer.
Germantown:
Gedruckt bey Christoph Saur, 1743.
The first, fourth, sixth, eighth, eleventh and four
teenth Hnes of the title were printed in red, the rest
in black ink. The first line is in plain capitals, all the
rest in omamental letters of different size and design.
87

Literary Activity of the Brethren
The title was skillfully designed and corresponds
favorably with that of the best German editions of the
t"'me. Who the artist was we shall probably never
know, not impossibly the printer himself. The art
work throughout shows the same care and taste. The
ornamental head pieces at the beginning of Genesis
and Matthew, and also the preface, consisting of
an artistic blending of stars and flowers, are highly
appropriate. So are also the seraphs' heads on the
unfilled pages at the end of the Old and New Testa
ment. A large ornamental capital stands at the begin
ning of each book of the Bible, and a smaller capital
at the beginning of each chapter. AU this shows that
Christopher Sower was not satisfied to have his Bible
merely correct, but that he was determined to have it
in every sense complete, in its artistic make-up, as well
as in scholarly accuracy and mechanical perfection.
The large octavo leaves were trimmed to the di
mensions of 8 by 10 inches, the size of the forms or
type pages being 8 3-4 by 6 1-4 inches, with double
columns. The Bible contained 1282 printed pages, ex
clusive of the reverse of the title page of the Old Tes
tament, which was left blank. They were distributed
as follows: Title, 1 page; Vorrede (Preface) 1 page;
Verzeichnisz aher Biicher Des Alten und Neuen Tes
taments (Index to all the books of the Old and New
Testament) 1 page. This index gives the number of
chapters in each book and the page on which each book
begins. This is followed by the text, in the following
groups : Books of the Old Testament, pp. 1-589 ; The
Prophets, pp. 590-805 ; Books called the Apocrypha, pp.
88

The Sower Bibles
806-949; Supplement or addition, pp. 949-995; Title
page to New Testament, 1 page; Index to the Books
of the New Testament, 1 page ; Books of the New Tes
tament, pp. 3-377. Following this was the register of
epistles and chapters to be read on Sundays and special
feast days, 3 pages; and Kurtzer Begriff or a Brief
Compend of the various editions of the Bible hitherto
published, 4 pages.
There are several things in the above outline that
need a few words of explanation. It will be noticed
that there were nearly two hundred pages of apocry
phal matter that is not found in the ordinary Protes
tant's Bible of today. This matter has always been
accepted by Catholic theologians, however, as a part of
the Inspired Word. When Luther translated the Bible
he rendered the entire Catholic version into German.
In his American edition Sower used Luther's text
throughout, except in the third and fourth books of
Ezra and the third of Maccabees. These were printed
according to the Berleburg text.
While there were numerous verbal differences in
the rendition of the two texts, there was nothing of
real importance in the third of Ezra or the third of
Maccabees. In the fourth of Ezra, however, there is
a radical departure from Luther's translation. When
the dissenting bodies brought out their Bible at Berle
burg in Westphalia, in 1726, they printed the fourth
of Ezra according to the four ancient manuscripts in
Syriac, Armenian, Arabic, and Ethiopic, all of which
agree, but differ from the Latin, in containing a dis
sertation on heaven and hell after the thirty-fifth verse
89

Literary Activity of the Brethren
of the seventh chapter. This matter, comprising seventy
verses, treats of the degrees of punishment and glori
fication. It was not in Luther's translation, because
the Catholics, not finding it in the Latin, persistently
refused to admit it into any of their translations. The
fact that Luther's Bible lacked this matter was one of
the chief objections urged against it by the Dissenters
before Sower undertook to issue an American edi
tion. As these seventy verses were found in four
out of five ancient manuscript translations of the orig
inal Greek, which was lost, to exclude it looked to
them like omitting a part of God's Word.
That the Dissenters' position was justified by the
facts is clear. Time has also shown that they displayed
the evidence of wise judgment and sound scholarship
in the matter, and were not warped by prejudice and
sectarian bias. Almost a century and a half later, in
1875, a Latin manuscript of the ninth century was
found at Amiens containing the disputed matter.
It was at once published, and has since been included
in all versions of the apocrypha, both Protestant and
Catholic. What is now admitted by every one without opposi
tion, raised a storm of indignation, however, in 1743.
The pastors of the Lutheran and Reformed churches
seized upon this as a means of vilifying Sower and de
nouncing his Bible. To such an extent were men swayed
by their passions in the eighteenth century that these
clergymen actually assailed the character of the honest
printer for publishing this apocalypse of an apocrypha,
which none of them believed to be a part of the In-
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The Sower Bibles
spired Word. Sower had indicated the irrelevance of
these three books by printing them in smaller type.
But this was only one of their points of attack. The
appendix known as Kurtzer Begriff or Brief Com
pend, also raised their ire. Now, the purpose of this
summary was to compare the variant renderings of a
number of the most important translations of the Bi
ble. Certainly this looks like a matter sufficiently inno
cent in itself, and to the unprejudiced must have been
a feature of interest and value, but it was violently at
tacked by the orthodox clergy as a means used by the
printer to disseminate denominational views. To those
who may look into this Compend today the opposition
of these pastors will seem strangely violent and un
reasonable, as there is nothing of a sectarian nature in
it at all.
When Christopher Sower finished the presswork on
his Bible in July of 1743, he probably looked upon his
task as well-nigh finished. It soon occurred to him,
however, that he would have to glue the Bibles for his
patrons, who could then have them bound according to
their own notion. Accordingly he inserted in the Au
gust (1743) number of his paper this announcement:
" The Bible printed in Germantown is now ready ; and
because not every book-binder has the facility for
gluing, we will glue them ourselves, so that no inexpe
rienced person need undertake it; and when this is
done and they are dry, which will probably be at the
end of this month, then every one can have them."
He also repeated the statement published before, that
if any one desired his Bible without the third and
91

Literary Activity of the Brethren
fourth books of Ezra and the third book of Maccabees,
he need only to send the pubHsher word to this effect
and his copy would be prepared for binding without it.
The same statement applied also to the Brief Com
pend. Since opposition had been made to these, the
printer had no desire to inflict either of them upon
any one against his will.
As time went on it became more and more apparent
to Sower that he would be called on not only to glue
the sheets, but also to bind most of the copies of his
Bible. So he set about to make arrangements by
which he could accommodate his patrons. By the first
of November of the same year he was able to an
nounce in the Geschicht-Schreiber the foUowing ar
rangements : " The printer makes known, because he
sees that there are very few who desire unbound
Bibles, that he cannot have so many bound as in this
short time are demanded of him, although he would
like to see every one accommodated. Those who do
not live far from Ephrata can procure their Bibles
there bound or unbound, in exchange for their re
ceipts and pajmient of the balance. Such as have not
subscribed can also find them there, and order them
bound as they wish to have them, or get them already
bound from Samuel Eckerling." The announcement
states further that H. Rieger, Doct. Med., has been
constituted an agent for the Bibles in Lancaster, and
that he will be supplied with bound copies from Ephra
ta. It also states that arrangements are being made
to put bound copies on sale in New York at the first
opportunity. 92

The Sower Bibles
It seems that Samuel Eckerling was not able to sup
ply all the demands made upon him at Ephrata and
Lancaster, so that on February 16, 1744, Sower print
ed in his paper this notice : " Because they at Ephrata
cannot bind as many Bibles as are desired of Mr.
Rieger at Lancaster, so we make known that bound
volumes will immediately be sent thither from here."
The appearance of this notice two months later would
seem to indicate that the demand was at length sup
plied : " At Mr. Jacob Frederick Reiger's, in the new
city of Lancaster, are now to be had Bibles in different
bindings and at different prices." This was printed in
Sower's paper for April 16, 1744, and probably marks
the first time at which the supply was equal to the de
mand for the Bible since its issue.
In the fall of 1741, as we have seen. Sower in
serted in his almanac for the next year, a call for ad
vance subscriptions and donations to his proposed Bi
bles, promising at the same time to give to the public
a true account of all that should be received. In
his almanac for 1744, he refers to his former statement
and says, " To make this promise good, we announce
that H — ch H — 1 has contributed for the poor seven
shillings. From Germany a Christian soul, led by a
high hand, ordered a donation to aid the printing of
the Bible, but as the same made hardly any impression,
we added to it according to our means, and lowered
the price from fourteen shillings to twelve shillings,
at which price it remains unbound. This we have
done according to our means. J. A. R. paid before-
93

Literary Activity of the Brethren
hand for seven copies to give to seven poor German
servants in his service, which is a good example."
As the distribution of the Bibles went on and the
people had time and opportunity to examine the work
thoroughly and judge of its contents, they became
more and more pleased with the scrupulous fidelity
with which Sower had fulfilled his promise. The Bible
was a faithful transcript of Luther's text, as had been
advertised. The fact that in every respect it proved
to be fully up to its advertised claims, and in some
ways even surpassed what was claimed for it (the
typography was certainly superior to any reasonable
expectation, and the price was lower than the adver
tised rate), made it at once very popular, so that
the demand for nearly the entire first year was great
er than the supply.
This success only increased the opposition of the
orthodox clergy, however, who never seemed to miss
an opportunity to vent their spleen on the harmless
printer and his harmless Bible. Sower paid no atten
tion to these assaults on his own character, but cor
rected from time to time misstatements in regard to
his book. Miihlenberg, in one of his letters to the
homeland, accuses Sower for having abused him in one
of his corrections, " and," he adds, " for no other
reason than that on my conscience I have warned
my congregation when they thought to buy his
newly printed Bibles to beware and see if he had not
interpolated opinions of his own." This was written
in the spring of 1745, after Sower's Bible had been on
the market for more than a year and a half. It
94

The Sower Bibles
would seem that if Pastor Miihlenberg's conscience
troubled him in regard to Sower's Bible he might have
procured a copy and set himself right before this.
But the bitterest and most violent opposition came
from Casper Ludwig Schnorr, the Reformed minister
at Lancaster. Located as he was in the very center of
the German population of Pennsylvania, his vehemence
caused no little annoyance to the printer, and doubtless
interfered with his sales to some extent. As late as
March 15, 1745, in his report to the Amsterdam
Classis, he speaks of Sower and his Bible and says,
" Upon all occasions I preach against it, and caution
my hearers not to purchase it." He continued his
senseless opposition long after the Bibles became pret
ty generally distributed, iterating charges the most un
reasonable and unjust, without seeming to think it
necessary for the sake of his own reputation, either to
square his statements with the facts, now in the hands
of the people, or to withdraw them.
This annoyance finally led Christopher Sower to
administer a rebuke a Uttle sharper than was his wont.
" It is no secret," he writes in his newspaper, " that
many Germans, unknown to themselves, have been
compelled for a long time in America to listen to and
be served by certain ministers. Now we are neither
an enemy nor a hater of any one, for the more wretch
ed a creature is, the more pity and commiseration we
owe it. About a year ago we received reliable infor
mation from Germany, that others of this kind, who
were driven from their native place for immorality,
meant to seek service in this country. We owe the
95

Literary Activity of the Brethren
duty unto God and to all men now to publish this
warning ; for by vicious teachers the ignorant are made
worse and are angered and are led into wranglings
and disputes, more than they are benefitted. This is
especially so with the young and Ughtminded hearers,
who look more at the life and actions of the minister
than to the truths that he preaches unto them.
" Soon after this came Casper Schnorr, who acted
as if he were all right. So is any one, be he the great
est sinner in Europe or here, if he repent of his wicked
ways. Then the latter shall not be remembered by
God and all his children in eternity, just as when a
righteous man turns from the unrighteousness which
he has done, this shall not be remembered.
" The dear man, however, instead of improving him
self, thought to revenge himself upon Sower, but com
menced at the wrong end. He preached at Dulpe-
hocken and other places that the Germantown Bible
is false, that one should beware of it (as many of his
hearers affirm). Now if the dear man had abused
Sower in every manner, and painted him with the
great black tail of Satan, Sower would never have an
swered a word in his own justification. But now
as he had proclaimed the Bible as false and has pub
lished it, he will have to answer unto God. May He
be merciful and tender unto him, when he repents of
his other sins and vices, and entreats God for mercy,
and receives it. Then it wiU be an easy matter for
him to recall publickly what he has thus far pro
claimed." As soon as the first rush of filling advance orders
96

The Sower Bibles
for the Bible was over, but while the steady demand
was still greater than the supply, Christopher Sower
took occasion to remember his old friend, Dr. Ehren-
fried Luther at Frankfort on the Main, in a substantial
way. It will be remembered that it was from Dr.
Luther that Sower received the type used in printing
his Bible. As a sort of thank offering for the suc
cessful completion of his great task. Sower sent a
dozen copies of his work to Dr. Luther, to be distrib
uted as the latter saw fit."
These Bibles had a remarkable history. They were
shipped by the brig. Queen of Hungary, which sailed
from Philadelphia, December 5, 1743. Off the Cape of
St. Malo the vessel fell into the hands of French and
Spanish pirates, who appropriated the cargo, including
the Sower Bibles. In the disposal of the booty later
on, it is said, the case of Bibles was sold for four
Rix dollars.
A year or such a matter elapsed before Dr. Luther
was able to find any trace of the lost books. At length
he located the man who had bought them, and after
a few exchanges of letters, they were finally sent to
their destination, as clean and fresh, it is said, as
when they were packed.
Great was the joy of the Frankfort type-founder,
if we are to believe the current tradition, when he saw
the excellence of the work that had been produced
with his type. He composed a Latin dedication, a copy
of which he attached to each Bible. These are said to
have varied slightly according to the rank of the per
sons for whom the different copies were intended.
97

Literary Activity of the Brethren
Following is a rather free translation of the inscrip
tion in the copy donated by Dr. Luther to the city
library of Frankfort.
" This holy Book, never having appeared before in
the West Indies either in English or Dutch or any
other language, but recently published without any
model in the German language for the first time, and
that by the help of God with type from his own foun
dry, H. E. Luther, J. U. D. and C. W. A. and Coun
sellor of Wiirtemburg, dedicates it to the magnificent
city library as a gift. Frankfort on the Main, the first
of June, 1744."
Dr. Luther took great pride in distributing these
Bibles to distinguished persons of his acquaintance.
He presented one to the Counsellor of Miinchenhausen
in Hanover. By him it was bequeathed to the widow
duchess of Brunswick, Elizabeth Sophia Marie, " as
an ornament to her collection of Bibles." Another
copy was given to the imperial high-counsellor Her
man Karl Keyserling, who had lived at Luther's house
during the election of emperor held in Frankfort in
1745. According to a memorandum^ said to have been
found in one of these Bibles, it seems that Dr. Luther
at one time intended to give them to the different
royal libraries of northern Europe. After keeping one
for his own coUection, he designated as recipients for
the rest, the libraries of St. Petersburg, Stockholm,
Copenhagen, Berlin, Hanover, Dresden, Gotha, Wei-

"Sachse — German Sectarians of Pennsylvania, vol. 2.
98

The Sower B'bles
mar, Brunswick, Cassel, and Stuttgart. That this pur
pose was never fully carried out is evident from what
has been said above.
At all events they were distributed with care, and
were highly appreciated, not only by Dr. Luther, but
also by the crowned heads of Europe.
It is not known where these Bibles were bound. The
binding is different from any known to have been done
in America at that time. It is highly artistic as well
as durable. There were no facilities either at German-
town or at Ephrata to produce such decorative tooling
and embellishing as these Bibles show. It is probable
that the books were sent to Dr. Luther in the stitched
and glued state, and that he, in the fulness of his ad
miration, had them beautifully bound as presents to
his royal and noble friends.
The first edition of the Sower Bible met with
steady sales and gradually silenced the opposition made
to it. The large edition of 1200 copies, which was un
usual for the time, supplied the demand, however, for
almost a score of years. In January, 1746, when the
Bible had been on sale nearly two years and a half,
about one-fourth of the edition, or nearly 300 copies,
had been sold. Christopher Sower the Second planned
for a second edition in 1762, four years after the
death of his father, and almost immediately, it would
seem, after the first edition had been exhausted.
In the busy life of Christopher Sower this publica
tion of the Bible was but an event. Yet amidst the
long list of his various achievements, this Bible stands
preeminent as the great monument of his life and work.
99

Literary Activity of the Brethren
Projected in the second year of his career as publisher,
it was brought forth under many difficulties and great
opposition, was placed on the market amidst the gross
est misrepresentation and the fiercest prejudicial antag
onism, and was still supplying the demand when the
publisher had been in his grave several years. Thus in
one way or another it touched almost the entire active
period of his life. The Bible represents the spirit in
which he wrought — the spirit of devotion to the wel
fare of others. As the years go by the copies of
Sower's Bible that stiU exist become all the while more
and more prized — a type of the unselfish life of the
publisher. Second edition.
The second edition of the Sower Bible does not
call for extended notice. It should be observed in the
beginning, however, that this second edition was the
work of a different man from the first. The first
Christopher Sower died September 25, 1758. The
second edition of the Bible, which appeared in 1763,
was therefore the work of the second Christopher, the
heir and successor to the founder of the Germantown
printing establishment.
In Der Hoch-Deutsch Americanische Calender for
1763, Christopher Sower the Second first gave public
notice of his intention to issue a second edition of the
Bible. His statement ran thus :
" As the Bibles printed nineteen years ago in Ger
mantown are now sold, and no more are to be had, we
have decided that our part of the world is not to be
100

The Sower Bibles
without this excellent book, and we have already pro
vided ourself with a quantity of good paper and have
made a beginning with a new edition of such a quarto
Bible as the former one. We are also resolved to
make it according to the best of our ability, and the
very best in every part, and to eradicate as much as
possible all mistakes that crept into the former edi
tion ; also to add an appendix, so that these Bibles shall
in no way be inferior to any of similar size coming
from Europe. In paper and binding they will be far
better. As this is a great undertaking and we cannot
secure workmen just as we would like, so the lovers
of this Book of Books will have to exercise a little pa
tience until the close of this year 1763, as none need be
expected any sooner."
This Bible came from the press near the end of
the year 1763, and was in every respect almost an ex
act counterpart of the former edition. The Kurtzer
Begriff, which had been a source of opposition to the
former edition, was nevertheless retained. In size,
quality of paper and typography, this second edition
was scarcely to be told from its predecessor. The
books were substantially bound in leather, with edges
stained. In binding some of them were provided with
clasps. While in general appearance the two editions are
strikingly similar, there are, nevertheless, numerous
details in which they differ.
A very noticeable one is found on the title page:
that of the second edition is not rubricated. In all
other respects, in. design, arrangement and typography,
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Literary Activity of the Brethren
they seem to be identical. Of course the word paralle
len, which had been accidentally printed without the
second a in the former edition, was corrected.
This is not designated on the title page as a second
edition, except in so far as the date indicates it. In the
preface, however, the editor designates it as such' and
indicates in what respects it will be like its predeces
sor. The index on the reverse of the preface page is un
changed from the former edition.
The first page of the text has at the top an orna
mental head piece, not very different from that of the
first edition.
From here to the end of the Old Testament, the
paging of the two editions is exactly the same; both
end near the middle of page 949. The Third and
Fourth Books of Ezra and the Third Book of Mac
cabees are, in each edition, printed in finer type. This
t)rpe too, seems to have been identical in the two edi
tions, as it ends near the same place on page 995.
The face of a cherub is inserted in the unfilled space.
The title page of the New Testament is arranged
as follows : Das Neue
Testament Unsers
Herrn und Heylandes
Jesu Christi,
"Verteutscht von
Dr. Martin Luther
mit
Jedes Capitels Kurtzen
102

The Sower Bibles
Sumarien,
Auch beygefiigten vielen richtigen
Parallelen.
Germantown:
Gedruckt und zu finden bey Christoph Saur, 1763.
This is a beautiful piece of work, both in design and
execution. The capitals in the first, second, fourth,
fifth, eighth and fourteenth lines and those in Sower's
name are ornamental. Other capitals are plain.
Page 2 contains a table of contents of the books
of the New Testament.
Page 3 has an ornamental head piece differing
slightly from the one at the beginning of the Old
Testament. Both are about an inch and a quarter
wide and extend across the page. They are made up
of four more or less distinct rows of ornaments.
The text of the New Testament ends near the mid
dle of page 277. An ornamental piece (face of a
cherub, but differing slightly from the one at the end
of the Old Testament) fiUs up the page.
The next three pages are occupied with a register
of epistles and gospels, etc., practically unchanged
from the former edition.
The Kurtzer Begriff fills the last four pages of the
book. The facilities for doing aU kinds of work in the
Germantown Driickerei had been very much increased
since the first venture in Bible printing was made. The
mechanical skill and ingenuity of the first Christopher
Sower have already been spoken of. A man who
103

Literary Activity of the Brethren
could learn thirty trades without a teacher would not
be long about a crude printing office in a frontier town
without finding many things upon which to exercise
his inventive skill. This was true in the experience
of Christopher Sower the first. It is certain that he
invented many appliances and conveniences to ease and
facilitate the work of his office, but as he refused or
neglected to protect his inventions by patent, others re
ceived the reward of his labor. In the quarter of a
century since its founding, the Sower printing estab
lishment had grown to be a well-equipped institution,
with modern presses, book-bindery, ink factory, paper
mill, and the latest conveniences of that day. Refer
ring to this time, Isaiah Thomas in his History of
Printing in America says, " Christopher Sower, Jr.,
was by far the most extensive book manufacturer then
(1763), and for many years afterwards, in the British
American colonies."
These were the changed conditions under which the
second edition of the Bible was brought out.
In the preface Sower called attention to the fact that
at the appearance of this second edition of the Bible
in German, its publication in any other European
tongue had not yet been undertaken in the western
hemisphere. The printing was done in less than a year. As a
well-equipped bindery was now a part of the establish
ment, the whole edition was soon bound and ready for
delivery. The copies of this edition are more numerous than
those of either the first or the third.
104

The Sower Bibles

Third Edition.

When the second Christopher Sower undertook to
issue a third edition of the Bible he could still say, in
his preface, " There appears now for the third time on
the American continent the Holy Writ, called the Bi
ble, in open print in the High German language, to the
honor of the German nation; since no other nation
is able to show that the Bible has yet been printed
in its language in this part of the world."
The fact here referred to seems strange in the light
of the circumstances. It is known that there was a
great dearth of Bibles at this time in the colonies.
This was true more particularly of Bibles printed in
English than in German. Of the latter great numbers
of different European editions had been distributed
through various agencies, as we have seen. Besides
these, two large editions of the domestic product had
been sold. It is interesting to note what an active in
terest the Sowers took in supplying this demand for
the Inspired Word.
Of course it is understood that these two editions
to which we refer were Family Bibles, the large
quartos whose thickness was about a hand high, as
the first Sower had described them. Now in addition
to these the two Christopher Sowers up to and includ
ing 1776 printed no less than nine different editions
of parts of the Sacred Writings. Most of these were
editions of the New Testament in handy duodecimo
volumes of between 500 and 600 pages.
The first of these appeared in 1745, two years after
105

Literary Activity of the Brethren
the first edition of the Hausbieble. It consisted of
fifteen hundred copies, and was exhausted in leSs than
ten years. Other editions of the New Testament ap
peared in 1755, 1761, 1763, 1766, 1769, 1775. It does
not seem to be known how many copies of these differ
ent editions were printed ; but it would appear that the
demand for these handy volumes increased with time
and that the succeeding editions sold off more rapidly
than those which preceded them. Estimating the six
editions after 1745 at an average of one thousand copies
each, (it is not probable they were fewer than this)
we have a round number of some seventy-five thou
sand copies of the New Testament from the Sower
press alone that were distributed by the time the third
edition of the Bible was ready for distribution.
Besides these the second Christopher Sower issued
in 1773 an edition of the Psalms of David, and three
years later a child's Bible (Die Kinder Bieble). This
latter was a 12mo volume of 487 pages. Add these
two editioijs and the first two issues of the Bible to the
different editions of the New Testament, and it would
seem that the number of copies of the Bible or parts
of it issued and distributed by the Sower press up to
1776 must be considerably over one hundred thousand.
So in supplying the demand for the Sacred Writings
in the German tongue, the Sower press played a very
important part.
All the while this domestic product was being put
forth, there were constant importations from Ger
many, which were dispensed through various agencies.
Probably the greater part of this foreign production,
106

The Sower Bibles
however, was distributed through the clergy of the
orthodox churches.
For the supply of English Bibles the conditions were
not so favorable. No publisher in America had yet
undertaken its publication, and six years more passed
before such an attempt was made. The first English
edition of the Bible, therefore, to be produced in
America appeared in 1782. While no English Bibles
were produced in this country up to this time, it does
not seem that they were even imported in very great
numbers. In 1777 there was such a dearth of English
Bibles that Congress ordered 20,000 copies to be im
ported. I have been unable to ascertain whether this
order was ever carried out or not.
Such was the situation at the beginning of 1776,
when Christopher Sower the Second made known his
purpose to print a third edition of the Hausbieble.
Work was begun early in the year and by autumn the
large edition had been printed and the sheets spread
out in the loft to dry.
But these were troublous times, and business did not
move in the Sower printing office with its usual alacri
ty. Before the presswork on the Bible was finished,
it would seem that Christopher Sower retired from
active management of his business. The tumult of
war was now to be heard on every hand, and business
was in large measure paralyzed.
During the winter of 1776-7 and the ensuing spring,
some of the sheets were arranged and bound, and the
volumes delivered to subscribers. But when the Brit
ish troops came into Germantown in the next summer
107

Literary Activity of the Brethren
most of the unbound sheets were still in the loft. They
were ruthlessly seized by the soldiery and wasted.
Some were strewn under their horses for bedding,
others were thrown upon bonfires, while still others
were converted into cartridges, says Isaiah Thomas,
" and thus used not for the salvation of men's souls,
but for the destruction of their bodies." The Sower es
tablishment was practically broken up, the estate was
confiscated and the stock afterward sold.
After the worst was over Christopher Sower col
lected a few sets of sheets that had survived the wreck
and bound them. It is said that he gave one of these
to each of his children, and there may have been a few
others. It is impossible to tell how many of this edition were
bound and got into circulation. It is not probable that
the number exceeded a few hundred. If there were
more than this they must have been consigned to
other parties for distribution, but there is no evidence
that this was done, neither is it Hkely.
In size, appearance and workmanship, the third edi
tion differs little from the former two. As in those,
a good quality of rag paper was used, the product of
Sower's own mUl. The ink was of the same excellent
quality as that for the other two editions, of which
an account has already been given. The binding of
all the copies we have seen or heard of was in strong
leather with brass clasps, plain and durable.
The type used in this edition was also manufactured
by the printer. This distinction has, I believe, been
claimed for that employed in each of the former edi-
108

The Sower Bibles
tions, but there is no good reason to think that the
Sowers cast any type before 1770. It is known, on the
other hand, that in 1773 they were using type of their
own make.
That employed in the third edition is certainly as
good as that in either of the others, if not superior.
The impression is sharp and distinct and the lines
clear-cut and even. The type was new — not so new,|
however, as to bear the marks of newness, yet on the
other hand without any indications of wear. Undoubt
edly within the three or four years since the Sowers be
gan the manufacture of type, they had equipped their
establishment anew, to a very large extent, from their
own foundry.
The title page differs slightly from that of the for
mer editions, and like the second edition was not rubri
cated. The same styles of letters were used, but all
were printed in black. Of course the orthographical
error in the tenth line of the first edition was corrected,
and there were a few changes in the punctuation. At
the end of the eighth line the comma of the first edition
was supplanted by a semicolon, and the semicolon after
the tenth line was displaced by a colon. Two Hnes
were changed. By the addition of two words the third
line was made to read.
Die ganze Gottliche.
Likewise, three words inserted into the last line made
it read as follows :
Gedruckt und zu finden bey Christoph Saur 1776.
Dritte Auflage (third edition) is inserted between two
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Literary Activity of the Brethren
lines extending across the page, which take the place
of the ornamental division mark between the thirteenth
and fourteenth Hnes of the title. Besides these changes
in the title page and a new preface, the matter pre
ceding the text was not different from that of the first
edition. It is worthy of note that the type used in printing
the Third and Fourth Books of Ezra and the Third of
Maccabees is a little finer than that used in the first
and second editions. This matter fills nearly forty-
seven pages in the first two editions but in the third
only a little more than forty-three. This type, fresh
from the new Sower foundry, produced excellent
work, but varied to this extent from that that it dis
placed. The New Testament title page differs considerably,
too, from the former editions. It reads like this :
Das Neue
Testament unsers
Herrn und Heylandes
Jesu Christi,
nach der Deutschen Uebersetzung
Dr. Martin Luthers,
mit kurzem
Inhalt eines jeden Capitels,
und volstandiger
Anweisung gleicher Schrift-Stellen.
Wie auch
aller Sonn-und Fest-tagigen
Evangelien und Epistelen.
Dritte Auflage.
Germantown,
Gedruckt und zu finden bey Christoph Saur, 1776.
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The Sower Bibles
Only the capitals in the second, fifth, and seventh
lines are ornamented; all the rest are plain.
At the end of the volume, the appendix known as the
Kurtzer Begriff was omitted. New ornamental designs
were also placed at the end of the Old and New Testa
ments. The edges were stained with a dappled red.
The price seems to have been raised somewhat, if
the autograph in a copy in the Bridgewater College
library is to be trusted. This states that the volume
was purchased January 22, 1781, for one pound and
fifteen shillings.
This edition, it has been claimed, is the most rare
and valuable of the three. Says Miss Nancy V. Mc-
Celland, writing in the Philadelphia Press for May 29,
1898: " Contrary to all bibliological precedents, this
(third) edition is more valuable than the first. The ex
planation lies in the warfare that aroused the patriotic
people in the United Colonies at that time. When
Germantown became the centre of disturbance the
third edition of the Saur Bible played an important
military part. It was torn up with a ruthless hand
and used as gun-wadding to help along a righteous
cause. Many an unfortunate Hessian hireling went to
kingdom come with the aid of a piece of the third
edition. " So few of the books were left intact that they are
rarities to be prized when possessed."
This statement is controverted, however, by Dr.
John Wright in Early Bibles of America, where he
says, "The first edition of the Sower Bible — that of
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Literary Activity of the Brethren
1743 — is a scarce book, and commands a high price.
A copy offered at the Brinly sale a few years ago
brought $350. This is the highest price ever paid for
a Sower Bible."^ This was written in 1894.
The truth of the matter seems to be this : There are
almost certainly fewer of the third edition in existence
than of the first. In this respect the third edition is ex
ceedingly rare. But the difficulties under which the
first edition was brought out give it an historical im
portance that the later issues can never attain.

'For this quotation from Wright's work I am indebted to
Elder D. L. Miller.

112

CHAPTER IV.
THE SOWER PERIODICALS.
I. Der Hoch-Deutsch Pensylvanische Geschicht-
Schreiber.
The periodicals issued by the Sower press were two in
number, a newspaper and a magazine. I wiU include
in this chapter also a study of the Sower almanac
which was published annually for about forty years.
These were all printed in German and were the pi
oneers in their respective fields in this country. In
time they were contemporaneous with the famous peri
odicals published by Franklin. Sower's almanac was
not very different in scope and principle from its
famous cousin. Poor Richard. And the magazine,
which was religious in its character, was the first of
its kind to be produced in this country in any tongue.
Franklin had started in Philadelphia a German news
paper several years before Sower set up his press at
Germantown. But Franklin had no German type, as
we have seen, and the few issues of his paper that
were printed appeared in English or Roman type. So
Sower's paper, which was printed in German type,
was the first wholly German newspaper produced in
America. The first issue of this publication appeared on the 20th
of August, 1739, and, as the small beginning of a great
enterprise, it will always hold an important place in
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Literary Activity of the Brethren
the history of our country. It was a smaU sheet 13
inches long and 9 inches wide, and contained four
pages with double columns. Its title may be trans
lated, as The High-German Pennsylvania Recorder of
Events. Only one copy^ of this first issue is known to
exist. Since it has never been translated to my knowl
edge, and because of its rarity and importance, I have
reproduced the greater part of it, which cannot help
being exceedingly interesting to the reader.
Der
Hoch-Deutsch
Pensylvanische
Geschicht-Schreiber, Oder:
Sammlung
Wichtiger Nachrichten, aus dem Natur-und Kirchen-Reich.
Erstes Stuck August 20, 1739.
Geneighter Leser.
(Kind Reader)
Among other idols which the coarse and subtle
world of so-called Christians serve, not the least is
the impertinence, the curiosity and inordinate desire
to see, to hear, and to know very often something new ;
also to talk about it. To make a sacrifice now to this
spirit of Athena with the issue of this collection of
news we are not at all willing, still less to display our
self, or to seek fame and profit ; but because we have
formerly promised to make known the useful and im
portant facts and occurrences, and also because impor-
^ In the Cassel collection now in possession of Dr. M. G.
Brumbaugh, by whose kind permission I am enabled to pre
sent the following selections to the readers of this book.
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The Sower Periodicals
tant facts, when they come to the ears and eyes of men,
often make deeper impressions and cause deeper re
flection than things which daily occur; so we will
make a beginning here with such signs of the time as
have recently and certainly taken place in this and
other parts of the world, in the hope that they will
produce, not without their own proper advantage,
something of interest and alarm (auffschauens)
among those who read them. We may also perhaps
later make some observations and propound some use
ful questions of the time for those earnestly disposed
to reflection, or also perhaps give some correct an
swers to these, to be given Out in the same budget.
Farewell, reader, and use this as you should.
For several years we have heard that the Persians
and the Turks were engaged in a great war; scarcely
had the Persians made peace with the Turks when
they were in actual war with the great Mogul ; and the
Roman Emperor had scarcely secured a cessation of
arms with the king of France when he went, together
with Moscow (Russia), against the Turks. At first
the Muscovites were victorious against the Turks;
but soon the leaf turned, and the Turks were vic
torious; however, they still stood opposed to each
other on the field. But what the Emperor and the
Turks have been doing this year, of this we have had
up to this time but little news ; nevertheless the king
dom has mustered eighty thousand men, who are to
march against Hungary. The queen of the Musco
vites had promised to aid the Roman Emperor with her
people, because he began war with the Turks on her
behalf: the troops were brought together at Moscow
and equipped. But when the Swedes saw this, that the
Muscovites were moving their forces out of the coun
try against the Turks, they wished to recover their
land which the Muscovites had taken away from them
because Sweden was weak. Then Moscow did not
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Literary Activity of the Brethren
wish to spare the promised troops, but wished to help
the Emperor with money; but because the Emperor
thought himself too weak against the Turks without
help, he sent word to the Czarina that if she did not
send him troops, he would have to make peace with
the Turks; for he was tired of this grievous war.
What was Moscow to do now? If the Emperor
should make peace, then on the one hand the Turks
would have their entire power, and on the other hand
the Swedes would recover their land. So in the begin
ning of January she sent the Emperor fifty thousand
men. This is a little more than half of the old-world news
in this issue. The rest is in a similar vein and has
no particular interest. This is foUowed by
Copia der Proclemation unsers Governeurs.
This proclamation is made to the people of Pennsyl
vania by his Majesty, the King of England, in regard
to British commerce in the new world, and sets forth
his reasons for declaring war against Spain. It re
cites the indignities and insults to which English mer
chants have repeatedly been subjected in the West
Indies and on the Spanish Main. It also reproaches
the King of Spain for negUgence in protecting the
rights of Englishmen in these waters according to the
stipulations of existing treaties between the two coun
tries. It is further charged that the Spanish King has
neglected to pay an indemnity in gold, which had been
agreed upon as a compensation for British losses in
Spanish waters.
In consideration of these various grievances his Brit
ish Majesty concludes his proclamation as foUows:
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The Sower Periodicals
So we have finally decided to vindicate the honor
of our crown, and, as a compensation to our unjustly
treated subjects, to order that reprisals shall be made
(else the people will avenge themselves) on the crown
and subjects of Spain. We hereby give you full power
to take prizes, and we give to each one whom you
consider qualified the commission and permission to
treat them in return as they have treated us ; that war
vessels, also private or pirate vessels, be fitted out to
rob, overpower, capture, plunder and confiscate the
ships and the goods upon them, which belong to the
King of Spain or his vassals and subjects, or to any-
inhabitant of his country, boundary or estate: how
ever, with this stipulation, that before such an one may
go forth he shall give assurance that he will conduct
himself as is necessary on such occasions. And in
the commission you shall mention, and write down all
points, and instruct each one in regard to it, and show
him what is necessary in sUch cases; and in order to
do so let this be your authority. Fare well.
By his Majesty's command. HoUis Newcastle.
The governor then adds on his own behalf : For this
reason let each and every subject of his Majesty under
my government be upon his guard, so that all the evil
and injury that the Spanish have in mind may be pre
vented; because they will wish to avenge themselves
against such treatment as that with which your majes
ty has been under the necessity of using to secure the
rights of himself and his subjects. Accordingly, every
one, in whatever condition he may be, has permission
to injure and annoy the Spaniards in any way he can.
I am happy to publish and make known his Majesty's
order. Furthermore it is his royal Majesty's wish and
pleasure to make known to me by the Duke of New
castle, one of his Majesty's most distinguished secre-
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Literary Activity of the Brethren
taries of state, that no ammunition or equipment for
war or provisions of any kind whatever, shall be fur
nished to the Spaniards, under severe punishment and
his royal Majesty's highest displeasure. Wherefore,
let every magistrate, officer and all others hold them
selves in readiness and use all possible industry to
prevent anything of the kind.
Given under my hand and
the great seal of the province of
Pennsylvania, at Philadelphia, the 20th
of August, 1739, and in the 13th
year of his Majesty's reign. George Thomas.
God Save the King.
If one should in these days
Say to the children of men
That they by their actions.
Since they thus conduct themselves.
Were not true Christians
And did not know the truth;
They would plague him
And clutch him by the throat.
Perhaps even beat him to death.
Make themselves glow like, sickles,
Go forth in their wantonness
And still be good Christians.
Germanton.
The following news has been received from Fred
erick township in Falckner's Swamp. On the 12th of
August, after nine o'clock in the evening, an Irishman
came to the door of a man by the name of Buebner
and asked to stay all night. The man of the house
called a neighbor who could speak English, and be
cause they suspected no good of the man, they directed
Iiim to an inn nearby. He soon came back, however,
and said he could not find the house, and urged that
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The Sower Periodicals
they keep him over night, which they consented to do.
The housewife took his horse, and as she was leading
it to the field, some one struck her, so that she fell
down as if dead. Then he threw her over the fence
and cast a large block of wood on her, thinking she
was dead because she lay so still. The other murderer,
who was in the house, first struck down the feeble old
neighbor with an instrument of death, which was made
of iron in the form of a large knife, especially for the
purpose of breaking into houses and beating people
to death. The hilt was as large as a small fist, and it
likewise struck the master of the house also, who was
so terribly treated that his head and entire body were
full of holes, bruises and blood. His mother, who was
in the upper part of the house, is said to have cried
out, as did also the tnan, murder! murder! so that a
neighbor's child a half mile away heard them and
called its father. He came running with another man
who was in his house, and they on their way answered
those who were crying for help.
The murderers were frightened by these loud cries
and made their escape on their horses. In their haste
they left behind their knives of murder and robbery
already mentioned, which the neighbors found after
they had come upon the people in their blood and
wounds. The knives were taken to the justice, who
has ordered the murderers to be pursued. Up to this
time, however, nothing has been heard of them.
On the 21st of last July, an Englishman by the name
of John Ward living near Anchocas, went out to shoot
game. He noticed something stir in a thicket and
saw the white breast of a man but thought it was the
hind part of a deer. He fired and shot his neighbor,
James Scherrein, dead upon the spot.
A piece of gold has been found in the street, which,
without doubt, some one has. lost. Whoever can de-
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Literary Activity of the Brethren
scribe the correct distinguishing symbol in which it
was wrapped, and what was with it, can have it again
without cost from the publisher.
A man's coat has been found in the street between
Philadelphia and Germantown. Whoever can give a
correct description of it can have it again without cost
from Christopher Sower.
It will be observed that the news was crisp and tersely
expressed. The editor sought to give as much infor
mation as possible in a few words. The paper con
tained nine separate articles or items, and for the most
part they were crowded together in such a way as to
take as little space as possible. For instance, the edi
tor's address to the reader was followed by an account
of the European wars. This was probably intended
as the leading article in the paper, yet it was crowded
against the preceding without a title or any other in
dication of its nature or importance, (as above).
While this was an expedient to save space, as I take
it, the little sheet was not made up without reference
to the artistic. This is shown in the display and ar
rangement of the heading. In the governor's procla
mation also, there is a palpable effort at artistic ef
fect. Two large ornamental capitals are introduced
here, one at the introduction and the other at the be
ginning of the proclamation proper. Other small
capitals here contribute to the same result.
The admission of a bit of verse likewise may not
have been without due consideration for its artistic
effect. The general appearance of the paper through
out is characterized by neatness and good taste.
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The Sower Periodicals
In regard to the verses I should state that the trans
lation is literal and is intended to convey the sense of
the original and preserve the line, without aiming to
be in any sense poetical. In the original the lines
rhyme in tersets: the first three rhyme together, like
wise the second three; the seventh, eighth, and ninth
repeat the rhyme of the first three, and the last three
repeat that of the fourth, fifth and sixth. The mass
ing of thought throughout the stanza also produces a
splendid climactic effect.
The last part of the paper, beginning with the ac
count of the murder at Falckner's Swamp, is set in
smaller type than the rest. The items are crowded
together too without any break of any kind between
them except the line which separates the last two
items, the advertisements, from the rest of the paper.
It would seem that the publisher had rather more news
for the first issue of his paper than the little sheet
could contain.
In this enterprise of launching a German newspaper
in the American wilderness, Sower was prompted sole
ly by a desire to be helpful to his countrymen. He was
far from being willing to issue a newspaper in the or
dinary sense of the word. He had little sympathy with
the journalistic dogma later enunciated by Horace
Greeley, that " the people want the news, not facts."
Whatever they might want, he felt that as the collector
and editor of news, it was his duty to give to the public
only that which was true. His moral character strove
against lending a hand to the spreading of unreliable
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Literary Activity of the Brethren
news, or furnishing reading matter for mere pas
time. A fuller statement of his policy than he had yet
given out appeared in the first issue of the almanac,
which was published in the autumn of the same year.
" To those," he says, " who have frequently inquired,
and in the future may still inquire, whether German
newspapers are not soon to be had, to these we hereby
make known that we are'not at all disposed to waste our
precious time in collecting every week something that
is of no use, much less to write lies, as the common
custom of the world is."
This statement is followed by his prospectus in
which he outlines definitely his policy and plans as
follows : " It is hereby made known that in future
we intend to publish a collection of useful and im
portant news and happenings, partly of a secular na
ture, whatever is to be learned at this time of wars and
rumors of wars, from Europe as well as from other
parts of the world, so far as true and reliable accounts
can be obtained; also true and trustworthy religious
news, as much as we think useful. . . . But we
are not willing to bind ourselves absolutely to a fixed
time when the paper shall be published. However
it will probably appear four times a year; as, on the
16th of November, the 16th of February, the 16th of
May, and the 16th of August, and the first issue now
appears as an evidence."
Truly, great things from small beginnings grow.
The timid editor would not be bound for any fixed
number of issues of his paper, nor would he be re-
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The Sower Periodicals
stricted to a definite time of publication. In starting
his infant enterprise he doubtless felt a responsibility
and an uncertainty which it is impossible for us today
fully to appreciate. The little Germantown newspaper
which would " probably " appear every three months
and " probably " about the middle of the month was
the small beginning of that mighty factor in pres
ent-day American life — the German-American press.
But Sower had less reason to fear for the success
of his enterprise than he suspected. He had planned
better than he knew. His proposition to publish news
of important events of the day in the German lan
guage and in German type met with so much en
couragement that the Hoch-Deutsch Geschicht-Schrei
ber could afterwards appear monthly. Although pro
jected as a quarterly, the paper appeared monthly from
the beginning.
The price of subscription was three shillings (40
cents) the year. At first the subscribers had the privi
lege of having advertisements inserted free. In the
second year of its history the paper was enlarged.
Four years later (1745) the name was changed to
Hoch-Deutsche Pensylvanische Berichte oder Samm
lung wichtiger Nachrichten aus dem Natur-und Kir-
chenreich. The reason for the change from " Geschi
cht-Schreiber " (recorder of facts) to "Berichte"
(reports) was explained in the January number of the
next year. " We had hoped," wrote the editor, " to
publish only real happenings, things that took place in
the world of nature and in the church; but we could
not do it. For this reason we dropped the title " Ges-
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Literary Activity of the Brethren
chicht-Schreiber " some time ago and added instead
" Berichte," for it has been found later at times that
one or another of the items of news did not take place
but was only reported or imagined."
During this same year (1746) "Hoch-Deutsch"
was dropped from the title, and henceforth the paper
purported only to be a disseminator of news, since
facts could not always be obtained.
In 1749 the Pensylvanische Berichte, as the paper
was now called, began to appear twice a month, the
regular issue on the 16th and an extra on the 1st. The
extra was not numbered and does not seem to have
been issued every month. The paper had now run
for ten years as a monthly and had become exceeding
ly popular. Its circulation had increased until 1751,
when it reached four thousand. The next year (1752)
the paper was increased in size from a quarto to a
folio, and now appeared regularly twice a month.
In 1762 the name of the paper was changed the
third time. The Second Christopher Sower, into
whose hands the business had passed on the death of
his father in 1758, was frequently troubled by the un
reliable character of his news, much as his father had
been before him. He made his position of editor and
his consequent relation to his constituents a matter of
conscientious regard. In spite of all his care news
would sometimes appear in the paper which later
turned out to be without foundation. He believed it
to be due his readers, therefore, to prepare them be
forehand for the appearance of the unavoidable errors,
and not avow any absolute credulity in his news. In
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The Sower Periodicals
this respect he was even more scrupulous, as we see,
than his father had been; and to free his conscience
of any semblance of deception, he changed the title
of his paper so as to read as follows : Germantowner
Zeitung oder Sammlung wahrscheinlicher Nachrichten
aus dem Natur-und Kirchenreich, wie auch auf das
gemeine Beste angesehene nutzliche Unterrichte und
Anmerkungen. (Germantown Newspaper or a Col
lection of probable secular and religious news, also In
structions and Remarks considered useful for the com
mon good).
This title the paper kept during the rest of its ex
istence. The form and size, too, remained unchanged.
In 1775, however, it began to appear weekly, and
during the rest of its career it played the role of a
weekly journal.
Throughout the entire history of the paper the origi
nal price of three shillings a year remained unchanged,
notwithstanding the fact that the reader now received
fifty-two papers instead of the original twelve, and that
each of these was about three times as large as the
original monthly sheet. How this could be done was
explained by the publisher in a very original way and
on grounds that would scarcely be justified by the
managers of newspaper enterprises of our day. He
explained that the increased cost was covered by the
enlarged number of advertisements received, and that
an honest man must not allow himself to be paid
double. How he managed- the advertisement is shown by a
communication to the public of May 1, 1755, in which
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Literary Activity of the Brethren
he says : " Whoever sends in an advertisement for
his own profit, or a personal advertisement, (not very
large) shall pay five shillings. If the thing for which
he advertises is obtained after the first insertion, two
shillings will be returned, if after the second insertion
one shilling will be returned."
With all Sower's enterprise and excellent business
methods, there was one class of persons with whom the
dealings of both father and son were not of a strictly
business nature. These were the delinquents on their
maUing list. Towards them they were too kind to be
just even to themseilves, and their leniency was not al
ways rewarded in the best manner. From time to
time they took occasion to admonish these black sheep
seriously, but always with such overflowing kindness
that it took away the sting of reproach and made the
reproof ineffective. The Berichte for April, 1759,
contains a good example of their manner in such cases.
" He who owes for three years and more and besides
has no reputation, must not take it amiss if he receives
a little notice." This, as wiU be seen from the date,
was said by the second Christopher.
That he was pursuing the policy of his illustrious
father, however, will be made clear by the following:
When Gotthard Armbruster, formerly an apprentice
to Sower, together with his brother Anton established
a paper in Philadelphia, Sower called attention to the
fact in his paper of May 16, 1748, in a friendly man
ner and added : " Sower only requests the dishonest,
who have never yet paid him, that they do not treat
this man so." 126

The Sower Periodicals
In 1776 Christopher Sower the Second, who had
been sole owner of the publishing plant since 1758
and had developed it immensely, associated with him
self in the business his oldest son, Christopher the
Third. The issue of the paper for July 3rd of this year
came out in the firm name of " Christoph Saur und
Sohn." It contained the following interesting an
nouncement relative to the adoption by Congress on
July 2nd, of the resolution which led two days later
to the Declaration of Independence. " Yesterday the
Continental Congress declared the United Colonies
to be free, independent states."
Soon after this the father (Christopher the Second)
seems to have withdrawn from the active manage
ment, of the business and to have entrusted it to the
hands of his son. For nearly a year after this the pub
lications of the house bear the imprint of " Christoph
Saur der Jiingere." The father's patriotism and his
unflinching principles of non-resistance made the un
settled conditions of the time peculiarly trying to him,
and he was doubtless glad to entrust his business to
younger hands.
The ' following year the business was carried on
under the name of " Christoph Saur der Jiingere und
Peter Saur." The brothers, however, had fallen on an
unpropitious time. The march of hostile armies and
the ravages of war were present on every hand. A
feeling of uncertainty had taken possession of the peo
ple. No one knew what the morrow would bring
forth. To quiet the public in regard to their business
the brothers found it expedient to publish early in
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Literary Activity of the Brethren
1777 this assurance : " The newspaper will be issued
every week by Christopher Sower, Junior, and Peter
Sower." A little later they found it necessary to move their
establishment from Germantown to PhUadelphia. In
the edition of the paper for March 19, 1777, they gave
notice that they had moved to a house adjoining the
Quaker meetinghouse, and would continue the busi
ness there. (The Quaker meetinghouse was at the
corner of Second and Market Streets).
This is the last issue of the Germantauner Zeitung oi
which I have been able to find any trace, and there is
no particular reason for supposing that any were
issued after this. A large part of the original printing
plant at Germantown had already been destroyed or
confiscated by the British troops, and the young men
now in actual charge of the remnant of the business
had turned loyalist and soon after started a paper in
support of the British. This we shall notice separate
ly in its proper place.
Thus the first German newspaper in America had a
continuous existence of nearly forty years, and was
edited successively by three generations of Christopher
Sowers. Its influence in its day we can not now es
timate or fully appreciate. The number of subscribers
for the time was, as we have seen, considerable, reach
ing at the end of a dozen years a total of four thou
sand. Several years later the publisher complained
that the number of copies to be printed made it diffi
cult to issue the paper on time. Teamsters who had
undertaken to distribute them along the country roads
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The Sower Periodicals
complained about the great number of papers to be
delivered. Three hundred and thirty were distributed
along the Conestoga road alone. And the circulation
was by no means, restricted to Pennsylvania. It had
followed the tide of German emigrants down into the
valleys of Maryland and Virginia, and had even pene
trated as far south as the Carolinas and Georgia.
There was perhaps not a German settlement of any
consequence in this country to which one or more
copies did not find their way.
To show the influence that Sower exercised over the
German immigrants, chiefly through the agency of
his paper, I may refer to an incident of the French
and Indian War.
At the time this strife broke out, the German popu
lation of Pennsylvania had become quite numerous,
and some of the leading English settlers of the prov
ince began to fear them and pretended to suspect their
loyalty. It was even whispered that they meditated an
alliance with the French, and were willing to abet the
Indians in their savage attacks upon frontier settle
ments. How completely these suspicions falsified them
has been abundantly proven by history. Through the
entire struggle leading up to the Revolution and
culminating in the independence of the colonies there
was perhaps no class of people in America who stood
more staunchly for their rights as citizens or were
more loyal to the principles of liberty than the Ger
mans. Because of this suspicion and the rapidity with
which the Germans were coming to this country, an
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Literary Activity of the Brethren
effort was made to restrict their rights and privileges.
Sower came to their rescue in 1755 with a stirring
pamphlet in which he exhorted them to stand by their
rights as freemen. As the Germans trusted him
completely as their leader and looked to him for guid
ance, the scheme failed.
The extent of his influence at this time is shown by
the fact that a society was organized in Philadelphia
for the express purpose of counteracting his influence.
It was called " The Society for Propagating Christian
Knowledge among the Germans in Pennsylvania."
Benjamin Franklin, Conrad Weiser, and Dr. Wm.
Smith were among the prime movers in it. Having
failed to betray the Germans into a forfeiture of their
rights, this society now sought to win their confidence
and rule them by moral suasion as Sower was doing.
Accordingly it established a number of free schools
among the German settlers in different parts of the
province. In 1755 the Board of Trustees of the Society decided
to bring the war stiU closer, and meet Sower on his
own ground. They resolved to set up a German press,
and print a newspaper, an almanac and other popular
works. To encourage this undertaking Franklin of
fered to sell to the Society his German printing out
fit at considerably less than its real value. The pur
chase was effected, and the Rev. H. M. Muhlenberg,
Sower's old antagonist, was offered the editorship. He
saw reasons to decline, however, and another Lutheran
pastor, Rev. J. F. Handshuh was put in charge.
But the project did not succeed. The paper and
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The Sower Periodicals
almanac could not supplant those issued by Sower.
The paper was known as the Philadelphia Zeitung,
etc. It ran to the latter part of 1757 when it failed,
leaving Sower once more in undisputed possession of
the field.
No complete file of the Sower papers is in existence.
But thanks to the industry and the thoughtful appre
ciation of Abraham H. Cassel of Harleysville, Penn
sylvania, the distinguished antiquary of the Dunker
church, portions of the file have been preserved. These
are from April 16, 1743, to November 1, 1751, and
from January 16, 1754, to December 18, 1761. These
are now the property of the Historical Society of
Pennsylvania and are preserved in the Society's library
in Philadelphia, where I had the pleasure of examining
them. The paper referred to above, which the Sower broth
ers started in support of the British cause, was known
as Der Pennsylvanische Staats Courier, oder einlau-
fende Wochentliche Nachrichten.
It was promised that " This paper will be issued
every week by Christopher Sower, Jr., and Peter
Sower in Second Street." It began to appear at once
after the occupation of Philadelphia by Howe's army
in the latter part of September, 1777. It circulated
chiefly among the Hessian troops, who formed a con
siderable portion of the invading army. The Germans,
as a rule, remained loyal to the American cause. The
paper ran until the next summer, when it came to an
abrupt close by the evacuation of PhUadelphia by the
British troops, June 18, 1778. The editors left Phila-
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Literary Activity of the Brethren
delphia with the British army, remaining true to their
allegiance to the King.
After the Revolution, Christopher (the 3rd) settled
at St. Johns, New Brunswick, where he founded and
published The Royal Gazette and later became Deputy
Postmaster General of Nova Scotia. Peter accom
panied his brother to New Brunswick, but later studied
medicine, and practiced his profession in the British
West Indies, where he also held a position under th«
Government. II. Der Hoch-Deutsch Americanische Calender.
One of the early works to appear from the Sower
press was an almanac with the above title. As this
was a calendar for 1739, it must have appeared late in
the preceding year. In a letter written from German-
town, November 17, 1738, Sower first gave notice of
his intention to issue an almanac. Sometime between
this date, therefore, and the end of the calendar year,
which in 1738 was on March 24, marks the appearance
of the first issue.
There were probably several considerations that
led the printer to his determination to issue an alma
nac. He intimates in the letter referred to above that he
intended it as an advertising medium. He states that
he knew of no more suitable vehicle for making
known, throughout the length and breadth of the land,
the fact that he had established a German printing-
press at Germantown, than an almanac, and he men
tions at the same time the title under which it shall ap
pear. 132

The Sower Periodicals
It has been thought also that he was influenced in
this matter largely by the solicitations of his friends
and neighbors ; and this may have had its bearing. It
is apparent, however, that he was influenced more by
his desire to reach the people than by any claims that
they made upon him.
One thing that doubtless operated with weight in
his decision was the unsettled condition of the calendar
at that time. So chaotic had this become that it was
almost impossible to tell with certainty, not only the
days of the month, but even the days of the week.
Numerous instances are on record of the non-ob
servance of the Sabbath among the most devout Chris
tians, because they did not know when Sunday came.
A case is mentioned of a very pious lady who was a
member of the German Reformed church. She was
always at her place in the religious services and took
a leading part in the various lines of church work.
But one Sunday she was missed from the service, and
one of her friends went to investigate the cause.
To her great surprise she found her pious friend
busily engaged at the wash tub. And what must have
been the good woman's astonishment and mortifica
tion when told it was Sunday?
An experience of Rev. Mr. Rittenhouse of that day
is also to the point. As he emerged from a piece of
woodland one Sunday morning on his way to church,
he was surprised to see some of his parishioners busily
engaged in hauling hay. He rode up to remonstrate
with them and reprove them for their want of piety,
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Literary Activity of the Brethren
and was further surprised to learn that they did not
know it was the Sabbath.^
This confusion of dates, moreover, was not confined
to the more ignorant classes in the rural districts. In
the towns and cities also, and among all classes of
people, errors were constantly committed. When a
provincial council, to consist of many of the leading
citizens of Pennsylvania, was called at Philadelphia in
1734, the time of meeting, as understood by the dif
ferent members, varied as much as ten days. Some of
the members arrived a week before the appointed date
and a few of them not until several days after it was
past. Since Christopher Sower's chief purpose in life was
to be helpful to his fellow-men, we are not surprised
that he determined early in his career as publisher to
lend his aid in clearing up this confusion and in bring
ing some sort of system into the calendar. And of
all his many publications, it may be questioned wheth
er any had greater direct practical bearing upon the
everyday affairs of the people than this simple almanac.
The first issue contained 24 quarto pages, 8 x 7 34
inches and was without covers. Besides a calendar
for each month, it contained the phases of the sun
and moon, the aspects of the planets, the principal con
stellations, together with the brightest stars, and other
information of the nature usually found in almanacs
nowadays. Those for the next several years differed
little from this one.

' Pennsylvania Magazine, Vol. 6.
134

The Sower Periodicals
But in 1743 the almanac was enlarged to 32 pages,
and was provided with an emblematical engraved plate
for a cover. The design of this cut contained a flying
angel with a wand in one hand and a scroll in the
other. The angel comes in a storm that rages over
a city, while at the same time away off in the distance
the rainbow of promise descends in its graceful curve
to the earth. A fisherboy is just landing from a
billowy ocean with his catch, while two men stand on
the landing engaged in an intimate discussion. A dog
standing by is the only creature that seems to be en
tirely composed. A large sailing vessel floating the
English flag rides gracefully at anchor near the shore.
The scroll contained a legend engraved in it, which
was changed from time to time. " Krieg und Kriegs-
Geschrey," " Kummerliche Zeiten," and " Hoffnung
bessere Zeiten," Were some of the forms it took. The
whole design is highly emblematical, and is an inter
esting study. The interpretation, however, will de
pend to a certain extent upon the individuality of each
student. This plate was used throughout the series. It was
touched up and slightly changed several times, but its
leading features were left unaltered. In the later form
a sinking sun was added, which in the earlier forms,
had been hidden by the storm-clouds.
An interesting fact may be mentioned here in con
nection with the later history of this plate. When
the Sower printing establishment was broken up dur
ing the Revolutionary war and the effects sold, Colonel
BuU of the English army appropriated this plate as a
135

Literary Activity of the Brethren
part of his share of the booty. He later bartered it
away to John Dunlap, a printer of Philadelphia, who
in turn disposed of it to Peter Leibert, a minister of
the Dunker church. Leibert bought most of the con
fiscated Sower establishment at the sale, with which
he began a publishing business after the close of the
war. He printed an almanac from this plate in 1784
and the following years. Later the plate passed into
the hands of his son-in-law, Michael Billmeyer, by
whom it was used as late as 1835.
From 1743 to 1748 the almanac contained 32 pages.
From 1748 to 1750, 36 pages. These extra four
pages were filled chiefly with medical advice. The
1750 issue contained 40 pages, and the medical infor
mation was accordingly increased. This was so high
ly prized by the poor country people that the next year
the publisher added eight pages more. This size (48
pages including the covers) was unchanged during the
rest of its career.
In 1748 the almanac was printed in colors. Edi
tions printed in Germany in this style had been im
ported in great numbers for several years, and to
hold his trade Sower had to meet this competition.
He explains in his advertisement of this colored edi
tion that he brought it out in compliance with many
urgent requests for such an almanac. Necessarily it
had to be sold higher than the regular edition, and this
caused dissatisfaction.
The next year he printed two editions also. The
plain one he sold for nine pence, the former price, and
the colored one for a shilling. But this made extra
136

The Sower Periodicals
work and trouble and was not satisfactory in the end.
So the next year he printed only the plain edition, and
sold it at the original price. This he continued to
do until 1753, when he printed another colored edi
tion, the last one he issued.
In 1751, while working on the almanac for the next
year, he received information that the British parlia
ment was about to pass an act to correct the calendar
and change the beginning of the year. He therefore
delayed publication until a copy of the act could reach
America. Before this the year had begun on March
25, instead of January 1, as at present. In the mean
time the calendar had fallen eleven days behind true
solar time.
Although the act had been signed by the King on
Wednesday, May 22, it had not yet reached this country
by the 1st of October, and Sower lamented that nothing
could be done at the almanac, while he was kept in
suspense for the arrival of the Act to know what
changes were to be made. As the end of the year
came nearer, he did not trust to put off the printing
any longer, so he proceeded to press with his matter
and had scarcely finished running off the edition when
the act arrived. It was too late for insertion in the
almanac, so he printed it in a double number of his
paper for October 1-6 of the same year.
The Act provided for the dropping of eleven days
after September the 2nd, numbering the 3rd, the 14th,
and so on, giving September 19 days instead of 30,
and making the year consist of only 354 days instead
of 365. 137

Literary Activity of the Brethren
These changes had been ordered by Pope Gregory
in the latter part of the 16th century, but the Protes
tant nations had been slow to accept them, as savoring
of popery. Even at that late date many persons in
England and America preferred not to use the cor
rections, and so maintain their independence of the
Pope. We see, however, that Sower was eager to
take advantage of them and give them to the people,
as he saw how they would simplify the calendar and
bring the seasons and the solar year into uniformity.
Of course these corrections were not understood by
the people generally. If they had understood the na
ture of them they would probably have resented their
use, as an attempt to meddle with an institution in
which they had complete confidence. But as they did
not understand them they accepted the changes without
question, assuming that the man who could make the
weather could also drop eleven days from the year
with impunity.
The people generally had complete confidence in the
almanac, or weather book as they called it. They
looked upon it as infallible, and planned their work
according to its predictions. There are many stories
illustrative of. this. I may choose one related by
Abram H. Cassel several years ago in an article
printed in the Pennsylvania Magazine of History and
Biography, Vol. VI.
A man by the name of Walker from above Sumney-
town had business in Philadelphia. He consulted
Sower's almanac and found that it promised fair
weather. He therefore loaded his wagon and started.
138

The Sower Periodicals
When he had gotten well on the way it began to rain.
It rained harder and harder until finally he and his
load of produce were thoroughly drenched. He be
came very angry, and lost faith in the weather book
and the man that made it. In this mood he approached
Germantown. He stopped in front of the printing
office, called Sower out and gave him a severe repri
mand. After hearing him through patiently Sower
replied kindly, " O friend, friend, be not so angry,
for although it was I that made the almanac, the Lord
God made the weather." The man caught something
of the kindly spirit of the editor and went away better
satisfied. On another occasion, it is said, a man had occa
sion to make a journey of some distance in the fall of
the year. Consulting his almanac, he found that it
promised fair weather. So he started without his
overcoat. After a while it turned cold and rainy.
He too lost his temper, accused Sower of printing lies
and stopped to give him a tongue lashing. Having
heard his tirade, Sower said to him : " Well, friend,
as you were so disappointed, I will give you a piece of
good advice gratuitously, and if you follow it you will
not have occasion to blame me so soon again. It is
this. Always take your overcoat along when you
leave home by fair weather — when it is foul you may
do as you like. By following this advice you will never
be disappointed, and will have no occasion to blame
me hereafter."
Because of these and other misunderstandings.
Sower explained in a later number the purpose and
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Literary Activity of the Brethren
use of an almanac. He explained the precaution he
had taken to be accurate, but showed at the same time
that it was impossible to make an almanac that would
be free from inaccuracies.
In order that I may make as clear as possible the
nature of these almanacs, I will describe the con
tents of one chosen at random. Let it be the one for
1760. This was issued about two years after the death
of the first Sower. The first 18 pages are occupied
with the calendar for each month, the sun and moon
phases, and so forth. Then follow 26 pages of read
ing matter, covering a broad range of subjects and
containing a great variety of interest.
This part opens with a brief statement in regard to
the eclipses for the year. Then follows an account
of the courts and court days for Pennsylvania, New
York, Connecticut, New Jersey, and Maryland. The
information in regard to each is detailed and specific.
It fills about six pages. The next eleven pages are
taken up with an Abstract of an instructive Dialogue
between Lord Rich and Mr. Poor. It purports to be
a translation from the English, and has for its ob
ject to show that " neither riches nor poverty, but
godliness makes people happy." The discussion is
carried forward under twelve chief points. This is
followed by a " Receipt for making various sorts of
wine": cherry wine, blackberry wine. Next is "A
short account of the uses of cotton." Then comes
"Various good receipts for horses," which is fol
lowed by still other " Receipts for people who are weU,
so as to stay well." All this fills some five pages.
140

The Sower Periodicals
The last article, about four pages in length, is an es
say on " War and Peace."
The almanac for 1761 contains an article on General
Wolfe, the hero of the French and Indian War, to
gether with a portrait. The article is translated from
a London magazine. This number of the almanac,
although it was the largest yet issued, was so much
in demand that the edition was soon exhausted, and
Sower advertised in several newspapers requesting
that if any store-keeper or peddler had more on hand
than he had prospect of selling, he would thank him
to return them and get his money back.
The practical information the editor was bringing
together in the almanac from year to year, made each
succeeding issue more popular than its predecessor.
In 1762 he began the " Krauterbuch," a description
of the virtues and properties of the most celebrated
herbs and roots. In indicating his purpose in this
work, he suggests, " If one will only keep these
almanacs together, he will eventually have a little
herb book at a small cost."
The work was carefully planned. It was intended
to be simple and practical and at the same time
thorough-going. He began in regular order a de
scription of the medicinal plants, giving their German,
English and Latin names. He explains their char
acteristics and medical properties, with specific direc
tions as to their uses and the way to prepare them for
the different diseases. He avoids technical terms, but
explains everything in such simple, concrete language
that the most ignorant can understand it.
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Literary Activity of the Brethren
This matter formed an important installment of
each almanac from 1762 to 1777, when it was com
pleted. It was now furnished with an index, referring
to the number of the almanac in which each plant was
treated. Those who had acted upon the editor's sug
gestion and had kept their almanacs together, now
had a little herb book of positive worth.
As an example of his method in this work, I have
selected a plant that is at the same time well known
to everybody and briefly treated by the author. This
will give a fair idea of his usual method of treatment.
Sassafras, Eng. Sassafras, Lat. Sassafras.
" The root of the sassafras tree is very useful, and the
bark of the root is, for its medical properties, one of
the most extensively used herbs that grow. It has
the virtue of being able to dry up all the fluids of the
system, to purify the blood, to sweeten the profuse
saline humors, and drive them off through the skin
and perspiration, and especially to purge the Gallo
mania or French Pox from the blood.
" From this root almost all sorts of remedies may be
prepared. If a good, sweat-producing decoction of
herbs is desired, take sarsaparilla root, pounded pock-
wood, China root, bark of sassafras root, one and one-
fourth ounces each; Hungarian antimony one ounce;
rosin two ounces; fennel seed and cinnamon each a
quarter ounce. Cut and pound all together, put into
an earthen, tin, or glass vessel, pour a gallon or more
of spring or rain water on it, cover up the vessel and
let it boil for several hours ; then draw off and give it
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The Sower Periodicals
warm to the patient to drink, one or one and a half
cups each morning and evening.
" This drink wiU drive off all the acrid salty humors
through the perspiration and stools. It improves the
blood, serves to dry up and heal sores of long standing,
and replaces them with good, sound flesh, and it pro
motes the regular circulation of the blood."
In 1763 another series was begun. This the author
called Revised History of England. Some eight or
nine pages of each issue were given to it. The his
tory was given in rather copious outline to the Refor
mation, then in greater fullness to the reign of William
and Mary. It was the author's purpose to go more
and more into details as he approached the present.
But the destruction of his estabhshment in 1777
brought the series to an abrupt close, and left the
history unfinished. It, too, had been exceedingly pop
ular with the readers of the almanac.
Other ways of helping and instructing the people
were also found. Simple business transactions were
explained and commented upon. At one time the edi
tor gave examples of promissory notes, and showed
how to sign them and endorse them. He also showed
how a joint note should be drawn and signed. Ex
amples of receipts were likewise given and their pur
pose explained.
In another number deeds, contracts and so forth
were treated. lUustrative examples of the different
kinds of deeds were given. Bonds of apprenticeship,
and arbitration bonds were explained and illustrated.
Wills were treated likewise. 143

Literary Activity of the Brethren
In StiU another issue there were. specimen pages of
the letters of the alphabet, both capitals and small let
ters, which were intended as a copy from which chil
dren and others might learn to write.
Thus in almost every conceivable way Sower exerted
himself to fill his almanac from year to year with a
fund of useful information that should be helpful to
his less fortunate brothers.
He did not lose sight, however, of the artistic. In
general plan and make-up, the exercise of good taste
is everywhere to be observed. Illustrations are fre
quently inserted, which was something unusual for
that day. The issue for 1762 contained two illustra
tions, a sketch, or general view of the city of Montreal
in Canada, and a portrait of Charles Frederick III.,
King of Prussia.
The Sower almanacs had an unprecedented sale.
They were so popular that all competitors were driven
from the field. They were sold throughout the Ger
man colonies and as far south as the Carolinas and
Georgia. Almost every year the edition was enlarged,
and yet the editor frequently failed to have enough
to supply the demand. We have seen the condition in
1761, and how he endeavored to call in any copies that
were not finding ready sale. Situations similar to this
seem to have occurred frequently.
Because of the wonderful vogue of Sower's almanac
we should not infer that it was without competitors.
Franklin published a German almanac as early as
1748, but soon discontinued it, as there was no de^
mand for it. Armbruster brought out one, too, about the
144

The Sower Periodicals
same time, but soon withdrew it for the same reason.
Heinrich Miller began a similar publication in 1762,
with but little better success. In 1771 the Ephrata
Brotherhood began to issue a German almanac, and
in 1775 Francis Baily began a similar enterprise. None
of them succeeded to any appreciable extent, however,
until after the Revolution, when German almanacs
became numerous. ///. Geistliches Magazien.
If the Sower newspaper and almanacs have their
peculiar interest and appear to us as being unusual
for their day, the Sower magazine is certainly no less
so. The first two were the work of the first Sower,
projected and established by him, and later enlarged
and developed by his son. The magazine is the work
of the younger man, and was brought into being only
some five or six years after his illustrious father had
been in his grave.
In the way of originality this third venture was no
less characteristic than the first two had been. Even
more distinctly than they, the magazine was a pioneer.
The newspaper and the almanac were the first in their
respective fields in German type. The magazine was
more than this: it was one of the first magazines of
any kind to appear in the American Colonies.
It is a singular fact that the first periodical of this
kind in the English Colonies of the New World should
be out and out German. The German immigrants con
stituted but a comparatively smaU proportion of our
scattered population at the close of the French and
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Literary Activity of the Brethren
Indian War. Most of them, moreover, were exceed
ingly poor, and many of them had been almost entire
ly without educational opportunities. They were pre
vailingly of the peasant class, and so straitened were
the circumstances of some of them that they were
compelled to sell themselves into servitude for a period
of time to pay for their transportation.
This, however, is the clientele for whom the first
magazine in the New World was projected. Certainly
the prospect was not very auspicious. Yet there was
something in the conditions and in the attendant cir
cumstances that led the noble-hearted editor to under
take the project.
He saw his feUow-countrymen in a new environ
ment, in a situation in which they would be led to
think especially of their material surroundings. They
were largely an agricultural people, so circumstanced
that they had literally to hew their farms out of a
veritable wilderness. Their houses had to be erected
" from the stump," and almost every article of house
hold furniture and implement for the farm was the
product of their own unskilled hands. Life was ter
ribly grim and earnest to them, and there was danger
that the spiritual side of their nature would be wholly
dwarfed. Sower saw this condition. His heart had often been
moved, he tells us, when he observed the ignorance
and carelessness of the people generally in regard
to religious matters ; and he thought this condition of
things prevailed, either because the people had no de
sire to receive religious instruction or had no oppor-
146

The Sower Periodicals
tunity for doing so. He complains that when people
listen to an instructive discourse or sermon, the mind
is often so ill-prepared to receive what is heard that
the message is forgotten before the person reaches
home. Religious books, too, he observes, are very scarce
among the people if not entirely wanting. Either the
people are very poor, or they spend their money for
other things than religious books. Even if one occa
sionally buys a book of this kind, it is a long time be
fore he reads many pages of it; he generally lays it
aside before he has read it half through.
The observance of these things had often saddened
the good man's heart, and he had considered how he
could remedy the unfortunate situation. It occurred
to him that if some brief religious publication, terse
and to the point, were put into the hands of the peo
ple without cost, perhaps many of them would take
time enough to read half a page carefully, and in do
ing so, would probably be impressed so that they would
think of it further. They might also become really
interested in it, and in that case, they would read it
through at another time and would probably receive
more good than from the former reading. If then at
a later time another such religious tract should come
into their hands, they would repeat these operations.
This was the line of reasoning by which Sower ar
rived at the conclusion that he would publish a maga
zine. We see that his purpose was wholly charitable.
At his own individual cost he would produce a publi
cation that should contain wholesome moral and re-
147

Literary Activity of the Brethren
ligious instruction and distribute it gratuitously among
the people, with the hope that it might arrest some
one's attention and lead him to think upon his ways.
Just when he arrived at this conclusion, we have no
way of knowing, but he assures us that when he sent
forth the first issue this had been his determination
for a considerable time ; and he naively adds : " but as
every good undertaking under heaven now and then
has its hindrances, so has it happened also in this case,
and it has been prevented from time to time."
Finally an event occurred of which we have definite
knowledge that seems to have transformed this pious
purpose into action, and incidentally it fixes for us the
approximate date of the first issue. Continuing in his
preface he says : " As I had now completed the great
work of printing the Bible so fortunately, and under
peculiarly favorable circumstances, it seemed to me
that it was my highest obligation, in recognition of
God's favor, not to put off this good intention any
further; especially when I remembered that the origi
nal purpose of establishing this printing-press was for
the honor of God and the good of mankind ; and that
God has brought me into the world and has allowed
me to live, like all other men, for no other purpose
than that I would seek his honor and try to serve my
neighbor in every possible way. So I am now mak
ing a beginning by issuing such a little magazine as I
have spoken of."
It is known that the edition of the Bible here refer
red to came from Sower's press, late in the year 1763.
As the whole edition seems to have been printed and
148

The Sower Periodicals
bound with considerable dispatch, it is altogether prob
able that some time during the following year wit
nessed the appearance of the magazine.
So the Geistliches Magazine was a sort of thank-
offering, for the success with which Sower had been
enabled to bring forth the second edition of the Bible.
In order that his purpose might not be misunder
stood, and to free himself from suspicion of seeking
gain from the enterprise, he assures the public that the
magazines are to be given away and his sole object in
issuing the little journal is the good of his fellow-men.
Although the magazine was a voluntary contribution
to the public, growing out of phUanthropic motives,
yet the publisher refused to be bound to any definite
time of issue, but warned his readers that he would
" proceed with it as the materials come to hand and as
the time and circumstances permit." This policy seems
to have been adhered to. It does not appear that there
was a fixed time of issue, or that the successive num
bers appeared at regular intervals.
He is careful also to assure the public that he ex
pects no honor from the enterprise. As an evidence
of this he assures them that he shall not use the jour
nal to market his own wares, but that he wiU " busy
himself in making instructive extracts from all sorts
of writings both ancient and modern, and from the
English as well as from the German, such as shall be
useful and edifying to all men." He does not forget
to add in parenthesis, however, that in case he should
deem some of his own composition better suited to his
purpose than the writings of others, he would not hes-
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Literary Activity of the Brethren
itate to accord to himself the same privileges granted
to others.
He invites his readers to send in contributions for
the magazine, in keeping with his purpose as he has
defined it. He warns them, however, that all matter
must be strictly in accordance with the Word of God.
Such is the plan and policy of the magazine as ex
plained in the preface to the first issue. In summariz
ing his policy the publisher observes reflectively:
" Truth always carries with it the preserving power
of salt, and when it comes in contact with a wound of
sin, it irritates it, but it also heals him who uses it
aright. The work now in hand is a magazine in which
all sorts of things are to be found: admonitions, cor
rections, edifying epistles, biographical sketches of
persons divinely blessed, instructive occurrences, and
whatever else can avail for the honor of God and the
service of mankind."
With this high purpose as his goal, the indefatigable
editor set about to accomplish it by means of a very
modest little journal. After the first issue the copies
of the magazine consisted of eight duodecimo pages
each, without covers. The first number was twice as
large. It comprised, besides the title page and its re
verse, a Vorrede or address to the kind reader, which
serves as an introduction to the whole series. This
fills four pages. The last ten pages are given to the
usual magazine matter.
The title runs thus: Ein Geistliches Magazien,
Oder: Aus dem Schatzen der Schrifftgelehrten zum
Himmelreich gelehrt, dargereichtes Altes und Neues.
150

The Sower Periodicals
(Translation) A Religious Magazine, or Old and
New Things brought forth from the Treasures of
Theologians learned in Heavenly Wisdom.
In all sixty-four numbers were printed in two series,
running from about 1764 to 1772. These series will be
considered separately. The first contains fifty num
bers, and they are tindated, so there is no way to fix
with positive certainty the time of their appearance.
The whole series is, however, numbered and paged
consecutively, and they are of uniform size and ap
pearance. The pages are usually printed in double
columns, although this is not without exception. Gen
erally the pages are completely filled, and not infre
quently finer type is used at the close so as to complete
the last article.
We have seen that it was the purpose of the editor
to fill his pages with gleanings from the moral treatises
of great writers, ancient and modern, and in this way
to give his readers the best that had been written. It
may be interesting to know some of the works from
which he drew. The first to be brought under contri
bution was William Law's " Earnest Call to a
Thoughtful and Holy Life." Selections from this work
fill the first four numbers. Numbers eight to thirteen
are made up of stories and selections from " The Life
of John Engelbright." Several numbers are filled from
the " Geistliche Fama." Number thirty-three contains
" A copy of a writing, which Schoolmaster Christopher
Dock had written out of Love to his Scholars who
were still living, for their Edification and advice."
Numbers thirty-one and thirty-two contain discourses,
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Literary Activity of the Brethren
prayers and observations of the Rev. Andrew Rivet,
translated instructions in regard to bringing up chil
dren. Numerous examples of pious children and so
forth are taken from a "Child's Book" by Jacob
Janneyways. Numbers thirty-four and thirty-six are
made up of poems by the second Alexander Mack.
Number 34 contains two poems, one on the "Correct
Practice of Internal and External Worship," and the
other on " Real and Imagined Freedom." Number
36 consists of 55 eight-line stanzas on " Admonition
against Suicide, and the Importance of Life." Other
numbers contain expositions of scriptural passages, as
for example Number 6. The first part of Number 5
is of the same nature and purports to be a contribution
by Johannes Einfaltig (John Simpleton). This num
ber concludes with a poem entitled " Of The Love of
Christ." The poem consists of eleven stanzas of ten
lines each, rh)miing in couplets, except the first four
lines which rhyme alternately. In all these poems the
poetic structure is observed. Not so, however, with
Number 17. This issue, like Number 5, contains both
prose and poetry. The first six pages of this number
are given to a poem of 57 stanzas on " Instructive
Nocturnal Prayers or an Earnest Consideration of
Eternity." The singular thing about this is, that the
stanzas are not printed as poetry, but as prose verses.
The stanzas contain seven lines each, and the poetry
seems to be of a high order. The prose article on
the last two pages of this number is entitled " After
thought," and furnishes one of the few instances of
pages printed solid, without division into columns.
152

The Sower Periodicals
This is probably enough to give a sufficiently clear
idea of the general make-up and appearance of the first
volume of these interesting publications. To show
their tone and spirit I may quote one of the short
stories from the Kinder-Buch of Jacob Janneyways,
found in Number 28.
Tabitha Alder, a pious daughter of a clergyman in
England, on being taken ill at the age of between seven
and eight years, was asked what she thought would
become of her if she should die. Her answer was
that she greatly feared that she would be lost, because
she was fearful that she did not love God. When
questioned further as to how she knew that she did
not love God, she answered : " What have I done for
God since I have been born? Those who love God
keep his commands, but I have not kept any of them."
She was asked if she would not like to love God.
She replied, " Yes, from the bottom of my heart, if I
only could." She was told to pray to God for a heart
to love him; but she said she feared it was too late.
She was greatly grieved, however, because she could
not love God.
One of her friends who saw her in this sad condi
tion and fasted and prayed to God for her, asked her
afterwards how she was. She replied to him with
great joy, saying she now praised the Lord that she
could love the Lord Jesus heartily, and she felt that
she did love him. " O," she said, " I love him very
much! Praised be God for the Lord Jesus Christ.
Yes, I shall soon be with Jesus ; he is my husband and
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Literary Activity of the Brethren
I am his bride ; I have given myself up to him, and he
has given himself to me ; I will live with him forever."
Of course one short extract can go only a short way
in reflecting the varied interest found in the magazine.
The range of appeal in its pages is broad, going out to
all classes of people. The spirit of the articles is pre
vailingly kind. The editor seeks rather to win his read
ers to the ways of right than to drive them. The char
itable spirit that conceived and carried forward the
worthy enterprise is everywhere oresent in its pages.
The number of copies printed at each issue of the
magazine we have no way of knowing. But as they
were printed for gratuitous distribution and were sent
to the subscribers of Sower's paper, the number was
probably determined largely by the size of that sub
scription list. A dozen years before the appearance
of the magazine, the newspaper had a circulation of
four thousand copies. What the number was in 1764
we are nowhere told, but it was probably somewhat
larger. It is probable, therefore, that the number sent
out at each issue of the magazine was something like
five thousand.
Whether this estimate be correct or not, it is certain
that within the century and a half, nearly, since they
appeared the copies of this first volume have become
exceedingly scarce and valuable. The Pennsylvania
Historical Society has a complete set of them, as does
also Dr. M. G. Brumbaugh of Philadelphia, and the
Pennsylvania State Library at Harrisburg. The libra
ry of the German Society, Philadelphia, has the first
154

The Sower Periodicals
37 numbers bound together in a neat volume, and other
sets more or less complete are to be found.
Rare and valuable as are these copies of the first
volume of the magazine, they are after all relatively
common when compared with the second volume.
That a second volume ever existed does not seem to
have been known by any of the authorities on the sub
ject. Seidensticker, Hildeburn, Evans, Sabin — none of
them make mention of a second volume ; and it has like
wise escaped the notice of later writers, such as Brum
baugh and Sachse. Oddly enough, however, Evans re
marks, " No. 12 contains a poem by Alexander Mack,
printed with the first German types in America, which
were made in Germantown." Sachse iterates this state
ment. How Evans got this information, if he does not
even know of the existence of a second volume, is hard
to explain.
Volume II contains only fourteen numbers, though
by an evident oversight of the printer, the issue fol
lowing number 13 is numbered 15. That this is an
error is shown by the paging, which is continuous. The
pages of this volume run from 1 to 160. Nearly half
of the issues of this second series are double numbers,
as is shown by the fact that fourteen numbers fill 160
pages. The regular numbers contain only eight pages.
In general appearance the second volume is like the
first. The title page is the same except that the word
" Geistliches " is printed in slightly smaller type and
with an unornamented " G." The woodcut ornament
near the bottom of the page is replaced by the words
" Zweiter Theii " between two lines extending across
155

Literary Activity of the Brethren
the page. Unlike the first volume, the second bears a
date, 1770. This is of course the year when the series
began. It probably extended over some two years.
The size of the pages and their general appearance
are the same as the first volume.
The contents, too, are in no characteristic way dif
ferent from those of the first series. One number,
however, deserves a little separate notice. This is
number twelve. We have seen that two numbers of
the first volume were filled with poems by Alexander
Mack, Jr. Number 12 of the second volume was like
wise filled from his pen. This number is made up of a
poem entitled Reim-gedicht vor die Liebe Jugend. The
poem contains one hundred stanzas, but is printed as
prose in double columns. Each stanza thus forms a
sort of verse and is printed like a paragraph. A pe
culiarity appears in the numbering. On the first four
pages the numbers are placed in the middle of the
columns, on the last four pages they stand at the up
per right corner of each paragraph. A note at the end
of the number says, " Printed with the first type that
has ever been cast in America." Mr. Norman D.
Gray of the Pennsylvania State Library, in speaking
of this type, writes : " It is of a plain good face and
Pica size, or perhaps a trifle larger, and gives No. 12
quite an air of distinction amongst its fellows."^
Only one copy of this second volume is known to
exist. This is now the property of the Pennsylvania
^In a recent letter to the author. I am under obligations
to Mr. Gray for much of the information here given in regard
to the second volume. 156

The Sower Periodicals
State Library at Harrisburg. It was purchased several
years ago at the sale of Judge Samuel W. Penny-
packer's library in Philadelphia. Judge Pennypaeker
had also a copy of the first volume. The State Library
secured the two volumes, the only complete set in ex
istence, so far as known.
The fourteenth number of the second volume (num
bered 15) is the last issue of which there is any rec
ord and there is no particular reason for thinking that
any were issued after this. It seems probable, al
though there is no direct evidence to prove it, that
these later numbers succeeded each other at somewhat
greater intervals than the earlier ones had done. It
is likely, therefore, that this last number came from the
press sometime in the year 1772, some eight years
after the magazine had been started. Whether the
printer became tired of the enterprise, or looked upon
it as a failure, or for some other reason brought the
series to a close we have no way of knowing.
The Geistliches Magazien is an honor to American
journalism, and especially to the Brethren church.
Through it the Dunkers became the first exponents of
religious truth in the new world through the agency
of the printing-press. While the magazine was in no
sense sectarian, it maintained a high standard of mor
ality and Christian living, and so fixed an ideal for the
religious journalism that was to follow.
Reorganization of the Sower Printing Business.
Six years after the famous Sower printing establish
ment had come to an untimely close, an enterprise was
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Literary Activity of the Brethren
started in Philadelphia, which may be regarded as a
reorganization of the Sower press. Following the
peace treaties of 1783, the wreck of the original Ger
mantown plant, which had been confiscated, was put
upon the market and the most of what was still usable
was bought by Peter Leibert and his son-in-law,
Michael Billmeyer. With this equipment they opened
a printing house in Germantown in 1784 and under
took to resuscitate the Sower periodicals and in other
ways to follow in the steps of their predecessors.
Leibert was a minister in the German Baptist church,
and Billmeyer was a Lutheran ; so long as Leibert re
mained at the head of the enterprise the business nat
urally forms a part of the present history.
Near the end of this year (1784) they issued "Der
Hoch-Deutsch Americanische Calender" for the next
year. It was a quarto and contained forty pages. It
resembled in every respect those printed by the Sow
ers. While they retained the name, form and make
up of the original, they began them as a new series.
This issue was marked " Zum Erstenmal herausgege
ben." The almanacs were published each year in this
same form to the end of the time with which our his
tory is concerned.
The next year Die Germantauner Zeitung again
made its appearance. It was now a folio sheet 16 x
9 1-2 inches and the price was raised to five shUlings.
The first issue contained the announcement that " This
paper will be issued every fourteen days on Tuesday
afternoon." The first number of this new series bears
¦ 158

The Sower Periodicals
date of February 8, 1785. It appeared fortnightly
until July 20, 1790, when it became a weekly.
It was a popular and influential journal from the
beginning of its new career, its former prestige hav
ing, much to do doubtless with bringing it into speedy
favor. The Pennsylvania Legislature selected it as the
medium of making public its proceedings, a favor
which Melchior Steiner, the publisher of the Gemein-
niltzige Philadelphische Correspondenz, complained of
on the ground that Leibert and BiUmeyer had not sup
ported the cause of the Republic during the Revolu
tion. How long it existed has not been ascertained.
It had a wide circulation, being sold by agents in Phil
adelphia, Middletown, York, Hanover, Lebanon,
Litsz, Reading, Kutztown, Eraans, AUentown, Easton,
New Germantown, N. J., Albany and New York. In
the latter city it had a hundred and sixty subscribers.^
The partnership of Leibert and Billmeyer was dis
solved in August, 1787. Billmeyer continued the busi
ness at the old stand, while Leibert began an in
dependent career on his own behalf. In the allotment
the periodicals fell to Billmeyer and for this reason
pass with the separation beyond the sphere of the pres
ent history.
Leibert remained in Germantown, where he opened
a new printing office and book-bindery the next year.
Here he gave his entire time to book-making and job
work. The fact that he did not enter the field of
journalism is probably due to the terms of agreement
^ Seidensticker's First Century of German Printing In
America. 159

Literary Activity of the Brethren
on which the former partnership had been dissolved.
I have found publications bearing his imprint as late
as 1797, but since he did not publish a periodical his
later career does not form a part of this history.

1«0

CHAPTER V.
Writers of the Eighteenth Century.
We have seen something of the work of the cele
brated Sower press and of the stalwart and godly men
who established and conducted it. By means of this
press Germantown became not only the religious but
also the literary center of the Dunkers in America dur
ing the period we are treating. About this center
were gathered many men in the early days of the
church. Under the stimulating influence of the Sow
ers a distinct literary atmosphere grew up in the little
rustic village, and not a few of the Brethren assem
bled here gave expression in literary form to one or
another of the problems or questions of the day that
engaged their attention.
Many of them were men of culture and scholarship.
That any of them, however, were finished scholars or
graduates from any of the leading universities of the
time, as has been too positively insisted upon, may
well be doubted. They were earnest, thoughtful,
practical men, who had to face stern facts and harsh
realities, and to them life was a very intense and
serious matter. When they wrote they wrote because
they had something to say ; and the bulk of their writ
ing is characterized by an earnest, sincere, rugged
directness that gives it positive aim, and directs it to
some definite mark. 161

Literary Activity of the Brethren
I should not like to leave the impression, however,
that their work is devoid of literary merit. It is a
distinct merit that it has definite direction given it,
and that it reaches a determined object. Of the finer
literary graces and the higher qualities of style much
of it is entirely wanting, if one may trust his judg
ment of a foreign language. Often the themes are
less literary than practical in their nature, and less
effort is expended in saying things beautifully than in
saying them forcibly.
It is scarcely possible for us to appreciate today the
full significance of this early literary work among the
Brethren. The first two Christopher Sowers were
probably the most powerful men in the early days of
the Dunker church, and it was by means of their
printing-press that they gained and exercised this
power. They stood fearlessly in defense of any
cause they espoused, and were ever ready to take up
any cause that looked to the improvement of the con
dition of their fellow-countrymen. In return for this
disinterested service they enjoyed their almost univer
sal confidence and esteem.
They advocated the principles of the Dunker faith
and made them known and respected. Their ex
emplary lives proved their sincerity in what they did
and attracted the favorable consideration of thought
ful people. The Sower press was one of the most in
fluential in America in that day, and had the effect of
bringing the Brethren church into the very forefront
of public attention. The church pursued a liberal and
aggressive policy. Relatively it acquired a power and
162

Writers of the Eighteenth Century
prestige in the land that it lost after the Revolution
ary war and which it has probably not regained to
this day.
This was a prosperous period of the church. It
numbered among its members men of influence and
power. Some of them were gifted speakers, others
were fluent, if not brilliant writers, and not a few of
them both spoke and wrote with decided force and
considerable ease.
Those who contributed in any important way to the
literary work of the period will now be considered.
Along with biographical and historical matter, which
will be given as briefly as possible, illustrative extracts
will in most instances be inserted, as seems expedient.
These will serve to introduce us to the subject matter
treated by these early fathers of the church, and at the
same time give us some idea of their power as writers
and of their literary style.
Alexander Mack, Sr.
At the head of the religious movement that resulted
in the organization of the Dunker church stands
Alexander Mack. And a fearless, resolute man he
was. In the midst of conflicting opinions and violent
religious discussions he stood resolute and calm. At
a time when others hesitated and wavered, when
strong men were swept off their feet by the billows
of doubt and persecution and uncertainty, he re
mained a very monument of strength. He seems to
have seen more clearly than most of the men of his
time through the confusion and turmoil that obscured
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Literary Activity of the Brethren
the vision of so many of his contemporaries. Of aU
the great leaders that those troublous times brought
forth none perceived more clearly than he the line of
cleavage between truth and falsehood, and none
followed the path of duty more consistently.
Alexander Mack was born at Schreisheim in the
Palatinate, Upper Germany, in 1679. He seems to
have descended from an influential and wealthy fam
ily, although but little is known of his ancestry. He
inherited valuable property in his native vUlage, con
sisting of a mill, several fine vineyards, and a hand
some patrimony besides.
His parents were pious people, as appears from the
fact that they brought him up in the Calvinistic faith,
and that he was early a communicant of the Reformed
church. His education too seems to have been carefully
directed. And it would appear from his writings and
what we know of his power in the use of language
that he had received a good, thorough course of
training. He is also known to have been a man of
studious habits all his life. His literary work re
veals a power of grasp and shows a mental poise that
indicates a well-balanced and symmetrical nature.
As a young man he was deeply moved by the re
ligious unrest of his time. He studied the Bible care
fully in the light of the various religious creeds that
clamored for his aUegiance. His reverential study of
God's Word led him to see the situation as it was, and
made it impossible for him to harmonize the religious
practices of his day with the divine teaching. Con
sequently he came to be without a church home. For
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Writers of the Eighteenth Century
some time he was merely a Separatist. During this
time he affiliated with the Pietists.
But this did not satisfy the longings of his soul. He
felt that the teachings of the New Testament could
not be fully lived out in this state. His understand
ing of the Scriptures demanded an organization in
which he could practice the rites and ordinances of
God's Word. As there was no organization in which
they were practiced according to his understanding
of them, but one course lay open before him. That
was to organize a body whose principles and methods
of observing the Christian rites should be in strict
accord with apostolic teaching in aU respects. How
he proceeded to do this we have seen in a former
chapter. During the period of his separation he did con
siderable evangelistic work. He traveled up and
down the Rhine valley, proclaiming the truth of
God's Word as he understood it, and exhorted men
everywhere to repent. How unsatisfactory his po
sition at this time must have been is seen when we
reflect that at the same time he was urging others to
forsake their sins and square their lives by the gospel
plan, he felt that this could only be done within the
pales of God's visible church; yet nowhere did the
church practice the ordinances of God's house as years
of study and investigation and prayer had revealed
them to him. Doubtless this evangelistic experience
had much to do with maturing his religious convic
tions and bringing about the state that made a new
organization indispensable. 165

Literary Activity of the Brethren
At the age of twenty-one he married Anna Mar
garetha Cling, an estimable young lady of his native
village. The marriage was a fortunate one and
brought such happiness as those troublous times would
allow. She was a faithful companion, encouraging
and supporting her husband through the many vicis
situdes of his life. She was one of the first eight at
Schwarzenau, and followed her husband and this
first band of Brethren from one place of refuge to
another, until they found a safe asylum in the new
world. As the organizer of the Brethren church and
as the leader and pastor of this first congregation we
admire the courage of Alexander Mack and revere
his memory. But how much of the strength and
fortitude to carry forward this important work he re
ceived from the encouragement of a faithful and lov
ing companion we shall never know.
After the organization of the church in 1708 he
gave his entire time and attention to caring for his
little flock and to disseminating the doctrines of the
New Testament as he understood and practiced them.
This cost him his patrimony and handsome estate at
Schreisheim. Fines, prosecutions, ransoms from im
prisonment soon consumed the valuable mill and fine
vineyards. Driven from place to place with his little
band, by the stern hand of unrighteous law, although
poor in this world's goods, he was yet rich in love to
God and in the power of his truth. He sacrificed his
worldly possessions willingly, if by so doing he could
gain greater riches in Christ.
After many hardships and persecutions he came to
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Writers of the Eighteenth Century
America in 1729 and settled at Germantown. He was
accompanied by his wife and three sons and the en
tire congregation which he had shepherded so faith
fully since its organization, twenty-one years before.
His two little girls had been released from this world
of care by the loving Father some years before.
In the peaceable land of Penn he found at last what
he had been seeking for so many years in Germany in
vain — a quiet retreat from persecution where he
could worship God according to the dictates of his
conscience unhindered and unmolested. His arrival
in Pennsylvania caused great rejoicing among the
Brethren there. His presence infused new Hfe intd
them, and the work of the church was wonderfully
revived. He at once assumed the oversight of the church
and devoted his energies to establishing the doctrine
he loved in its new invironment. In this he was ably
seconded by Eld. Peter Becker. From this time on
the work of the church was aggressively carried for
ward and in a short time various congregations were
established in the surrounding counties. He re
mained in charge of the Germantown congregation
untU his death in 1735.
Under his direction the church flourished. His un
tiring efforts had resulted in building up a strong
membership and organizing them into a working
body. His wise counsel had guided the infant church
through the critical years of its existence, and it may
be said that at his death he left it thoroughly es
tablished in the new world. 167

Literary Activity of the Brethren
Elder Mack was a man of pleasing personality. He
was possessed of a noble, manly bearing, the reflex
of a pure Hfe and high ideals. A quiet, sympathetic
disposition made him easy of approach and enabled
the least member in his congregation to feel easy in
his presence. He ruled by love, never by fear.
His intellectual powers were strong and active. He
was a close and accurate thinker. His opinions were
formed after a careful examination of all the ev
idence, and when once formed, were not lightly
changed. He was thoroughly versed in the Bible. Of him it
might be said as of the poet Milton, that he practically
knew the Bible by heart. Not that he, like Milton,
had committed it to memory, but that he had mastered
its contents and knew its teachings even to minute
details. He was also well read in historical subjects,
especially church history. In his earnest desire to
know the practices of the early church he made a
careful study of her institutions and usages. By com
paring these with the teachings of the apostles, he
found that the New Testament teachings were cor
roborated by the practices of the early church, and
felt doubly sure of the correctness of his views.
Eld. James Quinter summarizes his character as
follows :^ " His Christian character seems to have
been that of a primitive follower of Christ. Humility,
zeal, self-denial and charity were conspicuous among
•Memoir of Alexander Mack. 168

Writers of the Eighteenth Century
the graces that adorned his character. The high
estimation in which he was held by his brethren is
seen in the circumstance that he was chosen by them
to be their minister. He was the first minister in the
little Christian community organized at Schwarzenau
in 1708, and labored zealously and successfully to en
large the borders of their Zion. Of his private char
acter as a Christian father, we may infer favorably
from the circumstance that all his sons became pious,
and were united to the church before they had com
pleted their seventeenth year. And, what seems
somewhat remarkable, they all made a public con
fession of religion in the seventeenth year of their
age. Alexander Mack is the author of two printed
works. Rites and Ordinances of the House of God,
and Ground-Searching Questions. Both appeared at
Schwarzenau in 1713, and were probably written the
same year.
The former is a concise statement of the principles
of the Dunker faith. It was prepared to define the
position of the church at a time when distinctions
were not sharply drawn, or were obscured by the haze
of mysticism that enveloped everything.
The discussion is carried on by means of a dialogue
between a father and son. The son constantly
directs the conversation to those subjects and con
ditions with which the infant church had to contend,
and the father explains them at considerable length
and with great clearness. In the adoption of this
169

Literary Activity of the Brethren
method and also in the management of the dialogue
Mack shows decided skiU.
His treatment of the various topics is terse and to
the point. There is no needless discussion of ir-
relevancies. The author is perfectly at ease with any
phase of the discussion that comes up and shows that
he has carefully thought through the whole subject
before. A Scriptural quotation that may be needed
for proof or illustration is always at hand; likewise
the facts of history, when occasion requires them,
can be marshaled with telling effect.
Some of the subjects discussed are Water Baptism,
The Lord's Supper, Excommunication, Love, Faith,
Matrimony, Taking Oaths, Outward Worship, The
Excuse of Unbelievers, Adultery, Everlasting Tor
ment, The Reward of Believers, Paternal Advice. To
make clear the position of the church on these and
other subjects was the purpose of the book.
A selection from the book itself will serve to give
a better idea of the work than any description of it.^
Of Faith.
Son. — But I have heard it asserted that all sects ap
peal to Scripture, and hence one could not maintain
his faith by Scripture.
Father. — Whosoever says this, that because all
sects appeal to Scripture, therefore a true believer
must not do the same, such must necessarily be a
miserably ignorant person; for it is to a believer a
strong support of faith to know that all sects acknowl
edge the Holy Scripture as divine, and appeal to it,
'From the English edition of 1888.
170

Writers of the Eighteenth Century
though they do not believe in it ( ser iptur ally ) ; for
there is a great difference between appealing to the
Scriptures and believing on them. This we can per
ceive by the words of the Lord Jesus when he said to
the Jews, " For had ye beHeved Moses, ye would have
believed me : for he wrote of me." John 5 : 46. The
Jews, it is true, all appealed to Moses, but in his writ
ings they did not believe.
Thus all sects appeal not only to Scripture, but to
Jesus himself ; but as they believe in Jesus, so they be
lieve in the Scripture. Can a true believer, then, be
so stupid or blind as to think or say, " Because all sects
appeal to a crucified Savior, therefore I may not ap
peal to him " ? That would please the devil very much.
But, no! true believers have learned of their Lord
and Master more and better wisdom; for when the
devil in his temptation of the Lord Jesus appealed to
the Scriptures, Jesus answered in faith, and appealed
thereunto. Matt. 4: 6, 7. For though the devil and
all false spirits appeal to the Scripture, still they believe
it not. Thou wilt discover that these very men, who
want to mislead a believer by saying that all sects ap
peal to the Scripture, yet will always appeal to that
authority themselves.
Hence the believing children of God look only to
their heavenly Father, and believe and follow him in
his revealed Word, because they are assured in be
lieving that God and his express Word are altogether
one, otherwise a believer would have to omit much
if he would not do in faith what the wicked and in
fidels do in their unbelief.
He would not be allowed to pray, to sing, to labor, eat
and sleep, and the like, because to the wicked it is all
sin and abomination before God. But unto believers,
and those that are pure, all things are pure, while unto
unbelievers nothing is pure. Titus 1:15. Therefore
learn well to distinguish in all things according to the
171

Literary Activity of the Brethren
Scripture, that thou mayest not get into confusion, as
it is the case, alas ! with many souls at this time, who
are greatly confused when they see the ungodly wicked
performing acts of worship, such as praying, singing,
holding meetings, baptizing, going to sacrament, and
the like.
Then unenlightened reason may think, " If the
wicked do this, then it is of no account, and I will
omit it altogether," and thus such people are confound
ed so much that at last they know no more what to
think or believe. Thus they will be led to make or
invent a way which the Scripture did not teach, and
to imagine when on this way that they have risen high
er than the apostles, and hence receive no counsel
any more from the apostolic writings. Already have
I known and heard in my time of many such persons,
but have also noticed that the end of their way has
produced a deep ruin; for soon, very soon, they fell
so low that at last they believed nothing at aU, but fell
back to the world and to the broad road. May God,
in mercy, preserve all simple believers in Christ, that
they may not desire to mount so high, but to con
descend to those of low estate and humble mind!
Rom. 12: 16.
And Paul says to his son Timothy, " From a child
thou hast known the holy Scriptures, which are able
to make thee wise unto salvation through faith which
is in Christ Jesus. All Scripture is given by inspira
tion of God, and is profitable for doctrine, for reproof,
for correction, for instruction in righteousness: that
the man of God may be perfect, thoroughly furnished
unto all good works." 2 Tim. 3 : 15-17.
Son. — Can or may we believe in aU things the testi
mony of the Holy Scripture, and is a believer bound
to believe and obey that Scripture, 'or does the spirit
of God lead him other ways sometimes, of which the
external letter of the Scripture knows nothing?
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Writers of the Eighteenth Century
Father. — It is not necessary to tell a believer that he
shall and must believe and obey the Scriptures ; for
no man can be a believer without the Holy Ghost,
who is to bring forth faith. Now the Scripture is
only an external testimony of those things which have
been taught and commanded by the Holy Ghost in
former times, and by whom also were pronounced the
promises and threatenings. If therefore a person,
being truly sorry and repentant of his sins, through
grace obtains the Holy Spirit from God, the Father of
all spirits, it is the same spirit of faith that worked
many hundred years ago in Peter, Paul and John.
And though the Holy Spirit was given to the apostles
in a greater measure, for the spread of the Gospel, yet
he is the same Holy Spirit in all believers. Now, what
soever Paul, Peter and John have written, ordained
and commanded, all believers were then agreed to, as
far as they were sound in the faith.
Now, since there is but one God and but one Spirit,
this same one Holy Spirit can wUl nothing else but
what his will was many hundred years ago, namely,
our sanctification. And, again, what the Holy Spirit
has ordained for believers to observe, that is external
ly written and recorded, and with this agree all be
lievers, because the Holy Spirit teaches us inwardly
just the same as the Scripture teaches outwardly.
But whenever men come upon the Scriptures with
their own wisdom and carnal minds, they have not
within themselves the spirit of faith ; hence they cannot
believe the external testimony of the Scriptures, nor
exercise the obedience of faith. And, indeed, it is
not written for them; the commandments contained
therein do not concern them. Even as if a king gave
his subjects written laws, with great promises to those
who should obey them and also great threats against
those who should not observe them. Now there might
other men, who are not that king's subjects, read those
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Literary Activity of the Brethren
laws and talk about them a great deal ; but since they
are not, nor wish to become, subjects, they do not re
gard his threats or beHeve his promises or bow them
selves under his laws, statutes and commandments.
Just so it is with the Holy Scriptures of the New
Testament. Whosoever reads it may see what Jesus,
the King of kings, has promised to all men who truly
repent, believe in him, and are willing to follow him
obediently in all his commandments. They can like
wise see and read in Holy Writ what the Lord Jesus
has threatened to all impenitent sinners, who wiU not
repent and who will not believe his Gospel, nor are
they willing that Jesus with his commandments, which
he has left to us in writing, through his Spirit, should
reign over them.
A man may read, indeed, outwardly the Scriptures ;
he may talk and write about them, but if he has not
the spirit of faith in him he will concern himself but
Httle about their commandments, nor be terrified by
the threats contained therein. The reason is plain —
his inward ears are not yet opened.
Therefore the Lord Jesus said unto the people who
heard him preach : " He that hath ears to hear, let
him hear." Matt. 11 : IS ; 13: 43. And in the Revela
tion of St. John the Spirit of God calleth upon aU and
each of the seven churches : " He that hath an ear, let
him hear what the Spirit sayeth unto the churches,"
etc. Rev. 2: 7.
Thus, when a person reads externally the Holy
Scripture, and is a believer, whose inward ears are
opened, he hears what the Lord Jesus enjoins in his
doctrine; he hears what the apostles require in their
writings, and by this inward hearing he is urged on
to observe a true obedience also outwardly; he reads
externally the Scripture in faith, and hears the internal
word of life, which gives him power and strength to
follow Jesus. But where faith is wanting, a man may
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Writers of the Eighteenth Century
indeed outwardly hear and read, and say, " It is a dead
letter which I cannot obey, because I am not internally
convinced of what is outwardly written." But he
knows not that he is wanting in faith and the true love
of God. John 14: 15.
Of the External and Internal Word.
Son. — But I have been told by many that Christians
stood in the New Covenant, and had the Law of God
written in their hearts, and consequently it was not
necessary for them to obey and follow the external
Scripture. Father. — I am glad that thou hast started this ques
tion. Now attend well to the pure mind of God, and
thou wilt easily see that such sayings contain some
truth, which, however, is very much mixed with lies;
for when the Lord God formerly manifested to his
people his Law by Moses, he wrote it upon two tables
of stone and gave them to Moses, who was to put them
in the Ark of the Covenant. Deut. 10: 1, 5 ; Heb. 9: 4.
They were to make a copy of the laws and place them
upon the posts of their houses. Deut. 6: 6, 9. It is
said " that the words of the commandments should be
in their hearts ; of which they should talk to their chil
dren, bind them for a sign upon their hands, and write
them upon the posts of their houses and gates."
That external copy now was to be nothing else,
much less anything to the contrary, but a faithful
transcript of that which God himself had written on
the tables of stone, and which were laid up in the
Holy of Holies, hidden within the Ark of the Cove
nant, so that the external and internal laws were of
the same import. Now, what the Ark of the Covenant
was in the Holy of Holies, in which the tables of the
Law were kept, that is now in the New Covenant,
every believer's heart, in which also most surely will
be found the tables of the Law of God, with the law
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Literary Activity of the Brethren
written on their hearts, not by the hand of man, but
by the Holy Ghost.
And this law, which is internally written by the
Spirit of God, is altogether one and the same with that
externally written in the New Testament, which has
proceeded entirely from the internal, and is an express
image of that internal living word of God. But where
a person proudly says that the law of God is in his
heart, while he still opposes the commandments, stat
utes and laws which the Son of God and his apostles
have instituted, and whereof the Scriptures externally
testify, then we may safely believe that such a person
is yet carnal, and that the law, which he says is in his
heart, has been written there by the spirit of error and
falsehood. Again, herein is a clear token of the Law of God
and of the law of the deceiving spirit. For all in
whose hearts the Law of God is written are united in
the one faith, in the one baptism and in the one
Spirit, according to Jesus Christ; for it is the perfect
will of the true Law-giver that his own should all be
one, even as the Father and the Son are one. John
17: 21. But the law, which the spirit of error, by his
false gospel, writes in the hearts, is of such a kind
that it is, in the first place, quite uncertain concerning
divine testimonies. Psa. 5 : 10. In the second place,
it separates men from the commandments and ordi
nances of God, and divides them into a multitude of
different confessions and opinions.
I have observed this in many who said they were
a free people; they needed not subject themselves to
the Scripture of the New Testament in the letter ; for
the Law of God was written in their hearts. But
likewise have I seen and known that not two of them
were agreed concerning the beginning of a Christian
life, or the principles of the doctrine of Christ accord
ing to Scripture, but that as many as were the men
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Writers of the Eighteenth Century
that had such a haughty disposition, so many were the
laws which they had; and I was often led to think
what a curious spirit that must be who would write
such different laws into the hearts of men.
Of this the Lord God complained already through
the prophet Jeremiah, that the people of Israel were
led astray by false prophets, forsook the only Law of
God and the only altar of the Lord, and in their false
liberty made for themselves other gods and altars, ac
cording to their own notions. Jer. 11 : 13. The same
is the case with people in our times, who boast of
great liberty without obeying the divine counsel and
commandments according to Holy Scripture. Truly
it may be said, " As many men, as many spirits, and
as many laws."
But however great the spiritual pretensions are, it
still continues to be Babylon, confusion and discord.
Yet such builders will not desist from their intentions,
though they see themselves that the Lord has confused
their language. Yea, they see how so many learned
and wise people have buUt in this manner, contrary
to the order of the Lord Jesus and have been brought
to shame and have become, fools; still new builders
begin again and again to prosecute this building of
confusion. Things become more and more confused
and abominable, and if they shall not soon cease, there
will be at last " men of corrupt minds, reprobate con
cerning the faith. But they shall proceed no further :
for their folly shall be manifest unto all men, as theirs
also was." 2 Tim. 3: 8, 9.
Now here you may see and know of the true and
false law, how both may be written into the hearts of
men. The false law will be written by the spirit of
error into the hearts of the unbelieving; the true law
of life is written by the holy spirit of truth into the
children of the New Covenant, in the true believers,
aiid is altogether one and consistent with what Christ
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Literary Activity of the Brethren
externally commanded, and with what the apostles
have written.
Mack's other work is Ground-Searching Ques
tions, Proposed by Eberhard Ludwig Gruber to the
New Baptists of Witgenstein, to be answered each
separately: Also a brief and plain Reply to the same,
formerly given out in manuscript by a member of the
church in Witgenstein.
This consists of thirty-nine queries propounded by
Gruber and sent to the church for answer. The
questions seem to have been prepared with care and
were submitted in a kindly spirit, as is shown by the
foUowing request:
" Beloved in God, Friends and Fellow-pilgrims :
" There are many who have hitherto desired to
haye a more direct account and report of your new
baptism and church, since that which has been said,
or even written here and there on the subject,
has left them still in much uncertainty. In order now
to obtain your opinion more fully and authentically,
and to be relieved from all further doubt on this sub
ject, we have come to the conclusion to propound to
you the present frank and simply-stated questions,
upon which we expect your plain and candid answers
as early as possible."
To this request Mack replied as follows:
"Dear Friends: Since you ask in love our opinion,
and since also the Apostle Peter teaches believers,
1 Peter 3 : 15, to ' be ready always to give an answer to
every man that asketh you a reason of the hope that is
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Writers of the Eighteenth Century
in you,' we would not avoid giving you in love and
candor, and with assurance of faith according to our
simplicity, very brief answers to these proposed ques
tions, and to leave them to your examination before
God." In this work, as in the Plain View, the author treats
his topics in a very brief and condensed manner. The
answers are sufficiently full and comprehensive, how
ever, and are always clear. The style is direct and
simple and almost severely terse.
In reply to the query, whether an all-wise God did
not permit the ceremony of baptism to be put entirely
away, so that in its place a new dispensation of the
Spirit might be established for his people, in accord
ance with all the prophetic promises,^ Mack an
swered in the following words :
" We are of the opinion and believe as the apostle
says, Heb. 7:12, 'The priesthood being changed,
there is made of necessity a change also of the law.'
As long as the Levitical priesthood was standing, so
long no one was permitted to abolish the Law of cir
cumcision without incurring severe punishment, and
the displeasure of God. But when Christ was come,
he, as the eternal High-Priest and Son of God, in
troduced a law of life, and the first, because of its
weakness and inabUity to produce perfection, was
abolished. Christ having obtained eternal redemption
for us, revealed the way to the Holy of Holies, gave
none but laws of life, and established his will or
testament by his blood, so that we believe and confess,
' Query 6. 179

Literary Activity of the Brethren
should an angel from heaven come, and intend to re
veal another or better gospel, that even such an angel
must be accursed, according to the testimony of Paul,
Gal. 1 :8. Hence we believe that the doctrine of Jesus,
the Crucified, is to be observed, until he himself shall
come again, in flaming fire, and take vengeance on
them that have not been obedient to his Gospel, in
accordance with the testimony of Paul, 2 Thess.
1 : 7, 8. Therefore the doctrine of Jesus is justly to be
observed by the believers in our days, but to the un
believers nothing seems to be commanded."
It will be observed that this query savors of the
very essence of mysticism or pietism.
The belief that Christianity could consist entirely
of the spirit, without reference to external forms and
ceremonies, was very common and was held by a
great many persons in Mack's day. It is a deceptive
doctrine and one of the most popular errors that the
early church had to contend with.
Mack states the position of the church on the ques
tion, which is of course also his own view, in no un
certain language. The fact that he thus early and
clearly defined the position of the church on this point
may have had much to do with the fidelity and
consistency with which the church has always clung
to the literal form of observing all the external or
dinances. It may not be amiss in our day to have our attention
called anew to this same deception. There is an easy
way of disposing of the positive commands of Christ
by placing them in the realm of allegory and ex-
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Writers of the Eighteenth Century
plaining them simply as types and illustrations. How-
prevalent the habit of doing this is, most of us know.
And what the Christian church has lost by letting go
of the plain, simple commands of Christ and substitut
ing some " easier way" no one can estimate.
On this point, however, the Brethren church stands
just where it did in 1708. We stiU hold, and we be
lieve that experience as well as history proves it, that
the fullest Christian character can be attained only by
literal obedience to God's Word. The spiritual bless
ing that comes from obedience is a rich reward for
following the Master literally in all things.
Mack's answer to Gruber's 22nd query raised a
storm of protest. The query was, " Whether the ex
ternal ban (excommunication) is an essential part of
the constitution of the church of Christ, since he him
self did not enforce and exercise it even upon the
very wicked Judas."
Here is the answer.
" The ban is an essential and necessary thing in the
church of Christ, as long as it is at war in this wicked
world with wolves and evil spirits. No church of
Christ could exist without it. The devil with his
leaven of wickedness would soon destroy all that is
good. True believers, while they were steadfast in
the faith, never could refuse the salutary restraints
appointed in the Gospel. They have always viewed
them as divine means of grace, appointed by the great
love and provident care of God, and used them as a
strong tower and wall round about the church of the
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Literary Activity of the Brethren
" With respect to Judas, we say that Christ has
executed the ban sufficiently upon him, giving him
over to Satan, for he hanged himself. But that he
was not excommunicated before he committed the
outward act, is not against excommunication, but
rather in its favor. This was the mind of God at all
times, as we perceive in Adam, who may have had
some intercourse with the tempter previously (to his
fall), but he was not driven out of Paradise untU he
had actually eaten of the forbidden fruit. So Judas
may have entertained traitorous thoughts long before
he carried them out; but the long-suffering of Jesus
had borne with him, and patiently tried to bring" him
to repentance, until the evil obtained the supremacy
and became manifest in the deed; then he was suf
ficiently excommunicated by Christ, and we think the
ban was fully executed upon him."
From these citations it will be observed that Alex
ander Mack was not wanting in directness and sim
plicity of speech. His terseness, almost laconic brev
ity, attests the practical nature of the man. His work
is not remarkable for its literary merit, but it is not
for this that it was produced. Mack can scarcely be
called a fluent writer, and it is probable that he was
not a great orator. He has a mastery over language
that enables him to use it with telling effect, but he
wields it as an artisan rather than as an artist. Never
theless, his two little books are priceless gems.
Every member of the church ought to read them care
fully. Through them the unique position of the
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Writers of the Eighteenth Century
Dunker church among the various denominations was
first published to the world.
Christopher Sower, Sr.
We have already called attention to the leading
facts in the Hfe of this great man. Born in central
Germany in the latter years of the seventeenth century,
he early felt the influence of that mighty wave of re
ligious sentiment that was sweeping over the country.
At Schwarzenau, at Berleberg, at Creyfelt and at
other places he came in contact with the Dunkers and
other dissenting bodies, among whom he formed
many friendships that lasted through life.
Of his ancestors nothing is known. They were
doubtless of that sturdy middle class that forms the
substantial basis of every nation. This is consistent
with Kapp's statement that Sower " learned the man
ufacture of spectacles in his native city." In early
life he learned at least one other trade, that of tailor
ing. It was upon this that he depended for support
when he first came to America.
His boyhood home surrounded him with good in
fluences. If " the chUd is father of the man," he was
early instructed in the principles of right and taught
to respect God's Word — probably at a pious mother's
knee. His education was by no means neglected. But
where he studied or to what extent we know nothing.
It is natural to think of him as attending the schools
of his native town, and taking rank with the best
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Literary Activity of the Brethren
scholars. At all events he acquired a real thirst fof
knowledge, which made him a student all his days.
At the age of thirty-one he came to America, a
married man, with wife, and child three years old.
The little family settled in Germantown. This was
in 1724. A year and a half later found them in Lan
caster county, in possession of a farm on Mill Creek.
Here they came in contact with Beissel and the Sab
batarians, and Sower's Hfe was saddened by the de
fection of his wife who, under the influence of their
mystical teaching, left her husband and child to lead
a life of seclusion. Years later she returned to her
home and was fully reconciled to her husband and
assumed her position in the home as wife and mother.
Saddened by the action of his wife. Sower returned
to Germantown in 1731. Here he placed his son, now
a boy of ten years, in school, and he himself plied
several of those trades for which he was later cele
brated. He was in turn optician, clockmaker,
apothecary, skilled mechanic — ^or rather, it may be,
several or all of these at the same time.
In 1738 he began the printing business and hence
forth to the end of his life, twenty years later, he was
a leading figure in the public life of Pennsylvania.
The enterprise he established was an honor, not only
to himself, but to the land of his adoption and the
church of his choice. For high principle, undaunted
perseverance and disinterested service, the record of
these twenty years is almost without a parallel in the
public life of our country.
In some respects the first Christopher Sower is the
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Writers of the Eighteenth Century
most striking figure in the early history of the
Brethren church. It was he who had the courage to
undertake the seemingly impossible, and yet by in
domitable energy and pluck carry it to a successful
issue. He it was who made a church literature pos
sible within the first half century of the church's
history. To the establishment of his printing-press,
and to his encouragement and fostering care of the
literary resources of the church we owe, in large
measure, the first period of our literary history.
The educational influence he exerted upon his
generation was very marked. His newspaper, al
manac, and other publications became real dispensers
of intelligence to the German population of the New
World. As we have seen, his influence among them
was very great. Hence the interest he took in in
structing them and directing their attention to the
things pertaining to. their highest good, was met by a
hearty response in action and appreciation on their
part. By creating the German newspaper he called into
existence an instrument that he wielded with remark
able power and success for twenty years. Not only
was this a disseminator of knowledge and culture, but
it had the effect of cultivating a taste for reading on
the part of the masses, and bringing about a condition
in which the cultivation of literature as such, became,
to some extent, possible.
To his newspaper and almanac he gave some of the
best efforts of his life. No task was small to him. As
collector of news for his paper, he was guided bv a
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Literary Activity of the Brethren
conscientious consideration of what was best for his
readers. He strove to make his almanac a store of
useful information and wise counsel. Journalism, in
his view, carried with it weighty responsibilities.
Power to direct public opinion was a power not be
carelessly used or abused, but to be exercised as a
trust, involving high moral obligations.
The constant practice of writing incident to his
printing business, and especially in connection with
his periodicals, developed for Sower an easy and
graceful style. He wrote without apparent effort,
and seemingly from an abundant store of information.
His natural resources were great, and bis constant
intercourse with cultured men, as well as his study of
the important questions of the day, kept his store well
replenished. He wrote or -spoke on most of the public issues of
the day, and generally with telling effect. He wielded
the editorial pen with positive power, and many a
public evil or private vice was checked by his timely
correction and its advocates put to confusion by the
stinging blows of his well-directed criticism.
In 1739 Sower printed the Weyrauchs-HUgel, as
we have seen. In the course of the work a difference
arose between the publisher and Conrad Beissel, the
leader of the Brotherhood, in regard to some of the
hymns. The difference led to a protracted cor
respondence which was carried on with vigor and
point on both sides. After the matter had been
adjusted, although a complete reconcihation was not
effected until several years later. Sower published Ein
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Writers of the Eighteenth Century
abgenothigter Bericht: oder zum off tern begehrte Ant-
wort denen darnach fragenden dargelegt; In sich
haltende: zwey Brie ffe und derr en Ursach. (An
elicited statement, or an oft-desired answer given to
those making inquiry; containing two Letters and the
Causes that produced them.)
Following is one of the two letters translated by
Hon. Samuel W. Pennypaeker of Philadelphia, who
owns the only copy of this rare work now known to
exist. This excellent translation was printed some
years ago in the Pennsylvania Magazine, vol. 12, but
it is not generally accessible to readers. It is through
the kind permission of Judge Pennypaeker that it is
here reproduced. Its rarity, together with the excel
lence of the translation, and the interesting circum
stance that gave rise to the letter, all conspire to give
it a unique and commanding interest.
Christopher Sower to Conrad Beissel.
I have until within the last few days been in hopes
that that work which I did, and caused to be done,
upon the hymn-book would redound to the honor of
God, to whom I am under the greatest obligations for
all that he has done for me and all creatures, and will
still do through time and eternity, and I remain bound
to him even though I shall see no good day more. It
is his way that when we dismiss all which is not from
him he fills us with that which more concerns him.
The result is that we love all that is from him, and
have a hatred and horror of all that does not please
him. In the beginning much remains concealed,
while we are in the shoes of children as the saying is,
which in years of youth and manhood become as clear
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Literary Activity of the Brethren
as day. I have therefore with patience overlooked
some hymns, which I had rather sacrificed to Vulcan
by throwing them into the fire. I thought something
might be given to the first alphabet scholars as it were
according to their ability and which they could grasp
and that it would not be wise to break down the first
rounds of the ladder. I have willingly let go what
the amateur poet through vanity and sentiment has
brought together, especially since Brother Peter Mil
ler said to me : " The worst soldiers are always put
in the front rank." Taking this view of it I had noth
ing more to say. Afterwards so much of wood,
straw, stubble and trash came that it went pretty hard
with me. It was very deeply impressed upon me that
each work should be a birth to appear in eternity, not
in the lightness of the mercurial pictures drawn by
men, but to stand in the clean way. However I re
mained in hope that something better would come in
the future. A still greater mercy befell me, to wit:
In the beginning of the 16th Rubric or division there
was placed a silly hymn which, on first reading
through it, I considered to be among the stupid
amateur poetry and I wished that something better
could be put in its place. In the 29th verse it runs :
" Der dock trdget .deine Last
Und dahei hat wenig Rast."
There I stopped and read the remainder over again,
but while I was attending to some other business, it
was printed. I was not at ease about it. I regarded
it as among those great errors of which today the
world is full and wished that it might still remain
among those rejected. I thought if it should come,
either here or in Germany or anywhere else, before
the eyes of an enhghtened spirit who has found and
delights in God and his Savior as the true rest, he
might be deceived by such miserable stuff after such
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Writers of the Eighteenth Century
a magnificently brilliant title-page and I should be
ashamed because of my negligence. I might perhaps
be able to find excuses that would answer before men,
but in my breast would burn a fire that would be
quenched by no excuses. I thereupon asked Brother
Samuel whether he did not think a great mistake had
there occurred in writing, since unskillful poets are
oftfen compelled for the sake of their rhyme to use
words which destroy the sense. He said to me, " No,
I shall let it stand just as it is." I consented to do it
then because it suddenly occurred to me, that in the
pine forests the industrious ant gathers together
straw, wood, earth, shells, and resin, from the pines
which they carry underneath into the hill and that
this is caUed " Weihrauch." This pacified me to some
extent because it accorded with the title. Still I could
not reconcile the word " Zionitisch" with it, because
upon Mount Zion no such collection can be found as
I have described. There God is praised in silence.
There are there only two hymns. The one is the
song of Moses running, briefly, like this, " Lord, thou
and no other hast delivered us frbm all of our enemies
and dost protect us and lead us through outer dan
ger." Exodus, 15th. There is no quarreling more,
no time, no change of day and night. It therefore
occurred to me that you must have a wonderful idea
of Zion since you could fix its nature but know noth
ing of and have not experienced real and actual death.
The second song is short. It is the song of the Lamb
which is strangled. It runs thus: "AU is fulfilled.
There is nothing more to do. Now praise we our
God in sUence."
But you said in the meeting when I was there that
every verse was suitable for Mount Zion. That is
easily said if a njan has a well smoothed tongue. You
wUl find out otherwise however. Meanwhile I re
gretted my lost time over the books and that my hope
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Literary Activity of the Brethren
which had something honorable for its object should
have so entirely failed. I spoke with Brother Samuel^
once more about it in what way it was to be under
stood. He answered me that I should not blame them
for being Catholic, which I from my heart wished to
be true since in the Community of Christ there are no
others. For instance we believe in the mediation of
holy ones and truly of those who are afterward in
life. This caused me no scruple because it is my daily
exercise notwithstanding I am still not holy. What
then will the holy do ? But when he asked me whether
I believed only in the one Christ I would have been
shocked into a cold fever if true quiet had not pre
vented. I then read the whole hymn over again once
more and saw the man who was intended and it gave
great sorrow. But I remembered how far the human
race depart from God and that man is inclined to
idolatry and easily moved to make images and to
honor himself while the tendency to depart from the
true way (found only in the ground of the spirit and
in the abandonment of all creature things) is born in
him. He is therefore easily led to act with sects, par
ties, and like divisions, and one believes and receives
from another that which is pleasant without real ex
perience of what will be the outcome. It may be
therefore that it ought not to be taken amiss in the
writer of the hymn, since as the eyes are so do they
see. Still I have no real peace about this affair. I
determined then to write to you and ask you whether
you had not seen or read this piece or had not con
sidered what a dreadful production it is; to say that
without serious difficulty it can still be taken out and
in its place something to the honor of God, or for the
good of weak souls, can be put in where the two pages
are cut out which I will do at my own expense; and
to ask you whether on the other hand it was done
• Samuel Eckerling. 190

Writers of the Eighteenth Century
according to your wish and inclination. If so, I would
remind you that the good Moses could not go into
Canaan because he honored not the Lord when he
said "must we fetch you water?" See what an af
flicted burden-bearer and once true knight Moses was
and where is such a Moses? Herod may well have
made such an unusually good address to the people
that it caused them to say, " That is the voice of God
and not of man." The angel struck not the unwitting
people because they were inclined to idolatry but him
who accepted the Godly honor. Already you suffer
yourself to be called " Father."^ Oh, would there
were a single one who comprehended Christ and
respected and carried out the commands of him who
absolutely forbid that you let any one caU you master
and should call any man " Father " upon this earth !
The misery is already great enough, as you yourself
said to me significantly. You are the greatest God
in the community. When you sat still everything fell
back. You had once for some time given up the meet
ing* and everything fell away. Your dearest brethren
hastened to the world. Even Brother N.' had made
a wagon in which to ride to the city. There were
other instances which you told me. And did you not
the other day in the meeting significantly and at great
length speak of this idolatry and how they went
whoring after you as is indeed the case. And now
will they with full throats call and sing:
" Sehet, sehet, sehet an!
Sehet, sehet an den mann!
Der von Gott erhoet ist
Der ist unser Herr und Christ."

' Belssel's cloister name was Father Friedsam.
'In February, 1732, but was later prevailed upon to return
and take charge again.
•Supposed to be Jacob Gass. 191

Literary Activity of the Brethren
If Brother Samuel had not said to me concerning
it that the hymn had a double meaning and one might
take it as he chose, I should have, considered the last
as referring to Christ and looked upon the " God
without rest " as a compulsion of the verse. Are there
not already molten calves enough? Is not the door
of Babel great enough that they should build another
little door through which they call loudly, " See here
is Christ " in order to entice souls to themselves ? Do
not misunderstand me. I value highly the favor of
returning to you. But I fear God will play his own
part in it and leave the beautiful vessel empty lest
otherwise upright souls might suffer an injury which
certainly would cause no single child of God pleasure.
Much more were it to be wished from the innermost
heart that all the might of the stars were entirely lost
and that Christ were indeed the ruler in you and the
whole community. This would give me great joy to
look upon through my whole life long. There • is
nothing more to say except that, with the permission
of Brother Michael, I should like, if I might, to take
out this one hymn and put another in its place be
cause it concerns the honor of God. It is easy to see
that I have no earthly concern in it and that the in
fluence of no man's interest has anything to do with
it. There are still as many as a hundred hymns with
which you can feed the senses that they die not. I
am sure that a thousand pounds would not persuade
me to print such a one, for the reason that it leads the
easy way to idolatry. If il were my paper it would
have been already burned. But my suggestion was
met by the brethren only with scornful and mocking
words, and at last they said, " Now we wiU pack up
the paper." I thought " they still have better right to
it than the Hussars." With such disposition of the
matter for my own part I can be at peace. God wiU
192

Writers of the Eighteenth Century
find a way to protect his honor. As to the rest, I love
*^^^ ^*''*- Christoph Saur.
About the middle of the 18th century some poli
ticians of Pennsylvania became alarmed, or professed
to become alarmed, at the rapid increase of the Ger
man population of the province. They seemed to fear
that the Germans would eventually become the dom
inating power in the government and would arrogate
the reins of authority to themselves. They were ac
cused of a want of loyalty, and slanderous reports
charged them with being on the point of forming an
alliance with the Indians.
Under the shelter of such rumors an effort was
made to bring about legislative enactment that
should curtail the free suffrage of the Germans.
Sower called attention several times in his different
publications to the "wire-pulling" tactics that were
being employed towards the Germans, and warned the
latter to be on their guard. He at the same time
showed how untrue the circulated reports had been,
and called attention to the quiet and peaceable dis-
¦ position of the Germans as a people.
This did not, however, stop the machinations of his
poHtical adversaries, and in 1755 Sower wrote and
published a little tract entitled : Fine zu dieser Zeit
hochsf nothige Warnung und Erinnerung an die freye
Ein-wo.hner der Provinz Pensylvanien von Einem,
dem die Wohlfahrt des Landes angelegen und darauf
bedacht ist. (A Warning and Remonstrance of the
greatest Necessity at this Time to the free Inhabitants
193

Literary Activity of the Brethren
of the Province of Pennsylvania by one to whom the
Welfare of this Country is important and therefore
considered.)
Friends, Brethren and Fellow Countrymen:^
I have long been a sad and anxious observer of the
public undertakings here in the land, and have noticed
with astonishment the constant accumulation of auto
cratic power and the open assaults that have been
made against our well-established rights. I have also
noted the audacity and shamelessness with which the
sons or minions of this disgusting superiority have
made their slavish doctrine known to the world. . . .
It is indeed a very important matter that we know
our enemies rightly and are able to tell who are such.
They are readily recognized by their practices, by their
theories and their association together. If you know a
party of people, who surpass all others in the art of
lying, you may undoubtedly place them in the ranks
of these our enemies. For if they invent a falsehood
in the morning and bravely defend it during the day,
in the afternoon they will repeat it as truth, and will
finally come to believe it themselves as a precious
truth and will swear by it. Certainly very little ac
count is to be taken of what they say or what they
do, what they sanction or what they repeat, since one
has as much truth in it as the other. There is no lie
ever so impudent and foolish, or story ever so ridicu
lous, but these people, for the sake of their own tem
porary exaltation, will quickly publish it among their
hangers-on, with the greatest assurance that it is
true. In short, they have lost all credit, confidence
and reputation among the fair-minded element of the
country people.

» From a copy in the library of the Historical Society of
Pennsylvania. 194

Writers of the Eighteenth Century
Their theories are so fantastic and absurd in a free
government, that to speak briefly they are simply dis
gusting. The fine things in their books are scattered
hither and thither until their resources in disseminat
ing them are exhausted. For this reason, I thought it
necessary to collect these and set them before your
eyes, so that the impartial people will not need to trust
simply to my word, but that they may read and under
stand it for themselves, and that the lovers of freedom
and universal power may be able to decide whether
these people can in any wise be regarded as friends
and protectors of the country and of the principles of
right ; also whether they do not make themselves liars
when they apply to themselves such excellent titles
as Keeper, Guardian, Protector of our freedom, be
cause they manifestly show that they are traitors to
this country, who desire to overthrow and pervert the
honored rights and principles of this province.
Shameless enough are they to apply abusive nick
names frequently to those who seek to support free
dom and the advantages of the country, and desire
nothing else than the true welfare and happiness of
this province.
First, we see this from their letters which they have
written to England under the title. State Letters, or
Brief Compend of the Condition of the Province of
Pennsylvania, which contains one of their leading
doctrines. There they wrote, " The newly-acquired
lands thrive best under a government that is adminis
tered as the people generally would like to have it."
Therefore, the mass of the people should first be given
this desirable freedom, and no burdens should be laid
upon them, so that they will become industrious
and win settle in such lands. " But as soon as the
country people become rich, and fairly get to becom
ing wealthy," and have reached the proper goal for
the public welfare, " Then it should be considered how
195

Literary Activity of the Brethren
a restraint can be put upon them to hold them back,
and to take enough from them that their power may
not become too great." In other words, this is to say
that it was right and just that the Crown and our first
Proprietor promised freedom and privileges to the
first settlers in this province, and gave it to them in
writing, in their separate characters, in order to in
duce our ancestors to exchange the blessings of their
fatherland for the misery and terror of a far distant
wilderness. And if they have also paid dearly for
this their liberty, as an inheritance for themselves and
their posterity, and these their descendants have also
acquired something for themselves and have now be
come numerous, it is therefore now high time that we
take away their freedom again, which they have paid
for so dearly, in a manner which is called " Checks to
the Power of the People." That is, we must put a
restraint upon the people and take away from the
power which they have. By this means the subject
will be made disloyal, so that they will disregard their
allegiance which they have sworn to the king, and
their promises will not be regarded hereafter because
those are not kept that had been promised to them.
Secondly, the patrons of our liberty, as they call
themselves, have another crafty design, namely, that
the Germans shall hereafter no longer have the liberty
to vote in the elections for the Assembly, (who, how
ever, according to their own statement, make up half
the population of the country) until they have ac
quired sufficient understanding of our condition; that
is, until they learn to become so pliant that they allow
themselves to be directed, bent and led, just as their
leaders desire ; until they think like they think, and do
as they are haughtily commanded to do, no matter
about their welfare or their desires, or how important
their possessions may be, or however securely their
loyal purpose and aUegiance may be bound to the true
196

Writers of the Eighteenth Century
interests of the country. In this way half of the in
habitants will be forced to bind themselves together
by laws against their government and against the
basis and quality of the kind of freedom that is dis
pensed by this English arrangement, but it will be
against their desire that they have to take any part
in this, either willingly or unwillingly. These guar
dians of our liberty say, " It is absurd and inconceiva
ble to observe that a horde of ignorant, proud, head
strong, boorish German peasants should have the right
and permission to cast their votes at an election for
assemblymen," as it is stated in their writings called
State Letters, page 40.
Thirdly, they have this design, that they will do
away with the laudable custom which has existed up
to this time, namely, that one can and is permitted to
cast his folded ballot for assemblymen, sheriff, cor
oner and assessor, which right is one of the most ex
cellent and essential marks of freedom. Instead of
this a poor honest man is now to be required to cast
his vote (if he has one) publicly and orally, which is
against his mind and conscience, because he knows
that it is contrary to the best interests of the country.
By their self-will they have assumed the power to
rule the elections, and to punish and oppress those who
attempt to vote in the election contrary to their arbi
trary arrangements.
Fourthly, they propose that the sheriff and the cor
oner, upon the faithful discharge of whose offices very
much depends, shall no longer be elected by the people
of the country, unless they themselves have nominated
them. By this means a partisan or packed jury can
always be brought together, from such as depend upon
them, so that they can always destroy the liberty of
their subjects whenever they wish.
Fifthly, they desire to give to the Governor power
that he can continue the Assembly as long as it pleases
197

Literary Activity of the Brethren
him, and may also dissolve them at pleasure; so that
if they do not act according to his will, he can make
them sit at the wrong time until they become tired;
so that they finally will have to consent to what he
wishes, or to what pleases the Proprietor, as may be
read in their State Letters on the 71st page.
Sixthly, that your assemblymen shall not have the
right to hear the complaints of the people and to re
lieve their burdens, no matter how terribly and bar
barously they may be oppressed. Yes, they are not
even to have the power to punish the most insolent en
croachment upon their own and the people's rights.
Seventhly, that a general law be passed establishing
a militia force, the officers of which the Govemor
alone shaU appoint, which provision they regard as
being absolutely necessary. This is not to protect the
province against the invasion of a foreign enemy,
as becomes clear when we consider the behavior of the
regular troops; but it is that your rights and priv
ileges shall be given up and transferred into the hands
of your domestic enemies, and you be made subject to
the designs of ambitious people, who desire to make a
large number of new relations, new hangers-on, and
subordinates in the govemment, who will be entirely
subject to their will and influence, as may be read in
State Letters, 16th page.
The agents of tyranny have now become too mad
and foolish to acknowledge and establish these prin
ciples and maxims which they have in view, along
with many others which are too disagreeable to re
late or to bring forward publicly either in their writ
ings or in their daily discourses 
Liberty, my worthy countrymen, is our natural
right. A right which, it is to be hoped, the God of
nature and virtue offers you, and will also support
you that you may be able to secure and retain it.
Your rulers have received power to protect you and
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Writers of the Eighteenth Century
not to oppress you. Your goverament is so arranged,
that half of the privilege of making ordinances and
laws has fallen to you. And you have by nature and by
the fundamental law of proprietorship the entire con
trol of your purses and whatever else you possess.
You alone are the great counterpoise and have the
power to persuade the other part of the government
and to cause that it remain in its proper bounds. If
it transcends its proper limits, it is your fault, and you
are the ones, who can command your assemblymen
(as is your duty and privilege) to bring the agents
of oppression to account and punish them 
Finally, whether you be English, German, Dutch
or Swedish, whether you be Episcopal, Presbyterian,
Quaker or of any other religious denomination, you
are by virtue of your living here and by the laws of the
land free people and not slaves. You have the right to
all the liberty of a person of English birth, and you
have your portion in the fundamental laws of the land.
You are men, men of inteUigence; let me once more
exhort you that you will need all of your good under
standing to arouse yourselves and maintain your lib
erty. It all lies with you; you are able to protect
yourselves against this present public calamity; you
are the source whence the improvement of the present
condition is to be hoped for and expected. Further
more, we dare not expect the maintenance of our
rights and liberty from such people, who hold their
offices, their reputations, their power, their success
and their wealth from those very ones who are mak
ing every effort to destroy these rights and liberties.
For the people of this stripe would much rather see
your liberties fall to the ground and would gladly
be the instruments by which your rights are entirely
destroyed.

199

Literary Activity of the Brethren
Peter Becker.
Among the great leaders of the Brethren in Europe
and America in the early days of the church no one
is more distinctive in some respects than Peter Becker
(Baker). He was a singularly sweet-spirited man,
and although not specially aggressive as a leader, he
was a wise counselor and saw clearly through the
fog of mysticism that beclouded the minds of so many
men of his generation.
He was a native of Dillsheim, and early came under
the influence of the " awakened." Indeed the centres
of religious influence seemed to have a charm for
him. In 1714 he accepted immersion at the hands of
the Brethren and became a member of the Creyfelt
congregation. He was then twenty-seven years of
age. A little later he was elected to the ministry. In
this capacity he was associated with Elder John Naas,
Elder Christian Libe, Stephen Koch and others.
Of the terrible persecutions waged against the
Brethren in these early days I have already written.
Upon the sensitive nature of Peter Becker they
seemed to fall with unusual force. After some five
years of almost untold suffering in mind, body and
spirit, he organized a small body of members and
sailed for America. This was in 1719. So it was to
his leadership that we owe the transplanting of the first
colony of Dunkers from Germany to the new world.
It is said that the party consisted of twenty famUies,
and the voyage is said to have been stormy and
fraught with hardships, which may well be true. The
party landed at Germantown, attracted thither doubt-
200

Writers of the Eighteenth Century
less by former settlers from the Fatherland, and by
the mild government of the peace-loving Penn.
By trade Becker was a master weaver. To this
trade he applied himself on his arrival to this country.
In course of time he acquired a piece of land —
twenty-three acres — in Germantown. The cultivation
of this and the management of his looms are the secu
lar pursuits to which he gave his attention.
Although he was the organizer and the acknowl
edged leader of the little company that crossed the
ocean with him, it does not appear that he made any
effort to organize the members into a congregation
until they had been here more than four years. This
may seem strange to us. But we can not now lift
the veil and see all of the influences that conspired at
that time to crush the good man's heart.
There had been bitter experiences in Germany; not
only persecutions by the secular and ecclesiastical
govemments, but also misunderstandings, strifes, ex
communications in the little company of Taufers
themselves. The hearts of many were saddened and
others were deterred from entering the fold. With
these sad experiences rankling in their minds the little
company found themselves in a new and strange
world. They were as a handful of pilgrims among
utter strangers.
What could they do in establishing a new system of
worship in a new and wild country? Their first care
was to provide daily bread for themselves and their
families. They were without friends or definite pros
pects. Moreover, their hearts were crushed.
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Literary Activity of the Brethren
But this was not all. Peter Becker was not an or
dained elder, and at this time there was no second
degree of the ministry. Becker, therefore, had no
legal right to organize and conduct church work, ex
cept under the direction of a superior officer. This
he did not have, as there was at that time no ordained
elder in America.
When the organization was at length effected, he
became elder by choice of the congregation. If this
was an illegal procedure, it at least had the exigencies
of the circumstances in justification.
From December the 25th, 1723, when the German-
town church, the first in America, was organized, to
the arrival of Alexander Mack in September, 1729,
Peter Becker was at the head of the church in this
country. He upheld faithfully the doctrines and ordi
nances as they had been taught and practiced from
the beginning. When Elder Mack arrived and be
came a member of the Germantown congregation,
Peter Becker very considerately and humbly resigned
the leadership to the great founder, and placed him
self at his disposal to help in the work in any way
that he might direct. This act ^hows the beautiful
spirit of the man probably as well as any. He shunned
public position and popular applause. After the death
of Mack, in 1735, to his death in 1758, circumstances
again brought Becker to the front and he conducted
the affairs of the little body of worshipers with con
scientious care and fidelity.
About ten years before his death he broke up his
home in Germantown and moved out into what is
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Writers of the Eighteenth Century
now Montgomery county, Pennsylvania, to a place on
the Skippack Creek, not far from Harleysville, and
made his home with his daughter, Mary Harley.
Although he was a thoroughly good man, Peter
Becker was not a great leader or a great organizer.
Neither was he a great preacher. Yet his pious, godly
life was a powerful sermon to all who knew him. He
suffered much for the cause of Christ. He labored
long and faithfully for his Master. His influence in
establishing the church in this country was very great.
Elder Becker is said to have been an inspiration in
any religious service he attended, from the hearty in
terest he took in the service. He was somewhat
skilled as a musician, and generally led the singing at
the Germantown meetings.
His nature was fervid and devout. And his even
temper under the most exasperating circumstances is
a matter of historical record. He was universally
loved and esteemed.
He was not a literary man, and therefore has but
slight claim upon this history. Letters and an occa
sional hymn were the extent of his literary labors.
One of the latter was printed by Samuel Sower in
Baltimore in 1797. It appeared in an appendix to
this his second edition of Das Kleinie Davidische
Psalterspiel des Kinder Zions, a very popular hymn-
book of the time.
The following translation^ will give a fair idea of
its form and contents.

» From a copy in the Ubrary of the German Societv of
Pennsylvania. Text kindly furnished by Miss L. Hertzog, the
librarian. 203

Literary Activity of the Brethren
1. Thou, poor pilgrim, wander'st here
In this vale of gloom,
Seeking, longing ever more
For that joyous home;
Yet many friends oppose thee here
So that now thou weepest sore, —
Patience.
2. Go thou forth, on faith rely.
Be only undismayed;
Cling to thy God, his love apply
If thee the world upbraid;
This course through life will lead thee safe.
Though under it thy flesh shall chafe, —
Patience.
3. If upon the narrow way
Thpu suffer scofiings here,
Just go on in the path of right.
But shun the broad way's snare;
Though men may look at thee askance
And thou must often grieye perchance, —
Patience.
4. Believe me true the time will be
All this shall pass away;
Contests and strifes shall finally
Pass from the mind away
Of him who here in faith contends
And all his enemies overcomes, —
Patience.
5. Truly wonderful's the strife
We engage in day by day.
Yet many perils we ne'er see
That lie along our way;
Constant watchfulness we need
With prayer and efforts to succeed, — •
Patience. 204

Writers of the Eighteenth Century
6. Lead'st thou the strife against the flesh
And thinkest thou hast won,
Before thou know, it breaks its leash —
Again thou'rt overcome.
Therefore watch, entreat and pray
And at thy post remain alway, —
Patience.
7. If at times thy faith is weak
And thou art full of care.
Be not by this dismayed, but seek
Thy God's help everywhere.
When no other help is found,
God will compass thee around,—
Patience.
8. Thy God leads thee most wondrously
In this bleak desert wide.
That he may bring to light of day
What in thy heart doth hide,
That how thou mayest understand
Thyself to God to recommend, —
Patience.
9. And if the way seem still so hard
Before thy thoughtful mind,
Look to thy Savior trust his word.
And vict'ry thou wilt find.
He chose the way of sorrow free
And died upon the bloody tree, —
Patience.
10. Patient was the love of Christ
Throughout his blessed life;
This in sincerity he showed
In every hostile strife.
As patient as a lamb was He
That died upon the sacred tree, —
Patience. 205

Literary Activity of the Brethren
11. In this mirror thou may'st see
Thyself, thy form, thy face,
But think how small thou still must be;
Forget thou never this:
Thy Savior's likeness thou shoulds't gain.
And suffer gladly every pain, —
Patience.
12. In this view thou comest short.
Thou my poor, poor soul;
Therefore must thou still resort
Within this gloomy vale.
Oft dost thou thyself survey
To find thyself in sorrow's way, —
Patience.
13. And when thou seem'st deserted quite
And thy poor heart hast proved.
Then thou bewailest thy poor plight.
To pain and anguish moved.
Help in thyself thou canst not get,
Submit then gently to thy lot, —
Patience.
14. Ah, precious soul, take courage new,
All this shall have an end;
The cross's load will grace renew;
Soon blissful rest thou'lt find.
The sorrow of this fleeting time
Is worthy of the joy divine, —
Patience.
Michael Frantz.
Michael Frantz was one of the strong men in the
early days of the Brethren church. He was a native
of Switzerland, having been born near the little city
of Basle in 1687. As a young man he felt some of
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Writers of the Eighteenth Century
the religious unrest that was sweeping over northern
Europe in the early years of the eighteenth century.
He came to America at the age of forty, and settled
in Lancaster county, Pennsylvania, not far from
Ephrata. This was in September, 1727. Here he
came in contact with the Brethren and was soon at
tracted to their doctrine and mode of worship. Con
rad Beissel was the leader among them at this time in
Lancaster county, and some of his mystical utterances
had no special attraction for Frantz. And when
Beissel withdrew from the congregation the next year
Frantz was disappointed and seemed to lose interest.
He occasionally went to hear Beissel preach, how
ever, as he also did the Brethren. Finally in 1734,
just seven years after his arrival in Pennsylvania, he
was baptized by Elder Peter Becker into the Dunker
church. The same day the Conestoga church was
organized as a separate congregation, and, as there
was no resident minister, he was put in charge as
their leader, " with a commission to exhort," which
means, that he was chosen as minister of the new or
ganization (probably only on trial) on the same day
of his baptism. So well did he approve himself in
this capacity that the next year he was ordained to
the eldership and put in full charge of the congrega
tion. He was a man of considerable natural power and
great earnestness of character. He gave much of his
time to the ministry. Under his care the Conestoga
church prospered. From a membership of about
twenty, when the congregation was organized, he
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Literary Activity of the Brethren
built it up to two hundred in less than fourteen years.
Being already past middle life when he entered the
church, he seems to have been anxious to do all he
could for the Master while time and opportunity were
still allotted to him.
Elder Frantz died in December, 1748. He was
buried in an old graveyard on the Cocalico creek near
his hoine, and near the place where he had done such
valiant service in the cause of Christ. His epitaph
speaks of his having been " well tried by affliction."
He was a fluent writer, and in his busy Hfe found
time to write occasional religious poems and a few
prose articles. Twenty-two years after his death
Christopher Sower brought out a small volume, con
taining some of each. The work is entitled
Einfdltige
Lehr-Betraehtungen, und Kurtz gefasztes,
Glaubens-Bekdntinsz
des Gottseligen Lebens,
Michael Frantzen.
(Simple Observations on Teaching and a concise
Confession of Faith of the pious Teacher, Michael
Frantz.) That Elder Frantz was a very spiritual minded man
is evidenced by his address to the congregation on the
subject, Of inner Communion with God. This is one
of the short prose articles appearing in the volume
brought out by Sower in 1770.
The communion of the faithful is with the Father
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Writers of the Eighteenth Century
and with his Son Jesus Christ. 1 John 1. This is the
fellowship of the Father with his children, who have
inherited from their heavenly Father the celestial
heritage and estate, which they fall heir to through
Jesus Christ, if they also die with him. They return
to the Father again everything that they have re
ceived from him, and retain nothing for themselves,
but are as those who have nothing and still have
everything within. 2 Cor. 6. Since the Father has
given them everything through Jesus Christ, therefore
they have everything if they are poor in spirit. For
all good gifts come from above, from the Father of
Lights, which they as his children of light received
from him; and through the good gifts from above
they also bring to the Father, through the Holy
Ghost, spiritual fruits. He gives them spiritual water
from above, and this becomes in them a well of water,
springing up into everlasting life. John 4.
This is the true fountain of living faith, which
comes through the Holy Ghost, and, springing up,
flows forth into etemal life. This is then a river of
love coming down from above and retuming thither
again. Wherever this flood of love comes, there are
those who are striving up stream to drink of it at
its source. For love out of a pure heart and of a good
conscience and of sincere faith, 1 Tim. 1, and also
for a broken heart overflowing with emotion, they
receive kindness and consolation ; and in kindness they
exercise love and sympathy through the divine glory
of righteousness, which they manifest towards their
former nature. Thus they receive again in return
kindness for such kindness, love for love, sympathy
for sympathy. John 1. This is communion with the
Father and his Son Jesus Christ, because the Father
has given to them the divine nature and the complete,
holy, virtuous life of Jesus. Because he has given
them everything, they give back to him again every-
209

Literary Activity of the Brethren
thing in love, yes, even their whole hearts. Then he
comes and knocks at the door of their hearts and they
open to him, and he will sup with them and they with
him. O what a precious feast of love and communion
do such true, faithful ones have, united with the dear
cross-bearing Jesus, and being also in communion
with Jesus through love, and in the mortification of
the old nature, and in arising with Christ and ascend
ing with him to heaven, where Jesus Christ now is,
sitting at the right hand of God !
The prose occupies the latter half of the little vol
ume. The first part is taken up with a series of poems
under the general title, Spiegel und Prufer seine
selbst. (Mirror and Examiner of one's self.)
The poetry is not arranged in stanzas, but in verses
rather, something like our Authorized Bible. There
are 507 of these verses, in twenty-three different
groups, each with its own title, making them in a
manner separate poems. Some of the separate titles
are, On Water Baptism, On Feetwashing, On Break
ing of Bread, On the Groundwork and Bond of
Faith, On the Resurrection of the Dead.
The eleventh in order is On the Bringing up of
Children, which will be found of interest.
On Bringing Up Children.'^
241. Married people who are in the Lord, learn
to punish your children; restrain their naughty ways,
and bring them up in the Lord.
242. Fathers should not scold, should not do any-

1 These extracts are taken from a copy of the work in the
library of the German Society of Pennsylvania.
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Writers of the Eighteenth Century
thing in anger and hatred; whoever takes the rod or
switch in his hand in anger is Satan's instrument.
243. The rod should not be spared while children
are young ; with the most loving stroke should the evil
spirit be driven out.
244. He who loves and esteems his child, will
punish it and lead it away from the sinful crowd into
the fold of Christ, to be in the fear of God, to his own
praise. 245. Children should be obedient, should attend
carefully their father and mother. This is the first
command and advice that is accompanied by divine
promise. 246. There is also a lack in the world, that pa
rents love property and money; your children wish
to own land and have never yet known God.
247. He who comes before his children with laugh
ing and acting foolishly and tells of vice and lust in
the world, he will lead his children into the world.
248. The earthly-minded father takes his sleep
and then rises early with his children to go forth into
the world to seek houses, lands, cattle and gold.
249. He says, " There is a fine piece of land, I
will bring a claim upon it lest some poor man possess
it, who shall no longer be permitted to own land."
250. Or, if he does not actually do the thing as I
have described at some time, he is at any rate think
ing about it and talking about it, both when he lies
down and when he rises up.
251. Many a one does this and many similar
things, and has his whole heart in it ; and he acknowl
edges before this that he is but poorly prepared to
pray. 252. He says, " It makes no difference if prayers
are neglected and remain unsaid from time to time,
if only the heart is in proper condition."
253. A heart that is in proper condition prays and
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Literary Activity of the Brethren
praises Jesus Christ at morn, at evening and at mid
night, and always with true devotion.
254. The daily sacrifices of the Old Testament had
to be offered in the morning and in the evening at a
fixed hour: This teaches us very clearly that we
should not neglect prayer.
255. Daniel fell upon his knees in prayer, and
found it no trouble to do so three times a day; for
which faithfulness in prayer he was cast into the den
of Hons.
256. David also was very anxious to praise God
three times in a day, and at midnight he also arose to
praise God with heart and voice.
257. He who does not cling to a false ideal will
praise God with heart and voice, in spirit and in
truth, as Christ, the Son of God, has taught us.
258. Christ and the prophets, as well as the apos
tles on all occasions, have both early and late ex
horted us to prayer most earnestly, by precept and by
example. 259. One should pray and entreat and praise God,
he should meditate God's Word and discourse upon it
with his children at home, when he comes in and when
he goes put.
260. When he lies down and when he rises up he
should also teach his children to love the Lord, to fear
God, and to keep his holy precepts.
261. You, dear chUdren, learn well to fear the
Lord, as people should, cling to the dear Lord, know
God and keep him ever before your eyes.
262. Make for yourselves plenty of pastime, act
out your fine comedies before God by reading,
writing, singing joyfully, out of a heart full of love
to God.
263. Avoid the companionship of evil men, ab
stain wholly from the pleasures of youth, from laugh-
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Writers of the Eighteenth Century
ing, jesting and buffoonery, and from sins of many
other kinds.
264. If then you are truly obedient, you will have
joy in Jesus, but if your joy is in property and wealth,
then are ye children of this world.
265. Now you can choose what you will, but
choose Jesus rather than gold, he is a treasure that
will remain forever, his spirit animates the children
of God.
266. Ye children, be ye born anew, commit your
selves to Jesus and be true, then ye will also have the
rights of citizenship, because you are citizens and not
slaves. 267. O ye children, all come here, come to Jesus,
who is our Lord; give not your youth to the world,
give yourselves to Jesus, your herp.
268. How excellent is the yoke of virtue! How
noble he who in tender youth takes it upon himself,
follows Jesus, and cares for no jesting or offence.
John Naas.
John Naas has already been mentioned among the
strong leaders of the church in Germany. Besides
Alexander Mack there was probably no one who ex
erted a larger or better influence for the church than
he. He was an intimate friend of the founder and
enjoyed his complete confidence and esteem.
He was descended from a good Westphalian fam
ily, from whom he inherited that native grace and
refinement that comes from generations of culture.
His educational opportunities were good for his day,
and were doubtless well empbyed. He impresses us
everywhere as a man of true culture and sound schol
arship. 213

Literary Activity of the Brethren
His beautiful nature and weU-trained mind were
also housed in a fine physical organism. He was
possessed of unusual manly beauty.
Dr. M. G. Brumbaugh has this interesting account
of an incident in his life.^
John Naas was a man of commanding figure. In
the year 1715, accompanied by Brother Jacob Preisz,
he traveled through the country from Creyfelt to Mar
ienborn and Epstein, proclaiming the Gospel of our
Lord. At this time Creyfelt was under the control 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 appearance
was compelled to enter the service. The King 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. Preisz, on
the other hand, 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
1 History of the Brethren, p. 103.
214

Writers of the Eighteenth Century
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 with
stood 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 can
not, as I have long ago enlisted in the noblest and
best army ; and I cannot became 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.
Naas was bom at Norten, not far from Cassel. He
joined the church at Marienborn about 1713, being
then about forty-two years of age. He was soon put
to the ministry and in a short time rose to the leader
ship of the congregation.
Because of persecutions, the Marienborn church fled
to Creyfelt in 1715. Naas accompanied them and was
soon after made their elder. In this capacity and dur
ing the few following years he did his greatest work.
He was possessed of a strong and winning personality
that greatly endeared him to the Httle flock under his
care. Trouble arose, however, in the little congregation.
Christian Libe, Naas's colleague in the eldership, in
sisted on a rigid enforcement of discipline in ecclesias-
215

Literary Activity of the Brethren
tical matters, and succeeded in expelling certain mem
bers from the church. His arbitrary action brought
about division in the church and filled many hearts
with sorrow. Naas was very much opposed to the
methods employed by his colleague and withdrew
from the neighborhood. This was in 1717. From this
time until he came to America in 1733, he was not
active in Christian work. His heart had been grieved
almost past recovery.
On his arrival in Germantown he was warmly
greeted by Alexander Mack, Peter Becker and others.
After a short sojourn among the Brethren here he
went to Amwell, New Jersey, where he settled and
built up a flourishing church.
So once more his splendid powers were brought
into the active service of the church. He preached
the Word with power and greatly endeared himself
to his people. For eight years he labored at this point,
and then, having passed his allotted three-score and
ten, he was called home. He died in 1741.
He did a good work, and his finely developed pow
ers were sincerely dedicated to the service of his Mas
ter. His great heart never forgot the sad mistake at
Creyfelt, however, which saddened all the remainder
of his life. And what the church lost in the loss of
his ministerial services for more than fifteen years,
we shall never be able to estimate.
Elder Naas may be called a brilliant man. He had
perfect command of his faculties and was able to use
them with great power. If he had aspired to author
ship he would certainly have gained an audience. As
216

Writers of the Eighteenth Century
it was, the sphere of his labors was almost limited to
those who heard him speak or otherwise came within
the range of his influence.
An occasional hymn remains to give us an insight
into his mind and heart. Two of these were printed
by Samuel Sower in the same volume from which the
hymn by Peter Becker above was taken — Das Kleine
Davidische Psalterspiel. A literal unmetrical trans
lation of one of them follows. 1
Savior of my soul,
Grant that I may choose
Thee and thy cross in this life,
And surrender myself wholly to Thee.
Grant that I may choose this.
Savior of my soul. 2
Then by this means shall I
Be rightly led to the light;
For Thy entire blessed life
Led through many crosses, ways of sorrow;
By this means I shall come
Also to the true light. 3
Extend to me Thy hand;
I am not in condition
To follow Thee rightly, O Jesus,
Without the ointment of Thy soul;
Therefore extend Thy hand
To him who is not able to come.
4
O Lord Jesus Christ,
How is it that Thy light.
In these dark times, is removed
217

Literary Activity of the Brethren
So far away and is not at my side?
Only give me Thy light,
O Lord Jesus Christ. S
I am very much encompassed
By the spirit of the world,
Which knows how to disguise itself
¦Very skillfully, as an angel of light.
Rescue me, Thy child.
From this base mob. 6
O Jesus, look within.
That Thy spirit alone
May now rule my entire life.
Glad to go with Thee into death.
Because the time is passing
And nothing shall endure. 7
Jesus, Thou, the Word,
Remainest forever and ever;
By Thee all things have been created
That heaven and earth embrace.
All things will pass away;
Thou alone remainest secure. 8
Ah, grant me grace
That I in Thy path may go,
With a lengthening of my own.
And in Thee alone may triumph.
Send me Thy favor.
That it may prosper me. 9
Oh, I am ashamed
When I think of Thee,
How thou hast striven for me
218

Writers of the Eighteenth Century
And hast overcome the world, the devil, and death.
I must be ashamed
When I think of Thee. 10
Since I am often as indifferent
As a wild animal in the forest,
I go in the crowds of the world
And have not my journey directed toward heaven.
This then makes me sad
As often as I think of it. 11
Jesus, I entreat Thee,
Come another time.
Show to me in spirit Thy wounds.
Then shall I receive my former happiness.
Only come again,
Jesus, I pray Thee. 12
Ah, put me in haste
By Thy arrows of love.
Let me be wounded again in heart
So that I feel sharply the pain
Of Thy arrow of love.
Cause me again to hasten. 13
O Lord Jesus Christ,
It is scarcely any wonder
That so many souls become doubtful
And come to the conclusion that.
As Thou Thyself hast said,
" My Lord cometh not yet."
14
When Thou keepest silent
Things go as they wish; 219

Literary Activity of the Brethren
So that men in their own willfulness
Can perform anything in the flesh.
Because Thou art silent
Things go as they wish. IS
God, give Thy law
To Thy Son, who is
Also a King upon the earth;
That soon there may be destroyed
All of Satan's wiles
Through Thy righteous law.
16
Jesus, only call
From the foreign yoke
Many souls that honor Thee.
Lord, that Thou wouldst convert them
So that they would yet come
Out from the foreign yoke. 17
Lord, Thou hast the power,
Vindicate Thy honor.
Most precious King, Jesus Christ,
It has indeed cost Thy blood;
Therefore, vindicate Thine honor,
Lord, it lies in Thee.
John Hildebrand.
It is not easy for us of today to understand the
extent to which the spirit of mysticism had taken hold
of all classes of religious people in the early 18th cen
tury. The works of Spener, Hochmann, Boehm and
others were extensively read, and the influence of their
teaching was felt far and wide. The belief that Chris-
220 '

Writers of the Eighteenth Century
tianity was merely a matter of the spirit seemed to
have an unusual fascination for the people of that day.
Many of our early brethren and sisters were by no
means free from the contagion, some unfortunately be
ing affected to the extent of going out of the church. '
The first division in the church of really alarming pro
portions, the withdrawal of Conrad Beissel and his ad
herents in 1728, was caused by this. Many who re
tained their allegiance to the faith they had espoused
were nevertheless influenced by this belief and their
peace of mind disturbed because of it.
It took the sturdiest and strongest men in the
early days of the Brethren church to stand out
boldly against it. Such men were the first Alexander
Mack, the two Christopher Sowers, Peter Becker,
John Naas, Michael Frantz, and others. Even such
great leaders and preachers as Abraham Duboy,
Alexander Mack the second, Stephen Koch, Andrew
Frey, and many less noted than these, were so shaken
in their beliefs by this deceptive doctrine of the spirit
that they were many years in adjusting themselves to
a rational, consistent basis of Christian faith and prac
tice, if, indeed, some of them ever reached this state
at all.
Of this latter class was John Hildebrand. He was
a man of quiet and unassuming disposition, and led
a peaceable life. Yet the conflicting reHgious beliefs
of his day disturbed him to the end of his life. His
discontented spirit never reached a sure abiding place
in this world. At one time a member of the Brethren
church, later a discontented follower of Beissel, then
221

Literary Activity of the Brethren
back to Germantown again and on friendly terms with
the Brethren, but v/hether a member of the church is
uncertain, his last days were spent unhappily at
Ephrata, where he seems to have been neglected and
unappreciated. Hildebrand was born in Germany in 1679. He
joined the church in Europe, and was among the first
of the Brethren to come to America. His life was
spent quietly at Germantown and Ephrata. He was
a preacher of some note, and Alexander Mack's sec
ond son, Valentine Mack, was married to his daughter.
Although for many years a member of the Ephrata
community he never became closely identified with it.
Many of the practices he did not approve of and this
led to repeated controversies with the superintendent
Beissel. In 1741 he drew up a protest against the
practice of applying the title of Father to Beissel.
Thus he incurred the latter's disfavor, and the result
was that he was never advanced or entrusted with im
portant responsibilities at Ephrata.
He attended several of the synods called by Count
Zinzendorf and took an active part in the deliberations.
He was a delegate from Ephrata. He later disap
proved of the methods pursued by the Count, and
withdrew from the synod, refusing to have anything
further to do with- the movement. He felt that Zin
zendorf was trying to entrap the various Protestant
denominations into an alliance that would cost them
their independence as religious bodies. He therefore
turned against him and took part in the pamphlet war
fare that was being waged against the Count.
222

Writers of the Eighteenth Century
To this cause he contributed at least four separate
publications in one year (1743). The first is entitled
" Wohlgegriindetes Bedenken der christlichen Geme
ine in und bey Ephrata von dem Weg des Heiligung."
This was followed by the other three apparently in
this order : Mistisches und Kirchliches ZeugnUsz der
Briiderschaft in Zion; S chrif tmdsziges ZeugnUsz von
dem Himmlischen und Jungfrdulichen Gebdhrungs-
werk; Ein Schreiben der herrnhutischen Gemeine aus
ihrer Conferenz an Mistr Johann Hildebrand in Eph
rata. The first three are directed against Zinzendorf
and his scheme. The last is directed against the Mora
vians as a church.
In all of these works Hildebrand shows himself an
adept in the use of argument. Not that he is always
logical or consistent, but he is always earnest and sin
cere, and has the faculty of grouping his arguments
in a way to make them strong. He seems to us need
lessly violent at times, and if he is not always as care
ful as he might be in the choice of his words, we may
be able to make some allowance on the score of ear
nestness. All four of these books were printed by
Christopher Sower, with whom Hildebrand seems al
ways to have been on excellent terms.
A few paragraphs from the second of the works
mentioned above will give some idea of Hildebrand's
manner, and at the same time show his high ideal as
regards the Christian ministry.
It has already been stated that the Levitical priest
hood was not able to remit sins ; for this reason Christ
appeared and instituted an entirely different order of
223

Literary Activity of the Brethren
priesthood in the church, not after the order of Aaron
but after that of Melchizedek. This new priestly
order in the church of the new covenant, under the
leadership of the high priest Jesus Christ, is to be
conducted by such as he himself has chosen and has
qualified for the office by many kinds of sorrows.
Since I am aware that this important point is not
well understood, it shall be discussed a little at length.
This office may on no account be administered by
any mere man, because the government of man does
not belong in the church; but it is an office of service
which arises out of the mysterious world. Much more
does it demand a person who has been prepared for
it by the test of great endurance. Because he attracts
the attention of the devil by the very nature of his
work, he must be a very different person, in a certain
respect, from what he appears outwardly, if the devil
does not find him. It must not be necessary for him
to draw his , spiritual nourishment and support from
his office ; but he must already before this, during his
whole life, have become God's own so completely that
he is able to spend his time in the quiet present of
eternity before God; just as Christ for the sake of the
love of God and of his neighbors, came down in the
likeness of man to become the means of salvation to
them. The greatest urgency must drive him to this office;
it must be the greatest burden of his heart to admin
ister it successfully, so that when the time of assurance
comes he can lay it down at the feet of God, raise his
hands in innocence and say, " Lord, thou knowest
that I am not deserted." Indeed by his faithfulness
he must have closed the mouth of justice so that it
may become his friend and, in case of need, his advo
cate. In short, he must have lost his soul and found
it again, so that he could lay it down as an anathema
for his brethren. 224

Writers of the Eighteenth Century
Hildebrand took up his abode at Ephrata in 1739.
About 1745, possibly a little earlier, a printing-press
was set up there, and one of the first works to be is
sued from the new press was an English translation of
a tract by Hildebrand against the views of marriage
as held by the Moravians. Christopher Sower had
printed this work in German a few years before. In
speaking of this event, the writers of the Chronicon
Ephratense make this curious remark : " Soon after
this a printing-press was set up in the community and
the same writing was there printed, by order of the
prior, in the English language. Because he had done
this of his own accord, however, and soon after left
the community, all his acts were disannulled and the
English print also committed to the flames."
The prior referred to here was Israel Eckerling, who
left Ephrata in disrepute in September, 1745. It ap
pears from this remark that Hildebrand and his little
book were made the innocent objects of the vengeance
incited by an unpopular prior.
In 1747 Sower brought out another volume of 159
pages entitled, Enie ruffende Wdchter-stimme an alle
Seelen die nach Gott und seinem Reich hungerend
sind. Oder enie Vorstellung, wie der arme Mensch
im gottlichen Leben erstorben und im 4 elementischen
Leben anfgezvacht. Aus Erfahrung geschrieben Von
einem nach Gott und seniem Reich sehnenden Herzen.
This is the longest of Hildebrand's works.
John Hildebrand was a ready writer, and in 1764
there was issued from the Sower press another small
volume from his pen. It was entitled, Ein Gesprdch
225

Literary Activity of the Brethren
zwischen einem JUngling und einem Alten von dem
Nutzen der gottseeligen Gemeinschafften.^ (A con
versation between a youth and an Old Man conceming
the Need of Religious Societies.)
The last topic of the conversation wiU be found of
interest. Youth. — I am very well satisfied with your answers,
but I have one more question. Can a member of the
church who is still living give no more aid at all to a
disembodied soul after death? Granted that in the
case of many a soul, the death struggle with eternal
death is so hard that the poor soul in its departure
from the body could not fully break through the gate
of death, since its faith in and surrender to the Re
deemer was still too weak to bind it in confidence
securely to him, although it remained bound to him
in hope as if by a weak thread of faith ; can these souls,
then, which have been united together in spirit in this
bodily life, no longer be useful, by hearty intercession,
to departed souls?
The old man answers. — Yes, certainly, these souls,
which have been united in spirit here and retain a
good confidence and a hearty interest in one another,
can stUl be useful to a departed soul by means of
hearty intercession, whereby it can be strengthened in
the thread of faith, by which it still attached itself to
its Redeemer on its departure, and by this means at
tach itself the more securely by the entreaty of others
for it. It is very certain that in many a soul true, real
faith is still too weak to trust itself completely to Him
alone in this mortal combat, because it formerly had
so many other supports ; and it had not yet become
accustomed to do without all these props and to rely
^ Copy in the library of the Historical Society of Penn
sylvania. 226

Writers of the Eighteenth Century
upon Him alone invisible, in the spirit, and to embrace
Him alone in faith as its Redeemer and remain cling
ing to him. In the contest of death all the additional
supports will fall away, and the Redeemer has not
yet received the soul so fully that through his power
it can break through death and conquer it. In this
way such souls, even after death, can still be useful to
those souls with which they have been united in life,
by heartUy entreating for them that God and their
Redeemer may have mercy upon them and come to
their aid, to strengthen their faith, so that they may
continue to cling, in hope, to their Redeemer. This
entreaty will then be an alms to help to steady its
spirit, longing for redemption, and bring it to redemp
tion. By so doing it may the sooner obtain power in
faith to subdue the will into complete submission and
confidence in the Redeemer. In this way, by His
power, it can break through death and receive re
demption from the bonds of death. Without such
hearty supplication, a bare external admission into the,
church is not sufficient to break the bonds of eternal
death, which still holds captive such souls. This the
powerful Mediator, Jesus Christ alone, must perform
in the souls of those who accept him in faith and cling
securely to him. He alone has the key of hell and
death ; he alone has the power to go into the house of
death, to bind the strong enemy, to draw his weapons
and take unto himself the devil's prey, that is, the
poor imprisoned souls that have surrendered them
selves to him by submitting their wills to his will, in
stead of waiting for their redemption through divine
mercy. As regards this no one can give any aid ex
cept through sincere entreaty, which, as has been said,
unites with the longing of the soul and penetrates into
God himself. Then the promise wUl also be realized in
its fulfillment : " Where two or three are met together
in my name, there am I in the midst of them; and
227

Literary Activity of the Brethren
what they ask, I will give them," Matt. 18: 19, 20.
"What they pray for shajl be given them of my
father." By such persistent supplication the soul may
receive additional strength in its longing, and its cour
age may be increased to hold on the more securely, and
to continue doing so until it is ransomed. What is re
quired further for the purification of such a soul will
be performed in the habitation to which it is removed,
as has been said already. This message was specially
impressed upon my heart, and laid upon my under
standing by the spirit, by which I have also been
urged to write and give it to the public as a testimony
of the truth from me, a poor unworthy worm.
The 16th of August, 1754. John Hildebrand.
Stephen Koch.
The mystical tendency so strongly felt in the life of
Hildebrand was even more pronounced in that of
Stephen Koch. (Cook). This latter was a brilliant
man, but he lacked the bed-rock stability of character
that was almost a necessity in his day to keep a man
steadfastly on his feet. At times he exhibited unusual
ardor and enthusiasm in his religious work, at other
times he became sulky and depressed, and seemed to
lose all interest.
In Germany he was a member of the Creyfelt con
gregation. As early as 1714 he was already in the
ministry actively engaged in proclaiming the Word
of Truth. John Naas was the elder in charge at Crey
felt, and he seems to have exerted a wholesome in
fluence upon Koch. He kept his zeal warm and his
enthusiasm aglow. Under the encouragement and di-
228

Writers of the Eighteenth Century
rection of Elder Naas, Koch traveled extensively over
the Rhine country doing evangelistic work. He was an
attractive and forceful speaker, and his efforts were
blessed with success.
When Peter Becker organized the first company of
Dunkers to come to America in 1719, Stephen Koch
was one of the number. The inactivity of these Breth
ren, however, during the first years of their stay here
was disastrous to his zeal. He was present at the
organization of the first congregation, at Germantown,
and became a member of this congregation. He also
attended the first love-feast held in America, on Christ
mas evening, 1723.
But he had lost his pristine ardor. Koch was a
man who needed the steadying and directing power of
a stronger character. So long as he was under the
influence of John Naas he received the stimulus and
direction that his nature required. But since coming
to America he had found no one who could supply
this deficiency in his character. He fraternized with
the Brethren still, but showed little interest in the work
of the church, or little enthusiasm for the cause.
In the summer of 1726 he, in company with Peter
Becker, Henry Traut and others from Germantown,
visited some of the Brethren living in the more re
mote sections of Pennsylvania. Among others they
visited the Conestoga congregation, presided over by
Conrad Beissel. Thus brought together, Koch and
Beissel soon discovered in each other kindred spirits.
The spirit of mysticism had already taken hold of both.
Although their relations were at first not entirely
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Literary Activity of the Brethren
cordial, owing to a slight disagreement in regard to
some church work, yet Beissel had a charm for Koch
and exercised an influence over him that the latter
could not resist.
Koch now spent much of his time in the Conestoga
region, where the spirit of mysticism was growing
more pronounced all the time. When Beissel withdrew
from the Dunkers in 1728 and set up for himself,
Koch was very much interested in all the proceedings,
but still remained with the Germantown church.
He was not at peace, however. Soon after this he
began to have strange dreams and visions. He made
these known to some of the younger members of the
Germantown congregation. They caught the con
tagion, and soon the mother church was in great ex
citement. This continued until 1739, when a con
siderable portion of the first church in America mi
grated to Ephrata and took up the life of the Sab
batarian hermits. Stephen Koch, who was the real
cause of this separation, was one of the number and
the rest of his days were spent in the cloister on the
Cocalico. He seems never to have found real happiness or
contentment. At times he became despondent and re
proached himself as the vilest of sinners. He ques
tioned the sincerity of his conversion, and despaired
of attaining to the state of spiritual perfection for
which he longed. He died at Ephrata July 7, 1763,
after having been in the Christian ministry for about
fifty years.
Christopher Sower, in 1744, printed a volume of
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Writers of the Eighteenth Century
"Sundry old and new Stories of the Appearance of
Ghosts, and something about the Condition of the
Soul after Death. Together with several such Stories
of Persons who are still living." Among these were
two of Stephen Koch's visions. The popularity of
these stories is attested by the fact that other editions
of the book were called for in 1748, 1755, and 1792.
A copy of the 1755 edition is in the library of the
German Society, PhUadelphia, and it is from this that
I quote. We came into a land whose beauty and loveliness
no man can describe. Yes, I was very much surprised
at all that I saw and heard there. For at a distance, I
heard the sound of innumerable voices, and all kinds
of musical instruments blended in such harmony that
it sounded very lovely to me. These words I heard:
" He is the only one ; to him alone belongs the glory."
After this I was brought to a beautiful city, whose
streets were of pure gold. Here I saw immense
throngs of people, all clothed in white. I gazed at
them all in wonder. It seemed to me that they were
all hovering in the air and praising God. Yes, they
were wafting up and down, and were continually
praising and glorifying him who lives forever and
ever. Wondering at what I saw and heard, I thought
to myself, " Oh, this is the eternal rising and sinking
in the bottomless sea of God's love. Oh, how calm!
Oh, how good ! "
Now he took me and carried me upon a beautiful,
high mountain and said, " This is Mount Zion, the
castle of David." Then I looked about me as far as
I could see, and beheld a beautiful, level valley, with
an innumerable crowd of people, all clothed in white,
wafting up and down and praising the eternal, good
231

Literary Activity of the Brethren
God in an inexpressible manner, and in such sweet
melody as no man can describe. I was in great joy
at all that I heard and saw. After I had seen and
heard this for a time he took me back to the city al
ready mentioned, and when I looked up I saw the
vault of heaven wondrously bright and shining. Al
together it was beautiful beyond compare, indescrib
ably glorious, and unspeakably bright.
Since I recognized no one among all these people,
I sighed, " Oh, God, if I could only see some one that
I know ! " Then some one came floating, as it were,
towards me, and spake to me in a very friendly man
ner. "Ah, whence comest thou in thy old body and
thy old garments ? " I was afraid and replied, " This
person has brought me here." He asked me if I knew
him. I said, " No." He said, " I am Hochmann, who
died at Schwarzenau. Behold now, here is the peace
ful kingdom of Zion and the blessed company of re
deemed souls, of whom thou hast heard me speak
before this when I was still with you. Here is the
earth, which Jesus said the meek shall possess. This
is different from the old world, for the souls that fol
low the Lord Jesus through distress and sorrow
patiently to the end, enter this blessed place of rest."
After these words he seemed to be flying away from
me. But I was in very deep thought. I heard a sigh
and wished that I could see some one else whom I had
known in life.
Then again I saw a person come flying towards me.
She spoke to me in a friendly manner and said:
" Stephen, how comest thou here in thy old garments
and thy old body?" I repHed, "This person has
brought me here." She asked me if I knew her. I
said, " No." She said, " I am Benzin " (an aged
widow) "who formerly lived among you." (She
died in Germantown.) " Thou seest now, I am in
this place of blissful rest, of which I have so often
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Writers of the Eighteenth Century
talked with thee. In those days I often felt a little of
this place, when my soul sank into God; but it never
lasted long, and I became distracted again; and in re
newed restlessness I had to seek for rest again, until
I entered into this place of rest and peace ; yes, a place
of everlasting blessedness, where there is no more
change or fear of change. To God, who is worthy of
all love and praise, be glory forever ! "
Then she was lifted up from me and ascended up
towards the beautiful vault of heaven until I could no
longer see her. But as long as I could hear her voice,
I heard unspeakable words in praise of God.
Andrew Frey.
Of the early life of Andrew Frey nothing is defi
nitely known. We cannot be certain when he joined
the church or when he came to this country. In 1728
the Falckner's Swamp congregation was organized
and Andrew Frey was put in charge as elder. This
is the first positive information we have about him.
This, it will be remembered, was during the same
year that Beissel left the church, and already the re
lations between him and the recognized leaders of the
church were severely strained. Frey stood steadfastly
with the Germantown, Coventry and other congrega
tions against the innovations that were being intro
duced by Beissel.
As a loyal and representative member of the Dun
ker church Frey was sent as a delegate to the Zinzen
dorf synods. He took a leading part in the delibera
tions, and was esteemed by the representatives of the
various denominations for his fairness and liberal-
mindedness. Finally, when trustees for this new order
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Literary Activity of the Brethren
of mysticism were to be chosen, Frey was one of the
three elected.
The mystical tendency of his thought now became
more marked. And the man who had stood out
resolutely against the mysticism of the Cocalico region
as promulgated by Beissel now gave way before the
blandishments of Zinzendorf. The Count of course
knew the value of such a man as Frey to the Moravian
cause, and doubtless used all his persuasive powers
to bring about his conversion. The result was that
Frey left the church and joined the Moravians.
Not long after this the Count sailed for Europe in
the interest of his schemes, and Frey with others
accompanied him.
He was not with them long, however, untU his eyes
were opened to some things that he had not known be
fore. He soon found many things in their practices to
criticise. He became discontented, dissatisfied, and fi
nally disgusted. Once his confidence was lost and his
resentment aroused, he could oppose his new religious
creed as vigorously as he had formerly advocated it.
He spoke out freely his opposition. This brought
on repeated controversies with the Count and others
of his adherents. Some of these were exceedingly bit
ter. Finally Frey withdrew from those with whom he
found himself no longer in accord and sailed for
America. He returned to those from whom he had gone out.
and, having made proper acknowledgments, was
again received into fellowship.
He never was quite able to forget the mistreatment
234

Writers of the Eighteenth Century
he had received at the hands of the Moravians, as it
seemed to him. After his return he wrote a book,
in which he gave to the public his experiences and
observations. It is one of the most vigorous, pieces
of writing that I have met with in our early church
literature. The book is entitled, Andreas Frey en
seine
Declaration, oder:
Erkldrung,
Auf welche Weise und wie er
unter die sogenante
Herrnhuter Gemeine Ge-
komen;
Und warum er wieder davon abgegangen
Nebst der Beweg-Ursache, warum ers publiciert.
Germantown gedruckt bey Christoph Saur,
1748.
(Andrew Frey's Declaration, or Explanation as to
how and in what manner he became a member of the
Moravian Church, and why he left it again. Togeth
er with the particular Reason why he publishes it.
Germantown, printed by Christopher Sower, 1748.)
Frey found many things to criticise the Moravians
for. I have made several extracts from his book,
not for the purpose of calling attention to the nature
of his quarrel, which can fortunately, however, do no
harm at this late day, but to illustrate his method as
a thinker and writer.^

• From a copy in the library of the Historical Society of
Pennsylvania,

Literary Activity of the Brethren
Once all the brethren and sisters who had come
from Pennsylvania held a love-feast. Then the Count
(Zinzendorf) told each one what he thought of him.
When he came to me he said, " Brother Andrew has
indeed a bright countenance," but he took note of me
that I had something that disturbed me on my mind
so that I was not always contented. This was so.
For I was compelled to see and hear many things
that made me sad. Meanwhile I did as well as I could,
but this was only tolerable, till the spring of 1746.
Then the Count together with his family and the most
eminent members of the pilgrim church went to Hol
land to attend the synod. From there they went to
England and were gone about a half year before they
returned. In May was the birthday of the Count.
They wrote about this from Holland to those at
Marienborn, and ordered that on this day the ducal
palace should be illuminated. This was done in the
following manner.
They brought great wagonloads of green bushes
and decorated the hall of the palace (which is called
Bethlehem, and is one hundred feet long and forty
feet wide) so that it was completely green within,
and hung there brazen lamps in it, each with seven
lights. There were also four columns erected in the
hall, which were hung full of lights, arranged in
waves or coils like a serpent or snail. Letters of the
alphabet two feet long or longer were made of wood,
and were arranged so as to spell the name Ludwig
von Zinzendorf. These were covered with gold and
placed upon the wall, and were hung full of Hghts.
The couches upon which the people sat were covered
with fine linen and were artistically decorated with
silk ribbons. There was a table, made in keeping
with the letters of the name in whose honor the feast
was celebrated. A cake was baked as large as could
be baked in a bake-oven. As many holes were made
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Writers of the Eighteenth Century
in this cake as the person whose birth it celebrated
was years old. A candle was placed in each hole and
one in the middle. Without, in the yard, many dec
orations were made of leaves and flowers. Here again
the name of the Count was hung up and filled with
lights. Altogether lights had been provided by the
thousands, and it was so arranged that they were all
lighted at one time, without and within the hall.
Furthermore all the windows on the front side of the
palace were filled with lights, so that the palace looked
in the darkness like pure fire. Songs of praise were
composed in honor of the Count, filled with such ex
clamations of joy that I never could have believed that
there are people who would accept such honor and
exaltation from men, as were given at this feast and
have often been given since. These were sung by
several thousand persons, accompanied by music sup
plied by a whole host of musicians, something like
what might have been expected at the court of a
heathen king. Of such things at least I have several
times heard but have never seen, and they will never
be seen by persons who obey Christ and crucify their
flesh together with their lusts and desires. Such
feasts of revelry were held after this . eight times a
year, as follows: in honor of the Count, in honor of
the Countess, in honor of the Count's son, in honor
of each of the three young countesses; also in honor
of Anna Nitschman, and of John of Wattenville, the
Count's son-in-law. This was to nearly all people a
new affair, for other persons came also and looked
on this lust of the eye, this carousing, this vain show,
this wasteful prodigality. As such it was commonly
reported at Frankfort and other neighboring places.
It soon became a great scandal and object of ridicule,
for it did not at all harmonize with the teaching of
Christ when he said, " Let your light so shine before
men that they may see your good works and may
237

Literary Activity of the Brethren
glorify your Father who is in heaven." It seemed at
this time, as if a spirit of intoxication or abandonment
had been poured out over the community. Young
folks began to be light-minded and giddy beyond
measure, as was shown by their laughing and jesting
and naughty jumping about. One young man threw
another to the ground; then they wrestled to hold
each other down until they had so exhausted them
selves that they could no longer get their breath. And
what was still worse, — but this is too bad to tell
. . . . I said, " Such foolish lightmindedness I
have never seen in all my days at any guardroom
among the soldiers."
This is one of the fruits of their celebrated church
discipHne ; yes, one of the fruits of the perfectly natu
ral and free manner of life, from which all piety has
been removed, of which they have spoken so often in
their public meetings, saying they would not stop un
til they had rooted every vestige of sanctimoniousness
out of the church, root and branch. They would have
an entirely natural manner of living.
Want of simplicity was, however, by no means
Frey's only charge. He likewise accused the Mora
vians of insincerity and of being foolishly conceited
as regards their religious condition. A few para
graphs of this will be in place.
The Count once said here in Pennsylvania, that the
apostle Paul had complained that he had no one who
was exactly of his mind except Timothy. He, how
ever, could say that he had at least twenty-four breth
ren who were completely of one opinion with him.
Who knows how many there are now ! He also set
his church far above the early Christians. I once
heard one of his workmen say, " Papa is such a man
that I do not know whether there has ever been an-
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Writers of the Eighteenth Century
other such a one in the world before him." If the
apostle Paul should, however, come into the church,
he VvTOuld look at them with astonishment in compari
son with the church of his time.
I was once talking with a great scholar named
Lieberkiihn about King David, and remarked what a
hero of faith he had been. He laughed and said,
" David may have been a pious man according to the
law and may have had many fine things in his head,
but he had nothing in his heart. A humble brother
who goes to the Lord's supper would be far above
David." When all the brethren agree in their drunken
delirium, then it is easy to imagine that it does not
cost them much to exalt their affairs and recollections
above the things of the Bible, in their drunkenness.
Because I regarded your action according to my un
derstanding before the action of mad men, it is no
wonder that they consider me as a fantasy.
I knew a brother who in early life had an awaken
ing, and for a long time acknowledged it as such un
der the correcting hand of mercy. When he would
occasionally make a mistake, either in word or deed,
he would feel himself accused by the sentinel of chas
tising grace. When the workmen then asked him as
to the condition of his heart, he made known to them
his condition. He said he was often in prayer to the
Lord. On this account he felt a sense of chiding and
uneasiness in his mind. His workmen gave him this
advice, that he should not admit any thoughts about
anything, no matter what. This poor man followed
the advice of his laborers and in a short time came
into such a false state of freedom and security, that
he appeared as wanton and saucy as if he were crazy.
He went about saying that the Bible was a book of
pietism, and that he had plagued himself long enough
with it. If he only would never have to see it again,
he would be as happy as the seraphim.
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Literary Activity of the Brethren
In summarizing he makes some vigorous state
ments. I think that all that I have related up to this time
is sufficient ground for me to say that this is the most
godless sect that has appeared upon the earth since
the time of the apostles. This statement Joseph Mul
ier received from me with very great disfavor, and
reported it again to those who had sent him to me
from time to time, in order to leam how I was dis
posed towards them. He was the most suitable for
this office because he had been my steward.
I had now learned to know the church sufficiently
well. Its beautiful mantle of the sufferings of Christ
was too narrow and too short to cover this beautiful
chUd, because the conspicuous stature of the Lamb
had been lost, and besides the dragon mouth had been
opened wide against God, to the slander of his name
and of his charge (namely the hearts of true believ
ers) and those that already dwell in heaven. For
Christ says, " He who despises you, despises me, and
he who despises me, despises him that sent me."
Some time after the book was printed a rumor got
abroad that Frey had repented of his having written
it. He promptly assured the public, however, that this
was not so. In the issue of Sower's newspaper for
April 20, 1750, he wrote :
Ah me! When I was very ill, so that aU present
thought I should soon die, I experienced a feeling of
joy in my heart that I had steadfastly refused any
recantation against this religious fraud 
And I say in truth before the Lord that it has never
come into my mind to recall what I have written.

240

Writers of the Eighteenth Century
Alexander Mack, Jr.
The second Alexander Mack was the youngest son of
the organizer of the Brethren church, and was a
worthy namesake of his Ulustrious father. Into his
hands came much of the responsibility of carrying for
ward the work his father had started. And because
of the fidelity with which he conducted it, his name
deserves to be recorded along with that of his great
ancestor. He was born at Schwarzenau in 1712, less than
four years after the church had been organized. Thus
from infancy he was brought up, as it were, in the
church. When the Schwarzenau congregation had to
flee the country in 1720, because of persecution, he, as
an eight-year-old boy, accompanied his parents into
West Friesland. In this country and in Holland the
exiles remain nine years. Persecutions continued, how
ever, to drive them from place to place. During this
period he joined the church. According to Elder James
Quinter^ he was baptized in his seventeenth year.
This being so, 1728 is the year that marks the be
ginning of his Christian life. The church at this time
was sojourning in Holland. So it is not true that
Alexander Mack, Jr., joined the church in German-
town, as the statements have usually had it.
When the original Schwarzenau congregation, in
order to rid themselves of the continual old-world
persecutions, decided in 1729 to try their fortune in
the American wilderness, Alexander Mack the second

'Memoir of Alexander Mack. 241

Literary Activity of the Brethren
was one of the number who came. For the next six
years his father was at the head of the church in this
country and was presiding elder of the Germantown
congregation. During all this time young Mack was
very closely associated with his father, and enjoyed
the unusual advantages of his conversation and wise
counsel. The death of his father in 1735 cast a deep gloom
over the young man. His spirit became restless. The
mystical influences with which he had been surrounded
all his life were beginning to exercise their power
over him. The prudent counsel of his father was now
wanting. Stephen Koch was at this time in the flood-tide of
his ecstatic dreams and visions. He told some of
them to Alexander Mack. This only increased his
spiritual unrest. He and Koch became intimate
friends. This friendship brought Mack into close
association with Henry Hoecker, John Riesmann and
others strongly tainted with mysticism. By their in
tercourse with one another they simply confirmed each
other in their common vagaries and religious excesses.
In 1737 these four enthusiasts, with perhaps another
or two, erected a small house about a mile from Ger
mantown, where they established themselves as her
mits. Here they gave themselves to prayer, fasting
and meditation. Koch continued to have his ecstatic
visions, and the rest were in close mental and spiritual
affinity with him. This was of course a decisive step
in the direction of Ephrata, and we are not surprised
242

Writers of the Eighteenth Century
that in the spring of the next year most of the com
pany joined the mystic Brotherhood on the banks of
the Cocalico.
But these were days of turmoil at Ephrata. The
solitary Brethren were quarreling and bickering
among themselves. Beissel was stiU at the head of
affairs, but Israel Eckerling was trying to oust him
and secure the reins of government in his own hands.
The controversy waxed bitter, and spread until nearly
all the cloisterites were arrayed on one side or the
other. Mack took the side of Eckerling.
It would not seem that this was a state of affairs
well suited to promote religious contemplation or the
growth of spirituality. Yet these were the avowed ob
jects of the community. It is not to be presumed
that Mack found here the religious consolation that
his soul craved. He was restless and discontented.
He participated in the religious extravagancies by
which he was surrounded to the full, but this indi
cates, I think, rather his unsettled condition than any
real interest in what he did. His soul had lost its
anchor and he had not yet found a sure footing.
In 1744 the controversy had become so bitter that
Eckerling decided to leave Ephrata foi a time, hoping
that by so doing a reaction might set in in his favor
during his absence. Accompanied by Alexander Mack
and one or two others he started eastward, passing
through AmweU, New Jersey, to Brunswick on the
Atlantic. Here they took boat for Rhode Island.
Thence they passed through Connecticut to New
York ; from there back to Ephrata.
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Literary Activity of the Brethren
They were gone several months, and preached at
every place they stopped. They were generally re
ceived with kindness and hospitably treated, although
on several occasions they were taken for Spanish
friars and came near being thrown into prison. This
was the case in New York. They escaped prosecution
only by the chance that the magistrate, before whom
they were brought on a charge of disturbing the peace,
happened to know one of the party and so discharged
them. A short time after their return to Ephrata the old
feud broke out again with redoubled ardor, and Beis
sel succeeded in having an act of banishment passed
upon Eckerling. This brought matters to a crisis,
and Eckerling decided to leave Ephrata forever. He
plunged into the frontier forests and traveled to the
southwest four hundred miles. Here on the banks of
the Great Kanawha in West Virginia he built a cabin
and made his abode.
These facts would perhaps not call for record here
were it not for the fact that in this wild exploit he
was again accompanied by Alexander Mack. Ecker-
ling's brother Samuel was also of the party. They
left Ephrata in September, 1745. They lived in the
forest a number of years. The fate of the Eckerlings
is not certain. It has generaUy been thought that
they were murdered by the Indians during the French
and Indian War. Another account has it that they
were captured by the French in this war and carried
off to Canada, whence they were later transported to
France. No matter. They are chiefly of interest
244

Writers of the Eighteenth Century
to us here as examples of the religious excesses to
which so many people of their time gave way.
Alexander Mack does not seem to have remained
with the company very long. His frontier experiences
soon brought him to his senses. How long he re
mained in the forest we have no way of knowing.
But in 1748 he was back in Germantown again, a
member of the Brethren church, and enjoying the
full confidence of the congregation. This is shown
by the fact that on the 7th of June in this year he was
elected to the Christian ministry and given the over
sight of the congregation. Christopher Sower, Jr.,
was elected at the same time and associated with him
in this office. Such weighty responsibilities would
not have been entrusted to anyone who had not given
evidence of his trustworthiness. So it is probable that
his stay with the Eckerlings in the Great Kanawha
Valley was of very short duration.
After some eight years of religious excesses that are
almost unusual for their extravagance, young Mack
once more came to himself, and his storm-tossed soul
found peace and comfort in the religion of his father.
He again came to his own and his own received him
gladly. Now began a life of usefulness to the church
and to the cause of Christ that compares favorably
with those of the greatest leaders in the early years
of our history.
Shortly after being called to the ministry he mar
ried. Thus an additional steadying and supporting
power came into his life. His wife was Elizabeth
Nice. She had also been at Ephrata for a short time,
245

Literary Activity of the Brethren
but seems to have left in disgust. The marriage was
celebrated on New Year's day, 1749. Christopher
Sower, who was now Mack's colaborer in the German-
town church, performed the ceremony.
Under the direction of these two talented young
ministers the church at Germantown flourished. In
addition to the regular preaching service, there was
an afternoon meeting for the young people. Out of
this developed the Sunday school. These meetings
from which it developed were conducted by the Breth
ren at Germantown fully forty years before Robert
Raikes organized the first Sabbath school in England.
So successful was the work of Mack and Sower that
on June 10, 1753, they were both ordained to the
eldership. They were close personal friends, and
were deeply interested in the work of the church. They
planned their work together, and each gave a good
proportion of his time to advancing the borders of
Zion. Mack was a man of fine physique, not very large
but well proportioned and athletic. He was a vigor
ous, active man, both physically and mentally. He
lived more than ninety years ; and at the age of eighty-
two, is said to have walked ten miles in one day.
By trade he was a weaver. He was also interested
in some of the factories connected with the Sower
printing establishment. About 1770 the second Chris
topher Sower added to his equipment a type foundry.
Alexander Mack may have had a financial interest
in this. At least he was so elated at the success at
tained in casting type that he composed a poem of a
246

Writers of the Eighteenth Century
hundred stanzas in commemoration of the event.
It was entitled Reim-Gedicht fUr die Liebe Jugend.
The celebration of youth in this poem may indicate
that the young sons of Christopher Sower were also
interested in the enterprise. The poem was published
in the Geistliches Magazien, Vol. II, No. 12. At the
close this statement appears: Gedruckt mit der
ersten Schrift die jemals in America gegossen wor
den. (Printed with the first type ever cast in Amer
ica.) This statement ought to settle forever the con
troverted question as to when the Sowers began to
make their own type.
Alexander Mack was a fluent writer. He wrote
extensively in both prose and verse. He is the most
distinctly literary man in the Dunker church before
the Revolution. The pen was his natural medium of
expression. He carried on an extensive correspond
ence, and many of his letters are still in existence.
They breathe a noble, charitable spirit that reveals at
once the godly life and the manly character of the man
who wrote them.
Passing by the letters and the more fugitive pieces,
I can now only speak of the more important of his
literary works. About 1760 there appeared from the
Sower press a work from his pen entitled: Fine An-
muthige Erinnerung zu einer Christlichen Betrachtung
von der Wunderbaren Allgegenwart des Allwissenden
Gottes. This tract on " A kind Admonition to a Chris
tian Consideration of the wonderful Omnipresence of
the Omniscient God " contained seven octavo pages.
It bears Sower's imprint but no date. It may, there-
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Literary Activity of the Brethren
fore, have appeared a little later than the assigned
date. He made several contributions to Sower's Geist
liches Magazien. Numbers 34 and 36 are filled with
poems from his pen. The latter number contains a
single poem of 440 Hnes divided into eight-Hne stan
zas. It is entitled, Warnung vor Selbst-Mord, und
Wichtigkeit der Lebens-Frist. An imperfect transla
tion of some of the stanzas follows.^
The waters in the sea
Can nowhere be confined;
They run and ebb and flow
The abysmal depths to find.
The currents hasten forth,
Press to their destined goal.
Just as the Lord directs
They obey his every word.
The spring and harvest time.
The summer and the winter
And the elemental strife
Still follow the poor sinner.
Oh! Oh! the brief, brief time
Grows shorter day by day.
Drives us into the grave
And into eternity.
We are hurled out of time.
Like lively water jets.
Into the eternal sea.
Where we must ever be.
O sinner, only think.
Fall down before your God

> From copy in the library of the German Society of Penn
sylvania. 248

Writers of the Eighteenth Century
In faith and penitence
While yet time is allowed.
The flowers of many kinds.
The plants of dale and field.
The withered herb and grass.
The foliage from the wood —
These all at once proclaim
Of the eternal past
And of the too short time
For an important choice.
He whom God's counsels please.
Who loves God's holy ways.
Will in life's pilgrimage
Be trained in many ways.
God's covenant of grace
Brings copiously again.
In every separate hour.
Life's misery and pain.
He who lays hold on God
In faith and bonds of love,
O'ercomes his every trial
With blessings from above.
The death of saintly men
Is worth our note, whereby
They enter into rest
To God's eternal joy.
When now a child of man.
In this brief course of life.
Bethinks himself to whom
His service he will give.
To God or the Enemy;
Then numbered are the days
Appointed by his Friend
For this important choice.
249

Literary Activity of the Brethren
Likewise he who serves
The Fiend with every power
And fails to reconcile
Himself in time to God;
Of him God wants repentance
And gives him time thereto,
That he may yet do penance
Before he's lost for aye.
But he who penance does
And struggles with his sin.
Him God himself makes strong
That he may finally win,
Shows him the honored crown
And so draws out the time
That he in contest dire
This jewel bright may win.
Therefore we should regard
Time highly to be prized;
Ah, that which God provides
Should never be despised.
Who can unto himself
A single week procure?
My friend, accept in love
What God provides for you.
Ah, many a year has passed
And many a day has flown.
And yet your mind and heart
True happiness has not known.
Say, " I have basely sought,
And yet 'tis worthy of note
That God still grants me time
To bring forth better fruit."
Who would with his own hand
Cut short the fleeting time.
And hurl himself with shame
250

Writers of the Eighteenth Century
Into eternal ruin.
While the trusty hand of God
Is still stretched out to him
And the span of life
Is graciously extended?
True, often does the prospect
Seem dark in this poor world;
But he who gave new life
In the house of mourning,
He, by his hand, which holds
And bears and moves all things.
Can also lightly change
Our every condition.
How often does it happen.
He who complains at even
And cannot understand
The Misery which grieves him.
Soon finds himself recovered,
Feels joy and happiness
In the early morning hour
Come back into his breast?
If 'tis not always thus
Can here not long avail;
The saddest prophet said,
" Need must devour need.
Day drives away the night.
Night drives away the day."
So is it with our trouble.
And that which makes us sad.
He who has learned to mourn
Shall truest joys embrace.
Which always shield us from
The pitch and sulphurous lake.
O royal blest today!
O noble time of grief!
251

Literary Activity of the Brethren
Prophet of eternity,
Joys untarnished follow thee.
Who would so foolish be
As not to trust his God,
But build upon the empty void
Of his worst enemy.
Who'll hurl into perdition
This old deluded world
And hold his opposition
In bonds of slavery?
Therefore take courage new
Ye grief-beridden souls;
Through blood of Christ proclaim
A victory you attain.
May you as conquerors stand.
Give God alone the praise.
Obey his holy Word
And seek the fatherland.
Ten years after the destruction of the Sower print
ing-press, two works from the pen of Alexander Mack
were printed at Ephrata. Anhang zum widerlegten
wiedertanfer, or Appendix to the Refuted Anabap
tists, was a small work and probably appeared early
in the year 1788. As if dissatisfied with his effort
Mack set about more resolutely and prepared his
now famous defense of the principles and ordinances
of the church, which he entitled Apologia, or Scrip
tural Answers to certain Truths, etc.
This work was published at the expense of the
church, as the imprint states, from which fact we
may infer that it was fully endorsed by that body as
a sound exposition of her principles. It is undoubted-
252

Writers of the Eighteenth Century
ly the ablest defense of the doctrines of the church
that appeared before the beginning of the nineteenth
century. The volume contains seventy-one large
octavo pages, beautifully printed. The argument is
carried on by means of a conversation between a fa
ther and son, a common expedient among the early
writers of the church.
A paragraph can give a very imperfect idea of its
style or its masterly argument, but this is all I can
quote here. It will give some idea at least of the au
thor's power to strip a subject of all sophistry and
strike right at the heart of the matter.^
That the dear friend has taken great pains to estab
lish his pet doctrine of infant baptism upon several
precepts in the holy Bible is easy to be seen in his
whole discourse, I admit, and has awaked in me, as
was natural, a holy reverence for the sacred Word of
the Lord our God. Meanwhile the lovers of Jesus
honor the straight and narrow way upon which the
Master himself has traveled. The laws of their God
are dear and precious to them, because they know that
the Lord himself has established them forever, Psa.
119: 152. When shrewd people wish to found other
practices and rites upon the Bible, they will find no
place where they can erect them. If they search with
their acute intellects through the evidences of the
Bible, they can find no trace of such teaching in it. If
one wishes to read something on the subject of infant
baptism, he is compelled to open the work of some
shrewd man. If he closes this and turns to the Bible
he finds nothing there ; and when someone half quotes
a Bible passage, by which he hopes to give his idea
1 From a copy In the library of the Historical Society of
Pennsylvania. 253

Literary Activity of the Brethren
an appearance of probability, the anabaptists open
their Bibles and together they find just the opposite of
the meaning which was sought to be wrested from it.
It appears very unreasonable then to a lover of truth,
that anyone should thus misconstrue God's Word. If
a so-called anabaptist should say, the baptism of Christ
avails nothing at all, they would think, good God have
mercy on him and his teachings that he may be con
verted so that he may be delivered.
During the same year in which the two last named
works were issued at Ephrata, Peter Leibert at Ger
mantown printed a little volume of poetry by several
authors, one of whom' was Alexander Mack. The
work was entitled, Etliche Liebliche und erbauliche
Lieder: Von der Herrlichkeit und Ehre Christi. Von
der Starken und Mdchtigen Liebe Christi. German-
town Gedruckt bey Peter Leibert, 1788.
Following is one of the poems by Mack rendered
almost literaUy. Of course it loses immeasurably in
the translation. Closing Song.''-
Jesus Christ, God's holy Son,
To thee be praise and honor given!
Thou who sitt'st upon the throne
Round which myriad angels hover.
Whose holy guard by thousands told
Are multiplied ten thousand fold.
Holy Lord, bless thou the church
Which has prospered through thy blood;
Consecrate us to thy Word
Since for us thyself hast died;

•Volume in library of Historical Society of Pennsylvania.
254

Writers of the Eighteenth Century
Thou hast us so much esteemed,
Thou'st numbered us with the redeemed.
Lord, heed thou the call and station
Of thy lambs, thy members true;
Learn to know them truly, fully.
And collect them soon anew;
By the power of thy will
Strengthen them with knightly skill.
Lord, raise thou thy holy brow
Give to us thy blessed peace
May the light of thy dear eye
Shine forever in our midst.
Lead thy lambkins by thy side,
Be their constant shield and guide.
Peter Leibert printed an edition of Der Kleine
Kempis in 1795. This was a popular book, having
been issued several times before this by the Sower
press. Leibert's edition differed from its predecessors,
however, in that it contained a collection of poems at
the end. The volume contains 180 pages, the last 35
of which are given to the poems. Among them are
at least two by Alexander Mack. The substance of
one of them foUows.^
1. A soul that loves the Lord its God, finds sorrow in
this world: and what it loves aside from Christ, brings
misery and woe. Therefore Jesus calls to you, " Come, in
me is joy and peace."
2. " I have overcome the world," Jesus says consolingly;
" have put in chains your strongest foe by the glory of my
might." Therefore calls he ever and ever, " Precious souls,
come unto me."

'Copy in the library of Bridgewater College.
255

Literary Activity of the Brethren
3. Wealth and riches, let them lie, wheresoe'er they
chance to be; seek thou only joys eternal, where worldly
pleasures are no more. My advice brings wealth in God,
likewise, too, the devil's scorn.
4. True, the world says, " Jesus' teaching is not so to be
construed, that one is under obligation in all things to fol
low," — In poverty especially, this would be too won
derful. 5. But Christ Jesus knows his own, he is near akin to
them; where they seem entirely lost, is he apt to appear
to them, like the good and faithful shepherd to his Iambs
that went astray.
6. All the words of his wise counsel seem to them like
sugar sweet; their delight, their greatest joy's in the steps
of his blest feet. He's their shepherd, they are his, despite
what men may counsel them.
7. To repeat the words of Christ, in his steps to follow
free, Jesus' words to trust alway, to the world brings bold
offense. But the mind toward heaven bent brings heaven
ly joy and content.
8. The lambs of Christ kiss eagerly the feet of their
shepherd Lord, precious all his teachings are, and sweet
as honey his Word. The spirit and Word of Christ are
ever their freedom and law.
9. All the flowers that scent the air, according to the
law of God, give them pleasure abundantly, because they
nourish them. They need no other source of strength
than Jesus' spirit and power.
10. What pertains to Jesus' love reeks of his precious
blood; what awakes a desire for virtue makes the sad
heart gay. What disturbs the realm of Satan is honored
evermore. A very interesting letter of Alexander Mack's was
printed by Samuel Sower in Baltimore in 1799. The
letter is not personal but was intended for general
circulation among the churches. It treats of the time
256

Writers of the Eighteenth Century
for the observance of the rite of feet-washing at the
love-feast. It was written late in life, and is the well-
seasoned advice of an aged veteran of the Cross upon
a topic then somewhat controverted. The letter
breathes a beautiful spirit of forbearance and long-
suffering and charity.
The first part of the letter enumerates the evidences
from the various New Testament writers as to the
time for observance. The latter part is taken up with
the fatherly counsel of the old patriarch of the church
as to the best way of treating controverted ques
tions. His advice is so good that it is well worth re
peating.^ It is generally true, when a man takes it into his
mind to do something, and determines to do it, that he
does not care to have it said, that he disputes with
great wisdom about the shell of a question but misses
the kernel entirely. Therefore, dear brethren, let us
all be wise, especially in the consideration of feet-
washing. Let us observe how men should be disposed
towards great things : in love and peace and humility
they should submit to one another. For Christ has
indeed not given any special command when this rite
shaU be observed, before or after the supper; but he
has commanded that we shall observe it, and also love
each other. Christ did not say, that by washing of
feet or by breaking of bread his disciples should be
recognized, but he said, " By this shall every man
know that ye are my disciples, if ye have love one for
another."

> The letter was printed in a volume containing Felblnger'a
Christliches Hand-Buchlein and Alexander Mack's Rites and
Ordinances and Ground-Searching Questions. Copy In the
library of Bridgewater College. 257

Literary Activity of the Brethren
O how Satan might justly mock us if we should
pass the time in quarreling with one another, when
the ordinance of feet-washing should be observed^
Love would be destroyed, yes, even the ordinances of
God's house would be reduced to nothingness, and
peace would be lost. This would be exceedingly pleas-i
ing to Satan, and the teachings of Jesus would become
a mockery to mankind. Therefore it is of the greatest
importance that we remain in love and peace, and pray
the dear God for a constant increase of wisdom; fot
I can in truth say this from experience, that at first
we washed feet after the meal and after the breaking
of bread, and did it in all blessedness and growing
love; later we examined the Word more closely, and
then in blessedness washed feet after the meal and be
fore the breaking of bread. After this, when the
grace of the New Testament was given to us still more
fully, and a brother came among us who understood
Greek and explained to us in order that Jesus had
washed feet before the meal, we acted upon our
greater light and have ever since observed this rite
before the supper is eaten.
Now no brother wiU blame us for not beginning
again to restrict ourselves; but so long as no one can
give us better reasons for our practice, no one will
censure us for performing the rite as we understand it.
I will also say this, that if I should come into an
assemblage of the Brethren who wished to break
bread, and the leaders of the congregation did not un
derstand the ordinance otherwise than that the feet
should be washed after the meal, I would observe the
ordinance with them in love and peace. Afterwards,
however, I would explain it to them according to the
Scriptures, but would wait in love and have patience
with them until they should likewise see it so; for I
am sure, that when we look at the matter altogether
impartially, and continue in love and peace, we shall
258

Writers of the Eighteenth Century
be able to see and understand that it is just as I have
shown above: namely, that when the meal was pre
pared Jesus arose and washed his disciples' feet, then
sat down and ate; and during the eating he revealed
the betrayer, who then went out. After this Jesus
first instituted the ordinance of breaking bread, and
so the Scriptures show one after another; both the
types of the pious fathers before the Law and also
everything under the Law harmonizes therewith.
A person can stand before God and man with a per
fectly clear conscience, although he may think that the
ordinance of feet-washing should be observed imme
diately after the meal. I did not venture to maintain
such a thing, in view of the sensible meaning of the
Scriptures, even though one might do it with difficulty.
If the two evangelists, Matthew and Mark, are com
pared, they are found to write the same thing. First,
Matthew 26 : 26 says, " But as they were eating, Jesus
took bread, gave thanks and broke it." So wrote also
the evangelist Mark, Chap. 14: 22, "And while they
were eating, Jesus took bread and gave thanks and
said, ' Take, eat, this is my body.' " Now we see here
very clearly that between the eating of the paschal
lamb and the breaking of bread nothing at all took
place. If the feet-washing had taken place between these
two events, they would certainly also have written
about it ; but because it took place before the meal they
have not mentioned it but have left it out. John, how
ever, has described the feet-washing and has, on the
other hand, omitted the institution of the breaking of
bread. The Scriptures require spiritual eyes, mind,
and understanding for their interpretation, otherwise
people wiU get from the sacred Word only misery and
distraction, if they endeavor, without true enlighten
ment, to construe the language literally at one place,
and at another place do just the reverse.
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Literary Activity of the Brethren
Therefore, dear brethren, let us watch and be pru
dent; and above all things, let us maintain charity as
one guards the apple of his eye. For the spirit of
wisdom points out in the first epistle of John, Chap.
2: 10, that he who loves his brother remains in the
light, and there is no offense in him. Likewise also
the good God, who is pure, impartial love, he is will
ing and able to restore, time and again, what may be
wanting in our knowledge of this or that. Now I
close, and pray all the Brethren once more to have
forbearance, and consider all such questions in love
and with a quiet spirit; I am then your humble
brother, Alexander Mack.
Christopher Sower, Jr.
Reference has already been made to Christopher
Sower the Second in connection with the Sower pub
lishing interests. We have seen that as a publisher
his career was conspicuous and eminently successful,
and that his plant at Germantown was the most com
plete and influential German printing establishment
in colonial America.
His nature was too large, however, to be limited to
one kind of interest. He was not only a very success
ful, business man, but his public spirit led him into
various kinds of public enterprises. The cause of
education found in him a powerful patron. He was
also interested in securing good roads, paving streets,,
and providing asylums for the indigent and afflicted.
Moreover he was elder of a church and pastor of the
Germantown congregation. He touched life at many
points, and always in a way to leave it the better for
the contact. 260

Writers of the Eighteenth Century
Sower was born in 1721, on the 26th of September,
in the little town of Laasphe in Witgenstein, whence
his father migrated to this country three years later.
After spending two winters in Germantown, we have
seen him accompany his father and mother to the
Miihlbach valley in the spring of 1726. And five years
later we have seen him return with his father to
Germantown. Little Sower was now in his tenth year, and he
must go to school. There were several good German
schools in Germantown, and his father chose for him
the one kept by the somewhat whimsical pedagogue,
Christopher Dock. Dock was a man of original
ideas. He was also an honest, sincere soul, and his
pious manner of life would be a wholesome example
for any boy. He was also a man of splendid intel
ligence and good scholastic attainments.
In this school Sower laid the foundation for broad
culture and sound scholarship. He imbibed a genuine
love for knowledge, which made him a student all his
life. He absorbed the best culture that the best Ger
man schools of Pennsylvania could provide. But he
did not stop with this. He also made himself master
of English. He became a good English scholar, and
after awhile his father placed the English department
of the publishing work into his hands.
As a youth Sower attended the services of the
Brethren church in Germantown. Here at the age of
fifteen his tender heart was touched by the finger of
God's love and he gave himself to the Master. He
was baptized on the 24th of February, 1737. He at
261

Literary Activity of the Brethren
once became zealous in the work of the church. In
1747, having now grown to manhood, he was elected
to the deacon's office. A year later he was elected to
the ministry, and together with Alexander Mack, Jr.,
was placed in charge of the Germantown congrega
tion. In 1753 he was ordained to the eldership.
Now began a career of renowned service for the
church of the German Baptists. In the ministry Sow
er soon showed himself to be a power. His well-
trained mind, his equable disposition and his heart
filled with love for all mankind soon left their impress
upon those who came to hear him. He was an in
teresting and forcible speaker, and was possessed of a
natural grace and dignity of bearing that made him a
conspicuous figure in any assembly. He stood out
boldly for the principles of the Dunker faith and
wherever he went he made these principles understood
and respected.
He was a conspicuous figure in the councils of
the church. He often attended the Annual Confer
ences and took an active interest in shaping the poli
cies of the church. He was repeatedly appointed on
important committees to settle difficulties, ordain eld
ers, and the like.
The ohurch at that time pursued a liberal policy and
carried on an aggressive work. The missionary spirit
was active; new churches were established, and old
ones built up. In all this work Elder Sower was a
controlling and guiding figure. He was in his day the
most prominent and influential member of the church,
262

Writers of the Eighteenth Century
and his immense popularity was wielded for her honor
and support.
On the death of his father in 1758, he succeeded to
the ownership and control of all his paternal posses
sions. At this time the Sower press was the most in
fluential German press in America. The son, how
ever, carried forward and developed and enlarged the
splendid plant which his father had so nobly built up.
He enlarged the scope of the work along all lines ; but
especially by greatly increasing the capacity of the
paper mills and by adding a type foundry.
We have seen that it was he who issued the second
and the third edition of the quarto Bible, continued
and improved his father's newspaper and almanac,
and founded a magazine. This last, the first of its
kind in America, will always stand as a monument to
his liberality and generous devotion to the welfare of
others. God had blessed him in the world and he felt
moved to do something in recognition of divine favor.
He chose to do this by printing a religious magazine
and distributing it gratuitously to his countrymen. He
felt that the highest duty a man owes to his fellows
is to set the right before them and urge them to accept
it. He hoped his magazine might come into the hands
of persons whose attention it would arrest, and tum
them to a consideration and acceptance of what is
right and true.
He was a hearty advocate of education. He be
lieved that the success of the church depended upon
an intelligent membership, just as the success of a
state depends upon an intelligent citizenship. When
263

Literary Activity of the Brethren
a move was made in 1759 by the Germans of Pennsyl
vania to provide better facilities for the education of
their youth than they had yet enjoyed. Elder Sower
took a hearty interest in the matter and helped to
carry it to a successful issue. He was one of the so
licitors appointed to raise funds to establish the school,
and succeeded in raising a sum equivalent to some
thing like three thousand dollars of our currency. Of
this sum he himself contributed more than one third.
The enterprise succeeded, and the result was, the
Germantown Academy came into being. The school
soon took rank as one of the best in the country, and
today, after a lapse of one hundred and fifty years, is
still in a flourishing condition. Elder Sower served
for a number of years on the Board of Trustees for
the Academy, and was for some six years president of
the Board. Here his sons were educated; and his
labors, his prayers and his means bestowed upon the
institution, have gone on blessing the lives of others
all down through the succeeding generations.
His aggressive views were shared by the church of
that time very generally. If they had not been how
could Sower have maintained his immense popular
ity? He was the most influential man in the church
in his day, and seems to have enjoyed the complete
confidence and esteem, not only of the members of his
own church in Germantown, but of the members every
where. He was the greatest man the church produced
in the eighteenth century. He was justly regarded as
the fullest representative of her principles and doc-
264

Writers of the Eighteenth Century
trines, which he heralded with pen and voice, and what
was still better, lived out in his own life.
During the Revolution, Sower was very outspoken
against the war. He believed, in common with the
general belief of the church, that all war is wrong,
and contrary to the teaching of Christ. Therefore he
opposed the war with all of his vast influence. Natu
rally this brought difficulties upon him.
On the 13th of June, 1777, the Pennsylvania gov
ernment passed an ordinance requiring all citizens to
revoke their allegiance to the King of England and
transfer it by oath to the State of Pennsylvania. This
Sower could not do because his religion forbade it.
Upon him as well as upon all the Dunkers this worked
a great hardship. Various expedients were found,
however, to evade the ordinance and still remain true
to their religion.
One of these was emigration. This statute started
a tide of German emigrants towards the Shenandoah
Valley, in Virginia. The Myerses, the Wines, the
Garbers, the Florys, the Clines, the Wamplers, the
Millers, were among the first to come. Some of these
first stopped in Maryland for a short time and later
followed up the Valley. Most of them settled in what
is now the southern end of Shenandoah, Rockingham,
and the northern end of Augusta counties. From here
they have scattered in all directions, but descendants
of these first families are still numerous in the imme
diate neighborhoods where they first settled, and they
are generaUy among the most enterprising and sub
stantial citizens in their neighborhoods. It is said that
265

Literary Activity cf the Brethren
there are more Dunkers in Rockingham county, Vir
ginia, than in any other one county in the United States.
And the statement seems to be justified by statistics.
Dr. J. W. Wayland,^ who recently collected statistics
on this point with great care, puts the number at 2,391,
almost half of the five thousand Dunkers in the Shen
andoah Valley.
These people left Pennsylvania, not because they
were enemies of the Pennsylvania govemment, nor of
any other government (the peace principles of their
religion and their quiet, peaceable lives show them to
have been the truest supporters of good government),
but they left because they could not comply with the
provision that required them to take an oath. They
taught, " Swear not at all," as their Bibles taught them,
and rather than do so they would leave their homes
and seek a dwelling-place in a strange land.
Exactly these same conditions confronted Chris
topher Sower. He was a lover of good government
and order, but he would suffer anything rather than
forsake his religion. He soon got into the clutches
of the minions of the law, and some of the barbarous
treatment he endured at their hands I will allow him to
tell in his own words. Several years after this, when
the war was over, he wrote out the terrible experiences
he had suffered, the manuscript of which is still pre
served by his descendants. It has been printed several
times in German and English.^
He writes that on the 24th of May, 1778, he was in

' In the German Element in the Shenandoah Valley, p. 129.
2 1 translate from Seidensticker's Geschichtsblatter, p. 161.
266

Writers of the Eighteenth Century
his house in Germantown at ten o'clock in the even
ing, " when a body of soldiers from McLean's com
pany," he continues, " surrounded my house and took
me out of bed. It was a dark night. They led me
through a cornfield, and because I could not travel
as fast as they wished, they repeatedly stuck me in the
back with their bayonets until we came to Bastian
Miller's barn. Here they kept me until the next
morning. Now they stripped me naked to the skin,
gave me an old shirt and trousers so badly torn that I
could scarcely cover my shame, cut off my hair and
beard and painted me with red and black oil colors.
Thus they led me along barefooted and bareheaded on
a warm, sunshiny day, until a friend of mine, seeing
me in this condition, asked the soldiers whether they
would take the shoes from me if he would give me a
pair. The officer promised that they would not. So
he took his shoes from his feet and his hat from his
head and gave them to me. But after we had gone
six miles a soldier came and demanded my shoes, took
them off of me and gave me in exchange his old ones,
which hurt my feet very much. On the 26th at nine
o'clock I arrived at the camp and was brought before
the provost."
He was now accused of being an oppressor of the
righteous and a spy. At this juncture, however. Gen
eral Miihlenberg, who had long known and admired
him, sent him word to appeal to General Washington.
He did so and promptly received a discharge.
Two months after this he was arrested a second
time, because he had not complied with a proclamation
267

Literary Activity of the Brethren
of which he had never heard. All of his property was
taken except the clothes upon his back and his spec
tacles. He asked permission to keep some medicines
that he himself had prepared, but was refused.
His vast possessions were taken possession of by
the Government. His personal property, consisting
of his printing establishment and supplies of merchan
dise, books, furniture, paper, etc., were sold. His real
estate, comprising houses, farms, paper mills, type
foundry and the like were also confiscated and sold,
although there was a law forbidding the sale of con
fiscated real estate until the youngest son had arrived
at the age of twenty-one.
It is evident that this outrageous treatment was
perpetrated by his enemies very much more in order to
get possession of his wealth than to vindicate the law,
which was violated at almost every stage of the nefa
rious transaction. The general government had no
hand in this wicked persecution: it was conducted by
the small military power of the neighborhood who saw
in Sower a rich object of plunder. Had he sought to
do so, he might have recovered his property after the
war, but, true to his religion, " when reviled, he re
viled not again." " Strange that it should befall him,
the sage, the philosopher, and above all the defender of
the supremacy of love and sympathy for all men, to
endure the whole weight of a wicked, malevolent per
secution, as though he were a convict proven guUty
of crime."
Thus almost in a day Sower was reduced from
affluence to abject poverty. His friends contrib-
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Writers of the Eighteenth Century
uted to his support, and he lived on without bittemess,
without complaint, still trusting in the Lord, who
doeth all things well.
He continued to serve the church in various ca
pacities. His sermons were always appreciated and
listened to with marked attention. As a pastor he
was remarkably successful. His large-hearted nature
enabled him to enter sympathetically into all conditions
of life.
He was appointed by the Annual Conference of 1780
to visit the various churches of Pennsylvania. This
general visit seems to have been intended to strengthen
the churches, hold elections for ministers and deacons,
and ordain elders. He also attended several com
munion services and preached a number of times. The
fact that he was selected by the Conference for this
important work shows that he was still the able leader,
the wise counselor, that he had been for so many years
before. It is said that two weeks before his death he walked
to Skippack, a distance of twelve miles, to preach at
the Dunker meeting, and after the service returned in
the same apostolic manner to his home.
He died August 26, 1784, surrounded by members
of his family. Elder Martin Urner conducted the
funeral services, and paid a glowing tribute to his
memory. Thus passed away one of the greatest men ever
identified with the church of the German Baptist
Brethren. A few selections from his numerous works must
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Literary Activity of the Brethren
suffice to close this sketch. The foUowing story
from the Almanac for 1773 is characteristic, and will
give some idea of his fluent, graphic style.
A True and Remarkable Story.'^
Of all the many vices that degrade human nature,
none is so detestable as ingratitude. The ancient phi
losophers regarded this as the very essence of wicked
ness. The man who showed himself unthankful for a
neighborly kindness they looked upon as a monster.
The rational creature that can forget its benefactor,
they looked upon as a contemptible reproach. How
ever despicable ingratitude may be, there is after all
no vice more common than this. Whoever thinks
back will be able to see that those to whom he has
shown the most favors have often returned him evil
for good, dissimulation for frankness, and hatred for
love. I have always looked upon gratitude as the soul of
virtue. And the man who is warmed with it, let him
be of whatever station in life he may, is an honor to
human nature and an honor to blessed immortality.
In Appian and other authors we read of the grati
tude of lions and other animals toward their benefac
tors; and every story of this kind fills my heart with
love and veneration for these noble children of eternal
wisdom. But the recollection of the following story —
the humble, sensible expression of thankfulness — fills
my soul with great admiration.
In the reign of Queen Anne there was no courtier
to whom so much honor and respect were shown, or
who was elevated to higher offices and responsibilities,
than the noble Buttler, the Duke of Ormond. Her
Majesty even appointed him finally to the vicegerency
•From copy in library of the Historical Society of Pennsyl
vania. 270

Writers of the Eighteenth Century
of Ireland. As his Grace was passing over from
Chester to Dublin through the dangerous channel, he
was struck by a terrible storm, which drove them upon
the rocks at Anglesia. His Grace and only a few of
his company saved their lives with the greatest diffi
culty by swimming. The part of the island where they
reached shore was cold, unfruitful and uninhabited.
When they had traveled several miles through a waste
region, the first house to which they came was the
little hut of a poor preacher. It consisted of a kitchen
and a sleeping room, both of which were poorly fur
nished. The minister, when he saw his wet, cold
guests and knew that they were people of high rank,
received them very kindly, had a great fire built to dry
their wet clothes, and set before them the best pro
visions that he had in the house. His frugal and yet
becoming entertainment pleased the Duke very much.
He was greatly surprised when he perceived in his
host so much solid contentment and unfeigned happi
ness. He asked the clergyman how high his yearly
income ran. " Five pounds," answered Joseph (for
this was the minister's name), "but I have an indus
trious wife, and we have two cows and sell their milk
and butter, which almost keeps us. So we save the
five pounds to buy our clothes with and to help in
bringing up our children." When Ormond took his
departure he promised that he would remember his
host, and his secretary gave Joseph an address where
he could find his guests if he should ever come to
Dublin. The minister waited a long time to see whether any
account was going to be taken of his kindness, but in
vain. Finally, being encouraged by his wife, he de
cided to seek his fortune, and journeyed to the capital
of Ireland. When he reached this place he sought out
the bishop to get permission to preach the next Sun
day morning in the cathedral, where the viceroy and
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Literary Activity of the Brethren
the members of parliament were accustomed to attend.
As he was a scholarly and eloquent man, his request
was gladly granted. When he had gone up into the
chancel, he chose the following very appropriate text
from the first book of Moses, 40 : 23, " But the chief
cupbearer thought not of Joseph, but forgot him."
(In the English language a cupbearer is called a But
ler, and this was the name also of the viceroy.)
The minister now portrayed the vice of ingratitude
in the blackest colors, and showed what kind of an in
fluence the mode of life among the people of high
stations in the world had upon their dispositions;
namely that it puts them in a condition that they forget
all the human kindnesses which have been shown them
by those who dwell in the deep valley of contempt.
When he had finished with this criminal forgetfulness
against their benefactors, he observed that such things
scarcely ever come about from evil intentions, but
usually from those numerous affairs of state with
which people in official positions are laudably encum
bered. He insisted, however, that their hearts are
poisoned by the bewitching flattery of the insinuating
parasites of the court, who are always trying to divert
the heart of their master from the laudable exercise
of benevolence, justice and mercy, and to turn it to
cruelty, dissipation and debauchery. And when he
at length came to the application, he made use of the
following imagery as a conclusion.
"And now, my respected hearers, let each one of us
turn our thoughts inward and ask ourselves the ques
tion, ' Have I not at some time received a kindness
from some one in a station of life far inferior to my
own, to whom bountiful heaven had not given so many
temporal gifts as to me, but to whom it had given more
important blessings, namely, an open and generous
heart? And have I forgotten this generosity? Have
I also neglected to reward it tenfold? Have I not ac
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Writers of the Eighteenth Century
some time in my life been placed face to face with the
merciless elements of this world, when it seemed as
if they had all combined to bring about my destruc
tion? Have I ever seen my comrades swallowed up
in the depths of the sea, while I and a very few others
came safe to land? And has it ever happened that a
poor but contented man took me and my unfortunate
comrades, on such an occasion, into his house, where
his cheerful wife quickly kindled a fire and, with un-
dissembled simplicity, prepared a meal of common but
wholesome food to refresh our weakening and ex
hausted spirits, and to quicken our feeble limbs, stiff
with cold, which were now again safe from the dan
gers of a stormy sea? ' "
Ormond was very attentive to the sermon, and when
he searched his heart, he found himself guilty of crim
inal neglect on several points that were very similar
to the ones set forth in the representation. The con
viction that this was so became stUl stronger when he
recollected the figure before him and the circum
stances that had been rehearsed, and was convinced
that this was his charitable and generous host of An
glesia, whom he had uncharitably forgotten. He
turned to his secretary and said, " Is not this our genu
ine Joseph ? " " May it please your ExceUence, I be
Heve it is he," was the reply. " Invite him to take
dinner with me," returned the vicegerent.
When Joseph came into the presence of the Duke,
he told him with seemly modesty, which is becoming
to a noble spirit, that he was the poor preacher of
Anglesia whose welcome guest the Duke had once
been, that this seemed to be the one opportunity of his
life to advance his fortune, and that he had come to
remind His Excellency of his promise to provide for
him. " You are a worthy, honorable man," said the
Duke, and ordered at once that search should be made
for an unoccupied pastorate. Only one was found
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Literary Activity of the Brethren
empty, this one with a yearly income of three hundred
pounds sterling. Then said the Duke, " No one is so
worthy of it as our beneficent host," and he advanced
him at once from five pounds to three hundred pounds
a year. But alas, of how short duration is all human pros
perity! How quickly does all temporal fortune pass
away ! How little dependence can be put in princes
and the children of men ! When George the First
ascended the throne Ormond was deprived of all his
offices and had to flee for his life, and all of his pos
sessions reverted to the crown. For a time he was
supported by the bounty of his friends, but this after
a time ceased ; and he, who at one time had had every
thing at his command and had directed everything as
generalissimo of England, was reduced to a forlorn
fugitive, and subjected to the most terrible fears, want,
oppression, poverty and contempt. But how his heart
rejoiced when he learned that aid came to him from
an unexpected source, namely, from his one-time host
and benefactor, Joseph. This grateful man, when he
heard how wretched the Duke had become, felt him
self obliged to relieve the want of his great and good
patron out of his own income, for it was to him that
he owed all of his present prosperity. He then turned
to his dear wife and said : " My Beloved, have you
heard of the great poverty and deep misery of our
worthy benefactor, who has -raised us to our present
state of prosperity? You know that we can live as
well on a hundred pounds a year as on a thousand,
how would it be for us to give him two hundred
pounds a year as long as he lives ? For I hear that all
his friends have forgotten him and that there is dan
ger of his starving from hunger and want." Joseph's
wife agreed with him at once, and immediately one
year's salary was sent to the Duke. The Duke was
very much moved by this second act of kindness and
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Writers of the Eighteenth Century
wrote a circumstantial account of the transactions be
tween himself and Joseph, to a nobleman at court who
had StUl remained his true friend. Because of this as
sistance rendered, Joseph was afterwards elevated to
another living that brought in a yearly revenue of five
hundred pounds. But before he could enter upon his
new charge the brave Duke died in his exiled state
and the generous-hearted Joseph could no longer pro
vide for him. He had gone into the eternal kingdom,
where the oppressor and the oppressed meet each
other; and his soul had spread its wings in the region
where riches and wealth are looked upon as contempti
ble trifles, where titles and dignities are trampled un
der foot with contempt and where virtue is exalted
and honored.
Because of the fame of the Krauterbuch, or series
of articles on botany, that ran in the Almanac for
eighteen years and won universal favor, I feel that a
specimen from its pages is due the reader. I have
selected his treatment of one of the commonest of all
herbs, coffee. Coffee. Engl. Coffee. Lat. Coffeae.
If coffee in its raw state is boiled in water, it will
impart to the water an unpleasant taste. But if the
grains are first roasted, then pulverized, and this pow
der boiled in water, it will give off an oUy, alkaline
fume which infuses a pleasant odor to the water. This
liquid will then possess the virtues and peculiar prop
erties of the plant, and, if drunk in moderation, will
serve to arouse and invigorate the animal spirits; will
relieve costiveness, scatter the humors, increase the
circulation of the blood, free the chest from phlegm,
open the ureters, and in short make the whole body
nimble and the mind active. 275

Literary Activity of the Brethren
Coffee may be drunk at any time of the day. Who
ever has a weak stomach, however, will find that it
will agree with him best at or immediately after, meal
time, as it aids digestion and prevents flatulency and
belching. Those who use it as a preventive of chloro
sis and dropsy, also as a protection against cough and
asthma, had better use it sparingly in the morning,
but can drink it freely before or immediately after
eating. This drink, whether many persons regard it or not,
has many other excellent effects in various conditions
and weaknesses of human life. First those who are
annoyed with accumulations of mucous in the head,
with weak memory, headache, giddiness, drowsiness,
all such would experience good results from coffee if
they would take a drink every morning an hour before
breakfast, or immediately after the morning and even
ing meal; provided only that they continue to do so
for a considerable length of time.
This drink is also good for drunkenness, which wiU
be cured by it if it is not already too far gone. For
this purpose the coffee must be made weak, however,
otherwise it will warm the blood too much. Because
strong coffee does this, public coffee-houses were pro
hibited in England for a long time. It was seen that
those who came together to enjoy this temperance
drink contrived and perpetrated much secret mischief.
At the same time, however, every one was permitted
to frequent the wine cellars.
Scholars and students who have to read, write or
study at night, may drink this liquid with excellent
results immediately after the evening meal, or instead
of it, and thereby prevent sleepiness. By it the mind
is quickened and the digestion of the stomach is weU
performed. If the eyes are held over a cup of hot coffee and the
vapor is allowed to bathe them, they will become clear
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Writers of the Eighteenth Century
and bright. It will drive away inflammation, pain, or
tumors, and will prevent those sties that sometimes
appear between the hairs of the eyelids.
Hoarseness, coughs and asthma, which are caused
by cold drinks and dampness, can be prevented by the
use of coffee, which may be enjoyed after the meals.
Those who are disposed to lung trouble, or are al
ready affected by it, can use coffee-milk with profit,
which may be prepared in the following manner:
Take fresh cow's milk, boil it, put a quarter or three-
eighths of an ounce of ground coffee into it, and
sweeten to taste; allow it to boil a little longer, then
draw it off and it is ready for use. Give it to the sick
to drink mornings and evenings, and let it be good
and warm, unless he has high fever. By the use of
this coffee-milk not only many who were already af
flicted with consumption have been cured, but also
others have been cured of gout or like disease, or at
least were greatly relieved, after they had been afflicted
for a long time.
The drinking of coffee serves those well who are
afflicted with palpitation of the heart and are in danger
of dropsy of the heart, because it opens the veins and
arteries of the breast and drives off the phlegm
through the renal ducts. Besides it is very healthful
to the stomach if taken immediately after meals, or
drunk sparingly at other times. It aids digestion, and
so helps to prevent heaviness, sour stomach, heart
burn, gripe and the like. On the other hand it sweet
ens and changes the gastric properties, stimulates the
appetite, strengthens the nerves, checks the rising
phlegm, and prevents bloating.
If made weak it has excellent power to quench
thirst, and to cool the heated, raging blood.
In cases of protracted illness that was brought on
by a poor stomach, this wholesome drink will soon
bring the sick to their feet again. Also those who find
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Literary Activity of the Brethren
themselves inclined to dropsy can keep themselves free
from it by using coffee, provided they drink it strong.
Spare persons, who have a choleric, melancholic
temperament, and likewise hot, raging blood and a
fiery, restless, wakeful spirit, must avoid this drink.
They might easily bring their blood to the point of
ebullition, and could even drive out the spirit of san
ity, so that the whole body might fall into a state of
folly and imbecUity. If, however, the leanness
(Magrigkeit) is not caused by sharp, heated blood,
but by a weak stomach, coffee may be drunk with
good results.
Christopher sometimes wrote poetry also, and in
this form of composition was scarcely less skilled than
in prose. Four years after his death Peter Leibert
issued a booklet of verse containing poems by Chris
topher Sower, Alexander Mack and others. It was
entitled Etliche Liebliche und erbauliche Lieder, &c.,
a copy of which is in the library of the Historical
Society of Pennsylvania. From this copy I have made
the foUowing imperfect translation of a poem by
Sower, preserving the original form.
1. Christians here themselves must plant
In the cross's narrow way;
They must suffer, toil, lament.
Rising to the heavenly day;
Who with Jesus hopes to be
Must gain him through the bloody tree;
Those who win the laurels there
Here a crown of thorns must wear.
2. Here with tears they reap and sow
And of sorrows have their share.
Who before God's throne will go
And the radiant garment wear
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Writers of the Eighteenth Century
Receive the crown of pearls, and see
Themselves triumphed victoriously.
Those whom here affliction tries
Can dwell with God above the skies.
3. Weeping, sighing, sobbing, praying.
Smooths for us the way to God,
Entreating Him in each gainsaying
Comforts us in every need;
Ne'er doth comfort him despise
Who in hope on God relies;
Who in faith to Him doth look,
Truly builds upon the rock.
4. Ever roamed I here and there,
Of experience deep in need;
Now I trust the shepherd-care
Of my Guide, his mercy plead;
His compassion guideth me
Neath the cross so wondrously
That on Him I can rely
When distress is raging high.
5. Love like this is past all measure
Which to me He has revealed;
O my soul, fail not to treasure
What to thee He has unsealed;
Thou to Him dost patience owe
In His footsteps still to go,
And in love to please Him well.
All through life His praises tell.
6. To be true, I vowed sincerely
Yet my vow have kept but ill.
Thou hast waited daily, yearly.
With all clemency, until
I have grown disconsolate,
And of my self-will satiate.
Now to Thee my heart I give
To follow in Thy ways and live.
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Literary Activity of the Brethren
7. Selfishness, thou fiend forbid,
Mak'st for me so much annoy;
Were I only from thee rid,
I might always feel the joy
Of the powerful love of Jesus,
Which His spirit's impulse, gives us:
We His heavenly love to see,
He to praise Himself in me.
8. Prove me. Lord, Thyself convince
Of my status day by day.
Incline my heart to innocence.
Help me Thy precepts to obey.
Oh, let sorrows twining me
Bind me closer unto Thee,
So that I from that great day
May wear the victor's crown alway.
9. Today is given us yet to strive
And to contend with knightly skill;
Tomorrow we'll divide the prize.
Seeking our mission to fulfill.
Whate'er is true we undertake,
But we completely abrogate
That which is known as worldly lust
That leads us God's love to distrust.
10. Sixty years have now passed by
Of my life's infirmities;
Like an arrow shot on high.
So depart life's vanities;
Yet these often us detain.
And our rashness thus restrain;
Afterwards too late 'tis grieved
, That we by them have been deceived.
11. Oh, how grief my heart doth harrow.
How I wail the loss and waste.
When I see what worldly sorrow
Often fills my aching breast,
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Writers of the Eighteenth Century
And so sore deludes my heart
That all love doth therefrom depart;
Also the work I should perform
Doth oftentimes remain undone.
12. Under many storms perplexing.
In temptations oft renewed,
God still gave me His protection
And has always by me stood.
Oil, His love is boundless, free.
Lord, my Savior, bless Thou me.
Except for Him I must have failed
In the trials which me assailed.
13. Glory to my soul, and praise!
Hail to God, His patience see.
Which in many wondrous ways
Has shown to me His clemency.
Let His goodness lead me on,
Trusting in His love divine;
Let His grace not from me wend
Until I reach my destined end.
Peter Leibert.
Peter Leibert has already been mentioned as the man
who bought most of the Sower printing equipment
when it was confiscated and sold in 1778. After the
treaty of peace, he in connection with his son-in-law,
Michael Billmeyer, opened a new printing office in
Germantown in 1784, as we have seen.
Since this establishment was equipped almost ex
clusively from the Sower plant, and was conducted on
the same lines as the former business, it may be re
garded as a continuation of the Sower press.
Peter Leibert was born in 1727, and was brought up
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Literary Activity of the Brethren
in the Sower printing office. He entered as an appren
tice in early life, and at its dissolution he was one of
its most useful and most trusted employees.
He was on intimate terms with the great leaders in
the Germantown church, Christopher Sower and Alex
ander Mack. His wife was Mary Nice, a sister of the
wife of Alexander Mack.
He was a minister in the Brethren church and did
some acceptable preaching. He was a man of in
fluence and was highly respected in the community
where he lived.
As editor and publisher he wrote considerably.
For several years he conducted the resuscitated Sower
newspaper and almanac, and a comparison of these
with the earlier issues shows that he kept up both to
a good standard.
In 1787 Leibert and Billmeyer dissolved partner
ship, and the next year Leibert began a general pub
lishing business on his own account. In 1791 he
associated his son in the business with him. But
after this year the father's name alone appears in the
imprints. To Peter Leibert belongs the honor of having print
ed the first Dunker hymn-book. It was issued in
1791, and was printed in English. It was entitled,
" The Christian's Duty," etc. It contained three hun
dred and twenty duodecimo pages. The hymns were
collected from various sources and authors.
Leibert continued the printing business until 1797.
In 1796 he brought out an edition of Bunyan's famous
work under the title, Eines Christen Reise Nach der
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Writers of the Eighteenth Century
Seligen Ewigkeit, welche unterschiedlichen artigen
Sinnbildernden ganzen Zustand einer buszfertigen und
Gottsuchenden Seele vorstellt, etc. This work is one
of the very last to be issued from a Dunker press in
the 18th century.
Except for a short interruption during the Revo
lution the Dunkers had been the leading German pub
lishers in this country for nearly sixty years. After
this their publishing interests, as also their literary
activity, were rather sporadic until the latter half of
the 19th century.
A few paragraphs from this last named work,^ tell
ing of Bunyan's conversion and power as a preacher,
may not be unwelcome.
We have found, after diligent searching among bio
graphical records, that without doubt in the second
year of Bunyan's married life a visible change had
taken place in him. The pleasures of youth were,
however, deeply rooted. Dancing was very difficult
for him to give up; and when he abandoned it he
found great amusement in ringing bells. This he car
ried on as long as he could, disregarding the inner
lashings of conscience, until he began to fear that the
bell might fall down upon his head, or even the whole
tower might come down and crush him.
An association of people, who called themselves the
Ranters, arose in England about the time that Bun
yan's conversion began to be noticeable. They claimed
that they were perfect, and had no more need of law
but could now do whatever they wished. And they
roamed about very confidently in pursuit of their im-

' From a biographical sketch appended to the volume. Copy
in the library of Bridgewater College.
283

Literary Activity of the Brethren
pure desires and lusts. Through their dissolute influ
ence one of Bunyan's friends became a downright
atheist. As there seemed to be some distinguished
authors among these people, this very man brought it
about that Bunyan formed the habit of reading the
Bible. He brought the Scriptures to him, and the re
sult was that Bunyan ventured to read some of the
passages. Since he was not able to judge such writ
ings thoroughly, he turned to God in prayer and prayed
in the following words :
" O Lord, I am a foolish man, and am not able to
distinguish between truth and falsehood. Lord, do not
abandon me to my own blindness. Help me to accept
this teaching or to cast it away. If it is of God, do not
permit me to despise it ; if it is of the devil, guard me
that I do not accept it. Lord, I lay my soul in regard
to this matter wholly at thy feet, and I humbly beseech
thee, do not allow me to be led astray."
This prayer was graciously heard, and grace
awaked in him a great disgust for this impious doc
trine, and brought about a complete separation from
all such companionships. The Bible, however, now
became much more precious to him, and it was as if
he were leaming for the first time to read with his
own eyes.
In the year 1655 he was baptized, and was received
as a member into the church at Bedford. This was in
his 26th year, and his faith became all the while
stronger and better known. After he had lived hap
pily in the church for five or six years, and had been
tried by many and severe temptations, he was finally,
with fasting and praying and laying on. of hands, or
dained to preach the Gospel. He was now 32 years
old. His preaching had indeed a small beginning, but
divine favor did not leave itself unwitnessed, and the
concourse of people soon became large. This soon
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Writers of the Eighteenth Century
created a sensation, aroused envy and ill-wiU, but se
cured him many followers. Once when a young stu
dent from the university of Cambridge was riding
past a meetinghouse and met a great concourse of
people, he asked what it meant, and was told that John
Bunyan was going to preach there. He dismounted
and gave a boy some money to take care of his horse
and said, " I will hear too what the tinker has to talk
about." He then went in and heard the sermon, and
was so much pleased that after this he would hear
scarcely any one except the tinker. This student, who
was not of the best sort, was seized by the spirit of
grace and very much changed, so that he also after
wards became a celebrated preacher.
At this time the church was at peace. Its meetings
were blessed and the membership increased very much.
It was in the first part of the reign of Charles II, when
liberty of conscience was publicly proclaimed.
Those who feared God now made use of the time,
for they with David could say, " Great are the works
of the Lord, and whoever regards them, shall have
nothing but joy therein." Bunyan's conversion was
also a special work of the Lord. The children of God
rejoiced in him, who had been sent to them, as it were,
from the dead. Many came from a distance to see
and hear him. Many were, indeed, like the Athenians,
moved by nothing else than to say or to hear some
thing new. But because the Lord himself acknowl
edged the work of the office which He had placed
upon his servant, wonderful things often took place,
for the spirit of God had free course in the life of
Bunyan. For this reason he often had to speak words
that had not been previously meditated or thought
upon. And these produced a greater effect than all
others, as he himself felt and willingly showed, so that
God alone should be given all the honor.
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Literary Activity of the Brethren
Other Writers.
In this presentation of eighteenth century writers of
the church it is not my purpose to be critically ex
haustive. There are, however, several other names
that must be mentioned, although briefly.
One of these is George Adam Martin. In some
respects Martin was a unique figure. Like many of
his contemporaries, he was violently shaken and tem
pest-tossed by the conflicting religious views with
which he found himself surrounded. He was of a
restless disposition and was never long satisfied with
anything. He was a native of Germany and came to this
country as a mere boy. He possessed an unusually
brilliant intellect and a pious heart. At an early age
he professed religion and became a member of the Re
formed church. Later he heard the Brethren preach
and at the age of twenty-one was received into the
Brethren church by baptism. This was in 1737. He
was soon after advanced to the ministry, and in 1739
was ordained to the eldership.
He became a strong preacher and a restless worker
in the cause of Christ. Not infrequently, however, he
found himself at variance with his brethren and with
the established usages of the church. He opposed
close communion, and in other things refused to sub
mit fully to the recognized practices of the denomi
nation. Heated controversies sometimes took place
at the Annual Conferences which he attended, in re
gard to methods of church work and church polity.
286

Writers of the Eighteenth Century
Finally he found himself so much out of harmony
with the Brethren that he broke with them, accepted
the Sabbatarian views, and became a follower of
Beissel. This occurred in 1762. In his new church
home he was as little contented, however, as he had
been before. Yet he spent the remainder of his life in
fellowship with the Ephrata hermits.
He was a fluent speaker and a ready writer. Be
sides some biographical matter, which may be worth
editing, he wrote the Christliche Bibliothek, a book of
distinct literary merit.
Of a very different disposition was Jacob Donner.
He was a stern, strong advocate of the principles of
the church, and something of a missionary. About
the middle of the eighteenth century he moved west
of the Susquehanna, into what is now York county,
Pennsylvania. Here he began to preach and in 1758,
he organized his converts into a church. He was an
ordained elder, and presided over this congregation
for some time.
Later he acquired a handsome estate on the banks
of the Monocacy creek in what is now Frederick
county, Maryland. Here he lived pleasantly and gave
much of his time to the work of the church. He
traveled extensively in the manner of his day, every
where preaching the Word of God with power.
He was a man richly endowed by nature. He had
something of the typical pioneer about him. God
prospered him in the good things of this world ; and
besides preaching with great ability, he was also
something of a poet. He wrote hymns and probably
287

Literary Activity of the Brethren
other poetry. He lived to be an old man, and was one
of the pillars of the church in his day.
There were many other great men in the ranks of
the Dunkers during the period we are treating, but they
have no claim upon this history, because they are not
identified with authorship. They did a noble work in
other fields. Many of them preached with great
power and gave their labors freely for the cause they
loved. Their lives are unwritten, their works are un
recorded, it may be, but the results of their labors
still live. Of this class were such men as George
Klein, Daniel Letterman, Michael Pfautz, the two
Martin Urners, the Prices, and others.
I shall mention but one other name, that of Chris
topher Sower the third. He was the oldest son of the
second Christopher, the influential elder of the Breth
ren church. Reference has already been made to him
in connection with the Sower press. He was born in
1754, became a member of the Dunker church at the
age of sixteen, married at the age of twenty-one, was
associated with his father in the printing business
about the same time, and in connection with his brother
Peter began a printing business on his own behalf at
the age of twenty-two.
During the Revolution he took sides with the Eng
lish, as we have seen, and during the winter of 1777-
78 issued a paper in Philadelphia in support of the
royal cause. This was the Pennsylvanische Staats
Courier. It ran some seven or eight months.
He left Philadelphia with the British army in the
summer of 1778. , The next year he went to St. John's,
288

Writers of the Eighteenth Century
New Brunswick, where he founded and edited the
Royal Gazette. Later he lived in England for several
years, and was made the King's printer. About 1785
he moved to Nova Scotia where he had been appointed
Assistant Postmaster General. He later moved to
Baltimore, Maryland, where he died in 1799, at the
age of forty-five.
Sower had been married at the beginning of the Rev
olution to a Miss Knorr. He left a family of children,
the oldest son of whom was called after the family
name, Christopher, making the fourth of this name in
the direct line of descent.
Christopher Sower had been well educated, and was
a writer of considerable power. In the course of his
varied editorial labors he had occasion to write a good
deal. Had his efforts been better directed he might
have accomplished more than he did.
The literary record of the Brethren during the eight
eenth century is one in every way worthy of them, and
is an honor to the church. Their work deserves to be
better known among us, and to this end, it needs to be
put in a form that we, as a church, and the world at
large, can the better understand and appreciate it. To
contribute something to this end is the chief purpose
of the present work.

289

APPENDIX.
To complete our impression of the work under con
sideration with a comprehensive view, I have thought
it well to collect in a compendious form all the work
produced, either written or printed, by the German
Baptists in the eighteenth century.
A.  work produced in EUROPE.
1713.
Kurtze und einfdltige Vorstellung der dussern, aber
doch he-iligcn Rechten und Ordnungen des Hauses
Gottes, vorgestellt in einem Gesprdch unter Voter und
Sohn. Von Alexander Mack.
Printed at Schwarzenau, Germany.
Grundforschende Fragen, welche denen neuen
Tdufern in Wittgensteinischen, insonderheit zu beant-
worten vorgelegt waren, sammt beygefugten kurzen
und einfdltigen Antzvorten auf dieselben, vormals
schriftlich herausgegeben von einem Aufrichtigen
Mitglied der Gemeine zu Wittgenstein.
This is the title under which this work was repro
duced later in this country. The original title, if dif
ferent from this, has not been preserved. The writer
of the answers to these questions (Aufrichtigen Mit
glied) was of course Alezander Mack. Printed at the
same time and place with the above.
291

Literary Activity of the Brethren
1726
Die Heilige Bibel.
This was the famous edition of the Holy Writ issued
by the Separatists at Berleberg, in Germany, and
therefore known as the Berleberg Bible. Alexander
Mack and others of the early Brethren were interested
in the enterprise and contributed liberally to it. This
is the reason for including it here.
B.  ISSUES OF THE SOWER PRESS,
WITH NOTES.
In former chapters I have treated those works
of the Sower press that are best known, the Bibles and
the periodicals, including the almanacs. There are,
however, a great many other things in the history of
this great establishment that are fully as interesting
and as important, in their way, as those we have con
sidered. I shall, therefore, bring together all the
issues of the press so far as discovered up to this time,
under the years in which they appeared, and note any
interesting facts in connection with them that may
have come under my notice. I shall not generally re
produce the full titles, many of which are very long, as
several instances already cited will show. In using
abbreviated forms, however, I trust I shall be suffi
ciently clear at all times, so that the works can be iden
tified without the possibility of error.
1738.
Eine Ernstliche Ermahnung an Junge und Alte.
Der Hoch-Deutsch Americanische Calender.
292

Writers of the Eighteenth Century
These two publications have been considered at
length in a previous chapter.
FrUhling ist herbei gekommen.
Mein Heiland der du bist mir.
These are the beginning lines of two popular Ger
man songs. The fact that Sower had published these
songs was forgotten and was not rediscovered until the
summer of 1904, when the Rev. A. Stapleton of
Wrightsville, Pa., found copies of them in a heap of
rubbish in one of the out-of-the-way places of his
native state. 1739
Zionitischer Weyrauchs-Hugel.
Ein abgenothigter Bericht.
This is the little book that Christopher Sower
printed by way of setting himself right before the
public for his part in the dispute with Conrad Beissel
while he was printing the Weyrauchs-HUgel. I have
quoted, in the last chapter, one of the letters from it.
Ein ABC und Buchstabierbuch.
Der Hoch-Deutsch Americanische Calender.
This second issue of the almanac contains the
announcement of Sower's paper, Der Hoch-Deutsch
Pensylvanische Geschicht-Schreiber, the first number
of which was distributed with the almanac.
Der Hoch-Deutsch Pensylvanische Geschicht-
Schreiber. This first issue bears date of August 20. After this
so long as the paper remained a monthly, it was issued
on the 16th of each month. 293

Literary Activity of the Brethren
1740
Die Gefahr bey unbekehrten Predigern, vorgestellt
in einer Sermon uber Marcus am VI. v. 34. Bey Gil
bert Tennent.
Gewissenhafte Vorstellung vom Mangel rechter
Kinder-Zucht, Der Hoch-Deutsch Americanische Calender.
There were two editions of the almanac for this year.
Some were printed in two colors, black and red ; others
are in black only.
Der Hoch-Deutsch Pensylvanische Geschicht-
Schreiber. Georg Weitfields Predigten.
This was a translation from an English edition of
Whitfield's sermons which Franklin had published
earlier in the same year.
Extracts from the Laws of William Penn.
This is the first English work issued from the Sower
press of which I have found trace. The printer does
not seem to have succeeded as well in English as in
German, and there is no evidence that the experiment
was repeated for nearly ten years.
1741
B ekanntmachung.
This was Sower's prospectus of his quarto Bible,
which appeared two years later. It is put here on
the authority of Dr. Seidensticker. Stapleton would
assign it to the preceding year. It is undated.
Einfdltige Warnungs-und Wdchter-Stimme an die
294

Writers of the Eighteenth Century
gerufene Seelen dieser Zeit. Von Johann Adam
Gruber. Die GrUnde und Ursachen der Christlichen Wieder-
geburth, Oder die Neue Geburth durch Christum.
Eine Betrachtung des Lasters der Trunkenheit.
This Consideration of the Crime of Drunkenness
and well meant Warning against Immoderate Drink
ing is one of the first publications to appear in this
country against the use of intoxicants. When it is
recalled that this was half a century before there
was any real organized effort against intemperance,
the fact of this publication becomes significant. In
1741 drunkenness was very common in the colonies,
and unfortunately the vice was not frowned upon with
the disfavor with which we regard it today. It was
no discredit for a man to get drunk after dinner, nor
was it looked upon as very bad for a clergyman to own
a stillhouse and himself indulge to excess. The Dun
ker church has always stood flat-footed against every
form of intemperance. Sower wrote and spoke
against it repeatedly. The issue of this book seems to
mark the beginning of his crusade against the evil.
It is a small volume of only fifty-five pages.
Der Hoch-Deutsch Americanische Calender.
Der Hoch-Deutsch Pensylvanische Geschicht-
Schreiber. 1742
Ausbund. Das ist: Etliche schone Christliche Lieder
Wie sie in dem Gefdngniis zu Bassau in dem Schlosz
von den S chweitzer-BrUdern und von anderen recht-
gldubigen Christen hin und her gedichtet worden.
295

Literary Activity of the Brethren
This was a large song book especially popular among
the Mennonites. It was first printed in Europe as
early as 1583, and was extensively used for two hun
dred and fifty or three hundred years. The Sowers
printed two editions of it after this one, in 1751 and
1767, and their successors, Leibert and Billmeyer,
another in 1785. Many of the songs give biograph
ical details of martyred Christians.
B ekanntmachung. By Henry Antes.
Ein Zeugnisz eines Betruben. By J. A. Gruber.
Hirten-Lieder von Bethlehem.
A hymn book of 138 duodecimo pages, containing
369 hymns. It was printed by Sower for Count Zin
zendorf soon after his arrival in this country.
Das Kleine A B C in der Schule Christi.
Vorschlag zur Errichtung einer Deutschen Schule.
Wahrer Bericht.
Zeugnisz der BrUderschaft in Zion.
Eine S chrif t-Gemassen Zeugnisz.
Der Hoch-Deutsch Americanische Calender.
Der Hoch-Deutsch Pensylvanische Geschicht-
Schreiber. 1743.
Biblia, Das ist: Die Heilige Schrift Altes und Neues
Testaments. This was the famous first edition of the Sower Bible
of which I have given a detailed account in a previous
chapter. Eines Geringen Bericht. By John Adam Gruber.
Samuel GUldins Gewesenen Predigers in den Drey
Haupt-Kirchen zu Bern in der Schweitz.
296

Writers of the Eighteenth Century
Wohlgegrundetes Bedenken der Christlichen Gem
eine in und bey Ephrata Von dem Weg des Heili
gung. By John HUdebrand.
Mistisches und Kirchliches ZeugnUsz der BrUder
schaft in Zion. By John Hildebrand.
Schrifftmdziges ZeugnUsz von dem Himmlischen
und Jungfrdulichen Gebdhrungs-W erk. By John Hil
debrand. All three of these works were part of the warfare
against Zinzendorf, as we have seen.
Glaubens-Bekenntnisz. By Ernest Christopher Hoch
mann of Hochenau.
This will be recognized as Hochmann's Confession
of Faith," quoted in the first chapter of this work.
Printed first in Germany in 1702, it now appeared for
the first time in America. It was much read by the
early Dunkers, and it has been conjectured that they
may have thought at times of publishing it as their
creed. Mr. J. F. Sachse has published in his German
Sectarians of Pennsylvania a curious English trans
lation of it, a very free rendering, which he supposes
may have been prepared for this purpose. In fact it
has been called the Dunker creed, but this is clearly an
error, as it was never published or accepted by the
denomination as such. The only creed the Dunkers
ever adopted is the New Testament.
Jacob Lischys Reformirten Predigers Declaration
seines Sinnes.
Der Neue Charter.
A translation from the English original of the char-
297

Literary Activity of the Brethren
ter of Pennsylvania, and given away to all the sub
scribers of Sower's paper.
Der Balsam von Giliad.
Ein Kurtzer Bericht von den Ursachen, warum die
Gemeinschaft in Ephrata sich mit dem. Grafen
Zinzendorf und seine Leuten eingelassen.
Ein Schreiben der herrnhutischen Gemeine aus
ihrer Conferenz an Meister Johann Hildebrand in
Ephrata. Der Hoch-Deutsch Pensylvanische Geschicht-
Schreiber. 1744.
Anhang oder Appendix zu dem Charter von Ver-
ordnungen. Hans Engelbrechts Gottliche Offenbahrungen
sammt einer Erzdhlung seines wunderbahren Lebens.
Ein Spiegel der Tauffe mit Geist, mit Wasser, und
mit Blut. By Henry Funk.
Der kleine Catechismus D. Martin Luthers.
This edition was edited and annotated by Count
Zinzendorf and the preface was also supplied by him.
Das Kleine Davidische Psalterspiel der Kinder
Zions. This is the hymn book generally used by the Dun
kers until they issued one for themselves in 1791.
Der Frommen Lotterie, oder Geistliches Schatz-
kdstlein. By Gerhard Tersteegen.
" A collection of 381 tickets on which pious lines of
Tersteegen and Scripture passages were printed, en
closed in a neat leather case or wooden box. Good
298

Writers of the Eighteenth Century
pious souls would find enjoyment and edification in
drawing these 'cards, thus turning even play into a
means of spiritual comfort."^
The set in the Bridgewater College library are in a
strong case and well preserved. Each card has two
quotations, a passage of Scripture at the top and four
lines of verse from Tersteegen on the lower half of
the face. To show what they are like, I take at ran
dom number 101, which may be rendered as follows :
For the flesh lusteth against the Spirit, and the
Spirit against the flesh: and these are contrary the
one to the other: so that ye cannot do the things that
ye (according to the flesh) would. — Gal. 5 : 17.
Not to Yield.
To feel sin and still avoid it.
Is the way to happiness;
To do wrong and suffer wrong,
Makes the greatest difference.
Tractdtgen von der Geringschdtzung und Nichtig-
keit unseres naturlichen und zeitlichen Lebens.
Verschiedene alte und neuere Geschichten von
Erscheinungen der Geister.
These ghost stories were popular, as is shown by
the fact that editions were called for in 1744, 1748,
1755, 1792.
Der Hoch-Deutsch Americanische Calender.
Der Hoch-Deutsch Pensylvanische Geschicht-
Schreiber.

1 Seidensticker. 299

Literary Activity of the Brethren
1745.
Eine Beschreibung der wahren Kirche, was und wo
sie sey.
FreymUthige und unpartheyische Gedanken von
der Religion.
Das Neue Testament unseres Herren und Heylande
Jesu Christi.
This was the first edition of the Sower Testaments.
It was a 12mo. of 592 pages, with rubricated title.
Der Hoch-Deutsch Americanische Calender.
Der Hoch-Deutsch Pensylvanische Geschicht-
Schreiber. 1746.
Die merkwurdige Geschichte oder Bekehrung von
Jacob Friedrich Dusz, ein Backer in WUrtemberg.
Kurzer Auszug, 231, Unterricht von der Ein-
sammlung. Der Psalter des Konigs und Propheten Davids.
Die umgewendete Bibel.
Unterricht von der Einsammlung des Willens der
Seelen. Vom Cometen.
Leichenpredigt. By J. J. Zubly.
Der Hoch-Deutsch Americanische Calender.
Der Hoch-Deutsch Pensylvanische Berichte.
The change from " Geschicht-Schreiber " to " Be
richte " in the name of the paper was made in October
of the previous year. 300

Writers of the Eighteenth Century
1747.
Ein Geringer Schein des Verachteten Lichtleins der
Wahrheit, die in Christo ist.
Eine ruffende Wdchterstimmc an alle Seelen die
nach Gott und seinem Reich hungernd sind. By John
Hildebrand. Ein Ernstlicher Ruff in Christlicher Liebe an alles
Volk. By Benjamin Holme.
Klare und Gewisse Wahrheit.
Noch mehr Zeugnusse der Wahrheit.
These last two are tracts advocating the principles
of peace on religious grounds. Christopher Sower
was opposed to war and strife of every kind.
Geisliches Blumen-Gdrtlein Inniger Seelen. By
Tersteegen. This was the first American edition of this work,
which had been printed four times in Germany before.
GlUckliche GenUgsamkeit der Stillen in Lande. By
Gerhard Tersteegen.
Eine Teutsch und Englische Grammatic.
Bruderliches Schreiben.
Lovignies verborgnes Leben mit Christo.
Eine Leich-Predig.
Der Hoch-Deutsch Americanische Calender.
Pensylvanische Berichte.
With the June number of the year before "Der
Hoch-Deutsch" had been dropped from the title of
Sower's newspaper, leaving it as above.
1748.
Eine Kurtze Beschreibung einer langen Reise aus
Babylon nach Bethel. 301

Literary Activity of the Brethren
Ercheinungen der Geister.
First edition in 1744.
Frell, Georg, von Chur in Graubundner Land. Von
dem wahren, ewigen Friedsamen Reiche Christi.
Andreas Freyen seine Declaration.
Eine Grundliche Anweisung zu einem Heiligen
Leben zu gelangen.
Ein Griindliches ZeugnUsz gegen das kUrtzlich
herausgegebene BUchlein, genandt Plain Truth.
" Plain Truth " was written and printed by Benjamin
Franklin. It proposed a plan of united action and
urged the people to take up arms in defense of their
country. Sower printed this reply in a tract of 24
octavo pages and distributed the edition gratuitously.
It is a strong plea for peace, maintaining that God
will keep his peoole without requiring them to fight
with carnal weapons.
Kurtzer und erbaulicher Auszug. By Christian
Hohburg. Kurtze Beschreibung des Lebens und Todtes von
Jacob Schmiedlein aus Wollhausen.
Eine Kurtze Vermittelungs-Schrift.
Jacob Lischys Reformirten Predigers zweyte Dec
laration seines Sinnes an seine Reformirte Religions-
Genossen in Pennsylvanien.
Ein Mystischer das ist ein vor der alten Natur und
Vernunfft und Eigenheit verborgener Seelen Spiegel.
Der Sigenische Catechismus.
Warnungs-Schreiben wider die Leichtsinnigkeit. By
Geret. Tersteegen. 302

Writers of the Eighteenth Century
Verschiedene Christliche Wahrheiten, und Kurtze
Beirachtung uber das kUrtzlich herausgegebene
BUchlein, Genandt Lautere Wahrheit.
This is another attack on " Plain Truth," and was
given away.
Ein Christ besuchet oft und gerne die Zions-Kinder
nah und feme.
Kurtze Vertheidigung.
Noch mehr Zeugnisse der Wahrheit.
Seelenspiebel.
Der Hoch-Deutsch Americanische Calender.
Pensylvanische Berichte. 1749.
Thomas a Kempis. Vier Bucher von der Nach-
folger Christi.
Thomas a Kempis. The Christian Pattern, or the
Imitation of Jesus Christ.
This as the title shows was printed in English, and
is the first English work of which I have found trace
issued by the Sower press, except " Extracts from the
Laws of WUliam Penn," printed in 1740. It seems
that about 1749 Christopher Sower, Jr., assumed the
oversight of the book binding department, and as he
was a good English scholar this broadening of the
business was in all probability due to his influence.
Lischy, Jacob. V. D. M. Prediger der Reformirten
Gemienden Uber die Susquehanna in Pennsylvanien.
Treuherzige und Einfdltige Anweisung, wie sich
solche Gutwillige Seelen zu verhalten haben.
303

Literary Activity of the Brethren
Sie bekehren sich aber nicht rech. By J. J. Zubly.
Habermans Gebet Buchlein.
Der Hoch-Deutsch Americanische Calender.
Pensylvanische Berichte. 1750.
Gottliche Liebes-Andacht mit einer Anweisung
und Unterricht.
Der Kleine Kempis.
Schule der Weisheit in Reimen oder Hochteutsches
ABC vor Schuler und Meister in Israel.
The Archbishop of Cambray's Dissertation on
Pure Love. By Fenelon.
Anleitung zur Englischen Sprache.
Der Hoch-Deutsch Americanische Calender.
Pensylvanische Berichte. 1751.
Ausbund. This contains more songs than the edition of 1742.
Eine NUtzliche Anweisung Oder BeyhUlfe vor die
Teutschen um Englisch zu lemen.
Tersteegens Der Frommen Lotterie.
Evangeliches Zeugnusz vom Elend und Erlosung
der Menschen. By J. J. Zubly
Einige Gedichte und Lieder.
Von der Menschen Erloesung.
Der Hoch-Deutsch Americanische Calender.
Pensylvanische Berichte.
In the imprints of this year the printer sometimes
spells his name Saur and at other times Sauer. It is
304

Writers of the Eighteenth Century
not known whether this was by design or by chance.
If by design the reason for the variation is not known.
1752.
Evangelisches Zeugnusz von der falschen Fleisches-
Religion in alien Secten der Christenheit.
Geistreiche Lieder.
The first Reformed hymn book printed in America.
Bekantnusz eines Christen. By Thomas Imbroich.
This is the supplement that was added to the Aus
bund published in 1751.
Der Kleine Catechismus des sel. Dr. Martin
Luthers. Unpartheyische Gedancken in Reimen bey Ein-
weihung einer Evangelischen Kirche in Germanton.
By H. M. Muhlenberg.
It will be observed that this is the Lutheran clergy
man who so mercilessly and unreasonably denounced
Sower's Bible some nine years before this.
Wdchter-Stimm auz d£m verwusteten Sion. By J.
Conrad Steiner.
Heidelberger Catechismus.
Ausbund.
Der Hoch-Deutsch Americanische Calender.
Pensylvanische Berichte. 1753.
Die Kleine geistliche Harfe.
A Mennonite hymn book.
Die Neue Acte.
Neu-vermehrt-und vollstdndiges Gesang-Buch.
Das Mennonisten Liederbuch. 305

Literary Activity of the Brethren
Der Wunderbahrer Bussfertige Seelensorger.
Der letzte Wille des hochfUrstlichen Printzen
Dieterichs von Anhalt Dessau.
Der Hoch-Deutsch Americanische Calender.
Pensylvanische Berichte.
The fatal Consequences of the unscriptural Doc
trine of Predestination and Reprobation.
The Description and Use of the Globes, celestial
and terrestrial. By T. Grew.
The Everlasting Gospel, commanded to be preached
by Jesus Christ, Judge of the Living and the Dead.
By Paul Siegvolck. 1754.
Ein Gesprdch zwischen einem JUngling und einem
Alten. By John Hildebrand.
Der Wunderbare buszfertige Beichtvater und Seel-
S or ger Herr M. Aaron.
Der Hoch-Deutsch Americanische Calender.
Pensylvanische Berichte.
Christian Education.
The Pennsylvania Town and Countrymen's Al
manac for 1755.
These last two publications, in English, bear the im
print of Christopher Sower, Jr. These almanacs were
printed for some five or six years and must not be
confused with the Sower German almanacs with
which they had little in common. 1755
Ein Bettler und doch kein Bettler.
306

Writers of the Eighteenth Century
/. Bunians Pilgrims-oder Christen Reise.
Das angenehme opfer. By J. Bunyan.
Reise aus Babylon nach Bethel. By Stephen Crisp.
Treuhertzige Erinnerung und Warnung. By Henry
Kemper. Das Kinder-Buchlein in den BrUder-Gemeinen.
Das Neue Testament.
This was the second edition printed by Sower and
contained a preface written by him.
Hochst nothige Warnung und Erinnerung an die
freye Einwohner der Provintz Pensylvanien. By Ch.
Saur. The appeal to the Germans to assert and guard
their rights as freemen against schemes to deprive
them of these rights, which I have translated in a
former chapter.
Das Leben Gottes in der Seele des Menschen. By
H. Skougal.
Geschichten von Erscheinungen der Geister.
Heidelberger Catechismus.
Der Hoch-Deutsch Americanische Calender.
Pensylvanische Berichte. 1756
Eine Erinnerung an die Englische Nation, dass
ein jeder die rechte Zeit wahrnehmen soil. By
Thomas Chamberlain.
Die Gottliche Beschutzung ist der Menschen
gewisseste HUlfe und Beschirmung. By Jonathan
Dickinson. Eine Erzehlung von den TrUbsalen und der Wunder-
307

Literary Activity of the Brethren
bahren Befreyung so geschehen an William Plemming
und dessen Weib Elisabeth.
Des EhrwUrdigen Lehrers David Imries, Predi
gers in St. Mungo in Schottland. By D. Imrie..
Der Hoch-Deutsch Americanische Calender.
Pensylvanische Berichte.
The Uncertainty of a Death-bed Repentance. By
Fenelon. The Real Christian's Hope in Death. By J. J. Zubly.
The Nature and Design of Christianity.
A Pattern of Christian Education Agreeable to the
Precepts and Practices of our Blessed Lord.
These last two bear the imprint of Christ. Sower,
Jr. 1757.
Der Inhalt von den verschiedenen Conferentzen,
welche einige Freunde in Philadelphia mit Etlichen
Indianem gehalten, U. S. W., in den Monathen July
und November 1756.
Der Inhalt von den verschiedenen Conferentzen U.
S. W., in dem Monath July und August 1757.
Some Gospel Treasures, or the Holiest of all Un
veiling. By John Everard, D. D.
Eine Neutzliche Anweisung.
Marburger Gesangbuch.
Der Hoch-Deutsch Americanische Calender.
Pensylvanische Berichte. 1758.
Ein Spiegel der Eheleute.
Some observations upon a late Piece entitled. The
Detection detected. By A. Gellatly.
308

Writers of the Eighteenth Century
Der Hoch-Deutsch Americanische Calender.
Pensylvanische Berichte. 1759.
Christliche Morgen-und Abend-Gebdter.
Marburger Gesang-Buch.
This was the first Luthern hymn book printed in
America. It was a 16mo volume of 155 pages and
was divided into twelve parts.
Der Hoch-Deutsch Americanische Calender.
Pensylvanische Berichte.
Observations on the Inslaving, Importing and Pur
chasing of Negroes. By Anthony Benezet.
The issue of this pamphlet is part of the warfare
waged by the Sowers against the institution of slavery.
They wrote and spoke against it whenever
occasion presented itself. Because of their great
influence they succeeded pretty effectually in deter
ring the Germans from taking any hand in the nefa
rious traffic. Shortly before the Revolution Sower
could still write, " Up to the present this godless traf
fic could find no safe footing in Perinsylvania, because
of the abhorrence the Germans still have for it.'-
Thus a hundred years before slavery was abolished.
the leading members in the Dunker church were stout
ly opposing the institution as nefarious and godless.
This has always been tbe position of the church on
this question.
The Way to the Sabbath of Rest. By Thomas
Bromley. The Journeys of the Children of Israel. By
Thomas Bromley. 309

Literary Activity of the Brethren
A Treatise of Extraordinary Dispensations under
the Jewish and Gospel Administrations. By Thomas
Bromley. A Discourse on Mistakes concerning Religion,
Enthusiasm, etc. By Thomas Hartley.
1760
Evangelien und Epistelen auf alle Sonntage wie
auch auf die hohen Feste.
Das Kleine Davidische Psalterspiel.
Eine Anmuthige Erinnerung zu einer Christlichen
Betrachtung. By Alexander Mack.
Der Psalter des Konigs und Propheten Davids.
Der Hoch-Deutsch Americanische Calender.
Pensylvanische Berichte.
Observations on the Inslaving, Importing and Pur
chasing of Negroes. By A. Benezet. Second edition.
Certain agreements and concessions made. . . . for
erecting and establishing a School House and School
in Germantown.
These agreements resulted in establishing the Ger
mantown Academy, which was opened in September
of the next year. Christopher Sower was one of the
leading promoters of the enterprise and served for a
number of years on the Board of Trustees of the
Academy. The school maintained an English and a
German department and is still in a flourishing con
dition. This was the first educational enterprise in
which the Dunkers took a direct interest of which
there is any record.
Christ's Spirit a Christian's Strength. By W. Dell,
310

Writers of the Eighteenth Century
The Stumbling Stone, wherein the University is Re
proved. By W. Dell.
The Uncertainty of a Death Bed Repentance. By
Fenelon. 1761.
Das Leben und heroische Thaten des Konigs von
Preuszen, Friedrichs des III.
Die Naturalisation-Form derjenigen, welche ohne
Eid mit dem Quaker-attest naturalisirt werden.
Das Neue Testament.
Der Hoch-Deutsch Americanische Calender.
In this number of the almanac was begun the
" Krauterbuch" or lessons in botany, which were con
tinued for eighteen years.
Pensylvanische Berichte.
Habermans Grosses Gebet Buch.
Habermans Kleines Gebet Buch.
Dreierlei Deutschen und Englischen ABC BUcher.
1762.
Habermans Kleines Christlich Gebdtbuch.
New-Eingerichtetes Gesang-Buch.
A hymn book for the Schwenkfelders containing 760
12mo pages.
BeyhUlffe vor die Teutschen um Englisch zu lemen.
Der Psalter des Konigs und Propheten Davids.
Marburger Gesang-Buch.
Der Hoch-Deutsch Americanische Calender.
Germantauner Zeitung, Oder; Sammlung Wahr
scheinlicher Nachrichten aus dem Natur-und Kir
chenreich. 311

Literary Activity of the Brethren
The second Christopher Sower was troubled much
as his father had been before him by the fact that the
news printed in his paper did not always tum out to
be true. In order to free himself from this load, he
removed during this year the word Wichtig (impor
tant) from the title and inserted Wahrscheinlich
(probable) in its place. 1763.
Biblia, The second edition of the quarto Bible.
Der Kleine Darmstddtische Catechismus Herrn D.
Martin Luthers.
Neu-vermehrt und voUstdngiges Gesang-Buch.
Das Neue Testament.
Die heilbringende Menschwerdung und der herr-
liche Sieg Jesu Christi Uber den Teufel und Tod
By W. Otterbein.
Die Wandlende Seel. By J. P. Schabalie.
Schabalie was a Mennonite preacher. His " Wander
ing Soul " has been a very popular book. The great
Biblical events are told by the characters who figured
prominently in them. For instance Noah tells of his
narrow escape from the flood, how the animals be
haved in the ark, and how he cared for the specimens
of plants entrusted to his keeping.
Zeugnisz der Wahrheit.
Der Hoch-Deutsch Americanische Calender.
Germantauner Zeitung.
The Dreadful Visitation, in a short Account of the
Progress and Effects of the Plague. By D. Defoe.
312

Writers of the Eighteenth Century
A Short, Easy and Comprehensive Method of Pray
er. By J. Kelpius. 1764.
Die allmdchtige Errettungs-Hand Gottes aus den
wilden Meeres Wellen.
Christliche Mor gen und Abend Gebdter.
Das Kleine Davidische Psalterspiel.
Die Regeln der Teutschen Gesellschafft in Phil
adelphia. Das Anhangen an Gott. By Tersteegen.
Der Hoch-Deutsch Americanische Calender.
Germantauner Zeitung.
Ein Geistliches Magazien, Oder: Aus den Schatzen
der Schrifftgelehrten zum Himmelreich gelehrt, dar
gereichtes Altes und Neues.
An account of this magazine was given in a former
chapter. Anmerkungen Uber Ein noch nie erhort und gesehen
Wunder-Thier in Pennsylvanien, genannt Streit-und
Strausz-Vogel. Eine zu dieser Zeit Hochst nothige Warnung an die
freye Einwohner der Provinz Pennsylvanien.
A political tract against a scheme to restrict the free
suffrage of the Germans.
Protestation gegen die Bestelhng Herrn Benjamin
Franklins zu einem Agenten fur diese Provinz.
By the influence of the Germans Franklin had been
defeated in the election for Assemblyman in the fall of
1764. It was then proposed to send him to London as
313

Literary Activity of the Brethren
the agent of Pennsylvania. This pamphlet expresses
the German opposition to this plan.
Anmerkungen Uber eine neuliche Protestation gegen
die Bestellung Hrn. Benjamin Franklins.
Franklin's reply to the above.
1765.
Des Gottseligen und Hocherleuchteten Lehrers,
Hrn. Johann Amds.
Die Erste Frucht der Teutschen Gesellschaft.
Wertheste Landes-Leute, sonderlich in Philadel
phia, Bucks und Bercks County. By Christopher
Sower. A political address by Christopher Sower on the two
leading questions of the day. These were first the
proposition to change the govemment of Pennsylvania
by removing the proprietary government and making
it a royal colony; and second the repeal of the Stamp
Act. Sower disapproved of a change of government,
but favored calling a convention to petition the King
for a repeal of the Stamp Act.
Der Hoch-Deutsch Americanische Calender.
Germantauner Zeitung.
Antwort auf Herrn Franklins Anmerkungen.
Ein Geistliches Magazien. 1766.
Die Regeln der Teutschen Gesellschaft in Philadel
phia. Das Neue Testament.
Der Hoch-Deutsch Americanische Calender.
314

Writers of the Eighteenth Century
Germantauner Zeitung.
Ein Geistliches Magazien. 1767.
Ausbundt.Kurtze Unterweisung vor Kleine Kinder.
Confession, oder Bekenntnisz Eines Christen.
Bericht von den BrUdern in der Schweitz.
Der Hoch-Deutsch Americanische Calender.
Germantauner Zeitung.
Ein Geistliches Magazien. 1768.
Die Wandlende Seel. By J. P. Schabalie.
Der Psalter des Konigs und Propheten Davids.
Das von Jesu Christo, dem Richter der Lebendigen
und Todten, aller Creatur zu predigen befohlene
Ewige Evangelium von der durch Ihn erfundenen
Ewigen Erlosung. By George Paul Siegvolck.
Ein Merkwurdigen Traum.
Der Hoch-Deutsch Americanische Calender.
Germantauner Zeitung.
Ein Geistliches Magazien. 1769.
Geistliches Blumen-Gdrtlein Inniger Seelen.
Das Neue Testament.
Das von Jesu Christo, dem Richter der Lebendigen
und Todten. By George Paul Siegvolck.
Der Hoch-Deutsch Americanische Calender.
Germantauner Zeitung.
Ein Geistliches Magazien. 315

Literary Activity of the Brethren
The Sentiments and Plans of the Warren Associa
tion. \77Q
N achrichters : Oder NUtzliches und aufrichtiges
Rosz-Artzney-BUchlein. By J. Deigendesch.
Eine Einfdltige und grUndlich abgefaszte Schul-
Ordnung. By Christopher Dock.
Christopher Dock had been Christopher Sower's old
schoolmaster. This interesting little book on ped
agogy was written as early as 1750. But the diffident
old pedagogue refused to allow it to be printed during
his lifetime. He was prevailed upon, however, to
submit the manuscript to the care of his esteemed
pupil, on the condition that it should not be printed
until after his death. In this year two editions were
printed, containing a preface of six octavo pages sup
plied by Sower's pen.
Einfdltige Lehr-Betrachtungen und Kurtzgefasz-
tes Glaubens-Bekdnntnisz des gottseligen Lehrers
Michael Frantzen. By Michael Frantz.
Frantz was a minister in the Dunker church in the
Conestoga region. His book, partly in prose and
partly in verse, has been described and in part quoted
in a previous chapter.
Die Paradisische Alve der Jungfrdulichen Keusch-
heit. By Samuel Lucius.
Vollstdndiges Marburger Gesang-Buch.
Der Hoch-Deutsch Americanische Calender.
Germantauner Zeitung.
Ein Geistliches Magazien. 316

Writers of the Eighteenth Century
1771.
Nachrichters: Oder NUtzliches und aufrichtiges
Rosz-Artzney BUchlein. By John Deigendesch.
Die Wandlende Seel. By John Philip Schabalie.
Der Weg der Gottseligkeit.
Der Hoch-Deutsch Americanische Calender.
Germantauner Zeitung.
Ein Geistliches Magazien. 1772.
Neu-vermehrt-und vollstdndiges Gesang-Buch.
Eine nutzliche Anweisung oder BeyhUlffe vor
Deutsche um Englisch zu lemen.
Neujahrs Geschenk.
Der Hoch-Deutsch Americanische Calender.
Die Germantauner Zeitung.
Ein Geistliches Magazien. \77Z.
Der Kleine Kempis.
Geistliches Blumen-Gdrtlein Inniger Seelen. By
Tersteegen. Der Psalter Davids.
Der Hoch-Deutsch Americanische Calender.
Die Germantauner Zeitung. 1774.
Der Geschwinde Rechner. By Daniel Penning.
Grundforschende Fragen, welche denen nenen
Taufern Im Wittgensteinischen, insonderheit zu beant-
worten vorghelegt wceren. By Eberhard Ludwig
Gruber. The New Baptists of Wittgenstein were of course
317

Literary Activity of the Brethren
the Dunkers. Guber's ground-searching Questions
were addressed to the newly organized congregation
in 1713 and were replied to by Alexander Mack in the
same year.
Kurtze und einfdltige Vorstellung der dussern, aber
doch heiligen Rechten und Ordnungen des Hauses
Gottes. By Alexander Mack.
This is Mack's famous work usually known as the
Rites and Ordinances, from which I have quoted in a
former chapter. It was to this edition printed by
Sower that Alexander Mack the second prefaced a
brief history of the organization of the church at
Schwarzenau in 1708, from which I have quoted in
the first chapter of this work. This historical matter
is of great value and gives unusual importance to this
edition. NachdrUckliche Busz-Stimme und Wamungs-
Posaune vom Himmel an alle boszhaften SUnder auf
Erden. Vollstdbdiges Marburger Gesangbuch.
Der Hoch-Deutsch Americanische Calender.
Die Germantauner Zeitung.
The Ready Reckoner. By Daniel Penning.
1775.
Hoch-Deutsches Lutherisches ABC und Namen-
BUchlein. For children who are beginning to leam.
Das Neue Testament.
Der Hoch-Deutsch Americanische Calender.
Die Germantauner Zeitung. 318

Writers of the Eighteenth Century
1776.
Biblia. The third edition of the famous Sower Bibles.
Christliche Morgen-und Abend-Gebdter. By J.
Habermann. This Die Kinder Bibel was a small 24mo volume
of 487 pages.
Der Hoch-Deutsch Americanische Calender.
Die Germantauner Zeitung.
This year the paper was issued in the name of
Christoph Saur und Sohn.
Das Alte Zeugnis und die Grund-Sdtze des Volkes
so man Quaker nennet .... gedruckt bey
Christoph Saur, dem Jiingem.
This Christopher Sower, Jr., was the third of the
name and the oldest son of the second .Christopher,
the well-known bishop of the Dunker church.
Apologie Oder Vertheidigungs-S chrift der wahren
Christlichen Gottesgelahrtheit. By Robert Barclay.
Der Tod Abels. By Solomon Geszner.
This and the preceding bear the imprint of Chris
toph Saur, dem Jungern. 1777.
Das Kleine Davidische Psalterspiel.
Vollstdndiges Marburger Gesangbuch.
An die Deutschen in Amerika. By A. Emmerich.
Emmerich was a Hessian. His pamphlet was a pas
sionate appeal to the Germans in America to remain
loyal to England.
Der Kleine Catechismus. 319

Literary Activity of the Brethren
Der Hoch-Deutsch Americanische Calender.
Die Germantauner Zeitung.
Weg und Werke Gottes in der Bekehrung.
Treuherzige Warnung eines Bruders in Christo.
Die Uebung der Gegenwart Gottes.
The last three are assigned to this year on the
authority of Rev. A. Stapleton, although they are un
dated and the year of their publication has not been
positively determined.
Gesprdch Zwischen eine Pilger undr Burger auf
Ihre Reise nach der Ewigkeit.
Proclamation. Eine durch Seine Excellenz, Sir
William Howe . . . herausgegebene Proclamation.
Der Pennsylvanische Staats Courier.
A good deal of uncertainty surrounds the work of
the Sower press during this year. The management
of the business was changed once if not twice. The
first two books mentioned above in this year bear
the imprint of Christoph Saur, Germantown. The
third and fourth in the list have in the Germantown
imprint the names of Christoph Saur und Peter Saur.
The last two in this list were printed in Philadelphia
by Christ. Saur, Jr., und Peter Saur. The printing
plant was moved from Germantown to Philadelphia
in the early part of this year. The number of the
Germantauner Zeitung dated March 19, 1777, states
that the editor has moved to a house adjoining the
Quaker meetinghouse in Philadelphia and will there
continue his business. The two men now in charge
of the Sower press are two of the sons of the second
Christopher, the third generation of the Sowers,
320

Writers of the Eighteenth Century
Christopher the third and Peter. The titles of the
publication of this year show the changed political
complexion of the Sower press. The first two Chris
topher Sowers had been staunch supporters of colonial
rights and stoutly opposed English encroachments.
The third generation cast in their lot with the loyalists
and exerted themselves for the royal cause.
1778.
Einige Gedichte und Lieder. By Johann Christoph
Kunze. Der Pennsylvanische Staats-Courier.
These were printed in Philadelphia and the imprint
reads Christoph und Peter Saur. When the British
army left Philadelphia in June of this year Christopher
(3rd) and Peter Sower went with it, and the Sower
printing establishment ceased to exist. It is not prob
able that more than a small portion of the original
Germantown plant was moved to Philadelphia. The
establishment was seized by the British in 1777, on
the ground that Christopher Sower (the Second) was
a rebel. The large and valuable property was confis
cated and sold, and what escaped in this way was
ruthlessly destroyed.
C.  ISSUES OF THE LEIBERT PRESS.
1784.
Six years after the destruction of the Sower pub
lishing house Peter Leibert and Michael Billmeyer set
up a German press in Germantown. As their outfit
consisted largely of the confiscated stock of the Sower
321

Literary Activity of the Brethren
establishment, we may consider it as a sort of con
tinuation of that plant. The following publications
for the year 1784 have been discovered.
Ein Brief, Weiland von Peter Bldser an seinen
Freiind Michael Billmeyer.
Der Kleine Catechismus.
Das Lutherische und Reformirte ABC und Nanien-
buchlein. Der Psalter des Konigs und Propheten Davids.
Der Hoch-Deutsch Americanische Calender. Auf
Das Jahr 1785. Zum Erstenmal herausgegeben.
This was a resuscitation of the Sower almanacs,
which it resembled in every respect, but was numbered
as a new series. 1785.
Ausbund.Ein Auf sat z oder Vertheidigung von Christian
Funk. Der Hoch-Deutsch Americanische Calender.
Die Germantauner Zeitung.
February 8 of this year the Sower newspaper was
brought into being again. It was now increased in
size and the price was raised, as was shown in a for
mer chapter. 1786.
Catechismus oder Kurzer Unterricht Christlicher
Lehre. For the German Reformed.
Der Kleine Catechismus des sel. Dr. M. Luther.
Erbauliche Lieder-Sammlung.
A Lutheran hymn book. 322

Writers of the Eighteenth Century
Kurze Andachten einer Gottsuchenden Seele.
Tagebuch der General Assembly der Republic Penn
sylvanien ( 1 786- 1 787 ) ,
Der Hoch-Deutsch Americanische Calender.
Die Germantauner Zeitung.
In August of 1786 Leibert and Billmeyer dissolved
partnership. Billmeyer continued the business at the
old stand, while Leibert set up independently in an
other part of the town. 1788.
Geistlliche Morgen-und Abendgebdter. By Joh. Ha
bermann. Der Kleine Kempis.
Liebliche und erbauliche Lieder.
The works of this year and for several years fol
lowing bear in the Germantown imprint only the name
of Peter Leibert. 1790.
Habermanns Christliche Morgen-und Abendgebeter.
Hoch-Deutsches Lutherisches ABC und Namen-
Buchlein. 1791.
Tersteegens Geistiges Blumengdrtlein inninger
Seelen. The Christian's Duty, exhibited in a Series of
Hymns. This was the first Dunker hymn book, of which I
have already spoken. It consisted of 320 12mo pages.
The works of this year bear the imprint of " Peter
Leibert und Sohn." 323

Literary Activity of the Brethren
1792.
Eine nUtzliche Anweisung oder BeyhUlfe vor die
Teutschen um Englisch zu lemen.
Zublins Evangelisches Zeugnisz.
This year the imprint reads simply Peter Leibert
again and remains so. 1793.
Gerhard Tersteegens Lebensbeschreibung.
Des seligen Gerhard Tersteegens hinterlaszene Er
kldrung seines Sinnes.
Tobias Hirtes Der Freund in der Noth.
1794.
Dr. Joh. Habermanns von Eger Christlich Gebdt-
Buch. Schabalies Die Wandlende Seel.
1795.
Habermanns Christliche Morgen-und Abend-Gebe-
ter. Der Kleine Kempis. 1796.
Eines Christen Reise nach der Seligen Ewigkeit. By
John Bunyan.
Kurtze Beschreibeng von den Leben und Sterben
von Joh. Bunyan.
Gedanken uber die Rechtmdszigkeit der Kriege.
The New England Primer. 1797.
High German ABC Book.
The foregoing is the most complete list of the Sower
324

Writers of the Eighteenth Century
publications that has yet been made. It is believed
that it contains all that are at this time known to ex
ist. That still others may be brought to light in future
is very probable. Reckoning as above, by years, and
counting the periodicals for each year as one, the is
sues of the Sower press proper here catalogued num
ber 335. If those of Leibert are added the whole
number becomes 372.
The range covered by these works too is somewhat
extensive. The greater part of the entire output are
religious or moral treatises. The three editions of the
quarto Bible are of course the most famous. Besides
these were no less than seven editions of the New Tes
tament in addition to several issues of the Psalms, and,
a Children's Bible.
The Sower press also supplied most of the religious
sects of the time with hymn books. It will be recalled
that the first book printed in America in German type
was the famous Weyrauchs-HUgel, printed by Sower
for the Zionitic Brotherhood at Ephrata. With this
as a beginning, during the foUowing years the Sower
press printed hymn books for the Dunkers, the Luther
ans, the Reformed, the Mennonites, the Schwenk
felders, the Ephrataites and the Moravians. Of some
of these several editions were printed, and a popular
collection known as Das Kleine Davidische Psalter
spiel, which was undenominational, was issued no less
than four times by this press.
Catechisms for the Lutherans, the Reformed and
the Moravians were also issued several times. As
early as 1740 George Whitfield's sermons were printed
325

Literary Activity of the Brethren
from an English edition. William Law's Grounds and
Reasons for Christian Baptism appeared only a year
later. In 1743 Sower printed Hochmann's Confes
sion of Faith, and during the same year three of the
mystical works of John Hildebrand, one of the lead
ers of Ephrata. This is sufficient to give some idea of
the wealth of this kind of literature put out by the
Sower press from the first.
While it was a leading purpose of the Sowers to
supply the German population in America with such
reading matter as would direct their minds towards
the right kind of religious and moral ideals, they by no
means restricted themselves to this. They kept in
view also the practical. The first Christopher Sower
wrote and spoke extensively on the political issues of
his day. He used his newspaper as a means of keep
ing before his fellow countrymen their rights as citi
zens of the province. His editorials were apt to be
directed against abuses, or practices and principles
that he regarded as harmful. In 1765 he delivered
an address on the political issues of the day that at
tracted considerable public attention.
The almanacs, too, contain a great deal of useful
information of a practical sort. In this respect they
were not an unworthy competitor of Franklin's Poor
Richard series.
Educational books, also, were by no means want
ing. In 1751 an English-German Grammar was is
sued, especially as an aid for the Germans to learn
English. This was a 12mo volume of 287 pages. Two
editions of this work were printed later, in 1762 and
326

Writers of the Eighteenth Century
1772. In 1770 the second Sower issued two editions
of Christopher Dock's " Schul-Ordnung " or Pedagogy.
This is one of the earliest specimens of pedagogics
produced in this country. In 1775 he printed a High
German ABC Book for Children who are beginning
to learn.
The same year with Dock's Pedagogy appeared a
horse-doctor book, " Rosz-Artzney-Buchlein," a small-
sized volume of over two hundred pages. In 1743 Sower
printed the charter of Pennsylvania in a large quarto
pamphlet of 55 pages and gave the copies away to all
the subscribers of his paper.
It is also interesting to note that one of the first
magazines in this country was Sower's " Geistliche
Magazien," published from 1764 to 1772.
Pure literature also was not wanting. The very
year in which the Sower press was set up is charac
terized by the publication of at least two popular Ger
man ballads. In 1755 the first Christopher issued
Bunyan's Pilgrim's Progress. This was before an
English edition of this famous work had appeared on
the American continait.

[The End.]

INDEX

Academy, Germantown,  264
Agape  33
Almanac  56, 132
Contents of specimen number  140
Description and history of,  132
Krauterbuch,  141, 275, 311
Last issue  137
Popularity of  144
People's confldence in  138
Revised History of England  143
Amwell, New Jersey, flrst Dunker church organized by
John Naas, In 1733  28
Andreas Freyen seine declaration, etc. By Andrew Frey. ..235
Apologia, or Scriptural Answers  252
Appendix  291-327
Appendix to Refuted Anabaptists  252
Arnold, Gottfried, Pietist leader  3
Baptism,  15, 18, 31
of flrst mpmbers in River Eder  14, 15, 18
of Alexander Mack, Who performed?  20
of Ernst Christoph Hochmann von Hochenau  12
Alexander Mack's view of  10
Hochmann's view of  10
Becker, Peter  200-206
First leader of Dunkers in America,  2.6, 28, 167
Literary labors of,  203
Hymn,  204
Beissel, Conrad, elder of Conestoga church  43, 229
Withdrawal from church,  44, 65, 221
Dispute with Christopher Sower about hymns in
Weyrauchs-Hugel  62, 193-197
Bibles, Berleberg  53, 68, 69, 112, 292
Halle  68, 84
Wittenberg,  85
Sower, Account of the printing of  88
Description of  88
Difflculties attending the printing of  76-82
First edition of  99
Honor to German nation  105
Ink used in  78, 108
329

Index
Opposition to  84, 90
Paper used in  78, 108
Presented to Dr. Luther  97
Price of,  85
Rarity and value of,  100, 111
Second edition of  100
Type used in  78, 97, 98, 108, 109
Third edition of  105
Third edition of compared with other two,  108
Title page of  87, 102, 109, 110
Billmeyer, Michael  158, 321
Bony, Andrew  23
Baptized in River Eder,  15
Bony, Joanna, baptized in River Eder  15
Bradford, Andrew,  38
Brethren  17
Number in Europe  25, 27
Bunyan's Pilgrim's Progress  327
Cassell, Abraham H  53, 131
Christliche Bibliothek. By George Adam Martin,  287
Christopher Sower's Printing; Press,  37-67
Chronicon Ephratense,  43, 225
Communion, The,  35
Copia der Proclemation unsers Governeurs  116
Corner in paper  60
Das Kleine Davidische Psalterspiel  325
Declaration of Independence  127
Der Hoch-Deutsch Pennsylvanische Geschicht-Schreiber,
 113-120
First German newspaper in America  113
History and description of  132, 134
Der Hoch-Deutsch Pennsylvanische Geschicht-Schreiber, . 113
Translation of  114-120
Sower's object in printing  121
Sower's plans and policy  122
Der Kinder Bieble  106
Der Kleine Kempis  255
Der Pennsylvanische Staats Courier  131, 28S, 320, 321
Destruction of Sower printing establishment, 107, 108, 128, 321
Die Ehe des Zuchthaus fleischlicher Menschen  45
Die Germantauner Zeitung  125, 128, 158, 322
Proceedings of Pennsylvania State Legislature,  159
Die Philadelphische Zeitung,  49, 50, 131
Dock, Christopher,  261
Books  327
Donner, Jacob  287
380

Index
Duboy, Abraham  22
Dunkers,  1
Church organized  41
First literary work of,  12
in America  200, 265
in Germany  133
Unique position flrst published  183
Eckerling, Israel, leader at Ephrata,  43
Left Ephrata  225, 243, 244
Eckerling, Michael  22
Einfaltige, etc. By Michael Frantz,  208
Ephrata Community, History of,  65-67
Ernstliche Ermahnung  65
Europe, Work produced in  290
Faith and Practice of church  30
Feast of Love,  33
Feet-washing  30
First German type made in America,  156
Francke, August Herman, Pietist leader  3
Franklin, Benjamin  38, 49, 113, 130
Franklin's corner in paper  60
Frantz, Michael, History of,  206-213
Confession of Faith, etc  208
Frey, Andrew, History of,  233-240
Gass, Jacob  43, 52
Gantz, George Balser  ,. . 22
Gazette, The Royal  132, 289
Geistliches Magazein  145-157
A thank-ofeering,  149
Character of contents  151
Circulation,  154
First German magazine in America  145
Honor to American journalism,  157
Value of existing copies,  154, 155
Genesis of the Brethren church  1-36
German Baptists, Origin of  1
Called Pietists,  3
Not Pietists  17
Emigration to America  26
End of organization in Europe  2S
First members  15
First leader, Alexander Mack  4
Growth of church in Europe  21, 23
Growth of church in America  28
Membership in Europe  25, 27
Persecution in Germany,  4, 17, 22, 24
331

Index
Principles of church,  29-33
German newspaper. First in America  38
Germantown Academy,  310
Germantown church, flrst in America  26
Organized,  28, 202
Germantown, location of Sower printing establishment, . . 26
Religious and literary center of Dunkers in America, .161
Germantauner Zeitung  125, 128, 158, 159, 322, 323
Geschicht-Schreiber,  \  51
Greby, George  23
Baptized in River Eder  15
Ground-Searching Questions. By Alexander Mack, 169, 178-182
Gruber's Queries  178, 181
Hildebrand, John, History of  220-228
Writings of  226
Hochmann, Ernst Christoph von Hochenau, Pietist leader, 3
Church membership  12
Confession of Faith  5
Imprisonment at Detmold  6
Relations with Alexander Mack  4
View of baptism,  10
Hoch-Deutsch Pennsylvanische Berichte  123
Ink, used in Sower Bibles  78
Ephrata  79
Inner Communion with God. By Michael Frantz,  208
Introduction,  ill
Issues of the Leibert press,  321-324
Kalkloser, John Henry,  22
Kipping, John  15, 18, 23
Baptized in River Eder  15
Joanna, baptized in River Eder,  15
Koch, Stephen,  22
History of  228-233
Klein, George  28S
Krauterbuch  141, 275, 311
Kurtzer Begriff  91
Laws of William Penn, extracts from  294
Leibert and Billmeyer,  159, 323
Peter,  136, 158, 281-285, 323, 324
Press, Issues of  321-324
Letter from Christopher Sower to Conrad Beissel  187-193
Letterman, Daniel  288
Libe, Christian  22, 27, 28
Luther, Dr. Ehrenf ried  97, 98, 99
Mack, Alexander, Sr.,  163-183
332

Index
Author of Ground-Searching Questions  169
Author of Rites and Ordinances,  169
Baptized in River Eder  16
Came to America,  26, 167
Evangelist  4, 14, 155
First minister,  4, 14, 166, 167
Hardships and persecutions  166
Leader of mother church in Europe, 14, 26, 163, 166, 169
Reformed  4
Religious experiences  164, 165
Summary of character  168
Mack, Alexander, Jr  241-260
Account of organization of church,  18, 19
Poems of,  254
Mack, Anna Margarita, baptized in River Eder  15
Martin, George Adam,  286
Missionary spirit of the early church  262
Muhlenberg, Heinrich Melchoir  84, 94
Agent for Halle Bibles  84
Naas, John  22, 27, 28
History of,  213-220
Incidents in the lifo of  214
New Testament, printed by Sower  105, 106
Of Inner Communion with God. By Michael Frantz  208
On the Bringing up of Children. By Michael Frantz,  210
Paper, Corner in  60
Used in Sower Bible  78
Pennsylvanische Berichte,  124
Circulation of  154
Pennsylvanische Staats Courier  288, 320, 321
Persecution on account of religion,  3
Pfautz, Michael  288
Pietists  3
Persecution in the German Empire  4, 17
Plain Truth  302
Plain View,  179
Preface,  vii
Prices, The  288
Psalms of David  106
Philadelphische Zeitung  49, 50
Reim-Gedicht fiir die Liebe Jugend. By Alexander Mack,
Jr  247
Reformed, congregation received at Creyfelt,  24
Rites and Ordinances. By Alexander Mack  11, 169-177
Compare with Hochmann's Confession of Faith,  11
333

Index
English edition  16
German edition,  16
Reissued  16
Selections from  170-177
Royal Gazette  132, 289
Sabbatarians,  44, 65, 230
Saur, Christopher der Jiingere,  127, 245, 260-281
Saur, Christopher der Jungere und Peter Saur,  127
Reverses of fortune,  127
Schnorr, Casper Ludwig  95, 96
Schwarzenau, flrst Dunker church organized  21, 166
Congregation emigrated to America,  27
Sower Bibles,  68-112
Sower, Christopher, Sr.,  38, 39, 183-206
Arrived in America  37, 184
as an advertiser,  125
as a creditor  126
as an editor  121, 122, 185-199
as a farmer,  42
Baptism  43
Career,  40
Early life and education,  40, 41, 183
Domestic troubles,  45, 184
First German printer in America  38, 184
Influence of,  130, 162, 184, 185, 193
on public Issues,  186, 193-199
Seidensticker's comments upon  48
Various occupations  37, 38, 42, 43, 46, 47, 183, 184
Maria Christina, wife of Christopher Sower, Sr.,  45
left her husband  45, 184
Sower, Christopher the Second  100
Sower, Christopher the Third,  127, 288, 299
Sower Press  '.  3 j
Established  39
Began operations  65
Complete and influential  104, 260, 263
First English work from  298-303
First issue from,  64
Issues of with notes  292-321
Last issues from  321
Purchase of  61-54
Sower printing establishment destroyed, ...107, 108, 128, 321
Sower printing establishment reorganized  157
Sower, Samuel  266
Sower type foundry  246
334

Index
Sower's tract of warning to Germans  193-199
Sower's warfare against slavery  309
State churches in the German Empire  3
State Letters or Brief Compend  195
Sunday school. The flrst  246
Sundry old and new stories of the appearance of ghosts,
etc  231
Supper, The,  157
Taufers  3, 201
Traut, John Henry  22
The Communion  35
The Christian's Duty  282
The Royal Gazette  132, 289
The Society for Propagating Christian Knowledge, etc., ..130
The Sower Bibles  68-112
The Sower Periodicals,  113-160
The Supper  34
Type for Sower Bible  78
Third edition  108
Umstad  22
Urner, Martin,  288
Vetter, Luke  15, 18, 23
Baptized in River Eder  15
Weyreuchs-Hiigel, account of  58-65, 186
Witt, Dr. Christopher,  47
Wittgenstein, a place of refuge  17
Work produced in Europe  290
Writers of the eighteenth century  161-327
Zeitung, Germantauner  125, 322, 323
Circulation of  128
Last issue of  128
Publication of proceedings of Pennsylvania State
Legislature  159
Zeitung, Philadelphia  131
Zeitung, Philadelphische  49, 60

335

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