USA > Pennsylvania > Lancaster County > Ephrata > Chronicon ephratense : a history of the community of Seventh Day Baptists at Ephrata, Lancaster County, Penn'a. > Part 21
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in harlotry with demons. This last pained him much, for a Solitary who neither approaches a carnal woman nor the church-wife falls at last into the hands of demons, which are barren spirits from out eternity; wherefore also the natural married state, on account of its fruitfulness is opposed by them, and it is in this sense that Paul calls the forbidding of marriage a doctrine of the demons.
About this time a bloody war commenced between England and France, in which all the Indians took the part of the French. The Delawares, therefore, told the Eckerlins that they could not any longer guarantee them safety, as the French savages would overrun those regions. They, there- fore, led them to a region which the Indians believed would seldom be visited by their people, and said at the same time, that they would warn them whenever danger approached. This place was high up in the mountains, on a stream called Cheat River, which empties into the Monongahela River. There they built a well-arranged hermitage for themselves, kept servants, horses, etc., as if they had to supply a large household. But there the mystery of wickedness awoke in the Prior in its innermost essence; and because a perverse spirit ruled him, all the good which he had reaped in the Set- tlement was turned into mockery. Therefore, instead of examining his record during the few remaining days of his life, in view of the great day of eternity, lie wrote the most scorn- ful letters to the Community. To read his first letter to the Community took five hours, and as it was full of reviling and ridicule it was resolved not to accept any such letter in future. It did not last long, however, before his oldest brother, Jephune, made his appearance at a meeting, with a writing covering fifty sheets and asked permission to read it. The Fathers of the Community gave him permission, provided it contained peaceful matter. But he had hardly commenced to read before the former things of Ishmael's church again occurred; wherefore he was forbidden to continue. Conse- quently he took those excrements to the friends in German- town, so that by all means the Eckerlin's apostasy from God imight be sure to become inanifest everywhere.
At that time two Brothers, Henry Sangineister and Anthony
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Höllenthal, left the Settlement and settled as hermits on the river Schamnedor, ? in Virginia; but as they preferred an unfettered life to the discipline of God, which still reigned in the Settlement, they joined the Eckerlins; for like joins like, whereby they became participants in the judgment which rested on these, although they had not yet committed as many offences in the Settlement. This Sangmeister onice brought a large manuscript of the Prior to the printer in the Settlement, which contained an account of the falling away in Ephrata, and desired to have it printed. The printer sent him the reply that the first writings which he had produced in the Settlement he had brought from the starry sky, but this last out of that dark region where brother-hate reigned, and that he did not want to have anything to do with such things. The messenger was ill pleased with this; he would have it printed at some other place, for the country should now realize that the Prior was a prophet. But it was not done; nor was his prophecy fulfilled, that the Indians would come to take vengeance on the Settlement, because the Brethren had resisted them, and had sought to trample under foot an innocent man and witness of God. That this same judgment should soon over- take themselves, was at this time hidden from them. In their seclusion they lived in greatest security in the midst of the war; they raised horses, cleared land and made good use of the chase and other advantages of the country. At one time the Iroquois went to war against the northern Indians; it was winter, and they were so unlucky that they had to flee in nakedness. So they took all their clothes and carpets from the Eckerlins, and then left. This should have been a warn- ing to them. The Delaware Indians also sent word that they would no longer be secure at that place. But they took it to be a fable. They sometimes went to Virginia, and usually after their return home, the Indians invaded Virginia, which created the suspicion that the Eckerlins were spies, on which account the Prior was at one time kept captive in a fort. But when the Virginians did not want to let them live there any longer, Samuel Eckerlin tried to
2 [Shenandoah ?]
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get permission to do so from the governor of Virginia; but it was refused, and a company of soldiers sent with him, in order to take his brothers safely to inhabited regions. They were not very far from their hermitage when seven hostile Mohawk Indians, under the command of a Frenchinan, attacked it. The servant gave the aların, but the Prior did not allow himself to be disturbed in his writing until they bound his hands on his back; they packed all their property on horses, of which these hiermits possessed a great number, set the house on fire and decamped with their prisoners. Meanwhile Samuel Eckerlin arrived with the soldiers, while the fire was still glowing under the ashes. This distressing sight brought tears to his eyes; he stepped aside and allowed them to flow; an Indian who was concealed there, lying in wait according to their custom, to see whether anyone was looking after them, was moved by his tears to spare his life.
Now let us lay before the reader the further fortunes and misfortunes of the above-mentioned Prior and of his brother Jotham to their end, following the account obtained from their fellow prisoners. Because an English army, under Gen- eral Forbes, was at the time on its march to besiege Fort Duquesne, the Indians made a wide detour to said fort to avoid the English. It took them eight days to make this journey, on which they were sorely maltreated by the Indians, who cut off the beard of one of them so that a part of the cheek adhered to it. At the said fort they sold the two brothers to the French; but their servant, Schillig by name, they kept for themselves. During a severe season the French took their prisoners across the lakes to Montreal, where they were for some time lodged in the Jesuit College. From there they were sent to Quebec, where they had to endure a hard winter on poor fare; yet the Canadians had so much respect for a hermit's life, that they permitted thiem at times to beg in the town, and thus they became an object of pity to many, for which may God reward them. They wished to leave this unfriendly region in the coming spring, but there were 110 "flags of truce" there, such as used to go from there to Halifax with prisoners, so they resolved to let themselves be transported to France, along with other prisoners. They
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indeed arrived there, but both afflicted with a distemper, which also transported them to eternity. The Prior, when he felt his end approaching, had himself received as a mein- ber of an Order of Monks of the Roman church, which is the more credible as lie had always entertained a particular esteem for friars. They gave him the tonsure, and after- wards called him Bon Chretien. Soon after both brothers departed this life.
Such was the end of the first Prior of the Brethren. He lived but forty-six years, and was of a short, solid and strongly built figure. Of his awakening we have inserted his own account. We have seen his hut in the wilderness, where he lived for a considerable length of time, secluded from men, but at last had to give it up again, otherwise, he said, he would have lost his reason. After this he camne under the guardian- ship of a Brother, Amos by name, who lived very austerely, and there, according to his testimony, he enjoyed the most blessed days of the whole period of his awakening. But because the Superintendent had selected him for a higher schooling, he was not permitted to remain in this lower grade any longer. As long as the Superintendent influenced him by his spirit, he was an humble and merciful person, and so long his own brothers were his greatest opponents. He was often seen to roll himself on the ground for grief when he saw that Brethren missed their calling, or fell back into the arms of the world. But at last he began to waver in his confidence in the Superintendent, and sided with his brothers; in con- sequence of which lie and the Superintendent had important experiences between them, which induced him to open the door to the tempter. He determined to gain an independent position, and to obtain the privilege of his office directly from God. Those who were used for his overthrow were his most faithful Brethren. But there was no help for it, for the Prior had the seed of the spirit of Korah's rout within him, and if mnuch care had not been taken the awakened in the Settlement would at last have been turned into nothing but Antichrists, just as the first Christians would have been seduced by the example of Ananias, and would have trampled under foot God's testimony, if vengeance had not been taken on him.
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The remarkable thing in the affair is, that when the Prior had thus laid before God his purpose to break loose from the Superintendent, as mentioned above, his plan was accepted by God, and that he could not undo it until his death, although he made several attempts. God is to each inan just as He is sought to be. He is pious to the pious, and wicked to the wicked; and herein lies the greatest danger in an awakening, wherefore also the good Master taught us to pray: Lead us not into temptation. And with this let us conclude the tragedy of the Eckerlins, and also this chapter.
CHAPTER XXX.
HOW THE COUNTRY WAS VISITED BY WAR, AND HOW THE SOLITARY IN THE SETTLEMENT FARED BY IT. ABOUT THE QUIET IN THE LAND. ALSO THE PRIOR'S OFFICE IS GIVEN TO ANOTHER BROTHER.
When this bloody war commenced, and the flames of it had already seized the neighboring provinces, Pennsylvania en- joyed quiet and peace; and everybody had so much confidence in the good understanding between the so-called Quakers and the Indians that it was thought this province would not be involved in the war. But, before it was thought of, the Indians overran the back counties, and this at a time when disagree- ment existed in the councils of the country with regard to resistance, some advocating a standing armny, others militia service. According to the situation of the land and the manner of the Indians, who always traverse a country in a straight line, the Paxton road would have led them from Shamokin to Ephrata; but arriving at the north side of the Blue Mountains they turned to the left along these mountains, and therefore the inhabitants of Gnadenhütten had to fall the first victims of their revenge. That region became for a long time the theatre of war, and much human blood was shed before the inhabitants received help, and the New Jersey militia raided across the Delaware and gained somne advantage over the enemy.
At that time a good understanding existed between those at the head of the government and the Solitary, although the common people were not well pleased with them, because they did not take up arms. Whenever the Governor pro- claimed a fast for the country, his secretary showed so much respect for the Solitary that he sent them a copy, and then they united with the country in divine service, and observed their fasting most scrupulously. At such times you might have heard the Superintendent fervently pray to God for the success. of the King's arms. But the time had not yet come to grant
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these prayers, for there were sins lying upon the country which it had to expiate; therefore they had to turn their backs to the enemy, and God ordered it so that the English General Braddock was defeated. (See JUDGES Chap. XX, where the children of Israel could not humble the tribe of Benjamin, before they themselves had been humbled.) The Christian disposition of the Superintendent and of the Soli- tary during this distress of the country, of which it may be they also were partly a cause, gained them the confidence of many people of high and low degree; and they were anxious not to disappoint their confidence. Many a time Ephrata was full of red-coats, because everybody was intent upon learning something of their strange way of living. The officers could not see enough of the Superintendent, for the wine-press, which tormented the inner man, showed forth in his bearing and caused everyone who saw him to become favorably disposed towards him. When the officers would hand him a present they took it to be a high honor if it was accepted by him. Governor Denny, of Pennsylvania, through an interpreter, had a special conference with him in the Sisters' prayer-room, concerning the condition of the country, in which the Governor promised him and the Order all pro- tection, and he agreed in return to remember the country before God. In the same way, whenever the enemy made a new inroad, the poor people would send messengers into the country for help, when their distress would be brought before the meeting and a liberal collection made for them in the Community.
Meanwhile the enemy daily approached nearer to the Set- tlement of the Solitary, and was now only thirteen iniles distant. Fugitives fled to Ephrata and sought protection from those who themselves needed it. Messengers daily brought new reports of murders, which they usually aug- mented by further additions. Then the hearts of all the Solitary became timid; even the Superintendent turned pale, which none had ever seen before. This determined the Fathers of the Community to offer their wagons in order to bring the Sisterhood, which was most exposed to danger, further down into the country. Thereupon a council was held,
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in which the Sisters declared that they would be a burden wherever they went; they were determined to stay, and in case of necessity assemble in the prayer-hall and there await the result from God. It appears that this unex- pected resolution touchlied the heart of God, for the fol- lowing night the Superintendent had a revelation from God, in accordance with which he summoned the Brethren and informed thein that he had received the assurance from God that none of the Solitary should die at the hands of the Indians; but that we were still in danger from our own countrymen. For many had bound themselves by oath not to march against the enemy until every non-combatant in the country had been inassacred. At the same time a report was spread over the country, and nobody knows who did it, that Ephrata was to be burnt down at a certain time, so that some of the neighbors made preparation to go to the assist- ance of the poor Solitary. But God brought their designs to naught, for which his name be praised.
This address of the Superintendent had the effect that everybody again pursued his business as if peace reigned in the land, at which many were amazed. The Superintendent after this made several visits into the region where the danger was and spoke encouragingly to the people, as God moved him; and it always happened that the enemy came either shortly before his arrival or soon after it. Once he journeyed with a large company on account of church inatters to An- tituin. in Cumberland county, to which place he had been summoned. He heard on his way that the eneiny had killed the schoolmaster and seven children; he, neverthe- less, continued his way and attended to his work there, although not safe from the enemy for one hour. These are the circumstances attending the war.
Before the war broke out a company of awakened people of both sexes arrived in Philadelphia about midnight from Altoona under the leadership of a scholar, named Ludovic. The venturesomeness of these people was amazing. They had neither baggage nor any money for the journey; they wandered about in the city in the dark, until the watchmen seized them, and supposing them to be Moravian Brethren,
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took them to a Brethren's House. After more careful exami- nation, however, it was discovered that their religious views were nearest to those held in the Settlement; therefore some sent the report thither that some of their Brethren had arrived from Germany, and that they should take care of them. Upon this, visitors were sent to them, when a distinct mutual agreement of views was revealed, although only as regards their doctrines; they had good intentions but no experience. Their leader and some of the others concluded to pay a visit . to the Settlement. With this the friends in Germantown were not at all satisfied, and accused the Brethren of always attempting to fish the best men away from them, for they intended erecting a new church of the Spirit. The Brethren promised to return their visitors to them again. But they especially warned the good Ludovic against the Pious in Pennsylvania, saying that it was their way to extol a person to the heavens, but that it only lasted until they had spied out his deficiencies, then he might depart in dishonor; all of which happened to the good Ludovic in full measure.
These visitors were worthily received in the Settlement. The Superintendent especially communicated with the said Ludovic in all sincerity, for he had a pure virgin spirit, and all his people lived a life of continence. He believed in community of goods and adult baptismn, according to the apostolic ordinance, although he himself had not attained to this, for in order to do this he would have had to lower him- self a little before that which was inferior to him, and for this his wings were not yet grown. Nevertheless he gave his assent to everything, and confessed this to be the Community which he had sought. He several times broke bread with them, though his Sisters never did even this. When he arrived again in Germantown he earnestly engaged in the work of building up the church, for which a door was opened to him ever and anon. In particular they arranged for divine service in a house which a merchant had assigned to thein, by which they first mnade themselves suspected to their patrons in Germantown, for these had already many years ago separated themselves from the services of the great churches. Therefore they were not a little vexed when
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they saw him in meeting dressed in a black coat and priestly vestments; and just as much as they had favored him before, so much they now tried to get rid of him, all of which the Brethren had prophesied of him. Honest old Saur, know- ing well that Ludovic stood in high credit with the Brethren, informed them of the whole affair, adding that he had no desire to carry any more manure to this tree, as it was already too fat. When the friends in Germantown perceived that he was pregnant with a new sect, and had not abandoned the hierarchical spirit, they began to despair of his church building, while he on the other hand thought very meanly of the American revival spirit, and wrote to the Superin- tendent that he was now entirely at an end with the awakened in Pennsylvania, and if he had not found a true heart in Ephrata the next thing for him would be to return to Germany. The Superintendent, in answer to this, explained to him by letter the difference between American and German awakenings, among the rest in the following words: "It is an undisputed fact that in Germany the church-government of the new covenant neither can nor dare step forth, for either the little boys are drowned in the water or the little girls are smothered at birth, so that neither a priestly nor a virgin race can grow up there." And at another place he says: "Be it known, that even the magis- terial office in Pennsylvania is not yet conducted in the strength of the dragon and of the great beast, but, with its judgments, stands under the authority of the saints, on which account not a few of those whom I know would soon be taught differently by the beast, should they administer their office in Germany as they do here. He, therefore, must praise Pennsylvania very highly in view of the eternal Providence of God, which so ordered it, that the spiritual lineage of the covenant, a priestly and virgin race, is again sought out, and thus a sanctuary is built, where the long dead priesthood is as a dry branch planted to grow in ever- lasting verdure," etc.
Soon after he and his company settled in the barony of Lancaster, on the Pequea creek; although they knew nothing either of agriculture or breeding cattle, they rented a small
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farm, and besides had the good luck to find a merciful neigh- borhood which abundantly provided for them. Here he laid aside his old nameand was called Melchizedek by his people, which he most likely borrowed from the Solitary. Here he also engaged in an important correspondence, in whichi he, as a scholar, had the advantage over a man who possessed noth- ing except what he had learned in the school of the Holy Spirit. But the Superintendent caused another Brother to answer his letters. The same asked him who gave him the right to make reason the judge in divine matters ? (For the said Ludovic was a good disciple of Wolff.) Whether Abra- ham took counsel with his reason when he sacrificed his son to God ? He also told him that he would have to surrender something to God before lie could enter into any degree of fellowship with him. This last vexed him most. He de- manded what it was that he would have to surrender. But this nobody could tell him; he ouglit to have found it out from within himself. After this wordy dispute had lasted for some time the Superintendent pronounced the following ver- dict on it, namely: That he had vanquished the Brother with his philosophy, but the Brother had vanquished him with his experience.
Meanwhile lie labored to execute his plan of a new church building, but because the human will dominated in the mat- ter, all hearts were closed against it so that no one wanted to have anything to do with it. The Superintendent wrote sev- eral letters to him concerning it, full of unction, in which he represented to him that the household at Ephrata had been born by a holy chance, without the will of inan, and that on this account the tempter had been unable to gain anything from it. Finally he frankly declared that of the following one would happen to them: either God would help thein, and then sorrow would dwell with them; or it would turn out to be an ungodly success, or their ship would be shat- tered, and then they would have to save themselves by swimming, which last indeed happened to them. But he would not be convinced of this. He represented to the Community, that, because the establishment of such an institution at Ephrata had met with success by the blessing
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of God, they were bound also to assist others. This claim availed so much that it was promised to build them a large and spacious house; but as those who had promised to pro- cure the land for the new household did not keep their promise, nothing came of the matter. Amid these strange circumstances the good Ludovic was transplanted into eter- nity, and their ship was shattered, according to the Super- intendent's prediction. Thereupon some of his followers married, and the others returned to their native country.
Before we conclude this chapter let us mention that at about the same time a change in the church government was again made in the Settlement; for the then Prior lost his office, whereupon some of the Brethren undertook the man- agement of the household; but since the office demanded a special person, the same was a second time put on the shoul- ders of Brother Jabez, during whose administration the Su- perintendent ended his life.
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CHAPTER XXXI.
THE COMMUNITY AT EPHRATA IS EXTENDED BY AN AWAKENING, FOR WHICH TWO BRETHREN OF THE BAPTIST CONGREGATION, GEORGE ADAM MARTIN AND JOHN HORN, PREPARED THE WAY.
This awakening took place during the above-mentioned war, and may have commenced about the year 1757. The members of this awakening, as well as their teacher, George Adam Martin, before this belonged to the Baptists, but left that congregation, induced by circumstances which had their first start with the said George Adam Martin. The causes of this separation are too outrageous to call for a special investigation here, and besides it is not permitted to trouble the reader with the like of it at this place. But because the said George Adamn Martin handed in a writing, in which he minutely described how he was awakened, and how he had lived for a time with the Baptists, but at last united himself with the Community at Ephrata, we will give an extract from it, and tlien leave it to the consideration of the reader. This document is the answer to the question of a friend, why he had separated from the Baptists and gone over to the Seventh Day Saints. He speaks thus of his con- version: In the year 1733 I was strongly moved to repentance and a change of life, and all without any inan's intervention, which confused me so that I did not know what to do. For my heart was troubled. Wherever I went or was niy con- science was so disturbed that I avoided all company and felt grieved at any vanity I met with. I was constantly frightened and alarıned, for iny conscience sinote ine every- where; besides I was young, bashful and timid. I therefore went about like a lost sheep, and thoughit all people better than myself, which opinion indeed I still have. . I never looked for much from men, and if I occasionally listened to some one preaching, I was not frightened by it, because I
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