USA > Pennsylvania > Lancaster County > Ephrata > Chronicon ephratense : a history of the community of Seventh Day Baptists at Ephrata, Lancaster County, Penn'a. > Part 7
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2 [Simon Landes ].
3[Jethro-Jacob Gast. Jephune-Sam. Eckerlin].
4 [Anna and Maria Eicher].
F
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haps a cause of offence. But he was not of their mind. It seems that he foresaw in the spirit what would be the out- come of the matter. The result was that a house was built for them on the other side of the stream, into which they moved in May, 1733, and where they lived until the Sisters' Convent was founded. In the following year another house was built, for two brothers, Onesimus and Jothamn, 5 other- wise called Eckerlin. This was followed by the common bake-house, and a magazine for the supply of the poor; with these building stopped for a while.
These matters created a terrible stir in the land, especially among the neighbors, who were partly degenerate Men- nonites and partly spoiled church-people. They did all against these newcomers that one could expect from that kind of people devoid of all fear of God. Once they, with- out warning, set fire to the forest, in the hope of burning down the Settlement; but the fire turned, and laid in ashes the barn of a householder with all its contents. Then they began everywhere to warn one another against seduction, parents warned their children, and husbands their wives. This was among the common people; but the great ones of the land harbored the suspicion that the Jesuits had some- thing to do with it, so that the Brethren were often asked, when they were seen to have gold, whether they had brought it from Mexico. Such were the sorrowful times wherein the foundations of Ephrata were laid; they were specially like unto the times of Nehemiah and Ezra.
About the same time, in the year 1734, the awakened in Falckner's Swamp, it being the seventhi year of their awaken- ing, began to break up and move towards the Settlement, which increased the aların in the country. They bought up from the spirit of this world the regions around Ephrata, so that in a few years the country for from three to four miles around the Settlement was occupied by this kind of people. Wherever there was a spring of water, no matter how unfertile the soil might be, there lived some household that was waiting for the Lord's salvation. Afterwards these regions were divided up, and each one received its own
5 [Israel and Gabriel Eckerlin].
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particular name; one was called Massa, another Zoar, the third Hebron, and the fourth Kadesh. After these, the awakened from the Schuylkill also came and settled down around the Settlement. From them the Sisters' Convent gained a number of members; but only two, natural sisters, endured to the end. These have finished their course, under the names of Drusiana and Basilla. The rest were gathered in again by the spirit of the world. How the Superinten- dent inust have felt through all this, can well be imagined. He knew well that it all would be reckoned to his account and to that of the good that had been entrusted to him. He was so little proud of it that, on the contrary, he used to say that God had sent all these people to him to humble him; wherein many of them spared no pains. He was to each that which each one sought in him-to this one a savour of life unto life, to that one a savour of death unto death.
Before I close this chapter what happened in the coun- try with a Frenchumman named John Reignier must yet be reported. He was a native of Vivres in Switzerland, and professed to have been awakened in his seventh year; but he was not completely rid of the upspringing flames of inascu- linity within him. He came into the Settlement just at a time when the Solitary Brethren were in deepest earnest; but they had not the gift of discerning the spirits, so that he could insinuate himself among them through false powers of light. The Superintendent, to whom this person's true con- dition was manifest, warned them against his seduction. But they were already so taken up with the inan by reason of his semblance of holiness, that these warnings did not impress them. As in everything he avoided the middle path, he at lengthi led them into strange extravagances, so that they bound themselves with him not to eat any more bread. Accordingly they gathered a great store of acorns. But judgment followed thein, so that their store of provis- ions was devoured by worms. He even went further, and taught them that it belonged to holiness, after the example of Elijah and other saints, not to dwell in any house. The Superintendent finally determined to bring the affair to an end, and prevailed upon the Brethren to build a hut for the
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man, hard by the Settlement, where he was maintained at the general expense. At last, however, he lost his reason, whereupon the Brethren rid themselves of hin. Afterwards he joined himself to one Gemaehle by name, by whom he had himself baptized. The two then went through the country as Apostles. As such they aroused much attention everywhere, especially in New York in the Jew-school. Such is the power of perversion. At length he made a journey of 600 miles, with bare head and feet, through the great wilderness to Georgia, where he joined himself to the Moravian Brethren, who took him to Herrenhaag, where the Ordinarius Fratrum6 wedded him to a wife, with the follow- ing wedding discourse: "See, dear Brethren, here is a proud saint from America, whom God hath cast down so that he must now celebrate a marriage with a public harlot." This would have been a good opportunity for him to humble himself; but instead he repaid these kind offices with evil, which was published to his shame in Frankfurt. Never- theless for a while all went according to his wishes; for they sent him as a laborer7 to St. Thomas. But when from there he came to Bethlehem, and they were going to bring himn under the strict regulations of the congregation, he left their communion again. Thereupon he came to the Superinten- dent a second time, who took his Delilah from him and put her into the Sisters' Convent, at which he rejoiced and had himself received into the Brothers' Convent. But his wife became regretful and demanded her husband again, to which he was forced to yield against his will; this gave him such a shock that, for the second time in the Settlement, he lost his reason. When he came to himself once more, the old brother-hatred towards the Superintendent again became alive in him, so that he uttered many slanders against him and his about whoremongering. But, as the name of Brother was therefore taken from him, he and his wife moved away, and at length he ended his restless life at Savannah in Georgia. God be merciful to him on the day of judgment ! To this time it yet belongs that the Superintendent with
6[Count Nicholas Lewis von Zinzendorf ].
" [Minister or Assistant].
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several Solitary Bretliren inade a visit to Oley, where the powers of eternity were remarkably manifested. They came into a house where the daughter was a bride, who at first sight let herself be so overpowered with these forces that her earthly bridal love fell dead before them. Without the bridegroom's knowledge she followed the visitors, and in the Settlement took her vows of eternal virginity among the original Sisters. Whereupon her parents followed her; but she continued to shine among her sex by her virtuous walk, until at last, under the name of Berenice, she finished her course, which is recorded in heaven, because for her future glory's sake she denied herself her carnal bridal-couch here below.
CHAPTER XIII.
CONCERNING A NEW AWAKENING IN TULPEHOCKEN.
It is again necessary to make an excursion from our main subject, in order to trace matters to their origin; which may also serve as an introduction to the church history of Pennsylvania. For since those whom God appointed for this work were chosen out of all denominations, we are necessarily led to touch upon the church history of the land. About the year 1726 the first high-German Reformed preacher, Weiss by name, arrived in Pennsylvania. He was born at Stebbach, a Palatine place in the Neckar valley; studied at Heidelberg, and finished his course in Kosche- hoppen1 in the county of Philadelphia. The second, P. M. 2 by name, followed him in 1730. He was born in the Upper Domain of Lautern in the Palatine Electorate, and studied at Heidelberg with the preceding. In the year 1731 Bartholomew Rieger also came. He was born at Upper Ingleheim in the Palatine Electorate; studied at Basle and Heidelberg, and was gathered to his fathers at Lancaster where he was stationed. About this time there were great disturbances in church circles in Pennsylvania, so that many were inade so confused that they no longer knew what to believe. At that time the region of Dulpehakin3 was settled entirely by Protestants. These had agreed among themselves not to suffer among them any who were differ- ently minded; so that many who were of like persuasion caine to them. But shrewdly as they contrived it, God yet at last set up his candle on a candlestick in that then dark region, as will soon be narrated. These now had called the afore-mentioned P. M. to be their teacher, which office he served among them and in other places during four years. The Superintendent, after he had heard that two young preachers had come into the country, who stood in good
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1[Conshohocken ]. ? [Peter Miller].
3[Tulpehocken ].
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repute as to their character, and also thought well of his work, aware of his own inability in view of the important work before him, thought in his foolishness that this work would be better carried out if God would provide one of these young preachers for him, for which also he often bowed his knees before God. This led to important matters. For the Superintendent soon after found occasion to make a visit to Tulpehocken with several of his disciples, where he was received by the teacher and elders with the consideration due to him as an ambassador of God; while on his return the teacher and C. W., 4 an elder, accompanied him over the mountains for six miles. The result of their visit in Tulpehocken was that the teacher, the elders, and several others withdrew. from the church; whereupon a venerable Pietist, by the name of Casper Leibbecker, took the teacher's place in the church.
Among these seceders was C. W., an elder of the Lutheran faith, a man who had received from God remarkable natural gifts and sound judgment, and therefore carried great weight with him into whatever sphere he might turn, whether that of nature or of the church. He was the teacher's main stay, for they were on intimate terms together, which death itself did not destroy. But now the question was, what to do further. For where was there a church that had greater spiritual strength than the mother-church which they had left? And to enter into a fruitless separatisin, or even to join hands with the Ishmaelites, Laodiceans, Naturalists, or yet Atheists, of whom the country was full, and who all had forsaken their mother-church-this was not according to their mind.
In the meantime C. W. visited the Superintendent in his solitude in the Settlement. During this visit he was so enmeshed by the Philadelphian "little strength"5 that Wisdom finally drew him into her net. Among other things the Superintendent asked him, what the young preachers were doing; and when he heard that B. R. had taken a wife, he sighed deeply and said, "Good God! they are spoiling in one's very hands. But," he continued, "what is the other
4 [Conrad Weisser ].
5 [ Vide Rev. III, 8].
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one doing ? " He was told that he was engaged in building. "Ay, ay," he replied, "let him build on; he has but little more time left." That he spoke this in a prophetic spirit, was shown by the result that soon followed. On retiring, the Superintendent promised him a visit, which also followed soon after, though then taking in only his house and the teacher. Not long afterwards, however, he made another extended visit thither, on which the spirit of revival spread itself over that entire region, so that all doors were opened unto him; though it was remarked that this awakening was confined within certain limits. As everybody hoped from its failures and mistakes that the new awakening in Conestoga would come to nothing, so inany were now concerned as to what would come out of this movement in Tulpelocken; for it was well known that, wherever these people might land, they would bring great weight with them. But, good God ! a great hill had yet to be surmounted ere that disgrace was overcome which distinguished God's people from the children of this world. And this rested so heavily upon the Settle- ment at that time that superhuman power was needed to break tlırouglı it.
In this whole matter, however, God inade use of the faithfulness of the afore-mentioned C. W. For through his prudence it was that a great visitation, in which the heads of the revival were engaged, came to the Settlement. Now it was that the Superintendent had the wished-for oppor- tunity to spread his net and catch mnen for the virgin Sophia; especially did he hope that his prayers with reference to the teacher would now be fulfilled. Accordingly he took him into his house, and after he had spoken various things with him concerning the counsels of God towards fallen man, he at last came to the point, and said he should let himself be baptized. To this the answer was difficult; for since holy baptisin is a transplanting into the death of Christ, it was easy to suppose that it was done not only for the good name's sake, but also for that of the right of citizenship in the world, and of all the privileges derived from Adam onward. But here it was. Nothing ventured, nothing won. After they had settled this important point, all difficulty about the
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others was soon overcome. Accordingly they were baptized together under the water, after the teaching of Christ; which was done on a Sabbath in May of the year 1735. Thus the teacher, schoolmaster, three elders, besides various other households, went over from the Protestants to this new awakening; while for some time after the door was kept open for the Babylonian refugees. The Solitary Brethren har- vested two Brethren in this awakening, of whom one, Jemini by name, has finished his course; while the other is still engaged in his daily labors. The Sisters also had an addi- tion, but only one of them, under the name of Thekla, remained faithful to the end. Soon after the Brethren erected a solitary residence for the teacher at the foot of a high hill in Tulpehocken, where however he lived no longer than till the next November. At the time the work of God was much oppressed, and it was dangerous for a Brother to travel on the highways. The report of this great conversion filled not only this and neighboring countries, but penetrated even into Germany. The Doctores warned their candidates against this country; and wrote to the preachers here that they should not concern themselves about the inatter as it was only a fire of straw; yet there might come from it a new " Evische Rotte."
Soon after this important event, the Superintendent inade another visit to Tulpehocken, on which, after treating much of the work of God, he handed this new congregation over to the teacher again, with the announcement that now he would have an addition to his charge, even though he should wish to resume the office where he had left it. This lie said to try him; for he was very much concerned that this awakening should remain under the Spirit's power, and not be sold under his spirit. The teacher requested a night's time for reflection; and it was his great good fortune that next day he declined the offer, for there were already others waiting for it. Now the matter stood thus under the Govern- inent Above: that besides the altar in the Settlement none other could be erected; but these good people were not yet emancipated from the calf-worship, and therefore hungered after a priest, and he must be the good M. W. But when he
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again had to retire in shame and disgrace, as formerly at Falckner's Swamp, a Solitary Brother, Elimelech, was given them, a born priest, who possessed all the endowments for spiritual perversion. But as these people were too good for perversion, he fared even worse than the former. It must be remembered that the false priest-spirit is inherent in all flesh, but becomes inanifest only at an awakening. It is more difficult to overcome than the devil of whoredom; for as the true priest receives his power from the Virgin above, this one derives his from woman. After the priestly chair was now empty again among the awakened, C. W. incautiously seated himself in it, and thereby opened the door for the tempter to try him. For while according to the manner of those times matrimonial bonds were considerably weakened through baptism, there were spiritual courtings through which the void in his side might easily have been filled again; although the temptation thereto lay only in the conditions, while the will for it was not there. The Super- intendent once washed his feet, and as he noticed from the feeling of the feet to what temptations he was most exposed, he said to him: "The Brother must take heed against the feinale sex." Nevertheless the blood-avenger meanwhile got him into his power and tried to destroy himn. (Mark, dear reader, this account agrees with that of Zipporah;6 for she did not belong to Moses' people, wherefore also Moses sent her home again. That she saved her son from the destroying angel through the blood of the covenant, showed great wisdom in her). He hurriedly notified the Superinten- dent and sought his aid, who paid him a visit, when they opened their hearts to each other in private; whereupon the Superintendent took his burden upon himself, so that the good Brother was freed from all temptation. The traveling- companions of the Superintendent knew nothing of this; but on the way home they noticed that he seemed heavy- laden, like a woman in travail, while his countenance was pale and shining. No one, however, ventured to speak to him, until at length a Brother took the liberty to ask him whether God required him to enter so far into domestic:
6[l'ide Exod. II, 21; IV, 25].
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matters and to assume such burdens? To which he only made reply with kindly looks. Such labors the Superin- tendent frequently had in those days, but as few ever knew his secrets, it all remained hidden. Once a Sister of the household confessed to him an act of adultery, committed before her conversion, which he faithfully kept to himself as a secret of the confessional, until she fell away again from the testimony, when he revealed the whole affair.
In this severe trial this Brother [C. W.] in his God- enamored condition found himself, and because he did not take sufficient heed to himself the tempter assailed him anew, and would probably have overcome him, had not God put it into the heart of the Sister to seek out the covenant and have herself rebaptized by the Superintendent. Then the cords of the tempter were torn, and they again became as strangers to each other.
CHAPTER XIV.
EPHRATA IS OCCUPIED BY THE SOLITARY OF BOTH SEXES; DIVINE WORSHIP IS INSTITUTED; AND THE COMMUNAL LIFE INTRODUCED.
After the Superintendent through this awakening in Tul- peliocken had received valuable re-inforcements for his divine work, and thereby was made aware that God was with him, he took advantage thereof, and instituted measures for build- ing a meeting-house to God's glory; for liitherto the meetings had been held in private houses. For its erection both the Solitary and householders willingly contributed their share. The structure contained, besides the hall for meetings, also large halls fully furnished for holding the Agape, or love- feasts, besides which there were also cells built for the Solitary, after the manner of the old Greek church. At that time it happened that a housefather handed over his daughter, a young lass, to the Superintendent, with the request that he should bring her up to the glory of God. Anyone else would probably have declined such a present; but he regarded the matter as a providential leading, received her, and had her serve him for a purpose, namely, to found the Order of Spiritual Virgins. She with two others were given a residence in the second story of the church-building . just mentioned; which latter was named Kedar. These four Sisters were the first who bound theinselves by a pledge to a communal life; but the one who gave the first occasion to it, at last forsook again the narrow way of the cross, and joined herself to a inan, after having lived in their convent many years, under the name of Abigail. Soon after this the Superintendent quartered four Solitary Brethren in the lower story of this house; which increased the suspicion against them, for no one would believe that matters could go on properly thus. The Superintendent, however, cared more to have an essential separateness, than that there should be an
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outward appearance thereof which might not be real. Con- sequently there finally came to be as unrestrained a life in the Settlement as though all were of the same sex. It must be granted the Superintendent that in this respect he went further than some before him in the conventual or celibate life; for where others went out of the way of danger, he plunged his followers into the midst of it.
· When the house Kedar was finished, a general love-feast was held in it, contributed by the households to the glory of God who had inade known his wonders in these heathen lands. Messengers were sent out into the country to invite to it all friends and well-wishers. How greatly this dis- pleased the Prince of Darkness may be judged from the fact that, at this very time, at midnight, the Superintendent was so severely belabored with blows from an invisible power that he was forced to take refuge with the nearest Brethren; upon whose authority it is here mentioned. After this, although the love-feast was held, only a few of the invited guests came; and these were more offended than edified thereby, because they saw how a Brother during the feet- washing kissed the Superintendent's feet, and said : "These feet have made many a step for our welfare." Soon after this the Superintendent instituted a visitation through the country as far as New Jersey. It consisted of twelve fathers of the congregation, and everywhere occasioned great wonder, partly because so many respectable men permitted them- selves to be governed by so humble and despised an instru- ment, and also because they saw among them a man so famous in the land as C. W. For the latter was so far brought down by works of penance, and had let his beard grow, that hardly anybody recognized him; besides which he had voluntarily offered up, for the glory of God, a part of his possessions towards the upbuilding of this new economy.
Even before Kedar was quite completed, the nightly divine services among the Solitary in the Settlement had been com- menced. They were called Night Watches, and were held at midnight, because at that hour the advent of the Judge was expected. At first they lasted four hours, so that from this severe spiritual exercise one had to go at once to one's
.
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physical work, which was a sore crucifixion of the flesh; afterwards, however, the time was fixed at two hours. At first the Superintendent himself presided at them, particu- larly when both sexes met together; and he did so with such power of the Spirit that he never let them come to the bending of the knee so long as he noticed that a ban was on them and there had been quarrels, when he had to have recourse to scolding until finally their eyes became wet with tears. Moreover he taught them on both sides, as a priestly generation, to lift up hands unto God on behalf of the domestic household, which was so sorely bound under the yoke of the world; and that this was the continual service of God. In succeeding times he withdrew from this service, out of consideration for the work, lest it might become con- strained on his account, and waited upon God in his own house of watching. Then each meeting had to help itself as well as it could; though whenever quarrels arose at the service, and he was asked for help, he never failed to give it.
This record would be imperfect if here were not inserted also an account of the zeal of the congregation. For after it had taken the Superintendent as its priest, the worship of the congregation lay nearest his heart. The confidence which every household at that time yet felt towards him (for as yet there was no one who, doubted his divine mission,) was such that all their real and personal possessions were in his hands, and they would not have refused, at a mere wink from him, to give up all for the glory of God. At that time every house in the congregation stood open to the poor. Accordingly when such persons applied to the Superinten- dent, as was common, he would ask one housefather after the other, during meeting, whether he had any money; and he was seldom disappointed in his confidence in them. Was there any charitable work to be done, then an investigation was made after meeting, and his work for the following week appointed for each member who was able, when often many an one devoted his own share to the use of the poor. This method continued for many years, but has now been abro- gated by death.
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