USA > Pennsylvania > Lancaster County > Ephrata > Chronicon ephratense : a history of the community of Seventh Day Baptists at Ephrata, Lancaster County, Penn'a. > Part 14
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heavily upon men, and many were driven into such straits by his witnesses that they did not know what to believe. The Ordinarius received the Prior with all tenderness, and placed him at his side at the meeting. Then he reproved all the communions, because they had stricken the Ephrata Society off the roll of Christian fellowship. He spoke a good deal with the Prior about the economy of the Solitary in the Settle- ment, and foretold him that he would be the Superinten- dent's successor in office, which was an easy prophecy, for Tacitus says: "Cupido dominandi cunctis affectibus flagran- tior est"-the lust to govern surpasses all passions. The prophecy, however, was not fulfilled, for the Prior departed this life perhaps twenty years before the Superintendent; but what he said behind the back of the Prior, happened, namely: That he was one of those who tried to deprive the Superin- tendent of his good. The Ordinarius showed his passion- ate temper at this conference, or at least pretended to, in order that others might find cause to dispute with him, and he succeeded well; for a delegate of the Baptist congrega- tion, Joseph Müller by name, gave himn a sharp reproof about his violent ways; whereupon he begged him on his knees to save him from this evil by laying on of hands, which the above-mentioned Müller did, by which act he was converted by him, whom he had endeavored to convert from his impetuosness, and became a proselyte. When the con- ference came to an end, the next was appointed to meet at Ephrata; and thus every one went his way.
When the Brethren in the Settlement heard that the next conference was to be held there, they complained greatly about the arbitrary conduct of their Prior, and said: "These people appeared to them like the foolish virgins, who tried to borrow the little oil left; they did not know what these con- ferences were for; people who were not sure of their road, might consult about it, they had no need of it, and no confer- ence would render the road easier. This determined the Superintendent to write to Henry Antes, and to revoke the conference; among the rest he wrote thus: "With regard to the matter with which we have been mutually con- cerned through the Brethren delegated by our Community, I
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shall remain your kind patron and well-wisher; but in regard to the matter itself, I stand still, and will do nothing either against or for it, and try to maintain with my people, by the help of God, the peace in Christ Jesus, together with all who are children of the same peace." (See his 6th printed Epistle.) After the failure to hold the conference in Ephrata, the same was held in Falckner's Swamp, at Henry Antes', Jan. 29, 1842; but the particulars did not come to hand.
About the same time, the Ordinarius paid another visit to the Settlement accompanied by Brother Lischy, and they were hospitably lodged in the convent Zion, because his friendly manners were especially agreeable to the Brethren. The following morning he called on the Prior, and told of his intention to visit the Superintendent; and that he was going to use the lot about it. The Prior advised against the lot, and announced him to the Superintendent, who, after some reflection, answered: That was no marvel to him, but if he were a marvel to him, he must come to him. This short answer inade the Ordinarius doubt what to do, and he surely had cause, for here he had to deal not with a coat, surplice or vestment, but with the head of a united and organized Community which, moreover, was founded on the Testament of J. C. And had he had more faith, a beautiful crown might have been put on his head, for the sake of the great fidelity he showed in the work of God, for the Superintendent never bestowed his favor on any one whom he had not tested; but he made various pretences and departed without having seen the Superintendent; and thus two great lights of the Church came to each other's thresh- olds and neither saw the other in his life. But soon after he wrote a letter to the Superintendent, to the purport that he should descend from his spiritual height that others might sit along side of him without danger to their lives, of which the Superintendent remarked: "If I were as great as he supposes, he would not have been afraid of ine." This letter was afterwards inserted into the Büdingen Collections, but joined with other remarks. About this time the Prior was attacked by a dangerous disease, and it was supposed that he had disclosed too much of himself to the Ordinarius, for just
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at that time a letter arrived for the Prior, wherein he mneil- tioned many incidents of his life, which, however, was destroyed, because it was not thought advisable to burden the Prior with it during his sickness. Of this the Ordinarius complained, and commanded the return of his letter by an express messenger. Anno 1742 still another conference was held in Oley, at which four Brethren of the Ephrata congre- gation appeared; for the Solitary Brethren were so suspicious of the thing, that they did not want to have anything to do with it. They had composed a writing on the married state, namely, how much God had to do with it, and that it was but a praiseworthy order of nature; this they handed in, which occasioned a passionate dispute. The Ordinarius said that he was not in any way pleased with this writing, he had not com- menced his married state in that way, and his married state occupied a higher position than the Solitary state in Ephrata. The delegates from Ephrata tried to sinooth the thing over, and said: They were no enemies to the inarried state; there were families in the congregation who had a child every year. At that he lifted his hands in astonishment and said: He was amazed that people who pretended to bear such important testimony would lead such a carnal life. The Ordinarius became so violent after this, that he was deposed from his office in the conference, and a Scotchinan was installed in his place; and thus the conference ended to the disgust of all present.
But their greediness for fishing drove then again and again to the Solitary in the Settlement, and often they quarrelled through half the night and called each other heretics, for the Solitary imprudently engaged themselves too mnuch with them, and were enticed to leave their fortress; and when they did not do this, they engaged in spiritual whor- ing with each other. Therefore, when Spangenberg and a large following visited the Settlement at one time, amongst them Andreas Frey and several renegades from the Commu- nity, and as the Solitary seemed to make a covenant witlı them, the Superintendent was obliged to expose their frivol- ous behavior before the eyes of the visitors, wherefore Span- genberg accused him of being angry, and said afterwards to
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others that his scolding had opened all his pores, and that fire had shot out of thein. The Superintendent, at last, found a way how to get rid of this inan. He summoned a Brother, and commanded him to compose a writing, and to sharply rebuke these people because of their disorderly lives and carnal passion for making proselytes. The Brother soon had it finished and brought him a sketch, which he sanctioned; but observed that he might have been more severe, the Brother accordingly added more salt. The Brother Prior embraced this occasion to free himself again, because he had too freely communicated with them, and added a supplement not less biting. But that was not all, for a housekeeper by the name of Hildebrand brought still another supplement, in which he laboriously proved that the married state origi- nated in the fall of man. The Superintendent gained his end by these polemical writings, since these people did not trouble him again in the future; there is nothing to be found to show that they defended themselves against these accusa- tions, except what they did at the seventh and last confer- ence in Philadelphia, where they attempted to declare by lot that the Solitary in the Settlement were a recognized masterpiece of Satan; but the lot not answering favorably, they changed this saying and called them a rabble of Bap- tists, who had stolen from them baptisin and vocation, at which the Brethren of the Settlement were not offended, because they had already explained their opinion about the extreme unction, which the devil had poured out on the Christian Church. Soon after a printing press was set up in the Settlement, and there, by the Prior's orders, the same writing had also to be printed in the English language; but because he had done this arbitrarily, and soon after left the Order, all his acts were annulled, and also the English print condemned to the flames. These are the principal incidents which occurred between the two communions.
At the same time an Englishman, named Thomas Hardie, arrived and joined the Order. His biography will conclude this chapter. Of his descent he only revealed that his grandfather had been English ambassador in Spain, and that his father married a lady of Normandy and had lived
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in London. In his youth he studied the languages and law, but was early awakened by God, on account of which he left his father's house. When his father perceived that he had the intention to go on shipboard, he gave orders for- bidding it at all sea-ports; but he assumed the dress of a sailor and safely escaped to Pennsylvania. On the voyage he threw his seal and everything by which his family might be recognized, into the sea; his other property, however, the sailors stole, so that he liad to subinit to the fate of being sold in Philadelphia; it was lucky for him that just then a Ger- man inhabitant from near Maxatawny, Siegfried by name, bought him for four years as an English teacher. His master realized great profits through him, for, because he was versed in law, he executed all necessary writings for the neighbor- hood, besides teaching school, which pleased his master so much that he made him the offer of his daughter and 100 acres of land; but there lived another spirit in him, so that he courageously declined the offer. After the termination of his bondage, he wandered about among the Germans, in order to find agreement to his holy calling. He camne first to Bethlehem; but because he found hard opposition there, his wits were unsettled for the first time; of which failing he was never entirely free as long as he lived; thus God hides his treasures in such shells. But he never laid this to the charge of those good people, though he was of opinion that, if their head-master whom he greatly esteemed, had been present at the time, it might have turned out differ- ently.
After his recovery, he undertook a journey to Ephrata, for these places, Bethlehem and Ephrata, were at that time, and still are, objects of interest for all foreigners who wish to get acquainted with the different sentiments in this country, because you find there everything in compendio. As soon as he got sight of the person of the Superintendent, the celestial Venus in him became so eager to embrace the heavenly Virgin, that he soon after entered into the Actum of betrothal in the water of baptism, since which time he en- tertained a child-like love for his spiritual Father, as is evi- dent from the following letter which he wrote much later to
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the Superintendent in broken German: "To Father Fried- sam: I thank thee for all the acts of love done to ine, for all thy innocent suffering on my account, for all thy faithfulness. My friend, my Brother, how beautiful thou art in priestly adornment when thou enterest the sanctuary with the golden censer, on the days of atonement, with many priests, when the bride Sophia, in a column of clouds, with many thousand saints, fills thy hand with incense. Praised be thy God, who elected thee. May he bless thee with everlasting comfort, from his loving heart, and be this the reward for all the affa- bility thou didst show to the children of man. Now, my good heart, soul living in God, I wish thee inexpressibly much good, my dear prophet, thou servant of God, pray incessantly for me to thy and my God and the God of us all. Highpriest of God, in whom dwelleth his paternal love, to whom he delivered the kingdom in order that he might keep mne from evil !
"Now, my dear one, receive from me, in spirit, a hearty, mutual, loving kiss, and enter the sanctuary in peace. Love the Lord in his holiness, praise the work of his hands, for his grace abideth for ever and ever. THEODORUS.
"P. S. Now I depart from thy presence with a weeping heart, the heart tells more than the pen. I shall greet thee above in the garden of him who has loved thee and me."
After he had entered the covenant of grace in the water of baptisin, he entered the convent Zion, and was named by the Brethren, Theodorus. The office of translator from German into English was given him; but because he could not stand the confined way of living in the convent, he left it again after six months. And although he kept up in spirit the communion with the Brethren until he died, he did not from that time on live in the Settlement, but exer- cised the office of teacher in the back regions of the country under the protection of the Community. He could not bridle his spirit when making an address, and was frequently inspired in his preaching, so that often but little more would have been needed to upset the table. He led a very humble life, and loved poverty; but he often led so austere a life that it had to be forbidden himn. Because his life is still in our
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remembrance, it will be needless to expose his foibles which originated in his national character, the altar of atonement must stand before them. His death1 took place in 1784, and had something remarkable about it. When taking leave from his friends in Pittsburg, intending to visit his Brethren in the Settlement, one of his friends told me that he had seen
1The following was sung to his memory over his grave :
I. The call came loud from heaven's sphere To change my mind of sin, The Virgin's net caught me, and here A doctrine pure received my heart within. Others with me ran for the prize, Ready to die for it. That was a love-sick ganie, the choice Of many, to memory knit.
2. And hardly by the flood so pure Was I united with the warrior's throng, What love can do, I was made sure- Nor hate nor anger can outlive it long ; Always I blew again npon The dying love-lit flame, For God Almighty's breath hath blown To guide our path unto his cross of shame.
3. Although I sometimes slipped as well As other warriors will, I ne'er did fly ; Nor ever did I join to swell The crowd that spurned his might on high.
I patiently did bear my shame, Like one who missed the proper road, Until again the day-time came,
Brought comfort and relieved my load.
4. O, vigilance, thou pledge so dear, Thon open kept'st the broken gate in me ; Not vainly did I strive, although with fear, . To reach the goal, I and my brethren free. I always knew that I was bound In youth's spring-time, to Thee, High Priest ; Thou are the bridegroom whom I found, And vowed to live for, unreleased.
5. Therefore did I not soil the garment white On my long journey, whilst on earth I staid, The virgin, she stood at my side Whene'er the fiend began his play, and said :
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in a dream, that he would die there; he, therefore, delayed his journey for another week; but a hidden hand moved him to take up the project again, for it was decreed that his body should be again delivered to his Brethren as a pledge. As soon as he arrived in the Settlement, he was seized with sickness, and recollecting what had been prophesied of him, he prepared for his decease, and departed after a short illness. May God give him a blessed resurrection!
Remember thy first ardent passion, When love of one did friendly aid afford. My favor will remain then, and not lessen, Be in the fight thy strength, until in port.
6. Now the fight is ended, all the pressure I once did feel is swept away ; I woke, as my dear Lord's own treasure, I am clothed without shame's array. My mother dressed me in a new garment, And the change it suited well ; Upon her lap receives he preferment Who gave to this vain world farewell.
7. So let us then conclude ; I left the Brotherhood. Whene'er your journey, too, is ended, In unity we shall be blended. You from afar me oft remind : Remember those thou leav'st behind ! Until, all spotless 'fore God's throne We meet again, through his dear Son.
CHAPTER XXIV.
A NEW CONVENT FOR THE SISTERS IS BUILT, CALLED SHARON ; THE SINGING-SCHOOLS COME INTO VOGUE AT THE SETTLE- MENT.
Above we mentioned that the Superintendent informed the congregation at a meeting, that it would be necessary 110w to build a chapel for them, in order that the domestic household need not be dependent on the Brotherhood in Zion, as this had been a cause of offence to several families, who left the Community. Hereby you can see again that the Superin- tendent stood under a high hand, since two chapels had already been built in the Settlement, and one might well have asked, who gave him the right thus to put a load upon a whole Community, and had God not secretly urged him on to this work, the people would certainly soon have been done with him. But he had learnt so much by experience, that nearly all the awakened, having expressed displeasure for a time, will soon again prepare for themselves a resting place in the ease of their natural life, and he, therefore, always took care not to relapse again into comfort after so tedious a journey. He consequently frequently used to say that he had renounced himself to such a degree that not even a mnelt- ing-pan was left him.
The building of this new church was commenced in spite of all opposition, and finished in September, Anno 1741, after the Community, together with the Brotherhood, had worked at it for ten months. In December following, the house was consecrated by a meeting and love-feast, and called Peniel. A brother, Elimelech by name, who has been made mention of before, was put over the house as Superintendent, and divine service was held therein for the Community until 1746; but how it happened that Peniel with all its belongings got into the hands of the Sisterhood, will be imentioned in its proper place.
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Soon after these events, the house-fathers and mothers were induced to attempt to bring their state to a higher condition, for they were convinced that it was founded on sin, and they knew that Rudolph Nägele and Sigmund Lan- dert, who still lived at that time, had succeeded. The Superintendent gave his moral support to the matter, although it was conjectured that the affair was instigated by the Eckerlins, for it was known that they intended to turn the farins of the household into convent-land. Meanwhile the households courageously furthered the work. They built a great convent adjoining their chapel. The same was divided into two parts, of which one was arranged for the fathers, the other for the mothers. Besides this the house was provided with rooms, chambers and a hall for love-feasts, just as it had been done in that of the Solitary. And in order that the house might be thoroughly incorporated into the Community of the Solitary, some Brethren of Zion moved into it, and administered their divine service, because at the time a particular harmony existed between the two Orders, since both held the unmarried state high. After the household was thus arranged, a venerable house-father, Jolın Senseman by name, was installed as steward, who had the management of the household. But, when the house was to be inhabited, the house-mothers objected, and said: They had first again to be on a free footing, and this must be done by divorce; for, although they had thus far lived a life of continence, they still stood under the will of their husbands, and lived at their mercy. The Superintendent granted their request, to which the care for their eternal salvation had actuated them. Consequently one of the Brethren had to write the letters of separation, which afterwards, being sealed, one part handed to the other.
This new institution was for some time richly blessed by God, for these good people were not only very simple minded, but bore a great love towards God; they also were very benevolent and harbored many poor widows whom they maintained out of their own means, so that their household resembled a hospital more than a convent. But the tempter pressed so hard upon this work, that it was sifted to the
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utinost, and at last broke up. The beginning was inade by the house-mothers, every one of whom, being excluded from creature-comfort, took hold again of her husband; and this was not to be wondered at, for their children, who they had vainly hoped would follow them, remained on the farms in a neglected state, and drew the hearts of the mnothiers towards thein. Another cause was added, for about this time the Eckerlins, who had been a great defence against the natural life, left the Settlement. When the Superintendent observed that the ineans of the household were not sufficient to con- tinue in these limits, he again gave these dear people their liberty, and advised every house-father to again receive his helpmate, which they did, and then all letters of separation were burnt on one pile. And thus, according to human insight, we often work in vain when we think to have done 0111 best; as happened to these dear people, all of whom have by this time entered eternity, where they perhaps received through grace what they strove after with great labor here below. For although God cannot allow mnan to believe that success rests with himself, (how else could he be humbled ?) yet he will not allow anyone to be deceived in him. Oh, that such a zeal mnight awake again within the household! Then salvation would obtain in all the bounda- ries of Israel. The people of the household, therefore, mnoved upon the farmns again, and left the widows and all the rest of the poor to the Settlement, who were maintained in Zion by the diligent labor of some of the Bretliren, until at last they died. The expenses which the household had incurred were partly refunded, as much as possible. For instance, one house-father was paid with 100 acres of land; besides, the Zion's Church was handed over to them. In return, they renounced all claim on the newly erected house, which later on was given to the Sisters as their convent, and called Sharon; they have possession of it at the present day. Thus God secretly carried out his counsel, and helped them to a house, and the households unknowingly had to assist hint in it, which God at the day of judgment may remember to their benefit. Although the Superintendent has been falsely accused of having outwitted the households, this is only
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another proof that Ephrata was not built after a previously conceived plan.
Now we will again return to the Solitary. Thus far they had sought self-sacrifice in hard labor; but now the Superin- tendent was urged by his Guide to establish higher schools, of which the singing-school was the beginning. This science belongs more to the angelic world than to ours. The principles of it are not only the same all over the world, but the angels themselves, when they sang at the birth of Christ, had to make use of our rules. The whole art consists of seven notes, which forin two thirds and one octave, which are always sung in such a way that you do not hear the tone which stands between two notes, thus occasioning a sweet dissonance, which renders the art a great wonder. It is also remarkable, that, although so great confusion of languages arose, the singing remained untouched. But as everything necessary in the Settlement had to be stolen from the world- spirit, so also in respect to singing. The Superintendent did not know anything about it, except some notes which he had learned on the violin. But a certain house-father, by the name of Ludwig Blum, was a master-singer, and was also versed in composition; he once brought some artistic pieces to the Superintendent, which induced him to make use of the Brother in his church building.
Now those of the Solitary, of whom about seventy of both sexes were in the Settlement, were selected who had talent for singing, and the above mentioned Ludwig Blum, together with the Superintendent, arranged a singing-school in the Settlement, and everything prospered for a time. But the Sisters at last complained to the Superintendent that they were sold to one inan, and petitioned him to manage the school himself, saying that they would steal the whole secret of the schoolinaster and hand it over to him. The Superin- tendent soon perceived that this advice came from God, for as the event proved, quite different things were hidden under it, for which the good school-inaster's hands were not made. And now the Sisters told the Superintendent everything they had learnt in the school, and as soon as they saw that he had inastered the art, they dismissed their school-inaster, at
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