USA > Pennsylvania > History of the Church of the brethren of the Eastern district of Pennsylvania > Part 31
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Next we know anything of Andreas Eby was in 1789, when he was on Standing Committee. When he was or- dained, we have no date, but he died in 1798.
The church prospered after said division. The list of baptisms contained in the record kept by the Conestoga Church, after 1772, the time of the division, to 1800, is 138, and is mentioned to contain only those of Conestoga, while that in Brumbaugh's history is 68, and most of them, if not all, are known to have lived in the White Oak district. From 1772 to 1799 the two lists have not a single name in common so that it is highly probable that one is the list of Conestoga, and the other kept by someone of White Oak, of which Dr. Brumbaugh got possession. It is remarkable that with all diligent search and inquiry, not a single record, or mention, of any work done by the White Oak Church, from the time of its separation from the Conestoga Church, in 1772, to its subdivision in 1868, could be found, except said list of baptisms, and the trouble between C. Longe- necker and J. Zug, which we have in Annual Meeting
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minutes, and what we have orally, by tradition, from the fathers. So far we see that in 1789 the ministers of the White Oak Church were C. Longenecker, John Zug and Andreas Eby. Elder Eby died in 1798, and lies buried on his farm now owned by S. G. Summy, and his grave is marked by a rough field stone on which is carved A. E., 1798.
In 1759 the farm of Andreas Eby was assessed as 200 acres, and his brother Hans Eby's 150, both adjoining, and constituted their father's farm. Their mother's name was Barbara, who was baptized in 1749. She had two sons, Andreas and Hans, and four daughters, Maria, Elizabeth, Barbara and Regina, all unmarried and members of White Oak Church.
Andreas and his wife Elizabeth had seven children; viz., John who later became the Elder of Codorus Church, York Co .; Elizabeth, unmarried; one, the wife of Yount; and Anna, wife of Christian Myers (the last two of Codorus) ; Madgalena, wife of Daniel Shumaker, who lived, and is buried on the home farm; Barbara, wife of Joseph Zug; and Maria, wife of Christian Streit. Four daughters lived and died in White Oak district, and the other two daughters, and son John in the Codorus district.
The following minutes partly explain the trouble in the White Oak Church for years. The initials of names of Brethren only are given, and to prepare the reader, I will here give the full names of those signified : Christian Longe- necker, Johannes Zug, Alexander Mack, Martin Urner (by J. L. and J. St. we do not know who is meant), Jacob Hershe, and Johannes Gibbel. In ancient times personal matters which could not be settled at home were taken to Annual Meeting, and there considered, instead of sending a Committee, as is now the rule.
" Annual Meeting, 1799, Pipe Creek, Md.
" Article I .- Whereas there has existed for a long time a great difficulty between Bro. C. L. and Bro. J. Z., the overseers of the White Oak Church; and whereas there have been ex- pressed very grave accusations, and hard sayings by C. L.
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against some Brethren, who shall be named hereafter, it has come to pass that Bro. C. L. has selected six Brethren, and J. Z. has also selected six Brethren, and they (both) have agreed to obey or submit to the advice or united counsel of those Brethren to which also the members (of the church) have con- sented. So we have assembled ourselves, we trust, in the fear of the Lord, and with a fervent prayer to God, that he would bless our hearts with wisdom and understanding, in order to be enabled to counsel our dear Brethren wisely, and to come to conclusions evangelical, or according to the doctrine of the Gospel. And after having heard the complaints and accusa- tions (of both sides) we have become entirely agreed, and be- lieve all, that Bro. L. has done grossly wrong against Bro. Z. and also against Brethren A. M. and M. U.'s transactions, and against J. L. and J. St., and whatsoever else might have been done (of the same nature).
" Further, we believe also that wrong has been committed by J. Z. against L. but not so grossly as Bro. L. has done. Hence it is our unanimous conclusion, that when C. L. believes in his heart, and cordially makes acknowledgment before this present brotherly and members meeting, and also before-(his own) meeting, and asks for pardon, and also makes heartfelt con- fession for the suspicious (and offensive) expressions against the old Brethren, and against J. St., then we will, and it is hoped the members will, bear with him in patience, and he may continue to serve as overseer in W. O. Church. And what concerns Z. we have agreed that when he makes acknowledg- ment before the members, that he has also done wrong, and asks pardon, he shall also serve as overseer with L., yet so that in important matters, such as baptism, breaking of bread, re- ceiving and excluding (members), he should not go on without L.'s knowledge and consent ; but with regard to holding meet- ings, attending funerals, solemnizing marriages, he shall have equal liberty with Bro. L.
" Now whoever of them will not submit to this above stated counsel and conclusion shall stand still in his office until he is willing to accept it, and when it is accepted of both, there shall be hereafter no more heard of those things which are past.
"Unanimously concluded by us, the subscribers: Martin Urner, Martin Gaby, Henry Danner, Peter Leibert, Jacob Dan- ner, Philip Engler, Michael Pfoutz, Martin Garber, Daniel Utz, Philip Levy, Valentine Pressel, Stephen Ulrich."
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It will be noticed that the above minute starts out by say- ing that "there has existed for a long time a great diffi- culty," etc. Just how long, or when, or from what, it had its beginning, we have no means of knowing, but the follow- ing facts may give some light on this point :
In John Winebrenner's "History of all Religious Denom- inations," on pages 560-565, we have the facts given that William Otterbein, formerly a Reformed minister, and Martin Boehm, a Mennonite minister, have been holding meetings together, and causing quite a stir among their hearers, getting many followers, and that in order to ac- complish more and better results, they had their first con- ference in Baltimore, in 1789. The writer further says, "Big meetings were resolved on, the first was held in Lan- caster county, Pa.," and that it was largely attended by Lutherans, German Reformed, Mennonites, and others. They, then, coming together from such various preexisting orders, and worshiping together, "gave rise to the name 'United Brethren in Christ,' which name was afterward adopted by the church " (namely in 1800).
They "elected William Otterbein and Martin Boehm, as superintendents, or bishops; and agreed that each should act according to his own convictions, as to the mode of baptism." Now this meeting was said to have been held in Donegal Township, and resulted in many conversions. But not all were ready and willing to unite with this new organi- zation, believing that there is but one mode of baptism, that is right, and that is triune immersion. Jacob Nissley, a minister of the River Brethren, who is dead for some time, told the writer, that a delegation of those dissatisfied ones went to the vicinity of Manheim, to confer with Elder C. Longenecker, with a view of uniting with the Church of the Brethren, but that Elder Longenecker told them that the Brethren Church was not any more on the true foundation, that they have the form, but lack life and spirit, and advised them to start a church for themselves, and build on the true foundation. Mr. Nissley said he had his information from the founders of the River Brethren Church. The delega- tion as abovesaid were: Jacob Engle, Hans Engle, C. Rupp,
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Hans Stern, a Mr. Heiges, and Schaeffer. Some of them, if not all, came out from the Mennonites, and none from the Brethren Church. The writer in Winebrenner's history, on page 553 says, in a footnote, that "they were sometimes called River Mennonites from the circumstance that some of their first ministers had stood in connection with the Mennonites." On the same page, in giving the history of the church, he says: " At a later period some ministers and lay members of the Täufer united with them."
Abraham Gibbel told the writer that Hans Stern, one of the delegation of six, as aforesaid, unhesitatingly told him, that after they went home from Elder Longenecker, they consulted and concluded that they would take the advice, but none of them being baptized, they went across the Blue Ridge, to Elder George Miller, in the Swatara Church; and asked him to baptize them, but told him that they would then organize for themselves, upon which he refused. This must all have transpired before 1798, for in that year Elder Miller died. They then began their church by one baptizing another, and he then baptized the rest. The difficulties in W. O. Church, therefore, must have started early in the nineties, at which time he (Longenecker) published his pamphlet, in which he made rude expressions, derogatory to the church and a number of Elders.
It is reasonable to suppose that if Elder Longenecker had been at peace with the church, and the church with him, and he had done his duty, the River Brethren Church would never have been organized; that is, if they had been honest, and sincere, and the presumption is that they were.
We have no information that anything was done in re- gard to the said difficulty until four years afterward, in 1803, the case was again taken up in general conference, and the following action taken :
" Annual Meeting, 1803, place unknown.
"Our cordial and united greeting of love to all our beloved Brethren and members of the White Oak Church. We wish much grace, mercy, and blessing from God the Father of our Lord and Saviour Jesus Christ, to all our fellow members,
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united with us in love and faith, as also especially to our dear Brethren C. L. and J. Z. It is our heart's desire that the good God would make us all faithful laborers in his vineyard; for all that were hired by that householder, were hired to labor in his vineyard, to which we wish you all much grace, blessing, and salvation from God. The cause of our present writing is this : Since we, or some of us, have been informed by our dear Brother Martin Gaby, who, on his journey to us, passed through White Oak, and also had meeting there, that Bro. C. L., since the big meeting, has only been a few times at meeting, and now, for a considerable time has not come any more at all to meet- ing, so that some Brethren feel oppressed in their minds on account of the word or expression which is found in that con- clusion made at that big meeting ; viz. : ' That Bro. J. Z. should not go on with baptism, breaking of bread, receiving and ex- cluding without L.'s knowledge and consent'; hereupon we, the undersigned Brethren, have conversed on the matter, and are of one mind on it, and now the same as it was at that time (four years before), and is in part also expressed in said con- clusion, though briefly, that we all considered that Bro. L. had done wrong grossly, and if he would believe it from the heart, and confess and make acknowledgment, we, and hoping the mem- bers, would bear with him in patience, and then he should serve as overseer in W. O., and thus should Bro. Z., in such impor- tant matters not go on without his knowledge and consent. But if Bro. C. L. withdraws from the service, or from the duty of his office, contrary to the doctrine of the Apostle, where he says: ' If any one has an office let him attend to the same,' (Ger. translation Rom. 12: 7) if now Bro. L., withdraws him- self from the service of the church, as overseer, so as not to attend the meetings, then he deprives himself of this honor, that Brother Z. cannot counsel with him, if he, Bro. L., does not attend meetings, according to his duty. So it is our unani- mous mind, that on this account Bro. Z. should not be bound, or hindered, to go on in his office, and faithfully discharge its duties, and prove himself a faithful laborer. But if Bro. L. acknowledges, according to said conclusion, and endeavors to be faithful in his office, then we desire and hope the members will receive him, and not lay obstacles in his way. We mean on account of things that are past."
(Signed by most of those who signed the other of 1799.)
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The following year, 1804, the case was again before the conference at the Pipe Creek, Md., and decided as follows :
"Art. 10. Our cordial and united greeting of love to our beloved Brethren, especially to C. L. and J. Z., and also to Brothers J. H. and J. G. We desire and wish you all that may tend to the glory of God, to the salvation of souls, and in the edification of the church. Inasmuch as it appears that Bro. C. L. assumes more authority in the service of the church than it pleases us and the church, and Bro. J. Z. has given more out of his hands than is pleasing to us and the church, so that it causes pressure and offense ; therefore it is our loving counsel to you that you should keep house in the service of the church in union and control so that Bro. C. L. should make the com- mencement in meeting, (preparatory) to prayer, and then it is all the same who is speaking first, and when the meeting is to be brought to a close, then the beloved brother J. Z. is to make the conclusion. At the next meeting the loving brother J. Z. is to make the beginning, and it is immaterial who may speak first ; and when the meeting is to be closed, the loving brother C. L. shall conclude, and so on. In important matters, brother Z. should do nothing without counseling brother L .; and so likewise should brother L. do nothing without counseling with brother Z. so that union is preserved. But he who will not keep house thus and give satisfaction to the church, and will not accept the apostolic counsel of love of the beloved old Brethren, such should be silent, and can not serve the church in his office. Further if a person desires to be baptized, and makes known a preference by which brother he would like to be baptized, then that brother, with the counsel of the church, is to satisfy the candidate, and forward him. With these lines we have given nothing new, but adhere to the conclusion which has been laid down already six (five) years ago, by the beloved Brethren. We have further to notice that there were very rude expressions made by brother L., saying that ' there is gone forth a spirit of Satan, and rules in the church, and of this J. Z. is the head,' etc., and even the church has been compared to the rebellious company of Korah. Such should be acknowl- edged and recalled by all means."
Two things stand out very prominent in, and through this trouble, which lasted ten or more years; namely, if any one tries to rise in the estimation of the church by pulling
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another down, he will make a failure; and second, the long suffering, patience, and forbearance the old Brethren had in dealing with erring members.
In 1808 Elder Longenecker died, aged 76 years, and is buried at Longenecker's Church near Lititz, with his son Solomon on one side of him and his grandson, Elder Chris- tian, on the other, and it was said he was not fully recon- ciled to the church.
His wife's maiden name was Margaret Geib. They had nine children, two of them died young, and the other seven were : First, Solomon, who lived near Lititz, on the farm on which Longenecker's Meeting House now stands, now owned by S. B. Longenecker. He had one son Christian, who later was the Elder of White Oak Church, and was elected about 1828, or 1830, ordained about 1841, died 1855, aged 64 years. His grandson Linn Longenecker is now a minister in White Oak. Second, Abraham, who lived near Linglestown, Dauphin Co. The late noted and well known writer, C. H. Balsbaugh, was a grandson of his. Third, Daniel, who moved to Adams Co., Pa. He had sixteen children, two of whom, Daniel and Samuel, were noted ministers. Fourth, Elizabeth, married to Michael Huber, but died before her father, leaving five children; viz., Barbara, Elizabeth, Christina, Mary and Michael. Fifth, Barbara, married to Peter Hummer, Jr., who also moved to Adams Co. Sixth, Mary, wife of David Ober. She lived near Mt. Hope, and belonged to the Mennonites. Prof. H. K. Ober, of Elizabethtown College, is a great-grandson of hers. Seventh, another, the wife of Valentine Gensel, of whose family we know nothing.
Elder Longenecker was born in 1731, and died in 1808, aged 76. His wife born 1735, died 1796, aged 63. His father Hans Longenecker was born in Europe in 1703, was baptized by Elder Michael Frantz prior to 1739, died in 1767, aged 64, and his wife Elizabeth born 1709, died 1781, aged 72. In 1754 his son Elder Christian was baptized, who in 1764, was elected minister, and in 1769, at the death of Elder Pfautz, was ordained Elder. We have records of four other sons of Hans; namely, Hannes, Jr., Peter,
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Henry, and Ulrich, and his descendants are now found in Lancaster, Dauphin, Lebanon Counties, widely scattered, both in location and religious faith.
Elder Longenecker's father-in-law, Conrad Geib, was born in Europe in 1694, and died in 1762, aged 68, and his wife Margaret born 1703, died 1765, aged 64.
The land for two miles on both sides of Chiques Creek from Manheim northward, at some time in the past, belonged to the Longenecker family. The Fretz family also lived near Manheim. And Abraham Longenecker and wife, who was Barbara Fretz, moved from the vicinity of Manheim, across the South Mountain, and had four sons : Peter, Jacob, Daniel and Abraham; and three daughters : one married to Christian Witmer; one to Samuel Oberholzer; and one to Isaac Eshelman.
Elder J. H. Longenecker, of Palmyra, is a grandson of Peter, and as there was but one family of Longenecker's and Fretz's in the vicinity of Manheim in those days, the pre- sumption is strongly that Abraham was a grandson of Hans, Sr., likely a son of Peter. Barbara Fretz, no doubt, was a sister of Hannes and Magdalena Fretz, who were baptized in 1776.
After Elder Longenecker's death, Johannes Zug was the only minister in the White Oak Church. He opposed an election, fearing some brother might be elected with whom there might be trouble again, choosing rather to do all the work alone, though over 70 years old, than go through another experience like that which he had. This lasted several years, when he finally consented to have an election for a minister. When the time came to hold the election he declined all responsibility, even refusing to vote. When the voting was over, the result was a tie, and when it was shown to him, he said, " Jetzt will ich auch stimmen" (now I will vote too), and then voted for Henry Gibbel, thus breaking the tie between him and Joseph Hershy. This election took place about 1810, for in 1814 Brother Gibbel was on the standing committee at Pipe Creek, Md., Annual Meeting. (Min. of A. M., Pub. 1909, page 36.) He is buried in the family graveyard on his farm (late Kreider's farm) near
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Kreider's Meeting House, and near Manheim. His grave is marked by a small head stone, on which is carved, "H. Gibbel, 1825."
Between the election of Elder Gibbel and 1822, were elected to the ministry, Daniel Fretz, and Jacob Haller. Just when either was elected or ordained is not known, no records being kept, but it is known that Brother Fretz was Elder in charge in 1822 (Elder Zug having died the year before).
In 1822 Abraham Gibbel was elected to the ministry, about 1828 Christian Longenecker, who was a grandson of the first Elder of White Oak, David Gerlach in 1837, John S. Newcomer in 1841, Peter Werner about the same time, Philip Ziegler in 1845, Jacob Rider about 1847, Samuel Graybill in 1855, Samuel R. Zug in 1865, and John B. Gibbel in 1866. These, so far, were the ministers of White Oak Land from its first settlement, in 1736, in their order of election, to the division in 1868.
About 1841 the White Oak Church was divided into two districts, known as Upper and Lower White Oak, by a line from the Susquehanna river at Marietta, by the nearest road, to Sporting Hill, thence by shortest road to where Union Square now is, thence about one mile, by road, north- east to the next Manheim road, then by that road to Man- heim, and from there, by the state road to Schaefferstown. The distance from Sporting Hill to Manheim, by the nearest road, is about two miles, and the way the line was made is
about seven. The object of making the line that way was to cut Elder Fretz into the lower district. Who was re- sponsible for it we have now no means of knowing, but the division did not give general satisfaction, and in order to carry it through, it was suggested that members living in one district, who would prefer to have their membership in the other, should have the privilege to do so. With this proviso the division was effected.
About the same time, that part of White Oak Church, ex- tending across South Mountain into Lebanon County, with parts of Conestoga, and Little Swatara, was organized into Tulpehocken Church.
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By said division the ministers in the lower district were: Elder Daniel Fretz, Christian Longenecker and David Ger- lach. Elder Fretz, having the misfortune to be kicked by a horse, fracturing his leg, and being then 65 years old, his memory and voice failing, insisted on having Brother Longenecker ordained, and a minister elected, both which were accomplished, and brother John S. Newcomer elected. The upper district had Elder Jacob Haller and Abraham Gibbel, ministers. The same year Peter Werner was elected to the ministry in the upper district.
Jacob Haller was not given to preach long, or entertaining sermons, but very pointed and instructive. The writer well remembers that at a lovefeast in 1861, when he was 84 years old, and in the presence of a number of strange ministers, he stood up and lifting up his hand, said in German, “I believe that I could guess what you all think. You think I might keep my seat, and let the others talk, but if I can I will try to say much in a few words."
On one occasion when a Brother who was a little forward had consumed much time, and said but little, Elder Haller arose and said: "I will say something too if something comes to me worth saying." Then he stood a little, looking on the table, and again looking up, said : " I believe nothing comes, so I will give the time to others who may have some- thing to say." This, no doubt, was meant as a reproof.
Abraham Gibbel was different. He was a fluent and entertaining speaker and expounder, voluble in conversation, with pleasing address, and his services were much in demand from the beginning. He was elected about 1822. Daniel Fretz was then Elder in charge of White Oak Church, and when the members came before the Elders to vote, one after another said: "Jacob Myers, Jacob Myers." Now Jacob Myers and his brother (not a member) had a store in Petersburg, and kept liquor, as all rural stores did at that time. Then Elder Fretz became excited, and said : " Some- thing must be done. We dare not elect a man to the ministry who sells liquor," and went out among the mem- bers and asked them: "Have you been in to vote?" If they said : "No," then he said : " Well, go in, but don't vote
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for 'Yoke Moyer,'" and when the votes were all in, Brother Gibbel had a majority, and was declared the choice.
It was, of course, not long until Bro. Myers found out how the work was accomplished, and went to Bro. Gibbel and asked him to decline to serve, but he said he has not asked for it, and will not renounce it. The result was that Myers left the church, joined the Universalists, preached for them, and made political speeches, was a ready talker, and lived to an old age. He was an uncle of Elder Grabill Myers, remembered by many now living.
Brother Gibbel prospered in the ministry for about ten years, when, for some mistakes, he lost his membership. Not long after, he was restored again, and also soon rein- stated in office, but this proceeding delayed his ordination as Elder.
In the summer of 1846, a lovefeast was held on the premises of Bro. John Groff, where an election was held for a minister which resulted in calling Philip Ziegler. Quite shortly before that meeting it became manifest that Bro. Gibbel had blundered again, and was disowned, and Peter Werner soon after also, so that Bro. Ziegler would have been practically left alone, but he availed himself of the privilege granted at the division, and, with his wife, they claimed their membership below, and from that time on the ministers of the lower district supplied the regular appoint- ments in the upper district.
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