USA > Pennsylvania > Lancaster County > Ephrata > Chronicon ephratense : a history of the community of Seventh Day Baptists at Ephrata, Lancaster County, Penn'a. > Part 22
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felt myself more damned than any preacher could damn mne; nevertheless some little hope remained, and I thought per- chance I might yet be saved. Being in such a condition I was baptized on my faith in the year 1735. This I did to honor God in Christ Jesus and intended to follow him; but had no further thought about the piety of a Community, because my inner troubled state did not permit me to think about other things. All my thinking and striving were only as to how I might enter the kingdom of God.
After my baptism, when alone in the woods, I knelt down behind a tree and prayed. After I had finished it came into my mind to open the New Testament, and whatever I found under my right thumb that should be my precept during life. Then I turned up: "Study to show thyself approved unto God, a workinan that needeth not to be ashamed, rightly
dividing the word of truth" (II TIMOTHY, II, 15). This troubled iny mind excessively; sometimes I took it to be a temptation; then, again, as if I had tempted God; and again that the Spirit had mocked ine. Taking all together I did not know what to make of it. To become a workman in the church of God, that I dared not harbor in my mind. Soon after I was led into such temptation for about sixteen weeks that I incessantly heard nothing but: "You are damned! you are damned!" This frightened me so that I enjoyed neither sleep, nor eating or drinking. My father asked me what was the matter with me, but I dared not tell him, for I thought that never before had a person lived on earth in such a damn- able state. At last I was delivered out of this bondage, received pardon, and became a recipient of the gracious visitation of my God in Christ Jesus, and of the power of regeneration, of which before I had known nothing. Thus by grace and compassion alone I became one of the redeemed of the Lord. After this I became cheerful and joyous in my Saviour, Jesus Christ, diligently read the Bible, exercised myself in prayer, took pleasure in divine things, and med- dled with nothing but what concerned my salvation; besides I held the Brethren in high esteem and had a sacred regard for everything good.
It happened in the year 1737 that my Superintendent was
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called upon to go to the great Swamp, in order to baptize sev- eral persons. When he announced this at the meeting and asked who was willing to go with him, I was willing to go. After our arrival, when the meeting was over, the persons to be baptized were introduced, and a passage from Luke XIV was read to them, about the building of towers and waging war, which also was customary among them even in Ger- many; for when I was baptized this surprised me, and I did not know what to think of it. It was done as often as per- sons were to be baptized; so that you did not know whether you were to build or not, to go to war or not, or whether God had 10,000 and the devil 20,000 men. As soon as you came to the water the hymn was usually sung: "Count the cost says Jesus Christ, when the foundation Thon wouldst lay," etc, which A. M. 1 had composed already in Germany. When these confused transactions were now also enacted here, as was customary, it suddenly seized me so that my limbs trembled, and it flashed like a flame through my whole being, and before I knew it I heard myself speaking in an overloud voice. I was frightened at myself, for I thought of nothing less than of speaking. I said that it was not the Lord Jesus' intention to bring such things before candidates for baptism, for their purpose was to enter into their covenant with God by bap- tisin, and to build upon the rock Jesus Christ; those who wislied to build a tower besides the temple of God might have such things brought before them. This speech fright- ened everybody, and all were silent and dumb. At last our Superintendent, M. U., 2 of blessed memory, said, "What shall we do then, for something must be said to the people." Without taking thought I answered: "The 18th Chapter of Matthew, about exhortation and punishment, might be read;" which proposal was adopted from that hour, and is still cus- tomary with them to this day.
This was the first stumbling block I found in their doc- trine. But because they adopted my suggestion throughout the whole country, and no person moved against me, but all were surprised and thought that this movement on the part of a young man which they saw and heard was the work of
1 [Alexander Mack.]
? [Martin Urner. ]
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the Spirit of God, I greatly honored them, since they in so childlike a way gave all the honor to God. Moreover they now noticed me more, especially did my Superintendent love me until he died, and he was much grieved when he had to lose ine. But I did not respect the household of the Congregation, and nothing of the kind touched me; but I was earnest in my calling to gain favor before God by my life and behavior. I took no offence at any person, nor did I seek their esteem; I only endeavored to follow the dictates of iny conscience. But it happened by and by that they, contrary to my wish, chose me as their Superin- tendent, after I had already obediently moved across the waters of the Susquehanna. Before this occurred it hap- pened that Count Zinzendorf and many of his Brethren came into the country and occasioned a great stir, especially by his conferences. And because all denominations were invited to them, I too was deputed by my Superintendent to attend thein. When I arrived at the conference, which was held at Oley, I found there some of our Baptists, Seventh Day men, Mennonites and Separatists. The Count himself was president, and for three days I heard queer and wonderful things there. After my return home I went to my Superin- tendent and said that I looked upon the Count's confer- ences as snares, for the purpose of bringing simple-minded and inexperienced converts back to infant baptisin and church-going, and of erecting the old Babel again. We consulted with each other what to do, and agreed to get ahead of the danger, as some Baptists had already been smitten with this vain doctrine, and to hold a yearly con- ference, or as we called it, a Great Assembly, and fixed at once the time and place. This is the beginning and founda- tion of the Great Assemblies of the Baptists.
After this general meeting had been established, the oppor- tunity was offered to speak of various matters whenever we . met, and since most of the Baptists who had laid the founda- tion of their Congregation in Schwarzenau, were uneducated arch-idiots and ignoramuses, their followers, of course, brought their absurd notions also to this meeting, always appealing to their predecessors, saying the old Brethren in Germany did so, and we must not depart from their ways.
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When I heard this I contradicted them, which occasionally gave rise to disputes, in which I always had P. B. and M. U. 3 and most of the common people on my side. But among other things something once occurred which appeared to me to be heretical, for when A. D., 4 who still was one of the first, once said that our old Brother A. M. had believed the same, I was at once aflame and boldly contradicted it. But another Brother, M. F., 5 took the affair out of my hands and said: "If it had not been for this I should not have joined the Brethren." To this I answered: "Then you have a poor reason for your change of religion." Meanwhile ears were pricked up and the matter was talked about, and I said I did not know how Christ Jesus could call himself a son of man if he had not taken upon himself something from the Virgin con- secrated for this purpose, for it was evident that she never had known a man. Then M. F. answered that he had not received more from the Virgin than a wanderer who passes through a town receives from the town; or than a ball which passes through a gun, or the water which runs through a pipe. I was frightened at such an expression. M. U. sat alongside of me and said: "May God protect us against this!" But he whispered into my ear: "Speak out against this, it is hereti- cal; do not spare it." I then said that if it were as they said it would have been all the same whether the Virgin was holy or not; a wanton might then as well have given birth to him since he received nothing from her, which is blasphemous to think and far more to say. This frightened them so that they left off defending this thing; the dispute, nevertheless, lasted two days before this Mohammedan Goliath was slain. It may be thought that I have deviated too far from my reasons why I left the Baptists; but no, these are the very reasons, for I took offence at the foundation and origin, because the originators deviated from their aim and basis, which in my opinion is the love of God towards all mien, and formed a sect, like the Inspired, out of the great awakening which had taken hold of them in Germany, and aroused strife and hatred by their disputes. This George Gräben told them to their faces, and
3 [Peter Becker and Martin Urner. ] +[Abraham Diboy (Dubois?)]
5 [Michael Frantz. ]
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especially to A. M., at a public meeting in Holland, being inspired to it, saying: "You and all of you are dead, and have died to the life of God;" all which was listened to by W. K., 6 who had just been liberated out of the prison in Gülch, where he had been incarcerated for the sake of the truth; he told me all this. At the very commencement they adopted needless restrictions, in that they did not allow any- one who was not baptized to partake with them of the Holy Sacrament. Had they not been so sectarian in this matter, and been more given to impartial love, they would have found entrance to inore souls in their great awakening and largely promoted the glory of God. But, instead, sectarianism, quarrelsomeness and discord spread through their whole awakening in Germany as far as to Switzerland. Therefore, also, the incomparable teacher, J. N., 7 separated from them, and stood alone, until he went to America and arrived in Philadelphia, to which place A. M. went to meet him, and entreated him for God's sake to forget and forgive what had happened in E11- rope; to which the same agreed. A. M. by his diligence also prevented the above mentioned J. N. from coming to Ephrata at the time of the awakening, otherwise he would have been a victim of it too, for his testimony concerning the renunciation of the world was as similar to the testimony in Ephrata as one drop of water is to another. He afterwards moved to Amwell, in New Jersey, and superintended the Community there. I visited him there several times, and was much edified by his conversation, and pleased and surprised at his great and sound mind and the gifts which God had bestowed on him. I might here mention many things which he made known to me. He told me that A. M. had been an honest and faithful man, but that he lacked enlightenment. Perhaps this was because they had fallen out with each other about the incarnation of Jesus Christ. He said to my face, "You will not agree with these people," meaning the Baptists; "either they will reject you, or you them, for a truly converted man cannot live with thein; and I," he added, "should I live another year, shall again with-
[6Will. Kebinger.] "[John Naas. ]
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draw ftom them." But he died within that very year, and is buried in Amwell, among twenty children, all of whom lie buried around him.
With Christian Libe, who also was a preacher among them, strange things likewise happened. He was taken prisoner in Basle, where he was engaged in divine affairs, and was sold into the galleys, but ransomed after two years. At last he settled in Creyfeld, where he and the above- mentioned J. N. superintended the Community, until they at last had a fall-out, because J. N. called him a pill-monger publicly before the whole Congregation, and then left. But Christian Libe tried to continue the Congregation, although everything wasted under their hands; the Brethren who had been prisoners withdrew, the whole Congregation was given up, and everything went to ruin. He himself became a merchant, and even at last a wine merchant, and married out of the Congregation, against their own rules, and not a branch is left of their Baptist business in all Europe. Such matters, and many others not mentioned, prove to me that their fundamental principles cannot endure before God and the world; for they neither know, nor are they able to conduct the office of the new covenant, because they have no true knowledge of salvation, nor of the righteous- ness which avails before God, and is reckoned to us as faith; but they want to force and perfect everything through right- eousness, by punishing, condemning and avoiding, which is not according to the new covenant, but the letter of the law, consisting of commandments and laws.
If God liad not spared a branch of the root of Hochmann from Hochenau, the whole brood would have died at birth, like the Baptists of Munster. This innocent branch was P. B., who was a spiritual son of Hochmann, but was baptized, and came to live at Creyfeld, where he energetically exercised the gifts he had received from God, in singing and fervent praying, to the benefit of the Congregation; although he was otherwise no orator, but led a quiet life. Soon after he had to experience what he had not expected, for his spiritual Father had taught him peace and love; but liere he heard much quarreling and strife, which soon deeply
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grieved him. It happened that a young Brother, Häcker by name, who had studied, and who was full of love and an intimate friend of the said P. B., wanted to marry the daughter of a merchant, who also had been baptized into the Congregation, but still served the Mennonites as preacher, because they did not wish to lose him, and gave him a yearly salary of 800 Gulden. This man was glad for such a son-in- law, and married them with great pleasure, not thinking that it would produce such a great excitement in the Congrega- tion. But when the affair became known the tumult in the Congregetion became so great that Christian Libe, the second teacher, and with him four single Brethren, rose up against it and excommunicated said Häcker, though J. N. and the Congregation wished only to suspend him from bread-breaking. This godless excommunication ruined the whole Congregation in the town of Creyfeld. I heard the blessed teacher, J. N. say that more than 100 persons in Creyfeld had been convinced in favor of the new baptism, but on account of this ban everything was ruined and killed. And since no Moses was there, who might have sent Aaron with the censer, the fire of the ban burned on and consumed the whole Congregation, which still pains my heart whenever I think of it. But it touched poor Hacker mnost, who took all the blame on himself. The spirits took possession of him so that he fell sick and died of consumption; as they were converted people they were able to accomplish something. His good friend P. B., however, was with him in his utinost need, up to his death.
After this P. B. concluded to move to Pennsylvania, and when this became known several others moved with him; but the spirit of discord and ban also moved with them, and so wounded and corrupted them on the other side of the ocean, that they could hardly be cured in America. But God, nevertheless, took care of this branch, that it should bear fruit from the root, and brought it about that the German ban-branches were broken off, in order that this branch might have room to grow, and at last it blossomed and bore fruit in America, as in a garden of God. But the dear soul, P. B., could not attain his object, for the wild Bap-
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tist ban-branches always tried to paint a European shadow before his eyes; so that he died having fellowship with hardly anyone, for none of them understood his nature. Now I return to our yearly meeting, at which the European ban- branch continually became a topic of conversation, so that you always had to contend with these quarrels, until A. D. and M. F. at last died. Then other and thinner branches came forth, with which it was still more difficult to deal, until at last they put me out. Then I thought the affair would end, but it only commenced in earnest; for as quiet as ever I kept they let me have no peace. I was heartily tired of their affairs. Some, however, still adhered to me and could not leave me. They also were suspected and were avoided on my account, for whoever would not ban me him- self had to be banned.
Now I became puzzled, for the wild European ban- branches threw such a shade, mist, darkness and gloom over the eyes of my mind that I could not see the light of the sun in the Gospel. I still lay buried under the hellish ban- doctrine, and my conflict was very great, for I was even afraid to doubt the ban-doctrine. In Germany I should willingly have entered the highest classes of the high schools, but here I had to attend high school against my will, had to learn the language of Canaan, and to begin with A. This, indeed, appeared very strange to me, because nearly everybody who knew mne considered me a great doctor of Holy Writ. There I lay under a heavy rod, severely beaten both by God and men, for the treacherous dealt treacherously with me and I was so lean. (ISAIAH XXIV, 16.) For the justice of God pursued me and all the good in me was turned into evil, because I had taken it as my own. Here my earnestness was turned into hypocrisy, my singing and praying into boastfulness, iny preaching into vanity, my journeying and visiting into an ontrunning of God before He had sent me. My friendliness was dissimulation, my weeping and my tears a sectarian long- ing, my conversation with men on religions subjects a fraud, mny piety a mere show, my reading and my studies a prying art, my desire to convert men a rebellion against God. For the cursers cursed me (namely, the old Baptists), and those
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who are ready to awaken the Leviathan (JOB III,8); for whoso banneth he curseth. Here I had to learn the language of Canaan, willing or not willing, like Balaam, who, whether he wished or not, was compelled to bless and could not help it, however much he wished to curse. (NUM. XXIII, 20.) Here, then, God severed all fellowship of my conscience with the European ban-teachers and showed me how their foundation was laid in cursing and blessing. For, if a person does not wish to be blessed by them, they curse him like those who curse and who awaken the Leviathan, and they rejoice in the ruin of such people and say that that is the judgment of God (see A. M.'s little book, pages 107, 108, 109; also the answer to Gruber's twenty-second question), at which talk any one instructed by God should verily grieve in his heart. May God preserve mine and everybody's heart from such a doctrine, because it is so far removed from the doctrine of Christ, which teaches: "Love your enemies; bless them that curse you!" May God, the Almighty, have mercy.
Therefore I believe that the European Baptists have no business in America, but that they escaped hither as fugi- tives from the Spirit of God, which would not allow them to build their nest in Germany, because they were corrupt in their principles; for without knowing it they had been cheated by the spirit of Balaam, who rode and struck the she-ass before he was sent. (NUM. XXII.) I further believe that it would have been better for the American awaken- ings if they had never come to America; but flight is per- mitted in the Old and New Testaments. However, had they fought out their fight in Europe, since they were there awakened, it would have been more to their honor. For although I disagree with their fundamental principles in time and eternity (except baptism, the Lord's supper and the rite of feet-washing), I nevertheless respect them before God, but especially A. M., a man who suffered much for God, in spite of the great and grave errors which he had, like many of the saints; for a man who with his congre- gation leaves his inherited religion, leaves Babel and Egypt, experiences what one who is no leader cannot experience, as did Moses, John Huss, Martin Luther, Ulric Zwingli, Menno Simon, Count Zinzendorf, Conrad Beissel, etc.
.
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There never was a false prophet, who had not also some truth.
There never was a godless person, who had not before been converted.
There never has been an accuser of his brother, or a despiser of his mother's son, who has not had the covenant of God on his lips and proclaimed the laws of God.
There never was a calumniator, who had not before known the truth.
There never was one who cursed, who had not before known how to bless.
There never went a person astray, who had not before been on the right way.
There never was a liar, who did not before fall from the truth.
There never was a bitter envier, who was not before in the bonds of love.
There never was an enemy, who was not a friend before.
There never was one who recognized the truth, before he recognized the lies in himself.
Now I will briefly answer a second question: How and why I might have joined the Seventh Day Baptists ? Al- though you might as well have asked: How and why I might have joined the children of God? For my Congrega- tion is the largest of all, since I am at one with all who belong to the kingdom of God. (MATTH. XII, 50). But I must begin my narrative at the beginning. On my account nearly sixty souls were banished (a likeness to JOHN, IX, 22), because they would not believe in lies, nor follow the envy of their preachers; therefore we formed a Congregation. However I continued to preach as before, and there was great commotion throughout almost the whole land, so that I was in demand at Conestoga, Philadelphia, Germantown, Conewago, Monocacy, as far as Virginia. And although I kept up fellowship with all unsectarian souls, I, never- theless, was most intimate with my own trusty Brethren and Sisters. About this time Brother Frederick Fuhrman held a love-feast, to which all this little flock gathered and some were baptized; this was the first love-feast. But
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the Congregation increased in membership by baptism, so that during a journey of four weeks twenty-six were bap- tized and twelve love-feasts held. But as the affair pro- gressed it happened that I was expected at Conestoga. I, therefore, got ready, and three Brethren with me. I long before had intended to see the Brethren at Ephrata. When we arrived at Lititz I sent two of my Brethren by another way to those who expected me, to announce to them that I was there, and if they wished to have a meeting held the said Brethren should come to Ephrata before the meeting and notify us. I and my Brother, John Horn, however, with staff in hand, went direct towards Ephrata. Following the road we first arrived at the Sisters' household, though we did not know who lived there. We went to a worthy matron and asked where Friedsam lived. She showed us the way. We went straight to it and knocked, when old Nägele came out and asked where these men came from. I answered that we came from far, for I did not wish them at once to know who we were, for they knew my name but not iny person. Then he said: "Come in then," and opened the door. The old Father reverently rose and received us with a kiss, and the others did the same, for he had visitors at the time. Then he made us sit behind the table, he sitting before it, and said: "Where do these dear men come from?" I answered: "We come from far" (for I restrained myself ). He asked: "But from where ?" I said: "From Canecotschicken."8 He said: "Then you know George Adam ?" I answered: " Yes, we know him well." He spoke: "Ah, how is he ?" I said: "As you see," for I could no longer hold back. "Ah," he said to this, "are you George Adam ? here lies the letter which you wrote; we were just speaking about you when you knocked." We continued the conversation, and nothing was said on either side to which we both did not agree.
While conversing thus animatedly, a Sister entered, brought a tub of water and an apron, put them down and silently left; who she was, and who had ordered her to do so, I do not know even to this very hour. The old Father rose and
8 [Conococheague ?]
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said: "Come Brethren, sit down here, I will wash your feet." So he washed our feet, and Brother Nägele dried them for us. Then I said: "You have washed our feet, now let us also wash yours," to which they consented; so I washed their feet, and Brother Horn dried them. When this was done, he said, "Let us go into the Sisters' house." I said I should like also to visit my old pastor M. and Brother Obed. He said that could also be done, but desired that we first should go to the Sisters' house. We went there, and they prepared a splendid meal for us, during which we all the time continued our conversation; but nothing was said on which we did not agree. After this we ascended the hill where Brother Obed lived. On the way up he said to me, "God has done this, that you had to come to us, for with us everything lies prostrate, and we have for years been unable to hold any meetings; I hope you have come to raise up again the fallen down hut." I was surprised at this candor, and thought perhaps there was some trick behind it. But I afterwards learned that it was sincerity, and through all my life until his death, I never heard of unfaithfulness in him.
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