USA > Maryland > Washington County > Hagerstown > A history of Washington County, Maryland from the earliest settlements to the present time, including a history of Hagerstown > Part 84
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OF WASHINGTON COUNTY, MARYLAND.
relying only upon God and the Bible to guide them and their followers forever, walked slowly, sol- emnly, and heroically from the house of Alexan- der Mack to the river Eder, which, like a silver thread, wound its way through the heart of a rich and varicd landscapc. Here the pious cight, in the early morning, surrounded by many curious witnesses, knelt in prayer, and then one of them led Alexander Mack into the water and immersed him three times, in the name of the Father, and of the Son, and of the Holy Ghost. Then Alex- ander Mack baptized the other seven; and these eight, perliaps the first to receive trine immersion in the history of the Protestant Church, then or- ganized a new congregation. This new congre- gation chose one of their number, Alexander Mack, as their leader, and thus began the Taufers (or Tunkers or Dunkers) or German Baptist (Brethren) Church, as a separate organization." A few other facts are interesting about this unique organization : they waived the question of apostolie succession, in having no regularly ordained min- ister to baptize them; they subscribed to no writ- ten creed, they were all members of regular Prot- estant bodics, either Lutherans or Reformed; they were practically all Pietistic refugees enjoying the protection of "the mild and humane Count Hcin- rich von Wittengenstein;" they were more than Pietists, in that they were not averse to church organization, as nearly all Pietists were, and in that they did not abandon the ordinances which are specified in the Word as means of salvation; they abandoned all precedents among the denom- inations of their time; and they give evidence in their actions at this time as well as subsequently, that "they were men of no mean training, and that they were possessed of a courage and heroism that mounts almost to the sublime."
Alexander Mack, Jr., son of the first leader of the Brethren, in an account of this organization published in 1774, says that Schwargenau became extensively known as a centre for Pietists, and he also indicates that the social grade of the place was considerably elevated because of their presence. He further cites that although they differd in man- ners, customs, and opinions, they were all called Pietists but that they among themselves called each other "brother." Furthermore, this publi- cation of Mack's leaves the impression that these Pietists found it difficult to reduce Christ's "go and tell it to the Church" to practice, without some formal organization, and that more particu-
larly because of this verse in Matthew 18 some few of the Pietists organized themselves into the church of the Taufers or Dunkers Brethren. They never wrote a crecd, the Bible alone was deemed sufficint.' Gradually, however, the newly organ- ized church worked out its polity, its beliefs, and its practice. At this juncture it is, as indicated before, that Hochmann's influence is felt. Upon the basis of a higher standard of personal piety, the Brethren built their conception of practices of the Primitive Christians, and began to literally observe baptism by trinc immersion, feet-washing, the agape in connection with the communion, sal- utation by the holy kiss, and the anointing of the sick. The doctrines of non-resistance and non- swearing were essentially characteristic of the Brethren. As for non-conformity to the fashions of the world in dress, there was no particular em- phasis upon such doctrine until social and political conditions in the colony of Pennsylvania allied the Brethren with the Quaker party, and produced the distinction between the "Plain People" and the more stylish people; and this distinction, while not so marked during the Revolutionary War, became even more marked than formerly when the war was over and the now popular and victor- ious war party reverted even more extravagantly to fancy clothes. Just here it may be remarked is the source for the popular idea that all the so-called "Plain People," Quakers, Mennonites, Dunkers, et al, have the same history and are largely the same. This idca is entirely wrong, for it is only on this point of social customs and plain dressing that these widely differing religious bodies are at all alike.
The church in Schwarzenau grew large by 1715 and other congregations were organized in the Palatinate, the one at Marienborn becoming the new centre when persecution at last stopped de- velopments at Schwarzenau. Later, Crefeld or Crcyfelt became a centre, then Epstein in Swit- zerland. In 1722, Mack and the remaining mem- bers fled from Schwarzenau to Westervain in West Friesland, where a congregation flourished for nine years. Thence they sailed for Pennsyl- vania, fifty-nine families or one hundred and twenty-six souls landing and qualifying in Phil- adelphia on September 15, 1:29. Of the Breth- ren and congregations left in Europe, little, if anything, is known, except relative to Creyfelt. This place became the rendezvous of the Brethren, at least from Marienborn and Epstein; and it also
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HISTORY AND BIOGRAPHICAL RECORD
is the place whence the first Brethren sailed for America under the leadership of Peter Beeker, settling at Germantown in 1719, ten years before Mack's arrival. Among the most prominent names of leading Brethren in this carly period, first arising to prominence in Europe and after- wards removing to America, were Alexander Mack, John Nass, Christian Libe, Peter Becker, John Henry Kalkglasser, and Stephen Koch. These all suffered the hardships incident to inde- pendence of religious thought and activity to which the independents and separatists of all ages have been subjected, the state churches of Ger- many and Holland and Switzerland being their persecutors now, just as the Papal Church had been the persecutors of such bodies as the Walden- ses in the Middle Ages. What became of the Brethren who did not come to America is not known; in all probability the great majority came, and thus the nucleus of the church was removed from European to American soil.
A recitation of the history of the Brethren after they came to America usually involves the details of the organization and growth of indi- vidual congregations, first in the immediate vicin- ity of Philadelphia, then in New Jersey, then farther baek toward the Susquehanna river, then along the Antietam in Southern Pennsylvania and Northern Maryland in 1752, then down the val- ley of Virginia and into the Carolinas, then west- ward over the Old Braddock Road immediately after the Revolution, to Georges Creek, which empties into the Monongahela in Western Penn- sylvania, then from the Carolinas into Kentucky. This far westward movement of the Brethren is coincident with the general westward movement of the American population; "first the hardy pi- oneer, then the invading army that drove the Indian to the West and North, then the agricultur- ist whose coming marked the beginning of per- manent occupation. The sturdy Germans were among the first to press to the Ohio and Mississ- ippi Valleys. Among these pioncer farmers were many members of the German Baptist Brethren Church. They carried their principles with them, and from 1790 to 1825 the great central plain was rapidly populated by Brethren." Among the prominent colonial congregations besides Philadel- phia and Germantown, may be mentioned the Coventry, the Great Swamp, the Oley, the Cones- toga, the White Oak, the Great Swatara, the Northkill, the Codorus, the Little Conewago, the
Conewago, the Bermudian, and the Stony Creek congregations, most of which are still alive. Among the leaders of the early Ameriean church were Peter Beeker, the second Alexander Mack, the two Martin Urners, the first Christopher Sow- er, the second Christopher Sower, who was an Elder, Peter Keyser who was Elder of the Phila- delphia Church, Michael Frantz, Michael Pfautz, Jacob Sontag, Peter Leibert, Ludwig Hoecker, the schoolmaster and organizer of the Sunday School, at least by 1738, Gerhard Tersteegen, the poet, and Elder John Priec, the bosom friend of Alex- ander Mack, Jr.
Although the history of the Ephrata commun- ity of mystical and ascetic Seventh Day Baptists is no essential part of this sketch, yet because of the fact that almost all general church histories and encyclopaedia artieles attribute the peculiar features of the Ephrata Cloister People to the Dunker Brethren, and because it is true that the founders of the Ephrata Community were origi- nally Brethren, it seems wise to advert to them. John Conrad Beissel was the founder of the Ephrata Community Movement. He was bap- tized by Peter Becker, and became a member of the regular German Baptist Brethren Church, but he had such inspirationst and mystical tendencies in his nature as would not harmonize readily with the more conservative doctrines of the Brethren, and so he finally threw all restraint away and openly declared his independence in 1728. His celibate ideas were in harmony with the idea of a cloister ; and so by 1740 this strange character and his kindred spirits, some from the Brethren and some from other religious bodies, were fully and avowedly a separate and distinct body. Un- doubtedly the striking characteristics of this sing- ular cloister community were in that day, and are still, unusually attractive to historians and anti- quarians ; and it is but natural that this singular community should have furnished the . basis for many a write-up of the Dunkers, especially since the Dunker people proper have been so very quiet and unassuming concerning their real history. So the fact is, and always has been, that the Sev- enth Day Baptists of Ephrata are related to the Dunker Brethren only in that the founders of the community were originally Dunker Brethren. The Dunker Brethren have never been opposed to marriage among themselves, nor have they, more than other denominations, opposed the marriage of their members to the members of other seets.
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OF WASHINGTON COUNTY, MARYLAND.
They have never practieed the community of goods, nor do they aim to live in colonies. They have had nothing to do with the idea of Sabbatarianisml. In fact, none of the essentially Ephrata-Cloister doctrines are .to be attributed to the Brethren. The Ephrata People have a history all their own, and a strangely beautiful story it is which they have left in their famous Chronicle Book and in the many other historical referenees to them which are found in Pennsylvania records.
The Taufers, Tunkers, Dunkers, or German Baptist Brethren of Colonial Times were for the most part Germans or Duteh. The majority of them were substantial farmers; though of eourse they were engaged in other occupations also, par- tieularly weaving. The Saur presses of German- town were the most famous German presses in Ameriean Colonial history; and their output of papers, almanacs, Bibles, S. S. tiekets, and general works, gives evidenee not only of a flourishing business, but also of a literary appreciation among the American Germans of no mean consideration. A nearly complete connection of imprints from the Saur presses of Germantown is now worthily housed in the splendid library of the Brethren's oldest eollege at Huntingdon, Pa., thanks to the tireless energy of Dr. Martin G. Brumbaugh; and even a casual visitor to this department of the li- brary must be astonished by the evidenees of ap- preeiation for books which the American Germans must have had. Such literary appreciation would seem to eall for the organization of schools by the Brethren of this early period ; but aside from the interest of eertain members of the church in the founding of Germantown Academy, there is no sehool history to record. Being Germans, they retained their language, and desired to do so. Their English neighbors could not understand them, and so regarded them as illiterate, even to the extent of attempting to provide for their Eng- lish Education and evangelization. This slur upon their intelligence eaused the Germans to dislike the English and their whole sehemes of education.
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As for the activities of the Dunker Brethren in general, social, eivic and reform movements in the eighteenth century, little can be said that would indicate any considerable or even any ac- tivity on the part of the denomination as sueh. While it is a fact that certain leaders among the
Brethren were well known and highly respected by men of affairs outside the membership of the ehureh, and particularly by sueh men as Franklin and Washington, yet, spite of their anti-slavery sentiments, their peace sentiments, and temperance sentiments among themselves, they are not known to have taken any leading part in what might be ealled the general reform movements along these lines. Without being essentially selfish or clan- nish, the Dunker Brethren were then, as they are pretty generally still, very much to themselves. Particularly have they always eared for their own poor. Undoubtedly this natural attitude of theirs, coupled with the faet that they were elassed so- eially and politeally with those who had opposed the successful Revolution against Great Britain, and also coupled with the faet that the anti-slav- ery agitation with which they were known to be in sympathy beeame unpopular even in the North after Eli Whitney invented his eotton-gin-all these combined did mueh to retard the hitherto rapid growth of the Dunker Brethren, and threw them into the elass of smaller denominations. Although they have grown into the general or Pres- byterian form of church government, and into the striet praetiee of elose communion, and although they do not now aecept members upon other forms of baptism than that of trine immersion, in the eighteenth century none of these points were so elearly eharacteristie of the Brethren.
Such is the general story of the Dunkers. Their settlement in Southern Pennsylvania and Northern Maryland has been mentioned, and the detailed history of the congregation of this vieinity will now follow. It is hoped that this old story may have awakened a deeper respeet for this body of Christians both on the part of the present mem- bers therof and on the part of those who may be eounted as friends. No proselyting purpose has been in mind.
THE MANOR, BEAVER CREEK AND WELSH RUN CONGREGATIONS -* formerly belonged to the Antietam Congregation, which was at first known as the Conoeocheague Church. If not the first, it was one of the first organiza- tions of the Brethren west of the Susquehanna river.
*Contributed by Elder W. S. Reichard.
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HISTORY AND BIOGRAPHICAL RECORD
Elder Abraham Stouffer, ordained to the eldership by Bishop Peter Becker, spoken of in the early history of the Germantown church, near Philadelphia, came to the valley, and organized a congregation near Waynesboro, Pa., about the year 1750, which was known as the Conococheague Church. The region was then infested by hostile tribes of Indians. The French and Indian War, a few years later, increased the uneasiness felt by the members of this congregation, in common with the people throuhout the Cumberland Valley. Thus church work and growth were greatly retard- ed during most of the latter half of the eighteenth century. Worship was conducted in dwelling- houses during the winter, and in summer, in barns. About 1756, Governor Sharp afforded some protection to the settlers by establishing Fort Frederick, in the western part of the county.
After remaining for several years with the Conococheague Church, Elder Stouffer returned to castern Pennsylvania, and Elder George Adam Martin was left in charge. The first church build- ing was erected in the year 1785, in Price's woods, near Waynesboro. This house stood ninety-seven years, and was replaced by the present structure in 1892. Gradually, as the Indians retired, and emigration pushed further into the woods, the Chureh grew, and other organizations were form- ed, the first of which was the Manor Congregation. Their house of worship was first built in 1830, and Daniel Reichard, grandfather of W. S. Reich- ard, who moved into the neighborhood in 1831 became a prominent actor in the new enterprise.
In 1826, the first Annual Meeting held in Washington County took place at Daniel Reich- ard's residence, which was west of Hagerstown, near Salem Church, on the farm now owned by Mr. Eby. The next Annual Meeting was held in the County at the Manor Church in 1838, and again in 1857, and referring to the Annual Meet- ings held in this county. One of the most spirit- ual and largely attended conferences over held by the brotherhood up to that date was the one held at Hagerstown in the year 1891. The executive committee having the meeting in charge was El- ders David Long, Nicholas Martin, Daniel Stouf- for, A. B. Barnhart and W. S. Reichard, support- ed by the congregations of the district, known then as the District of Western Maryland. The at- tendance some days of the Conference ran up to 20,000, and when the Executive Committee com- pleted their work, they had nearly $6,000 surplus
to turn over to the missionary work of the ehureh.
Daniel Reichard, while living west of Ha- gerstown, where the first Annual Meeting was held, was actively engaged in a crusade against the liquor traffic of the county. In 1829, he pre- sided over the first temperance meeting held in the county, which convened in St. John's Luther- an Church, of Hagerstown. It was upon that oc- casion that he was one of ten farmers who resolv- ed to try to dispense with liquor in the harvest field, in which all sueeeeded but one. Some gave extra wages; others made concessions of one kind or another.
Elder Nicholas Martin, grandfather of the present elder of the Welsh Run congregation, and Elder John Funk, who lived west of Hagerstown, seem to have been the principal ministers in this County in the early part of the nineteenth een- tury. Elder John Funk came frequently to the Manor for funerals and preaching services. This new organization gradually fell upon Elders Dan- iel Reichard and Jacob Long; following them in the oversight were Elders Jacob Highberger, David Long, Daniel Wolf, and the present elder, D. Victor Long.
Adjoining the grounds of the Manor edifice there is one of the finest country cemeteries in the County ; for many years there was a small grave- yard here in which many of the pious dead were laid to rest, the mother of the late Elder Daniel Wolf being the first and the youngest daughter of Elder Daniel Reichard, Miss Nannie, being the second; but as the church increased in num- ber and the community was settled up, it was con- cluded to enlarge the grounds. So on September 28th, 1880, Dr. Valentine Reichard, Daniel Wolf, C'allo Fahrney, Joseph Rowland, David Welty, Jacob Reichard and W. S. Reichard, secured three acres of land from Jacob Leatherman adjacent to the old graveyard, laid off and incorporated the Manor Cemetery Company, the incorporators be- coming the directors for the first year who elected W. S. Reichard president and David Welty, sec- rotary and treasurer with the company's office at Fairplay.
John Reichard whose picture and sketch is in this history, who died on August 3d, 1881, was the first body laid in this new addition, and Jacob Leatherman from whom the ground was purehas- ed was the next. These grounds filled up so rap- idly that the company bought the old school house property adjoining, took down the house and threw
The Famous Tunker Church-A Storm Centre of The Battle of Antietam.
German Baptist Brethren Church, Hagerstown.
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OF WASHINGTON COUNTY, MARYLAND.
the grounds into the cemetery. Again in 1904 the company added to their already spacious ground nearly 3 acres more land, which will be ample for many years to come and with a sinking fund already established for its maintenance and care, it has become not only a thing of beauty but a sacred place for many who gather here to wor- ship. List of ministers who were called and preached in the Manor congregation : Daniel Reich- ard, Jacob Long, Jacob Highbarger, Michael Em- mert, David Long, Daniel Wolf, Emanual Long, Joseph Long. The foregoing are all deceased : Sinon Long, W. S. Reichard, Joshua Long, D. Victor Long, Rodney Coffman, Emmert Rowland, Walter Thomas.
MARSH GERMAN BAPTIST CHURCH. -So the Manor congregation grew in number, and for the convenience of those that lived at a distance other church edifices were built within the bounds and limits of the congregation, first of which was the "Marsh" building erected in the year 1849.
The grounds on which the building was erect- ed was purchased from Andrew Rench and was deeded November 28, 1848, by Andrew Rench and Jane Rench, his wife to the following deacons of the church; John S. Rowland, Jacob Reichard, David Long, Samuel Emmert. The structure is built of brick, is 35x40 feet in size and is located about two miles south of Hagerstown, half way between the Sharpsburg and Downsville turnpikes. The same ministers preached here as preached at the Manor edifice. D. Victor Long is the pastor.
THE DUNKER OR GERMAN BAPTIST BRETHREN CHURCH .-* The Dunker or Ger- man Baptist Brethren Church is situated one inile north of the town of Sharpsburg, on the turnpike leading from Sharpsburg to Hagerstown, and on the ground, occupied by the left wing of the Con- federate army at the Battle of Antietam. During the battle, this church was used as a sort of fort, by the Confederates and was terribly riddled with shot and shell, by the Federal forces. In the year 1863, it was rebuilt. The church was first erected in the years 1852 and 1853. The ground on which the church stands was given by Samuel Mumma, Sr., a zealous member of the church. The deed stipulates that the church is to be the
property of the German Baptist Brethren, as long as they hold public worship there.
The dimensions of the church are 35 by 40 feet, one story in height, built of brick and painted white. The building committee were Daniel Mil- ler and Joseph Sherrick. The members of this church, known as "Mumma's" at its organization were the Mummas, Eckers, Millers, Neikirks and Sherricks.
The ministers who have officiated from the building of the church to the present time are: Elders Daniel Reichard, Jacob Highbarger, Michael Emmert, David Long, Daniel Wolf, Jacob Bricker, Victor Long, Joshua Long, John Otto, Rodney Coffman, John Miller and Walter Thomas.
The churches of this denomination which are known as one congregation, and which are all lo- cated within a scope of eight miles, and which number about 240 members, are: Mummas', Manor, Sharpsburg, Downsville and the Marsh; and are under the supervision of Elder Victor Long, who is the Bishop. On the Sunday pre- ceding the battle of Antietam, Rev. David Long, now (deceased) was preaching in this old church ; his preaching was often interrupted by the boom- ing of cannon on South Mountain. The following Sunday the church building resembled a sieve, the effects of the shot and shell, totally unfit for worship, whilst strewn around it were the lifeless bodies of horses and men, a sickening sight.
The Bible belonging to this church the gift of Daniel Miller, one of the pioneer members, was carried away soon after the battle and nothing was heard of its whereabouts for forty years. It was taken by Sergeant Nathan F. Dykman, Co. H. 107 N. Y. S. V., which participated at Antietam. At his death his sister presented the Bible to the company, and their desire was to send it back to its home in the Dunkard Church at Antietam, if it were still in existence.
John T. Lewis, an esteemed colored man of Elmira, New York, who came from the north of Maryland, and is a member of the Dunkard Church, was instrumental in its being returned, to the church, and it now occupies the same po- sition it did before the battle, whence may it be no more removed forever.
At the right of the cast door of this historic church is a bronze tablet with these imperishable words, which all may read with interest :
*Contributed by John P. Smith.
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HISTORY AND BIOGRAPHICAL RECORD
"The Dunkard Church was ereeted A. D. 1853, by the German Baptist Brethren. During the battle the wounded of both armies sought and found sanctuary within its walls. The church was seriously injured by the fire of the Union. bat- teries on September 17, 1862. The building was repaired and divine worship was resumed during the summer of 1864."
THE POTOMAC GERMAN BAPTIST CHURCH, located one-half mile south of Downs- ville, is one of the appointments in the Manor eongregations. This church was built in 1859. The building is located on the farm now owned by Simon Long. It is a brick 30x40. Services are held every four weeks. Bishop Long has oversight. The trustees at present are Joseph Thomas, Jos. Rowland, Charles Coffman, Otho W. Miller, Isaiah Harshman.
SHARPSBURG GERMAN BAPTIST CHURCH .- The members of the German Baptist Brethren Church, living in Sharps- burg found it often difficult to go out to the little chureh along the pike, one mile north on the Antietam Battle Feild to service and many of the children that should be in Sunday-school could not be induced to walk out; therefore the necessity seemed to be absolute that they have a place for worship and Sunday-school work in town. On the first day of August 1898 ground was broken for the present building which is a substantial brick structure 40x52 feet covered with slate and heated with steanı. On the first day of January, 1899 it was dedicated to the Lord free from any indebtedness. Elder Silas Hoover of Pennsyl- vania preached the dedicatory sermon. The build- ing committee was Henry Miller, Henry Schamel and John Otto.
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