SECTION IX. GENERAL SUMMARY.

The reader who has followed me through this brief and imperfect sketch

of the history of the Seventh-day Baptist Denomination, cannot fail to

perceive that our churches have gradually and healthfully increased in

numbers, notwithstanding the continual opposition which is manifested to

the cause we advocate, and the continual discouragements that we have to

encounter both in society and business. It is now about one hundred and

seventy years since the first Seventh-day Baptist church was organized

in America; and the efforts which have been made within the last thirty

years have accomplished more to advance the interests of the cause than

what was done for nearly a century and a half preceding. This has not

been produced by any special excitement, but by increased energy and

courage, and by the multiplication of means for disseminating the truth;

and those means have but just begun to develope their influence. Our

Education, Missionary, and Tract Societies are yet in their infancy; our

denominational paper is only beginning to acquire a circulation

corresponding to its merits, indicative to other denominations of

Christians of our literary resources,—and yet effects that would have

astonished our ancestors have been realized. In 1805, we numbered eight

churches, and about one thousand five hundred communicants. Twenty-five

years increased that number to three thousand four hundred; but the five

subsequent years to more than four thousand five hundred. In 1840, we

numbered a fraction over five thousand members, which in three years

increased to six thousand. At this period, there are about seven

thousand communicants in the connexion. There are sixty-five churches

united with the Conference; sixty ordained ministers, and about thirty

licentiates.

RECAPITULATION OF CHURCHES FOR 1849.

EASTERN ASSOCIATION.

Date of Number of

Designation. Organization. Communicants.

Newport, 1671 28

First Hopkinton, 1708 344

Second Hopkinton, 1835 173

Third Hopkinton, 1835 166

Marlborough, 1811 131

New York, 1845 33

Piscataway, 1707 174

Pawcatuck, 1840 172

Plainfield, 1838 83

Richmond, 1843 25

Shiloh, 1787 261

South Kingston, 1840 25

Waterford, 1784 110

Westerly, 1837 72

CENTRAL ASSOCIATION.

Adams, 1822 230

First Brookfield, 1797 200

Second Brookfield, 1823 109

Third Brookfield, 1823 128

De Ruyter, 1806 111

Diana, 1846 18

Hounsfield, 1841 65

Lincklean, 1831 104

Otselic, 1830 50

Preston, 1806 81

Richland, 1845 14

Scott, 1820 176

Truxton, 1824 51

Watson, 1841 66

First Verona, 1820 70

Second Verona, 1837 31

Berlin, 1784 272

Petersburg, 1829 109

WESTERN ASSOCIATION.

Amity, 1834 27

First Alfred, 1816 437

Second Alfred, 1831 249

Clarence, 1828 77

Friendship, 1824 155

First Genesee, 1827 171

Second Genesee, 1834 60

Third Genesee, 1842 39

Hartsville, 1847 54

Hayfield, 1771 85

Hebron, 1833 61

Independence, 1834 118

Pendleton, 1844 20

Persia, 1832 59

Scio, 1834 40

Ulysses, 1845 17

Wirt, 1827 34

SOUTHWESTERN ASSOCIATION.

First Hughes River, Va., 1833 12

Second Hughes River, Va., 1840 7

New Salem, Va., 1745 71

Lost Creek, Va., 1805 68

Jackson, Ohio, 1843 40

Northampton, Ohio, 1837 20

Port Jefferson, Ohio, 1840 31

Sciota, Ohio, 1842 20

Stokes, Ohio, 1842 22

Pike, Ohio, 1824 30

Madison, Ia., 1843 12

Woodbridgetown, Pa., 1780 4

NORTHWESTERN ASSOCIATION.

Albion, Wis., 1843 90

Milton, Wis., 1838 112

Walworth, Wis., 1849 21

Fredonia, Ia., 1842 9

Farmington, Ill., 1849 16

In dating the organization of the churches, I have had recourse to

Clarke's History, and to the old Conference Minutes; between which and

the minutes for 1849, I discovered some discrepancies. Should the reader

wish to institute a comparison between my work and other documents, he

will please refer to these sources, by which, for several reasons, I

consider it safest to be guided.

Besides these churches, there are many scattered families of

Sabbath-keepers in different parts of the Union. The Rev. Isaac P.

Labagh, a minister of eminent ability and attainment, in connexion with

the Episcopal Church in New York, is an observer of the Sabbath.

CONCLUSION.

It may be observed, in conclusion, that these churches exhibit nothing

peculiar in their forms of worship. Psalmody is universally practised,

and the science of vocal music is cultivated in all the older churches.

Previous to 1822, Rippon's Collection of Hymns was generally used. About

that time a new collection, designed particularly for this denomination,

was made and published by a committee appointed for that purpose by the

General Conference. Recently that collection has been superseded by

another, which is in present use.

Sabbath schools and Bible classes have been instituted, and generally

receive attention in all the churches; and the same may be said of

conference and prayer meetings.

There are also tract and missionary societies within the bosoms of the

different fraternities, whose officers constitute the board for the

transaction of business.

[36] It is questionable, however, whether Mr. Jones will be an addition

to our society or not, since he appears to be a man of inferior

abilities and attainments, and one disposed to meddle with subjects

above his capacity or information.

[37] In the autumn of 1850 Elder Rogers was removed by death.

[38] The large and respectable families of the Swinneys, Tomlinsons, and

Thomases, were among the earliest members of the Shiloh Church.

[39] Since the above was written, this church has been visited by a most

extraordinary and afflictive dispensation of Providence. Elder Crandall,

supposed to be labouring under a temporary fit of insanity, put a period

to his existence by suspending himself from a beam in his barn, in

September, 1850.

[40] Since writing the above, I have been verbally informed that Elder

Joel Green was called to preside over the church at Hounsfield, as

colleague to Elder William Green, to the great dissatisfaction of the

latter, and in consequence of which, such a great difficulty arose, that

the ministrations of both were suspended,—but I will not vouch for the

accuracy of this statement.

[41] For all the incidents relating to the early history of this

organization, I am indebted to Rev. John Davis, of Shiloh.

[42] One of these fathers, who was considered no mean preacher in his

day, and who was instrumental, not only in organizing, but in supporting

and bringing to maturity an infant church, used to remark that he

desired no better time for studying a sermon than when following the

plough.

CHAPTER IV. SEVENTH-DAY BAPTISTS IN THE UNITED STATES, CONTINUED.

SECTION I. THE KEITHIAN SEVENTH-DAY BAPTISTS.

The Keithian Baptists were seceders from the Quakers of Pennsylvania,

and were so called from their leader, the famous George Keith, who, in

1691, with forty-eight other individuals, withdrew from the communion of

the Quakers, and set up separate meetings in different places, and a

general one at Burlington, in opposition to that of Philadelphia.

Subsequently they published several works of a controversial character,

and finally, by resigning themselves to the guidance of Scripture, they

became altogether Baptist in their religious practices. At the time of

this change in their denominational character they numbered four

churches, of which one was situated at Upper Providence, another at

Philadelphia, a third at Southampton, and a fourth at Dublin. These

continued for some time, but in 1700, a difference arose among them

concerning the Sabbath, that broke up their societies. Some of them

contended rightly that the original Sabbath remained unchanged, and that

its observance was still incumbent upon Christians. The division appears

to have been fomented by one Abel Noble, who, according to Morgan

Edwards, came to this country in 1684, and who appears to have been the

first Seventh-day Baptist in the state of Pennsylvania. His name is

found among those who, in 1691, signed the articles of the Keithian

separation. By him was the first Keithian baptized in 1697, and by him

were they gained over to the observance of the seventh day. Through his

instrumentality four churches of that order were constituted. The first

at Newtown, in Upper Providence, about twenty-four miles from the city

of Philadelphia. Their meeting was held at the house of one David

Thomas. Three families belonged to this place, of whom seven individuals

were baptized members of the church, in 1770.

Another society resided at Pennapack, in the county of Philadelphia. It

was to this society that Richard Sparks belonged, and to it he donated

the lot of land for a burial-place, which subsequently became the

property of the Shiloh and Piscataway Churches. William Davis was their

minister. He was baptized in 1697, by Rev. Thomas Killingworth, of

Cohansey, now Greenwich. In 1701, they built a place for worship in

Oxford township, on a lot given to them by Thomas Graves, but neglecting

to take a deed in due time, the Episcopalians dispossessed them of both

the house and lot. In 1711, their preacher, William Davis, leaving them,

and no one rising to supply the vacancy, they were soon scattered like

sheep without a shepherd. The third society of them was at Nottingham,

about fifty miles from Philadelphia. Their meetings were sometimes held

at the house of Abigail Price, and at others in the dwelling of Samuel

Bond, in the contiguous state of Maryland. The Sabbatarian families to

which Nottingham was central, were six, of which eight persons were

baptized. Here a yearly meeting was kept during the last week in August,

1770. This church originated from the Keithians at Upper Providence; but

being destitute of a settled pastor, it received few additions. Its most

influential members were the family of Samuel Bond, whose son, Richard

Bond, became subsequently the founder of a Sabbatarian church in

Virginia.

Another society of them was in East Nantmill Township, about thirty-two

miles from Philadelphia. Here was a meeting-house, built in 1762, on a

lot of one acre square, the gift of David Rogers. The Sabbatarian

families in this place were six, of whom ten individuals were baptized.

They had no settled pastor, and subsequently they removed in a body to

French Creek, near Meadville, and became the fathers of the present

church at Hayfield. Thus it appears that in 1770 there were twenty-six

families of Sabbatarians in Pennsylvania, and thirty-one baptized

individuals of that order. That they had two yearly meetings and one

meeting-house. At this time also they had one minister, Rev. Enoch

David. He was born in 1718, at Duck Creek, county of Kent, in the state

of Delaware; called to the ministry, at Welshart, in 1751; and ordained

in 1769. He was married four times, and became the father of nine

children. Ebenezer, his oldest son, was considered a very promising

young man. He entered Rhode Island college as a student in 1770, and

became a member of the Newport Church the same year. He was ordained to

the work of the ministry in 1775, and being a young man, accepted the

office of chaplain in the American army, under Washington, where he

remained until his death, in 1778. He was highly esteemed by both

officers and soldiers, and afforded every promise of future eminence and

usefulness.

About this time, Zedekiah David, with several others, removed to Fayette

County, and became the founders of a Seventh-day Baptist church in that

place, where Rev. Samuel Woodbridge exercised his ministry for many

years. To his children and to the church in this place, Rev. Enoch David

paid a visit in the autumn of 1795, where, preaching in the open air, he

caught a violent cold, which settled on his lungs, and finally

terminated in a consumption, of which he died in the seventy-seventh

year of his age, and the fortieth of his ministry. His remains were

deposited in the burial-place at Woodbridgetown, in the certain hope of

a joyful resurrection.

This venerable man was one of the good old ministers of the ancient

school, who could preach the truth for its own sake, and who neither

required nor expected a salary. He supported his numerous family by

working at his trade, that of a tailor. Four times he was left a

widower, and each time with the care of an infant. He lived to see six

of his children consigned to the grave. He had an estate of some value

in the city of Philadelphia, which was sold at his decease and the

proceeds divided among his family.

From the church in East Nantmill Township, Pennsylvania, a church was

formed on Broad River, in the parish of St. Mark, South Carolina, in

1754. In 1770, it had increased to eighteen families, of whom

twenty-four persons were baptized. At this time there were several

churches of the Dunker Baptists, in this state, who observed the seventh

day.

In 1759, eight families of the Seventh-day Baptists passed over from

South Carolina, and settled near Suckaseesing, in Georgia. Their leader

was Richard Gregory, son of John Gregory. Another of their preachers was

named Clayton. After remaining here about five years, the whole company

returned to Edisto, in South Carolina.

It is believed that these churches have been for a long time extinct.

SECTION II. A GENERAL HISTORY OF THE GERMAN SEVENTH-DAY BAPTISTS.

The Reformation in Germany and Holland was productive of great and

glorious effects, although it was not complete. Errors in doctrine,

nearly or quite as incongruous with Scripture as those abandoned, were

retained; ceremonies, nearly equal in absurdity to those prohibited,

were still celebrated; and persecutions, exhibiting more similarity to

the practices of Papacy than to the meekness and quietude of pure

Christianity, were still prosecuted. The Reformation required to be

reformed, and of this many pious and holy men were aware. At length, in

1694, a violent controversy arose in nearly all the Protestant churches

of those two countries, in consequence of the attempts which were being

made to promote a practical and vital religion. At this time the pious

Spener was ecclesiastical superintendent of the court of Saxony. He was

likewise at the head of the party distinguished for its advocacy of

reformatory measures. However, neither his dignified and important

station, nor the fact that the tenets of his followers were predicated

upon scripture according to its literal interpretation, could preserve

them from falling under the odium of heresy, and incurring the effects

of a virulent opposition. Their doctrines were examined by the

ecclesiastical dignitaries, who, instead of instituting a comparison

between them and Holy Writ, sought to discover whether or not they were

conformable to the tenets deemed orthodox by the Consistory of

Wittemberg. The decision was in the negative; hence they were suppressed

in their public lectures and ministrations. This prohibition, while it

shut up churches, and hushed the eloquence of public lecturers, savoured

of persecution, and consequently excited a spirit of inquiry in the

minds of the multitude. In such cases as this, reverend divines would

consult their own interest by bestowing greater attention upon the study

of human nature. Persecution agitates the public mind, excites the

sympathy of some, the curiosity of all, and promulgates the very

sentiments it is endeavouring to restrain. Besides, persecutors are not

omniscient, conventicles will be held, and to their other charms that of

secrecy is then added. In the year 1708, Alexander Mack, of Schriesheim,

and seven others in Schwartzenen, Germany, met together, regularly to

examine, in a careful and impartial manner, the doctrines of the New

Testament, in order to ascertain what obligations it imposes upon

professing Christians. These inquiries terminated in the formation of

the society now called the Dunkers, or First-day German Baptists.

Persecution, while it scattered them, likewise led to the dissemination

of their doctrines; some were driven to Crefelt, in the Duchy of Cleves,

and the mother church voluntarily removed to Sevustervin, in Friesland,

whence its members emigrated to America in 1719, and dispersed to

different parts of Pennsylvania. In 1723, they formed a church at

Germantown, under the pastoral care of Peter Becker. The rapid growth of

this church has rarely been excelled, and it received continual

accessions of new members from the banks of the Wissahickon, and from

Lancaster County. In this county, another community was soon after

established by Conrad Beissel, a native of Germany. He was a man of

eminent piety and ability, much given to metaphysical speculations, and

distinguished for his love of solitude. Being determined to seek out the

true obligations of the Word of God, independent of all preconceived

opinions and traditional observances, he was soon led to perceive that

the sentiments of the Dunkers were erroneous so far as they related to

the day designed to be hallowed as the Sabbath. It appeared evident to

him "that the seventh day was the command of the Lord God, and that day

being established and sanctified by the Great Jehovah, for ever, and no

change, nor authority for change, ever having been announced to man, by

any power sufficient to set aside the solemn decree of the Almighty, he

felt it to be his duty to contend for the observance of that day." These

opinions he maintained, not only in many eloquent discourses, but, about

the year 1725, he published a short treatise which entered into a full

and very able discussion of this point. The publication of this tract

formed, in more ways than one, an epoch in the community, and created so

much stir and excitement among the Society at Mill Creek, that Beissel

quietly retired from the settlement, and took up his abode in a small

cell on the banks of the Cocalico, which had been occupied previously by

one Elimelech, an anchorite. Here, retired from all the world, he

sought, by prayer, fasting, and meditation, to converse with superior

intelligences, and to perfect himself in holy knowledge. But the

community that had opposed his fervent and spiritual teachings when

present, found his absence a great deprivation, and although many

inquiries were made, it was a long time before the place of his

retirement became known. By this time many members of the society at

Mill Creek had become convinced of the truth of his proposition relative

to the Sabbath, who now removed and settled around him in solitary

cottages. They rested from secular labours and celebrated the public

services of religion upon the original Sabbath, the seventh day of the

week, which has ever since been observed by their descendants.

In 1728, they resolved themselves into an ecclesiastical body, and a

monastic society was instituted in 1732, for the accommodation of which

suitable buildings were erected. Other buildings were likewise erected

by the community, and all together constituted the irregular, yet lovely

village of Ephrata. Both men and women were admitted into the convent,

and both appear to have been singularly attached to the monastic state.

They wore the habit of the Capuchins, or White Friars, which consisted

of a shirt, trowsers and vest, with a long white gown and cowl, of

woollen web in winter, and linen in the summer. That of the sisters

differed only in the substitution of skirts for trowsers, and some

slight peculiarities in the form of the cap. All who entered the

cloister received monastic names. Their first Prior was Onesimus,

(Israel Eckerlin,) who was succeeded by Peter Miller, surnamed Jabez.

Beissel, whose monastic name was Friedsam, received the title of

Father—spiritual father,—and subsequently that of Gottrecht, implying

together, Peaceable God-right, from the brethren of the community. "In

the year 1740, there were thirty-six single brethren in the cloister,

and thirty-five sisters; and at one time the society, including the

members living in the neighbourhood, amounted to near three hundred."

The government and arrangement of this little community were perfectly

republican, and all the members stood upon the most fraternal equality

and freedom. They were bound by no vows, neither had they any written

covenant. The New Testament was their confession of faith, their code of

laws, and their rule of discipline. Such property as accumulated with

the society, by donation and from the labour of the single brethren and

sisters, was held as common stock, but none were obliged to devote their

personal property to this purpose or to resign any of their temporal

possessions. A considerable income was derived from the farm, which,

with the proceeds of the grist-mill, paper-mill, oil-mill, fulling-mill,

and the industry of the brethren and sisters, sufficed to support the

society in a comfortable manner.

The principles of this society appear to have been superficially

understood and partially represented by most writers upon the subject,

although there is nothing about them mysterious or intricate.

"They receive the Bible as the only rule of faith, covenant, and code of

laws for church government. They do not admit the least license with the

letter and spirit of the Scripture, especially with the New Testament,

do not allow one tittle to be added or rejected in the administration of

the ordinances, but practise them precisely as they are instituted and

made an example by Jesus Christ in his word.

"They believe in the divinity of our Lord Jesus Christ, and the trinity

of the Godhead; having unfurled this distinctive banner on the first

page of a hymn book which they had printed for the society as early as

1739, viz.: 'There are three that bear record in heaven, the Father, the

Word, and the Holy Ghost; and these three are one. And there are three

that bear witness on earth, the Spirit, and the water, and the blood;

and these three agree in one.'

"They believe that salvation is of grace, and not of works; and they

rely solely on the merits and atonement of Christ. They believe, also,

that that atonement is sufficient for every creature; that Christ died

for all who will call upon his name, and offer fruits meet for

repentance; and that all who come to Christ are drawn of the Father.

"They contend for the observance of the original Sabbath, believing that

it requires an authority equal to that of the Great Institutor to change

any of his decrees. They maintain, that as he blessed and sanctified

that day for ever, which has never been abrogated in his word, nor any

scripture to be found to warrant that construction; it is still as

binding as it was when it was reiterated amid the thunders of Mount

Sinai. To alter so positive and hallowed a commandment of the Almighty,

they consider would require an explicit edict from the Great Jehovah. It

was not foretold by any of the prophets, that with the new dispensation

there would be any change in the Sabbath or any of the commandments.

Christ, who declared himself the Lord of the Sabbath, observed the

seventh day, and made it the day for his special ministrations; nor did

he authorize any change. The Apostles have not assumed to do away the

original Sabbath, or give any command to substitute the first for the

seventh day.

"They hold to Apostolic baptism—and administer trine immersion, with the

laying on of hands and prayer while the recipient yet remains kneeling

in the water.

"They celebrate the Lord's Supper at night, washing, at the same time,

each other's feet, agreeably to his command and example. This is

attended to in the evening after the close of the Sabbath—the Sabbath

terminating at sunset of the seventh day; thus making the supper an

imitation of that instituted by Christ, and resembling also the meeting

of the Apostles on the first day to break bread, which has produced much

confusion in some minds in regard to the proper day to be observed."

Although celibacy was neither enforced nor required, it was considered a

virtue. There was no prohibition of marriage or of legalized sexual

intercourse, as many writers have erroneously stated, but when two

concluded to be joined in wedlock, they were assisted by the society.

They conceived with Paul, whose opinion and practice does not find many

clerical imitators at the present day, that celibacy was more conducive

to a holy life. There are many passages of Scripture to that effect,

which they, unlike the ministers of other Protestant denominations, kept

in perpetual remembrance. "He that is unmarried, careth for the things

that belong to the Lord, how he may please the Lord; but he that is

married careth for the things of the world, how he may please his wife.

There is this difference between a wife and a virgin. The unmarried

woman careth for the things of the Lord, that she may be holy both in

body and in spirit; but she that is married careth for the things of the

world, how she may please her husband. I say therefore to the unmarried

and widows, it is good for them if they abide even as I." They likewise,

and, in my opinion, truly considered that those who sacrificed conjugal

endearments for Christ's sake, were better fitted for, and will enjoy

the highest places in glory. Hear the sublime language of the Revelator:

"I looked up, and lo, a Lamb stood on Mount Zion, and with him an

hundred and forty and four thousand, having his Father's name written in

their foreheads. And I heard a voice from heaven as the voice of many

waters, and as the voice of a great thunder; and I heard the voice of

harpers harping with their harps; and they sung as it were a new song

before the throne, and before the four beasts and the elders; and no man

could learn that song but the hundred and forty and four thousand, which

were redeemed from the earth. These are they that are not defiled with

women; for they are virgins. These are they which follow the Lamb

whithersoever he goeth. These were redeemed from among men, being the

first fruits unto God and the Lamb." This idea was fondly cherished, and

continually inculcated. It formed the foundation of the monastic

institution at Ephrata, whose support and prosperity was entirely

dependent on its being properly appreciated. It formed the subject of

many an eloquent harangue, the theme of many a pleasant song, the object

around which the holiest memories gathered, and with which the sweetest

associations were combined. It was sedulously kept before them by their

ministers and teachers in its most favourable light, and all the

scripture susceptible of this application, which was not a little, was

brought to excite their enthusiasm, and to inspire them with

faithfulness and perseverance. It promised capabilities for the divine

life which others could not possess, and held out to their enraptured

imaginations the brighter rewards of heaven.

Their ministers never received a stated salary. In their opinion the

Gospel was destined to be free, "without money and without price," and

they thought that every one called to preach the word, should do it from

the love of the cause, and in this matter, as in that of celibacy, to

follow the advice and example of Paul. Nevertheless, their ministers

were always well supplied with such necessaries as the brethren

themselves enjoyed. Individual members gave as presents whatever they

could conveniently spare, in money, goods, and the like; and whenever

the minister travelled for religious purposes, he was supplied from the

treasury to bear his expenses.

This is not the place, neither am I disposed to institute any comparison

between the doctrines of the Scripture, according to its literal

interpretation, and the great and leading tenets of the German

Seventh-day Baptists of Pennsylvania. However, it is evident, from the

most casual observation, that few religious communities have adhered

more closely to the letter and language of Holy Writ, have been more

scrupulous about conformity to worldly opinions and practices, or have

given, in their conduct, a more faithful and practical exemplification

of Christianity. Their peculiarities sprung, likewise, from the same

source as many of their virtues; and these will be adverted to in

replying to the charges of error which have been urged against them,

with more gravity than truth, by many writers, who were, probably,

offended by the pure and primitive simplicity of their tenets and

habits.

It is not necessary to attempt a full exposition of their peculiar

views, or to describe the minutiæ of the manner in which they perform

the ceremonies and ordinances of religion. However, in their regular

worship, they commence with singing; then prayers, the assembly

kneeling; then singing again; after which the minister requests any

brother to read a chapter out of the Scriptures, which they are at

liberty to choose from either the Old or the New Testament. This the

minister expounds, tracing its bearings and historical connexions with

the other parts of the Bible. Then the exhorters enforce the duties it

inculcates; and should any brother or single sister be able to improve

the subject to the edification of the others, or to make any remarks

relative to the topic, there is perfect liberty for such an expression.

Prayer and singing, with the reading of a psalm, conclude the

service,—than which nothing can be more solemn and impressive.

Ignorance, in a writer, is nearly or quite as culpable as

misrepresentation; for no one has any right to assume the

responsibilities of the historian, without first making himself the

master of his subject. By a contrary course, he may inadvertently expose

the most innocent and virtuous community to the reprobation and ridicule

of contemporaries, and the abhorrence of posterity. Few societies have

suffered more in their reputation from ignorant and unprincipled

authors, than the society of Ephrata; others, however, have borne

honourable testimony to its merits.

The account of their sentiments in Buck's Theological Dictionary, is a

tissue of misrepresentation and calumny, unworthy a place in such a

work. We are there told that their "principal tenets appear to be these:

that future happiness is only obtained by penance and outward

mortification in this life; and that Jesus Christ, by his meritorious

sufferings, became the Redeemer of mankind in general, so that each

individual of the human race, by a life of abstinence and restraint, may

work out his own salvation. Nay, they go so far as to admit of works of

supererogation, and declare that a man may do much more than he is in

justice or equity bound to do, and that his superabundant works may

therefore be applied to the salvation of others." This, as well as the

accounts given of them in many other English books, is a gross

falsehood. Gordon's Gazetteer of Pennsylvania is almost equally

reprehensible, as the account which it contains was first published by

the Historical Society of Pennsylvania, and contains many erroneous

charges, that are entirely without foundation, and could only have

originated in gross ignorance or shameful wickedness. Among other

misrepresentations, the good and devout founder is declared to have been

a crafty and designing usurper of ecclesiastical authority, and as

assuming honours and titles. These statements are utterly unfounded.

Beissel had been educated in the Calvinistic faith, but perceiving its

dissimilarity to the word of God, as respects church government,

ministerial salaries, and other things of a like nature, he emigrated to

America in order to enjoy liberty of conscience, and he left the society

of Dunkers at Mill Creek, because his peculiarities relative to the

Sabbath created some dissension. It is true that he was drawn from his

seclusion, but it is no less true, that the people whom he had forsaken,

sought him out and came and settled around him, entreating his ministry.

After this time he devoted his whole time, life, and property to advance

the welfare of the society, giving the management of the secular affairs

entirely into the hands of others, while he gave his attention wholly to

instructing the people in the word of life. The doctrine of celibacy

which he taught was no new-fangled idea, being quite as old as the time

of the Apostle Paul. He received the title of "Father," and "Gottrecht,"

from the brethren, instead of presumptuously assuming them himself.

In their habits of life, they have been equally misrepresented. They are

not accustomed to wear long beards, as is frequently said of them,

neither did the rules of the society forbid meat for the purpose of

mortifying the natural appetite, or require them to repose on wooden

benches with billets of wood for pillows, as acts of penance.

Nevertheless they did so, but their conduct admits of a different

explanation. They practised austerity from considerations of economy.

With limited means and restricted circumstances they had undertaken an

expensive enterprise. Hence, all their arrangements, though

distinguished for neatness, were extremely simple. Wooden flagons,

wooden goblets, and wooden trays were used in the administration of the

sacrament, and although they have been presented with richer and

costlier ones, the same service is still in use. Their domestic and

kitchen utensils were likewise made of wood. The plates off which they

ate, were thin octangular pieces of poplar boards. Their forks and

candlesticks, and indeed every article that could be, were made of that

material. Subsequently, when they were relieved from the burdens of

their expensive enterprise, they generally enjoyed the cot for nightly

repose, and partook, though in the most moderate and temperate manner,

of the comforts, and even some of the luxuries of life. Temperance

societies had not been instituted, "but there were no ardent spirits

used in building the whole village, although the timber was hewn and all

the boards sawn by hand during the winter months." The society was a

social community, organized for mutual support and assistance. Its

members were distinguished for kindness, hospitality, and promptness in

affording relief to the suffering, whatever might be their character or

denomination. The following account of them is taken from a work,

entitled the Journal of an Officer, which was published in 1784. He

says, "I came among this people by accident, but I left them with

regret. I have found out, however, that appearances may be delusive, and

that where we expected to meet with a cold reservedness, we may

sometimes be surprised by exhibitions of the most charming affability

and disinterested benevolence. They all acted the part of the good

Samaritan to me, for which I hope to be ever grateful; and while

experiencing the benefits of their kindnesses and attentions, witnessing

the sympathies and emotions expressed in their countenances, and

listening to the words of hope and pity with which they consoled the

poor sufferers, is it strange that, under such circumstances, their

uncouth garments appeared more beautiful in my eyes than ever did the

richest robes of fashion, and their cowls more becoming than

head-dresses adorned with diamonds, and flowers, and feathers? Until I

entered the walls of Ephrata, I had no idea of pure and practical

Christianity. Not that I was ignorant of the forms, or even of the

doctrines of religion. I knew it in theory before; I saw it in practice

then.

"Many a poor wounded soldier will carry to his grave the sweet

remembrance of those gentle sisters, who watched so patiently by his

side, supported his fainting head, administered the healing draught, and

cheered him with both earthly and heavenly hopes. What mattered it to

him that their words were couched in an unknown dialect; he read their

meaning in the deep, earnest, liquid eyes. Eternity likewise will bear a

glorious testimony to the labour of the Prior, who could converse in the

English language. Many a poor fellow, who entered there profane,

immoral, and without hope or God in the world, left it rejoicing in the

Saviour."

This officer had been wounded in the battle of Brandywine, and had been,

with many of his comrades, despatched to the hospital at Ephrata. I

shall allude to this circumstance again. Morgan Edwards bears the

following testimony of this people.

"From their recluse and ascetic habits, sour aspects and rough manners

might be expected; but on the contrary, a smiling innocence and meekness

grace their countenances, and a softness of tone and accent adorns their

conversation, and makes their deportment gentle and obliging. Their

singing is charming, partly owing to the pleasantness of their voices,

the variety of the parts they carry on together, and the devout manner

of the performance." The following character of Beissel is derived from

the same source.

"He was very strict in his morals, and practised self-denial to an

uncommon degree. Enthusiastic and whimsical he certainly was, but an

apparent devoutness and sincerity ran through all his oddities. He was

not an adept in any of the liberal arts and sciences except music, in

which he excelled. He composed and set to music, in two, four, five and

seven parts, a volume of hymns, and another of anthems. He left behind

him several books in manuscript, curiously written and embellished, and

likewise published several other works." One writer has observed, "that

the sisters apparently took little delight in their state of single

blessedness, as two only, (aged and ill-favoured ones, we may suppose,)

remained steadfast in the renunciation of marriage." This invidious

remark is entirely unfounded; for though they were not required to

renounce matrimony on entering the cloister, only four or five of the

whole number that were received in it as inmates, during the period of

one hundred and ten years, left and were married. One of these became

the wife of a gentleman of Philadelphia, and afterwards, amid the cares

and burdens of a large family, she regretted her change exceedingly, as

did all the others who were induced to leave the "stille einsamkeit."

"The others remained steadfast in their state of single blessedness, and

now, with the exception of those remaining in the convent, lie beside

each other in the beautiful cemetery in the foreground of the village."

These gratuitous aspersions would be passed over with the silence they

deserve, were it not that a fresh currency has been given to them by a

late popular work. They have likewise been charged with denying the

doctrine of original sin, and the eternity of punishment. They do not

indeed believe that every individual of mankind is included in the

condemnation of Adam, for many who are born, die without sinning; but

they admit that in the fall of Adam, all disposition to good was lost,

and "that the whole race inherit a natural innate depravity, which will

lead them to sin, and prove their sure condemnation, unless they repent

and are born again of the Holy Spirit." Beissel wrote a most curious and

ingenious treatise upon this subject, in which he enters into long

disquisitions on the nature and intellectual capabilities of Adam in his

primeval state of innocence. He then explains in what manner he was

affected by the fall, and with it elucidates many passages of scripture,

which have escaped the attention of men of more erudition, but less

profundity of penetration and genius. His views, however, though deep

and ingenious, are somewhat mysterious, and would, in the present day,

be considered as little better than the hypothetical speculations of an

overwrought imagination. However, there is nothing that can be construed

as denying the doctrine of human depravity, and the woeful consequences

that the fall of Adam has entailed upon his posterity, unless each one

be regenerated by the sanctifying influences of the Spirit of Grace.

They never received the doctrine of universal salvation in the usual

acceptation of that term. They believe in the sure reward of submission

and obedience to the requisitions of God, through faith in Christ, but

they teach likewise, that the "wages of sin is death," death to

holiness, and exclusion from the joys of heaven and the presence of the

Lord. It is not to be denied that the idea of a universal restoration of

all things was cherished by some of them in former days, and that it was

based upon several passages of Scripture, particularly the fifteenth

chapter of the first epistle to the Corinthians, and the twentieth

chapter of the Revelations. Nevertheless it was never taught as a

doctrine, but was treated with the greatest caution and delicacy by the

pastor, and aged members, in private circles, and was always accompanied

by expressions of the necessity of making their calling and election

sure, that thereby they might be prepared to participate in the first

resurrection. Many of the brethren were no less distinguished for high

literary attainments than for piety, and they established a school at a

very early period which afforded every facility for the acquisition of

classical and scientific education, and which gained for itself so

honourable a reputation, that many young men from the first families of

Baltimore and Philadelphia were sent here to be educated. A Sabbath

school was likewise instituted, which afforded the best facilities for

moral and religious instruction. It flourished many years, and was

attended by important consequences. The minds of the juvenile population

were excited to a state of religious inquiry, which increased to what

would be termed, in these days, a powerful revival, accompanied by the

most intense excitement. The scholars met together, before and after

common school hours, for prayer and exhortation, but their zeal, at

least in the minds of the older brethren, ran into excess, which induced

Beissel to discourage the enterprise, and also to object to the erection

of a building, which was already commenced, for the especial use of the

school, to be called Succoth. This Sabbath school had been instituted

under the following circumstances. Ludwig Hœcker, or Brother Obed, as he

was designated, who was the teacher of the common school, perceiving

that many of the indigent children were kept from regular attendance by

necessary employments during the week, projected the plan of holding a

school in the afternoon of the Sabbath, where instruction would be

administered to those of all circumstances. It is not known, neither is

it material, in what year the Sabbath school was commenced. Hœcker took

up his residence at Ephrata in the year 1739, and it is presumed that he

commenced the enterprise soon after. By reference to the minutes of the

Society, we find that the materials for the building were provided in

1749. After the battle of Brandywine, the Sabbath school-room, with

others, was turned into a hospital, which it continued to be for some

time. The school thus broken up, was never afterwards resumed. The

honour of having projected and successfully introduced the present

general system of Sunday School instruction, is certainly due to Robert

Raikes; but the Seventh-day Baptists of Ephrata had established and

maintained in operation for upwards of thirty years, a Sabbath school,

nearly half a century before one was opened by the Gloucester

philanthropist.

In 1777, the Society began to decline, but the declension cannot justly

be attributed to the causes which some writers have erroneously stated.

Beissel died in 1768, and his successor, Peter Miller, was a man of much

higher attainments and more eminent mental powers. Indeed, Miller had

the principal management of the establishment during Beissel's time, and

to his extraordinary abilities the early prosperity of the institution

is mainly imputable. Its decline, however, can be rationally accounted

for, without supposing either incapability or degeneracy in those who

were intrusted with the direction of its affairs, especially when we

take into consideration the great changes in politics and government

that transpired, and the consequent alterations in public sentiment. The

seventeenth century was prolific in monastic institutions, of which this

was one; and the feelings and motives that animated its founders were

decidedly European. During the first fifty years from the establishment

of Ephrata, a remarkable progress was made in liberal opinions, and with

the march of intellect and politics, different opinions with regard to

religious institutions were also entertained. It was commenced as a

social community, and as such it succeeded admirably, and was adapted to

every purpose of life, when surrounded by a howling wilderness, filled

with wild beasts, and wilder inhabitants; but when the hand of

improvement had turned the forests into fields smiling with plenty, and

the neighbouring country became filled with a dense and promiscuous

population, it appeared evident to all that it was not compatible with

the circumstances of the times, or the spirit of the age. Besides this,

its members were exposed to incessant persecutions, and were kept in

perpetual contentions and turmoils by their envious neighbours, which,

of themselves, were enough to have produced a declension in the Society.

The community at Ephrata still comprises a small band who retain the

principles and manners of their forefathers, and who meet regularly to

worship God on the evenings and mornings of their Sabbaths. But although

they have the forms, they are without the spirit or the zeal of their

ancestors. In ancient times they had bestowed upon them in ridicule the

epithet of "Zealots." Zeal, however, when it is according to knowledge,

is commendable; under any circumstances it is preferable to

indifference. Christianity without zeal is like the body without life,

and it is an honour to any denomination to receive, even in ridicule, a

title designative of faithfulness and activity. Ephrata would be a

paradise now as it was in former days, did its inhabitants possess, in

the same degree, that desirable quality which those of old possessed,

and for which they were stigmatized. Yet in this zeal there was neither

noise nor display. It was not the occasional gleam of the meteor, but

the pure, steady, unchangeable light of the pole-star, so quiet and

all-absorbing, in which the world, with its pomps and vanities, was

sacrificed upon the altar of pure and constant devotion. They lived and

moved in the world, performed the routine of all the duties devolving

upon them, and cherished the highest and holiest affections; but their

treasures and their hearts were centred in heaven. Could they stoop to

quaff from the springs of earth, who had once slaked their thirst at the

fountains of immortality? could those ears be delighted with terrestrial

songs, that had once been ravished by the unimaginable harmonics of the

upper world? How would they thirst and long for another draught! How

would they wait and listen to catch another echo! And how would the

ignorant world deride their enthusiasm and mock their zeal! Of those

who, at Ephrata, were derided as zealots and enthusiasts, Mr. Winchester

makes the following declaration: "God will always have a visible people

upon earth, and these (speaking of the Society at Ephrata), are his

people at present, above any other in the world. They walk in all the

commandments and ordinances of the Lord blameless, both in public and

private. They bring up their children (alluding to the married members),

in the nurture and admonition of the Lord; no noise, rudeness, shameless

mirth, loud laughter, is heard within their doors. The law of kindness

is in their mouths; no sourness or moroseness disgraces their religion,

and whatsoever they believe their Saviour teaches, they practise,

without inquiring or regarding what others do. They read much; they sing

and pray much; they are constant attendants upon the worship of God;

their dwelling-houses are all houses of prayer."

Although Ephrata has degenerated—is now spiritually dead—the truth has

not become extinct, but is still extending. From this parent society

several branches have originated. One in Bedford County was founded in

1753, which is still in a flourishing situation. Another in York County,

about fifteen miles from the town of York, was founded on the Bermudian

Creek, in 1758, of which some of the members remain, although they have

been without a leader for many years. A third branch was established at

Snowhill, in Franklin County, under the superintendence of Peter Lehman

and Andrew Snowberger, where the greatest part of the Society are still

resident. Besides these, there are other smaller branches in Western

Pennsylvania.

SECTION III. PARTICULAR HISTORY OF THE GERMAN SEVENTH-DAY BAPTISTS OF

PENNSYLVANIA.

Ephrata is located in the interior of the state of Pennsylvania, and is

one of its earliest settlements. Few places in America are hallowed by

more interesting associations, and none perhaps are connected with an

institution of such a peculiar character and ancient establishment. It

occupies a pleasant position in Cocalico Township, Lancaster County, at

the intersection of the Reading Road with the Downingtown and Harrisburg

Turnpike, sixty miles northwest of Philadelphia, thirteen northeast from

Lancaster, and thirty-eight from Harrisburg. At present this name is

applied to the vicinity of Ephrata proper for at least a mile along the

turnpike, making Cocalico Creek the centre. Thus considered, it contains

many dwellings, several stores, two taverns, and a paper mill. New

Ephrata is a small village, about a mile further west on the turnpike.

Ephrata proper is an irregular enclosed village, lying in a triangle

formed by the turnpike, the old Reading Road, and the Cocalico Creek,

and belongs entirely to a Seventh-day Baptist community. It contains the

first Protestant monastery established in America, and several other

buildings for the accommodation of the Society; to which is attached and

belongs a farm containing one hundred and forty acres of land, with a

grist and saw mill. The post-office bearing this name is situated half a

mile from the original village.

Kedar and Zion, a meeting-house and convent, were the first buildings of

consequence erected by the Society. They were located in a pleasant

situation, on a hill called Mount Zion. In the meadow below, larger

accommodations were subsequently erected, comprising a sisters' house,

called Saron, to which a large chapel is attached, with a "Saal," where

are held the Agapas or love-feasts. They likewise erected a brothers'

house, called Bethania, with which was connected the large meeting-room

with galleries, in which the whole Society assembled for public worship,

in the times of their prosperity. These edifices are still standing,

surrounded by smaller buildings, which were occupied as a

printing-office, school-house, bake-house, almonry, and others for

different useful purposes, on one of which the town clock is erected.

These buildings are all of singular character, and very ancient

architecture, all the outside walls being covered with shingles. The two

houses for the brethren and sisters are large and commodious, being

three or four stories high. Each contains an apartment particularly

appropriated to their night meetings, and the main buildings are divided

into small compartments, of which each building contains fifty or sixty.

The rooms are so arranged, that six dormitories, which are barely large

enough to contain a cot, a closet, and an hourglass, surround one of

larger dimensions, in which each subdivision pursued their respective

avocations. These silent cells and long winding passages possess an

indescribably romantic air; and one can scarcely divest himself of the

belief that he is threading the tortuous windings of some old baronial

castle. The ceilings have an elevation of about seven feet; the passages

leading to the cells, or "kammers," as they are designated, and through

the different parts of both convents, are barely wide enough to admit

one person, and if two should meet from opposite directions, one would

invariably be obliged to retreat. The doors of the kammers are five feet

high, and twenty inches wide; and the windows, of which each contains

but one, is only eighteen by twenty-four inches. The walls of all these

rooms, including the public meeting-room, the private chapels, the

saals, and the dormitories, are nearly covered with ink paintings, or,

in other words, with large sheets of elegant penmanship. Some of these

are texts from the Scriptures, handsomely done in ornamented Gothic

letters, called in the German, "Fractur-schrifften."

The sheets of paper employed for this purpose were manufactured at their

own mill, and some being put into frames, admonish the residents, as

well as the casual visiter, whichever way they may turn their heads. Two

very curious ones still remain in the chapel attached to Saron. One

represents the straight and narrow way, which it would be difficult to

describe. It is very curiously and ingeniously formed on a sheet of

about three feet square, the whole of the road being filled with texts

of Scripture, reminding the disciples of their duties, and the

obligations their profession imposes upon them.

Another is a representation of the three heavens. In the first, Christ,

the Good Shepherd, is represented as calling his flock together; in the

second, which is one foot in height, and three feet wide, three hundred

figures in the Capuchin dress appear with harps in their hands, and

behind them the heads of an innumerable host; in the third is seen the

throne of glory surrounded by two hundred archangels. Many of these

"Fractur schrifften" express the most enthusiastic sentiments on the

subject of celibacy, and the happiness of a recluse life, whilst others

are devotional pieces. The following are transcribed from two found in

the chapel of the sister's convent:

Die Lieb ist unsre Kron und heller Tugend Spiegel,

Die Weisheit unsre Lust, und reines Gottes Siegel;

Das Lamm ist unsre Schatz dem wir uns anvertrans,

Und folgen seinem Gang als reinste Jungfrauen.

Love is our Crown and clear mirror of virtue,

Wisdom our desire, and the seal of a pure God;

The Lamb is our treasure, in whom we confide,

And follow His guidance, as the purest virgins.

* * * * *

Unsre Kronen die wir tragen hier in dieser Sterblichkeit,

Werden uns in Truebsals-tagen durch, viel Leiden zubereit,

Da muss unsre Hoffnung bluehen und der Glanbe wachsen auf.

Waun sich Welt und Fleisch bemuehen uns zu schwaechen in dem Sauf,

O Wol dan! weil wir gezaehlet, zu der reinen Laemmer Heerd

Die dem keuschen Lam vermachlet, und erkanffet von der Erd,

Bleibet schon alhir verborgen, unser Ehren Schmuck und Kron,

Wird uns doch ad Jenem Morgen kroenen, Jesus Gotte's Sohn.

The Crowns which we wear here in our mortal life,

Will prepare us this much suffering for the day of trial—

Then must our hope bloom, and our faith increase,

While the world and the flesh both strive to divert us from our course.

While then, we are atoned for through the Holy Shepherd,

Who marries the pure lamb and redeems it from the earth,

Let our honour, our ornaments, our crown even remain concealed,

Till that morning when we shall be crowned by Jesus the Son of God.

In the rooms which have been occupied by any departed sister, a piece,

in imitation of a tablet, is framed and put up, expressive of the

character and virtues of the deceased, or some feeling memorial of love,

and pious anticipation of meeting again in heaven, is inscribed. The

following was found in the kammer which had been occupied by Zenobia, a

very beautiful, amiable, and devout sister.

Zenobia Wird Gruenen und Gedeihen, ihre Arbeit wird nicht vergeblich,

noch auch ihre Hoffnung verlohren seyn, ihre Ehre bluehen mitten unter

den Heiligen.

Zenobia will prosper and flourish. Her labours will not be useless, nor

her hopes vain. Her glory will be revealed in heaven.

An apartment, denominated the writing-room, was particularly

appropriated to such purposes, and several of the sisters devoted their

whole attention to this labour, and became highly skilled in it. Others

transcribed the writings of the Founder of the Society, thus multiplying

copies for the wants of the community, before their printing press came

into operation. Two very ingenious sisters, named Anastasia and

Iphigenia, were the principal ornamental writers. They formed, with

immense labour, a large folio volume of "sample alphabets" of various

sizes and different styles, though all are alike curious, and exhibit

the most patient application. The letters of the first alphabet are one

foot in length, surrounded by a deep border, in imitation of copperplate

engraving, of which each one is different in style and finish. It was

finished in the year 1750, and is still preserved as a rare curiosity,

by the trustees.

Another room was exclusively set apart for the purposes of transcribing

music; hundreds of volumes, each volume containing five or six hundred

pieces, were transferred from book to book, with almost as much neatness

and quite as much accuracy, as if done with a graver.

The Society at Ephrata, after their printing press came into operation,

published several valuable historical and religious books. Of these, an

edition of the "Bloody Theatre," an old German work, was nearly all

taken by the American army for cartridges. Several of the members were

decided literary characters of no mean ability.[43]

At one time it was in contemplation by three brothers, named Eckerlin,

of whom the eldest was prior, and had the superintendence of the secular

concerns, to make Ephrata a place of more importance in the world than

it could acquire from its character of a religious refuge. They were

natives of Germany, and they had been educated in the principles of the

Catholic faith. They projected the plan of erecting extensive buildings

for manufacturing purposes, and of entering into extensive mercantile

concerns. For this they had made considerable preparation, such as

cutting and hewing the timbers, and were in readiness to erect a town.

They had likewise sent to Europe, where they had extensive and powerful

connexions, and procured, unknown to the Society, a chime of bells, and

likewise a large clock for the tower. These arrived in Philadelphia, and

the bill requiring payment being forwarded to the Society, made the

brotherhood acquainted with the circumstances. They determined not to

receive them, but had them sold, and paid the loss. One of these bells,

having upon it, "Sub auspicicio viri venerandi Onesimi societatis

Ephratensis præpositi," was purchased for, and is now on, one of the

churches in Lancaster. The clock was sold to one of the Reformed

Lutheran societies in the same place. This transaction led to an

investigation of the conduct of the Eckerlins, which resulted in the

timely discovery of a conspiracy they had entered into to possess

themselves of the property, which at that time was extensive and

valuable. This discovery terminated in the expulsion of Israel, the

prior, from his office. The brothers subsequently removed to Virginia,

where they obtained considerable notoriety in connexion with Indian

affairs. The Society, in its apostolic simplicity, desired no tower, no

bells. They even refused to have a bell to summon them to the midnight

meeting, which was regularly held at that hour of the night,—Beissel

quaintly observing, that the spirit of devotion ought to be sufficient

to insure their attendance; and it generally proved to be adequate.

The community at Ephrata were decided Whigs in the Revolution, although

they considered contention with arms and at law as inconsistent with the

Christian character and profession. In the war of 1756, the doors of the

cloister, including the meeting-room, the chapels, and every other

building, were opened to afford a refuge to the inhabitants of

Tulpehocken and the Paxton settlements, then on the frontiers, as they

fled before the murdering and marauding bands of Indians; and all were

kept and fed by the Society during the period of alarm and danger. Upon

hearing of this the royal government despatched from Philadelphia a

company of infantry to protect and defend the place; and becoming aware

of the character of the Society, presented them with a pair of large and

beautiful communion goblets, which was the only recompense they could be

prevailed on to receive. At a much earlier period they attracted the

attention of the Penn family, and Lady Juliana Penn, in England, opened

a correspondence with the Society. Governor Penn visited them

frequently, and being desirous to bestow upon them a solid evidence of

his regard, had a large tract of five thousand acres of land surveyed

and conveyed to them as the Seventh-day Baptist Manor. This, however,

they refused to accept, believing that large possessions tended to

engender strife, and that it was inconsistent with the Christian

character to be absorbed in the gains of this world and the accumulation

of temporal property.

A few days after the battle of Brandywine, Sept. 11th, 1777, the whole

establishment was opened to receive the wounded Americans, great numbers

of whom were brought there in wagons, a distance of forty miles; and

that long train of various conveyances, that came slowly up the valley

where the field had been contested—the train that bore those whose

shattered limbs seemed to defy all surgical aid, or whose contagious

disease was like the pestilence that wasteth at noonday, was received by

the brothers of Ephrata as if it bore forward the gathered harvest of

summer. And those sisters,—did they shrink from that dreadful exhibition

of human suffering? did they turn pale, and sicken at the view of

bruised and mangled limbs, clotted gore, and the sound of deep

heart-rending groans? Oh no; their sympathy was of the practical kind.

It prompted them to assuage and relieve. And with the kindest and

tenderest feelings they garnered up the sick, the wounded, and the

dying, in their rooms, their chapels, and their edifices, devoted to

public worship or domestic duties, with a welcome and care that only

religion could dictate, and that only true patriotism could have

evinced. Of the five hundred who were brought there one hundred and

fifty died, notwithstanding the attendance of Doctors Scott, Yerkel, and

Harrison. The dead were buried with all the decencies of friendship, and

with all the ceremonies of military propriety. They were principally

from the Eastern States and Pennsylvania. The place where they lay is

enclosed; and in the autumn of 1845, the corner stone of a monument,

bearing a suitable inscription, was laid by Governor Shunk, in presence

of a great multitude of people who had assembled to witness the

ceremonies. In the burying-ground which belongs to the Society are the

tombs of the ancient fathers, with suitable marble monuments erected to

their memories. A large stone, marked with German letters, covers the

grave of their founder.

At present many of the buildings are in ruins, particularly those which

were first erected. A short distance from the enclosure containing the

old meeting-house and cloister, there is a small building, with a

steeple, which was formerly the residence of the physician. Near by

stands another dwelling, which was the parsonage. Above this stands a

large building. Without, it presents a very singular and unique

appearance. In entering it we pass a small portico, and the door is so

low that it is necessary to stoop in passing; but the objects within

witness at once to the vision that it is the house of God. Six tables

are arranged so as to reach nearly the whole length of the room, with

convenient seats, as many as are necessary. On one side of the room

appear a stand and table, slightly elevated, for the accommodation of

the speaker. Several of those large ornamented writings, already

described, are hanging on the walls. The room is perhaps forty feet

square. It was formerly the sisters' dining and prayer room. At present

it is the meeting-room of the Society. A part of the same building is

used for domestic and culinary purposes, and is furnished accordingly.

Near this is a stone building appropriated to other domestic offices.

The house at present occupied by the sisters is contiguous to the

meeting-room, and is inhabited by five aged ladies, who are the only

remaining members of the convent. They have many relics of antiquity,

which are preserved as objects of curiosity. Some of the caps worn by

the sisters in the early days of the institution are carefully

preserved. Adjoining the turnpike, in a corner of the yard, stands the

academy,—a new building, with a steeple, clock, and bell. It is two

stories high, and contains several apartments, in which both male and

female schools are taught. These buildings, with one hundred and twenty

acres of land, and a grist and saw mill, are the property of the

Society.

Another community, every way similar to that of Ephrata, is situated at

Snowhill, in Franklin County, Pennsylvania. Its location is in that

beautiful and fertile valley which is embosomed in the Blue Ridge

Mountains, extending from Northern Pennsylvania to the Shenandoah

Valley, in Virginia. This section was early settled by a German

population, and their immediate neighbourhood with the Dunker Baptists,

of which there is now a large society. Belonging to this Dunker Society

was one Andrew Snowberger, from whom the Snowhill Society takes its

cognomen, berg, in German, signifying a hill,—his name is literally

Snowhills. It is seldom, however, that adventitious names correspond

with localities. The establishment called Snowhill is located in a small

vale of a large valley, in latitude 39° N., about seven miles from

Hagerstown, Maryland. In the convent resided an old sister, in 1849,

nearly one hundred years of age, who was the daughter of Andrew

Snowberger, and who gave the following account of the origin of the

Society. Her father, by a diligent study of his German Bible, became

convinced that the seventh day of the week was the only divinely

appointed Sabbath, and in consequence he became firmly determined to

keep it as holy time. This caused much difficulty in his family and

among his neighbours; but he was not to be deterred from acting

according to the dictates of his conscience by any difficulties.

Believing in prayer, and that faith and patience will overcome all

things, he persevered in the path of duty. At length, to his

inexpressible delight, the way became smooth before him, his family

complied with his regulations, and subsequently embraced his views. In

this lonely situation as to society of his own faith, Andrew instituted

and maintained the worship of God in his own house. He desired to remain

in communion with his first-day brethren, but they, after a long

consideration of the subject, determined upon his expulsion from the

church. This, to his feelingly sensitive mind, was extremely painful;

but he observed, "that he could better bear the frown and disowning of

men, than to disobey God and feel that he incurred His displeasure."

Notwithstanding the many trials and difficulties, Andrew continued firm

in his attachment to the Sabbath, and some time after, his faith was

greatly increased by the following circumstance. The country, in many

parts, was still a dense and unbroken forest, and much of the labour of

these early settlers was to clear away the superabundant wood. In this

employment Andrew was engaged one first-day, when his neighbours were

all gone to the Dunker meeting. He was piling and burning brush, which,

at that time, formed the material of all the fences, upon his own and

the contiguous estates. After he had been at work for some time, the

wind rose to a smart breeze, and the fires in a very few minutes became

unmanageable. On they went, crackling and roaring; the fence on one side

of the lot took fire, whence it spread with rapidity, and was in a fair

way to communicate to the home establishment of his neighbour. Andrew

saw plainly enough that notwithstanding all his efforts to the contrary,

the whole must inevitably be burned before human help could be obtained,

unless Providence would interpose. In this extremity he threw himself

upon his knees, his face and hands blackened with smoke and ashes, and

cried out in the deepest tones of supplication, "Oh Lord, if it be from

thee that I keep the seventh day for a Sabbath, and labour on this day,

according to thy law, do thou stop this fire." While he thus prayed the

wind veered suddenly, and took the fire in altogether another direction,

so that it became easily manageable. The skeptic may sneer at this, but

the Christian will remember that God is omniscient, that He holds the

winds in his fist, and moreover that He has promised to hear and answer

prayer. This remarkable circumstance Andrew improved, by vowing unto the

Lord to be steadfast in his law, and to make his house for ever a house

devoted to the servants and the service of God,—a vow which the Almighty

seems to this time to have accepted. But for years after this, Andrew

was the only master and minister in his house devoted to God; but he

steadily maintained divine worship upon the Sabbath, and not without

success, for he had the happiness of seeing some of his neighbours, one

at a time, come and unite with him in serving God.

After several years, Elder Lehman, from Ephrata, made them a visit, and

proposed to raise an establishment similar to that at the former place.

To this Andrew cheerfully acceded, and accordingly, as soon as

circumstances would permit, the estate and buildings were formally

conveyed to the Society. It was not a gift, however. Andrew had a large

family dependent upon him for support. The land had been brought into a

state of cultivation by their mutual efforts, and strict justice

required that the interests of all should be considered in its

alienation. Everything was fairly appraised, and time given to the

Society to pay the appraisement to him and his heirs. This arrangement

was followed by the happiest consequences. Andrew and his family were

amply provided for, and he lived to see his children and his children's

children become members of the Society which had arisen through his

means. He and his companion in life went down to the grave in a good old

age, and are now doubtless raising their voices with that company who

were redeemed from the earth.

The estate consists, at present, of 165 acres of land, in a high state

of cultivation, and is very productive. It is a stiff loam, upon a

limestone bottom, and is, therefore, well adapted to grass and the

cereal grains. They are abundantly supplied with farm buildings. The

principal barn, situated on a hillside, built of stone and brick, is 50

feet wide and 102 feet long, with a roomy overshoot on the lower side;

the lower, or under-ground story, contains several stables for the

accommodation of the domestic animals; the yard is well supplied with

pure water, and everything bears the marks of thrift, industry, and

economy. There are two flourishing orchards, well supplied with a choice

variety of fruit, and two neatly cultivated gardens. Much of the wearing

apparel is manufactured by the sisters, and the visiter who passes the

building appropriated to that industrious use, will be strongly reminded

of a classical quotation from the Odyssey, where Calypso is represented

as

"With voice celestial, chanting to the loom,"

and her damsels,

"Who cull,

With hands of rosy white, the purple wool."

The sisters lighten and enliven their industrious pursuits with music;

and many a strain that would draw tears of rapture from listening

multitudes, is blended, and even made more pastoral and effective by the

sound of the shuttle, and the noise of the spinning wheel. There are

likewise a blacksmith's shop, and a cooper and cabinet-maker's shop,

where the brothers pursue their mechanical occupations. There is also a

flouring mill, where, beside custom work, two thousand barrels of flour

are annually produced. This is situated on a perennial stream that flows

through, and abundantly waters the estate. It is an arm of the Antetum

River, a tributary of the Potomac. The dwelling-house is most pleasantly

situated about six paces from the stream on its south bank. This

dwelling is a convent or religious house, and is styled "The Nunnery,"

by the country people. It presents a singular and unique appearance,

being about one hundred and fifty feet long, by thirty feet wide, and

three stories high; the lower story is built of blue limestone, and the

others of brick. The lower story is even with the ground on the south

side, before which, and between the two orchards, there is a small

grassy lawn. There are three front entrances, of which the middle

entrance communicates with the dining hall, where a company of sixty or

seventy guests might be conveniently accommodated. On the north side,

projecting from the middle of the main building, with an entrance into

the dining hall, are the rooms appropriated to domestic and culinary

purposes. Over the dining hall, in the second story, is the family

chapel, where worship is regularly performed both in the morning and at

evening. Above this, in a small cupola, is the convent bell, whence a

rope passes through each floor into the centre of the dining hall. The

west end of the building, from the dining hall round, contains

exclusively the apartments of the brethren connected with the

establishment; the east end of the building, beginning with the same

division, contains exclusively the apartments of the sisters. In each

department there are spare rooms for company, with sleeping rooms on the

north side in both stories. In the centre of the cellar there is a

beautiful fountain of clear spring water, incessantly flowing in an

abundant stream. This is distributed in every convenient manner to the

different parts of the establishment. Along the north side of the

building, there stretches a luxuriant meadow, about one hundred paces

across, which is abundantly watered by two streams; one, the creek

before mentioned, the other, a brooklet of smaller dimensions. These are

crossed by two wooden bridges, and a well-worn path leads to the

meeting-house, situated on the north side of the meadow, adjoining the

public road, which runs through the estate. The meeting-house, which is

sixty by fifty feet, is built of stone, without a gallery. The adjoining

building of smaller dimensions communicates with it on the west end,

which exactly resembles an English vestry, although it is in reality a

kitchen. About twenty-five paces from the convent, near the eastern

border of the meadow, is the waste-gate for the mill. Here there is a

bend in the creek, and at this point is formed their baptistery, well

supplied at all seasons with pure water. Three steps lead down into this

beautiful fount. In this place we were forcibly reminded of that

exquisitely beautiful hymn,

"The Lord my shepherd is;

He maketh me to lie

In pastures green; he leadeth me

The pleasant waters by."

This Society keeps no journal, has no written history, nor humanly

composed creed. However, they have a charter, obtained from the state

legislature, in which they are known as Seventh-day Baptists. By this

charter they are authorized to hold and govern the estate and the house,

by by-laws of their own formation and adoption, which are represented

and defended by five trustees elected by a plurality of the votes of all

the male members of the Society. In these by-laws it is made a condition

of admission, that the inmates of the house shall be single persons;

however, they are not disqualified by a state of widowhood. They must

also be conscientious observers of the seventh day, and must have shared

in the ordinances of baptism, and possess reputed piety. Their

application for admission must be made to the trustees, who are the

authorized judges of their eligibility. No vow, no promise of

unconditional and continued celibacy is ever required, but if they

subsequently wish to marry, which is sometimes the case, no unkind

treatment ensues; on the contrary, they leave the house like a sister

going from the family of her kindred, when every one is attentive to her

future wants. No person entering the Society can retain independent

estate or personal property; but should they bring property with them,

it is subjected to a fair appraisement, and a certificate of the same

given; and should the person subsequently leave, the same or its value

is restored without interest. If the inmate dies in the convent, or a

recognised inmate of the same, all the property accrues permanently to

the establishment. No one receives wages, but all participate in the

comforts of the house; and the charter secures the whole of the estate

and its incomes to the single brethren and sisters as their property.

The labours of the establishment are shared alike by all; the brethren

under the direction of the prior, and the sisters under the direction of

the prioress. In no respect, however, is there any pre-eminence of

authority or class; their offices are designed to subserve good

order—nothing more. They are in truth a band where fraternal regard and

equality of right regulate all their conduct.

In 1847, there were nine brothers and fourteen sisters who were inmates

of the convent. The other members of the Society have no personal rights

in the property of the estate; and there is no more community of

interests among them than there is among other denominations of

Christians. In church discipline and government they are decidedly

congregational. Their officers are elected by a majority of the votes of

the members. They are averse to paying their pastors a stated salary;

but believe that he should be assisted voluntarily according to his

necessities. The convent and all the buildings are exceedingly neat and

well-kept; the furniture being plain and convenient without any

superfluities or finery. The venerable pastor, Andrew Fahnestock, having

lost his wife, made a distribution of his property among his children,

and took up his residence in the convent some time since. All visiters

are likewise requested to make the convent their home, particularly

during the public meetings, and are furnished in it with private

apartments. Their yearly meetings are attended by many who reside in

distant parts, these, as they arrive, are most hospitably welcomed; the

brothers saluting the visiting brothers with a holy kiss; the sisters

saluting the visiting sisters in the same manner, but the brothers and

sisters only shaking hands. When the meeting is over, and these visiters

are preparing to depart, the same affectionate observance is again

tendered to all. At these meetings a supper is spread in the

meeting-house, which is the anciently celebrated Agapa, or love-feast,

held in imitation of the Last Supper, of which the Redeemer partook with

his disciples, before he was led out like a lamb to the slaughter, and

in connexion with the institution of the Eucharist. At this supper

everything is previously prepared, and there is no cooking done except

to make coffee. Here appears the use of the vestry kitchen, adjoining

the meeting-house, with its cellar and well-stored larder. In this

apartment are vessels over fixed furnaces prepared for heating water,

coffee, and the like. The meeting-house has two front entrances, and is

seated with the males on one side, and the females on the other. It is

furnished with settees and long narrow tables, which serve for their

books during worship, and for meals during the love-feasts. About midway

of the house, on the back end, is one about eight feet, appropriated to

the ministry, there being no other pulpit in the house. The tables at

the love-feasts are furnished with a good supply, and a sufficient

variety of all the necessary aliments of life, without any

superfluities; and all are invited to partake. This being over, and the

things cleared away, the communion table is furnished for the Lord's

Supper. The holy rites are begun by singing and prayer; the thirteenth

chapter of John is then read, and the officiating ministers discourse

upon it, when these servants of the church lay aside their coats, go to

the kitchen vestry, gird themselves with long towels, and each one

taking a small wooden tub half filled with tepid water, return to the

brethren's side of the house, and commence the ceremony of washing each

other's feet, repeating meanwhile the words of your Saviour: "Therefore

if I, your Lord and master, have washed your feet, so ye ought also to

wash one another's feet." The same is performed on the female side of

the house by two aged sisters. This being ended, all again sit down, and

every one appears absorbed in silent prayer and meditation for a few

minutes. The officiating ministers then take the bread of the communion,

and one of them, after giving thanks, and imploring the divine favour,

carries the plate before the others, so as to stand before two of the

communicants. He then breaks one of the pieces of the bread into two

parts, giving half to one and the other half to the other, saying,

"Take, eat; this is my body, which is broken for you; this do in

remembrance of me." This formulary is repeated at each time of breaking

the bread, until all the communicants have received a portion. In

distributing the wine, the ministers, instead of the deacons, carry the

goblets. The whole concludes with singing. They are all masters in

music, and, what appears to me extremely appropriate, their hymns in

German were all composed by members of their own order, and have never

been given to the world. Many of them exhibit considerable poetic

talent. The same is true of their music, which is perfectly unique; but

so soft, solemn, soul-stirring, and melodious, that the listener half

forgets its reality, and holds his breath for fear of breaking the

enchantment. They have three volumes, of which a small edition has been

printed for their own use, and there is not a light or jigging beat in

the whole collection. They frequently make additions in manuscript, and

take great pleasure in making new books with the pen, of which many have

very richly ornamented pages. While listening to their melting melodious

strains, one cannot fail to revert in imagination to that new song which

was sung before the Lamb, and before the beasts, and the elders, and

which no man could learn but those who were redeemed from the earth.

Their style of singing, though altogether different from that of modern

congregations, is extremely effective, and such, as I believe, few

persons of taste and sensibility could listen to, without shedding tears

of silent rapture. They have no choir, but all, both young and old,

sing, being directed in this exercise by a leader.

There is perhaps no ordinance of the Christian church more highly

interesting to a casual observer, and more fraught with hallowed

associations to a devout mind, than the rite of baptism, when it is

administered in the manner corresponding with the Word of God. This is

particularly the case at Snowhill, where everything is in such perfect

keeping and character. The candidates for baptism being previously

examined and accepted as suitable subjects for that holy ordinance by

the pastors, an announcement to that effect is made to the congregation.

They are then suitably attired, and all repair, forming a procession, to

the baptistery, where a thronging multitude is generally assembled. Here

the scene is extremely solemn and affecting, and all nature appears to

sympathize in the deep solemnity. Even the sunlight, as it bathes the

verdant hillside, the smooth meadow, and the golden orchards in a flood

of glory, seems to partake a softer radiance. A hundred snowy clouds

appear here and there on the blue heaven above, and it requires no great

stretch of the imagination to fancy that behind or upon them the waving

wings of seraphs have been furled, and that forms of ineffable beauty

are bending there, and watching with interest the dedication of souls to

God. A flood of hallowed associations comes rushing into the mind. We

think of Jordan, of the multitudes who gathered upon its banks, and who

were baptized "confessing their sins." The venerable appearance of the

Baptist, that first preacher of the kingdom of God. And then the Great

High Priest of our Salvation, who came hither to set an example for his

servants in all coming time. But this pleasing revery is broken by the

voice of the pastor. A hymn is given out; and then from the midst of the

company arises a deep, full, melodious swell of harmony. It is unlike

singing; it seems the very soul of heavenly music breathing out an

ecstasy of thanksgiving. The music ceases; a low soft echo breathes

through the air, so lately living with sweet sounds, and over the

waters; again all is silent. The pastor now stretches out his hands, and

lifts his eyes to heaven: "Let us pray." Some kneel, others remain

standing, but all assume the look and action of devout humility. The

prayer ended, the pastor descends into the pool; the candidate, assisted

by a brother or sister, descends after him. Reaching the lower step, he

takes her, if a sister, by the left arm, and leads her down to a

suitable depth, where she kneels in the water. She applies water to her

face, and he does the same to the back of her head, waiting a moment for

her to recover her thoughts and acquire a frame of mind suitable for the

occasion. Then, laying his left hand upon the forepart of her head, and

his right hand upon the back between the shoulders, he says, "I baptize

thee in the name of the Father," and immerses the candidate, face

foremost; then, raising her up to her former position, he gives time for

a like recovery of self-possession, and adds, "and the Son," and

immerses her in the same manner a second time; then, giving a like time

for recovery, he continues, "and the Holy Ghost," and proceeds as

before. Then while she is yet kneeling in the water, he lays both hands

upon her head, and offers a short invocation for the Spirit of God to

seal this obedient handmaid as a child of God. During all this time, the

multitude exhibits a deep interest, and maintains a perfect silence; the

candidate manifests the greatest composure, and all appear to feel that

the Saviour is near.

The German Seventh-day Baptists profess to have no other guide than the

inspired Word of God; and to this they profess to exactly conform,

omitting nothing enjoined, and adding nothing to the Observances there

given. Their simplicity is truly remarkable, and I believe, truly pure.

They are non-resistant in sentiment, but they plainly preach the

righteousness of the kingdom of God. They are likewise remarkably

amiable in their intercourse with each other. There is a similar society

in Bedford County, under the pastoral care of Elder King, but I have

been unable to make myself acquainted with any incidents connected with

its history.

There is one subject connected with the history of this people, which,

from deference to my country and its institutions, I would willingly

pass over in silence; justice, however, compels me to do otherwise.

These societies, harmless and inoffensive as the members are, have, for

a number of years past, been very much annoyed and disturbed at their

annual meetings by a number of wicked and licentious persons. Being

entirely averse to litigation of any kind, they patiently bore with all.

This only seemed to encourage increased disturbance, until the 17th of

May, 1845, when it became so outrageous at their annual meeting, that an

individual who was not a member, instituted a prosecution against

several persons for a riot. This resulted in the condemnation and

punishment of sixteen individuals, whose friends, from malicious and

revengeful motives, immediately commenced suits against these

Seventh-day Christians for labouring on the first day.

To this they plead guilty, and cheerfully paid their fines and the

costs; but in consequence of the great inconveniences to which they were

subjected, they petitioned the legislature for relief, though without

effect.[44]

[43] Those who desire a more particular account of the German

Sabbatarians, their leaders, literature, and music, may consult the

fifteenth volume of Hazard's Register of Pennsylvania.

[44] It may be interesting to posterity to know that in the United

States of America, and about the middle of the nineteenth century,

Plymon Seaver, of Vermont, was confined in jail for a long time, for

attending to secular concerns upon the first day of the week. About the

same time, or August 26, 1845, Obed Snowberger was fined four dollars,

for being engaged in worldly employment upon the first day of the week.

Mr. Snowberger was a worthy member of the German Seventh-day Baptist

fraternity in Pennsylvania, and the prosecution was carried on in Quincy

Township, Franklin County, and before Samuel Sibbet, as justice of the

peace. Subsequently nine others of the same people were subjected to

prosecution and fines for the same reasons.

THE END.