USA > Pennsylvania > Lancaster County > Ephrata > Chronicon ephratense : a history of the community of Seventh Day Baptists at Ephrata, Lancaster County, Penn'a. > Part 11
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CHAPTER XIX.
THE TITLE OF FATHER IS GIVEN TO THE SUPERINTENDENT; AND CONCERNING THE QUARRELS THAT AROSE ON ACCOUNT OF IT.
It early came to be the custom in the Settlement to lay aside one's common name, and take a new one, which was called the church-name. The common nanie of the Superin- tendent was Conrad Beissel, wherefore he was usually called Brother Conrad. Finally, however, he assumed another name, either because tlie old one had made him seein too familiar [alletägisch], or because a new epoch in his life had begun. That pride should have impelled him to do so no one can believe who was acquainted with his circumstances. He expressed his wish to several house-fathers, who went to great trouble to find a name for him that should be suitable; but none of all those suggested seemed to harmonize with his estate. Thereupon hie proposed to thein the name Brother Friedsam, which met with their approval; and when they had adopted it, it was at once made known to the con- gregation.
When the Solitary Brethren at the Settlement heard it, it appeared a bad thing to them simply to call him a Brother, since to many of them he had been, next to God, the cause of their salvation. Therefore they resolved in their council to call him a Father, of which they notified him through two deputies, and which also he accepted without contradic- tion; for he was so instructed from above that he would not readily have refused the good intentions of anyone, even though he might therefor reap the greatest reproach, as happened in this case. When it was made known at a love- feast, it offended the house-fathers, particularly because the Eckerlins were movers in the matter, against whom they had a grudge as it was, for trying to exalt the Superintend- ent beyond measure. This occasioned various conferences, where it was decided that the Solitary should call him Father,
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while those of the domestic households should call him Brother; though this was never strictly observed.
Thus the matter stood until the year 1741, when a house- father of the congregation, Jolin Hildebrand by name, was moved to draw up a great document, and to present it to the Superintendent, wherein he proved from many Scripture passages that strictly speaking the title of Father belonged to no one but God. It came to us from the times of apostasy and the Roman church, when one had placed himself upon a chair whom they called Holy Father. The Superintendent did not permit himself to quarrel about it, but received the Brother's work, and said he believed there was good con- tained in it. At the same time he told him that he felt that people had put him into an evil situation, in which, he feared, harm miglit come to the testimony of God; wherefore also he had asked for another name, upon which the Solitary Brethren had imposed this name upon him. When the Superintendent showed this condescension to the Brother, . he went home apparently quite satisfied and happy. Soon after, however, he brought the Superintendent a long letter of similar purport with the preceding document. The Super- intendent had him read his letter in the presence of two of the house-fathers themselves. In it he went so far as almost to deny the incarnation of Christ. Then the Superintendent declared that it would be easier for him to give up this title entirely if by the same he would be obligated to stand for something which he would not have to do if this name were taken from him. It was difficult to discern from the Super- intendent's conduct whether he was in favor of or against the title. Those who regarded his action only superficially and from the outside were indeed tempted to think that lie coveted titles of lionor, as also the good Hildebrand thought. But those who had an insight into his spiritual condition, knew very well that for conscience sake he inight not avoid any reproach, such as also this Father-title was. And surely this title would not have been set for a stone of stumbling to these men wise in their own conceits by God's providence. Why then did men, even after his deatlı, rave so violently, since it is not their wont to be so zealous against evil, else
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they would have had occasion enough, even without this title, to kindle their wild natural passions by their zeal.
After Brother Hildebrand had now read his letter, as was mentioned, the Superintendent called into the council three Solitary Brethren, namely, Jephune, Jotham and Jethro, be- sides two house-fathers, and thus addressed them: "Brother Hildebrand has been moved within himself on account of ine with regard to the title Father, which the Solitary Breth- ren and some house-fathers applied to mne, and says that it belongs to no creature, but to God alone, whereupon a con- troversy has arisen." The Solitary Brethren, who first liad manufactured the title, were soon ready, and cast aside at once the great things of Brother Hildebrand. But the two house-fathers held back, and only said that they had lost the Superintendent after he had assumed this title. It appears from this how, from the beginning of the Community, the Solitary Brethren and the householders quarreled about the person of the Superintendent, even like Judah and Israel about King David.
This strife continued throughout the Superintendent's life-time, and became a bitter cross unto them who were involved in it. It was commonly spoken of as the strife between Judah and Ephraim, of which Isaiah makes fre- quent mention. It surely is a difficult matter to keep in unity a church composed of such unequal estates; for the solitary estate would not stand under the domestic, nor the latter under the former; but with the Superintendent as head they all hung together, and whichever had him was usually on top. Of this our Protestants know nothing, for among them everything is shorn over one comb. In church history we find that this strife was often brouglit up before the councils; whereupon canons were enacted that the soli- tary should not exalt itself over the domestic estate. Now in this organization too, as still is the case in the Romish church, the church government was wholly in the hands of the Solitary, so that even the domestic estate would not receive a inarried nan or widower as priest. But in order that the domestic estate, as being the weaker part, miglit not be oppressed by the Solitary, God had given the balance
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into the hands of the Superintendent, so that they to whom he gave his fellowship, rose up, and they from whom he withdrew it sank down, by which means he kept the work in continual motion. He never gave his favor too long to the one or to the other, thereby preventing anyone from getting undue advantage. But as I am going to describe the spirit- ual government of the Settlement in another chapter, I will save until then the rest of this subject.
After the council mentioned, the Superintendent censured the two house-fathers, Joiada and Lamnech, for not having defended Brother Hildebrand better against the Brethren in Zion, for at that time this Brotherhood was strong and had the preponderance in the Settlement. Thereupon next day the two house-fathers went to the convent of Zion, and told the Brethren how greatly concerned they were about the Father-title. "For," said they, "if this name is not inade more general, the Superintendent is as good as taken from the congregation, and you have brought him over to your side by means of this title." But they effected nothing by this; for the Zion's Brethren had two principal accusations against them: I. That they had made common cause with the Brother Hildebrand in his affairs against the Superin- tendent. 2. That they had not maintained a close enough fellowship with the Zion's Brethren; if they had done so, they would also have found again the Superintendent.
Soon after this the Superintendent went to the Zion's Brethren and gave them to know that he would now no longer be responsible for the title of Father; but that if the Brethren would stand for it, it would have to be settled at a general council. Thereupon the Brethren agreed upon the following resolutions in their council, which also they handed to him in writing, namely: That they recognized and ac- knowledged the Superintendent to be their spiritual father, since he bore the testimony out of which the Solitary in the Settlement as well as the congregation had sprung, and that they would defend this title for the Superintendent against all objectors. Because of this the Superintendent also bore the Brethren in Zion in special remembrance before God. This is now the second time that the Brethren in Zion
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defended the Father-title against the adversaries, wherefore it was adopted at both the convents, though it was not yet approved by the congregation. All this happened on a sixth day of the week. On the following Sabbath, however, the Superintendent declared himself as follows before the entire congregation: "Brother John Hildebrand this week testified against me, both in writing and by word of mouth, that it was not right that I allowed myself to be called a Father, because that title belonged to God alone." He desired to bring this before the congregation. Now they would have to choose one or the other, namely, either to stand by the title, or not to do so.
At this the congregation was greatly surprised. But Brother John Hildebrand began to justify his course, and to call upon God as the one at whose command he had borne this testimony. With many other words also he disclosed his motives. Upon this the Superintendent expressed him- self thus: That henceforth he would have nothing more to do with the Father-title; the congregation should decide what was to be done. . And that it might feel freer in its judgment, he would withdraw; whereupon he betook him- self to the upper hall. Now the votes of the congregation were gathered, when it was found that all, with a few excep- tions, were of opinion that he should be confirmed in the title by common consent. This they announced to him, with the added condition, that, if the title were burdensomne to him, he should not be obliged to take it. This offer of the congregation the Superintendent respectfully accepted, and so the matter was concluded thus: that the two Solitary Orders, and all in the congregation who thought well of it, should call him Father; while the rest should be free to do as they pleased. Thus Brother Hildebrand, with his testi- mony, came to nought.
I have deemed it necessary to trace this affair to its source, in order to convince the reader that the Superintendent did not arbitrarily assume this title, as was charged by many. It were to be wished that the entire congregation had remained steadfast in its original simplicity; but it was here even as in the time of the Apostles. As soon as the Super-
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intendent had fallen asleep in the Lord many betrayed themselves that they were not satisfied with this title. Therefore when seven years after the Superintendent's death a montunent was erected to him, and counsel was taken with reference to the inscription to be put thereon, it was resolved, in order not to give offence to any, to leave off the two names of Father and Gottrecht. Upon others, who are unworthy, the title is freely bestowed; but from this one, because he was worthy, it was taken away even after his death; so everything in this world must be mixed with hypocrisy if it is to be acceptable. The above mentioned Brother Hilde- brand was one of the first awakened in Germany during this century, and lived with such ascetic rigor that at the begin- ning he even ate his bread by weight. He was a man of peculiar gifts, and had a deep insight into the writings of Jacob Boehme. Nevertheless he had become pretty well cooled off; but when the fires of the awakening in Conestoga burned so brightly, it warmed him up too, so that he joined the congregation. His oldest daughter was the first virgin to be consecrated, and also the first one to exchange her angelic estate for matrimony, being wedded to the middle son of Alexander Mack. Because her father became sorely offended at the rock of offence in the congregation, he separated from it again, and for a time took up with the opposing party in Conestoga. Afterwards he followed his daughter and moved to Germantown, where the Baptists made him one of their teachers. But when the awakening referred to made itself felt at Germantown, he again removed to the congregation at Ephrata, with his son-in-law and daughter. From that time on he stood in the way of the Superintendent, which caused many quarrels; for because he was older in his spiritual calling than the Superintendent, he was unable to subject himself to the latter; besides which he also was very wise in his own conceit. Yet the Superinten- dent rose above his opposition in the spirit of love, and after his death committed him to the earth with expressions of high esteem.
CHAPTER XX.
A HOUSE OF PRAYER IS BUILT IN. ZION; BESIDES OTHER OCCURRENCES WHICH TOOK PLACE IN THE CONGREGATION AND SETTLEMENT ABOUT THE YEAR 1740.
In October of the year 1739 the sons of two of the house- fathers adopted the solitary life, and were received by the Brotherhood in Zion. After their year of probation was over, they were invested with the dress of the Order, and the one received the name of Zephaniah, the other Obadiah. Both endured their trial, and are now in eternity. May God give them grace on the day of doom! Hitherto divine service had been held in the chapel of the Sisters; but now the fathers of the two inentioned Brethren, named Nägele and Funck, offered in the name of their sons to build a prayer and school house, which it was granted them to do. They furnished all the material for it, and the Brethren did the work. The mason-work was done in six weeks, in which time it neither snowed nor rained, and was raised up in December of the year 1739. At that time things were done as in the days of the restoration of Jerusalem; all the Breth- ren were inasons, builders, carpenters, etc., for God gave thein wisdom and great patience in their daily work; more- over they were greatly concerned that none of tlie show of the world-spirit should be introduced. This house of prayer1 was a large and sightly structure. Below was a large room furnished with chairs, and adorned with texts in Gothic letters, for the congregation. Here the Superintendent had his seat; behind him a choir-gallery was built, in the lower part of which sat the Solitary Brethren, and in the upper, the Sisters. In the second story there was another large hall, furnished with everything needed 'for holding the
1This handsome Prayer-house, in which were manifested forth many wonders of God, did not stand more than 38 years, being converted into a hospital during the war of the Americans, after which it was never restored again.
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Agapæ. In the third story were dwelling rooms for eight Solitary persons. In this house inany wonders of God were manifested forth, so that its future fate was much lamented.
In August of the year 1740 the rest of the Brethren in the Settlement also left their solitary dwellings and moved into the convent Zion; among these was the later so well known Prior Onesimus. Him the Superintendent, as his first-born son, not only appointed to be Prior in Zion, but also, together with two other Brethren, Enoch and Jabez, solemnly consecrated to the work of the Lord by the laying on of hands in presence of the congregation. But great difficulties arose in Zion upon his entrance there, for his brother after the flesh, Jothamn, held the authority tliere, and had all the Brethren on his side. In hallowed commemoration we will here give the names of all the Brethren who at that time dwelt in Zion, as also of all belonging to the Order of the Sisters. At the present time, 1785, there are seven of the foriner, and nine of the latter, still living.
BROTHER ONESIMUS, Prior of the Convent.
BR. AGONIUS,
BR. JONATHAN, BR. BENJAMIN,
BR. JOTHAM,
BR. PHILEMON, .
BR. NATHANAEL,
BR. ELIMELECH, BR. AGABUS, BR. ENOCH,
BR. JABEZ,
BR. ZEPHANIAH,
BR. ABEL,
BR. JEPHUNE, BR. OBADIAH,
BR. SIMEON,
BR. OBED,
BR. NEHEMIAH,
BR. GOTTLIEB,
BR. TIMOTHEUS,
BR. GIDEON, BR. JEMINI,
BR. JOEL, . BR. WILLIAM,
BR. BENEDICT,
BR. THEONIS, BR. JUST,
BR. ISAI,
BR. BENO,
BR. JOSEPH,
BR. SEALTHIEL.
BR. EPHRAIM,
BR. AMOS,
BR. JONADAB,
BR. SOLOMON,
SISTER MARIA, Mother of the Sisters.
SR. JAEL, SR. EUGENIA, SR. PAULINA,
SR. IPHIGENIA,
SR. PHOEBE, SR. SYNCLETICA,
SR. HANNAH,
SR. ARMELLA, SR. KETURAH,
SR. EUPHROSINA,
SR. REBECCA, SR. BERNICE,
SR. ANNA, SR. MARIA CHRISTIANA, SR. CATHARINE,
SR. EUNICE,
SR. PERSIDA, SR. ESTHER,
SR. DEBORAH, SR. LOUISA,
SR. RACHEL,
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SR. NAEMI, SR. THEKLA, SR. NAEMA,
SR. PRISCA, SR. THERESIA, SR. ANASTASIA,
SR. MIRIAM,
SR. BASILA,
SR. DRUSIANNA,
SR. FLAVIA, SR. BARBARA,
SR. MARTHA.
Now they began to order their life in every respect in monastic wise. First of all, property was declared sinful, and everything was brought together in common, in support of a fund, out of which everything needed for the suste- nance of the Brethren was bought; the same was also done in the Sisters' Convent. It was therefore a great reproach for anyone to be accused of ownership. This lasted many years, namely, that no one owned anything, until at last necessity forced a return to ownership; although to this day
everything in the main work is held in common. And in order that no one who had contributed anything might even in the future claim it, as for example, if he should leave the convent, it was resolved that anyone who should leave it, should forfeit whatever he had contributed; to which all agreed without any objections. When, owing to an absurd separation which then was mutually observed, the Sisters had been obliged to cut their own fire-wood, there was after- wards a contract made with them, agreed to by the Superin- tendent, that the Brethren should supply the Settlement with wood, while the Sisters, on their part, should look after the Brethren's wash. A common table was also introduced in both convents, during the first hour of the evening. Now they also began to tear down the separate hermit houses in the Settlement, out of which several work-shops were built.
On the 21st of September of this year the two societies separated from each other in divine worship, and the Breth- ren held their first midnight prayer meeting in their new house of prayer. As at this time a bell was sent as a present to one of the Brethren in the convent by his father in Ger- many, the Brethren prevailed upon the Superintendent, after much begging, to let them hang it in their prayer-house. When this was rung at inidnight, not only did all the Settle- ment arise, but as one could hear it for four English miles around the Settlement, all the families also rose and held their home worship at the same time; for in those days the
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fires of the first love still burned everywhere. The Brethren attended their services clothed in the garb of the Order, wearing in addition also a mantle with a hood like that of the Capuchins. I shall speak of the spirit and power of this worship at another place.
There is another circumstance that belongs here, though it happened in the year 1738. About that time the custom came into vogue to have one's self baptized for the dead, as it was supposed from the words of Paul that the first Chris- tians did the same. Two Brethren first originated this at the Settlement, Elimelech2 and Timotheus, 3 the first of whom had himself baptized for his deceased mother, and the other for his deceased father, although it was known that both their parents had been baptized in Germany. This custom was practiced for many years in the households, and has not yet wholly died out, there always being some who became substitutes and pledges for their parents, or other relatives, though these had in their life time received their divine calling, but had not attained unto the covenant of God.
In December of the year mentioned the Superintendent, with inany of the Solitary, made a considerable visit to the Baptists at Amwell, in Jersey. These people, from the time of their first awakening, had a great love for the work of the Lord in the Settlement; whereupon this visit opened the door for the breaking of bread together, which otherwise, because they were united with a congregation of Baptists in German- town, would not have been looked upon with approval. When the Superintendent returned home, he called together a church-council, and announced with what love they had been received in those regions by the children of God (may this be recorded in their favor in the book of holy remem- brance before God!). At the same time he announced liow concerned lie was for those poor people, and that they would have to be helped out with a Brother from Ephrata. These good people in Amwell specially availed themselves of this open Philadelphian church door, and made many a visit of more than a hundred English miles to the Settlement, and
2 [Emmanuel Eckerlin ]. 3 [Alexander Mack ].
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built themselves up in the unity of the Spirit on the death of Jesus Christ. Thereby the Superintendent was induced to undertake another visit, on which he was accompanied only by Solitary Brethren. As many of the Baptists there stood in judgment against the work of God in the Settlement, some feared that the two parties might get into each other's wool, whereby the general edification might be hindered. Yea, some sought to bring the visitors to tlie then Baptist teacher, Bechtelsheimer by name, in the hope that then inatters might occur over which they might gloat; but they were disappointed in this. hope. The Superintendent, who bore in his heart the seal of the redemption of the whole world, started on his visit, and was received with all affec- tion by the teacher referred to and his helpinate. They sat down with him and listened to him for more than an hour, during which there flowed from him in a flood all that the Spirit gave him. And as everybody thought the visitors inight now be dismissed in peace, these good people first showed forth their particular love by treating thein to a rich collation. May God reward them on the day of reckoning! So likewise the whole organization helped the visitors across the water again at its own expense. This is mentioned here with the intent that, if any of these dear people should still be living and should read this, they may know that their faithfulness shown towards the work of God has been held in hallowed remembrance.
Meanwhile some among them longed that there might be established among them a household, such as they had seen at the Settlement, for they had well brought up young people, and hoped something useful might be accomplished among them. It would indeed have been easy to introduce the form among thein, but to fill this effigy with the Spirit was not a human work. At that time there was among the Brethren at the Settlement one by the naine of Elimelech, one of the Eckerlins, whom the stars had formned for a priest and redeemer of the bodily life, so that while other Brethren, spent their time in hard labor, he sought his own pastures and imposed his priesthood upon people. And though he was a great opponent of the Germantown Baptists, so that at
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their meetings he often preached them all out of the room; he nevertheless finally left the convent, and removed to the11, when Peter Becker received him on condition that he must suspend his priesthood. But he did not carry this out; but established a large congregation in South Carolina under their auspices, where also lie ended his life under the follow- ing circumstances. Latterly there arose in the congregation some young people by the name of Martin, who by their powers of speech drew the people to themselves. When he noticed this, lie openly declared that he must be better re- ceived or he would die. And when he afterwards repeated these words, albeit with poor results, he soon after did die, which may well cause thoughtful persons to reflect. May God grant him a blessed resurrection ! The Superintendent, who knew how to use all manner of instruments in the up- building of liis church, made use of this Brother in all revi- vals. This he did in holy simplicity and self-depreciation, wherefore God treated him so sorely, since it gave occasion to many to elevate themselves above him, who afterwards had such severe falls; as he sings in a hymn: "Our mistakes the cause have been, That we oft our aim have missed, And have others raised up seen; Though we always want the best."
After the Superintendent had ordained Brother Elimelech to be teacher at Amwell, he publicly consecrated him to this office by the laying on of hands, on account of which many maintained that lie would become the Superintendent's suc- cessor in his office, as he was already his right hand. About this same time also church-books were introduced, in which the congregation and the Solitary had to pledge themselves, by subscribing their names, to recognize a head of the church, which was the Elimelech referred to. The Superin- tendent, however, was so cautious that he never bound any- one formally to himself. This affair therefore caused so mnuch offence to some that they left the congregation. Among the Superintendent's printed Letters, the 54th was written to Elimelech at that time, and is full of priestly unction; therein he speaks thus: "Continue steadfast in prayer and with watchfulness of spirit for the flock of Christ, that thou mayest rightly divide the Word of Truth which hath been sown in you."
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