USA > Pennsylvania > History of the Church of the brethren of the Eastern district of Pennsylvania > Part 35
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School Privileges .- From the above it is easily under- stood that his school privileges were meager indeed. In 1850 Samuel asked his father for the privilege to learn the trade of blacksmithing. The father said: "No, not this summer ; we want to build a house, but if you stay at home, and help us until fall, you may either learn a trade, or go to school at Lititz, Pa." This came to the young man as a genuine surprise; especially so, since the Brethren at that time were opposed to high schools.
On the Ist of October, he went to Mr. Beck's school at the above named place, and the following March, he was taken sick with typhoid fever and never went to school afterward. After this, he taught school for four winters in succession.
His Marriage .- In 1852, he was united in marriage with Fannie W. Shelly, and in 1861 he and his wife were con- verted, and were received into the Church of the Brethren by baptism at a lovefeast on the farm of Samuel Graybill near Manheim, Pa.
Ministry and Eldership .- He was called to the ministry, October II, 1865. In the year 1868, the Chiques Church was cut off from the old White Oak congregation, and organized with about 200 members and 3 ministers, viz. : Philip Ziegler, Jacob Rider, and S. R. Zug. The new organization received 89 accessions during the year. In 1871 Brother Zug was advanced to the second degree, and in 1885, on Thanksgiving Day, ordained to the Eldership, and was given the oversight of the church. The older ministers at this time had died. The membership now numbered about 400. In the fall of 1867 through the effort
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of Brother Zug, the first series of meetings were held in the Chiques house, this being the first among the Brethren in the county, and continued every year since.
Sunday School .- In 1878, he asked permission to organ- ize a Sunday School, which privilege was granted, but not to be held in the church. In the spring of 1879 he renewed his request when the use of the meeting-house was granted, and the first Sunday School among the Brethren in the county was organized.
New Organizations .- As time went on, the membership of the Chiques congregation grew until they numbered over 700. The subject of dividing the same was agitated for years. Several efforts having failed, Elder Zug by request of the church finally submitted a plan at a special council held March 28, 1902, recommending that the church be divided into four congregations, which plan was adopted. This gave to each church a good lovefeast house, and to the weakest church numerically 125 members. The four churches were formally organized and named as follows: Chiques, West Green Tree, Fairview, and Elizabethtown, all except Fairview retaining Elder Zug as their Elder in charge.
When S. R. Zug was elected to the ministry, there were but two organized churches in Lancaster County, three ordained Elders (one of those dying three weeks later ), and ten ministers in first and second degree, with a membership of about 1,000. At this time ( 1913) there are 14 organ- ized churches, 20 Elders, and 38 ministers in first and second degree and over 3,000 members.
At the time when Bro. Zug was called to office, there were no series of meetings, no Sunday Schools, no English preaching, except at funerals and by special request. The members generally were opposed to more than a common school education, but a marked change has come. The above named things, which as a rule were regarded as in- novations, are not only tolerated now, but are regarded as indispensable to the cause. Elder Zug held the oversight of the Chiques Church until 1910, when he resigned, and was relieved, and the charge given to Elder Henry S. Zug.
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In 1912 he resigned the charge of Elizabethtown con- gregation. In 1905 he was also relieved of the care of the West Green Tree Church.
Other Organizations .- On July 23, 1891, the West Con- estoga Church, of which Lancaster City was a part, con- cluded that the city should constitute an organization of its own. October 29, 1891, the church was organized with a membership of 31, without a resident official. On this date, Elder S. R. Zug was chosen as their Elder in charge. For a time he had to depend on ministerial help from other churches. By solicitation of the Elder, T. F. Imler, of Waynesboro, moved to Lancaster and by the united effort of these two good men many people were added to the Lord and a fine, large, substantial church building erected, which was soon paid for.
On July 12, 1899, T. F. Imler was ordained, and the church placed in his care, thus relieving Elder Zug. The church at this time numbered about 140.
July 20, 1895, the York City Church was organized with a membership of about 160, Elder Zug being chosen as their Elder. This charge he held until 1899, when Jos. A. Long was ordained to the Eldership, and was chosen as Elder in charge. So in two days, Elder Zug was relieved of the charge of two city churches. The York congregation at this time had about 230 members, and a project was set on foot before Elder Zug left, to erect a large new house of worship, which was since built.
On the evening of November 19, 1895, the church at Harrisburg was organized, with 15 members and no resi- dent official. Elder S. R. Zug was chosen to take the over- sight. Here as at Lancaster the Elder had to depend on ministerial help from other churches, holding their services in rented halls. In 1899, a lot was bought with a one story dwelling for $3,000. This was converted into a place of worship and was used until 1904, when a large new brick building was erected, and was dedicated in May, 1905. Several ministers moved in temporarily but did not stay more than about a year each. On January 7, 1901, Brother A. L. B. Martin was elected to the ministry. Elder Zug
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resigned in 1911, when Elder G. N. Falkenstein became his successor by choice of the church. The membership at this time was 92.
Elders Wm. Hertzler, S. R. Zug and others had been engaged in evangelistic work at Ridgely, Md., for several years, and in the fall of 1883, Brother Zug attended the first love-feast ever held on the eastern shore of Maryland, said service being held in an old saw mill.
On August 2, 1884, the above-named Elders assisted in organizing the Ridgely Church, with a membership of 22. The oversight was placed in the hands of Elder Zug, which charge he held for a number of years. About the year 1901, he was also chosen as Elder of the congregation in Philadelphia under the supervision of the Committee from Annual Meeting.
Mission Board and Missions .- From its incipiency, Elder S. R. Zug was a leading spirit in missionary effort in eastern Pennsylvania. In 1879, he was elected a member on the Home Mission Board, and was re-elected from time to time, continuously, with the exception of one year until 1894. During this time he rendered much valuable help by his wise counsel and active service in the field. At this time he resigned from the Home Mission Board, giving as his reason his appointment on the General Missionary and Tract Committee, he being chosen as a member of said committee in 1893, and two years later, was reappointed for a term of three years. During this time the India Mission was established.
District and Annual Meeting .- The first District Meeting was held in 1866, where Elder Zug was present, and he has attended every District Meeting ever since without a break, covering a period of 47 years. This is remarkable indeed. He was also elected either as Writing Clerk, Read- ing Clerk, or Moderator of the meeting for upwards of twenty years in succession. Four times he was sent as a member of standing committee, and represented the local church at Conference for many years. He attended II Annual Meetings prior to 1883, and every one since.
Ministerial Meetings .- He was the prime mover for the
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first Ministerial Meeting in eastern Pennsylvania, which was held in Elizabethtown in 1893. These meetings have been held annually ever since with the exception of the year 1894,-all of which he attended.
Home for the Homeless .- Through his efforts and those of Elder B. Z. Eby of Manheim, Pa., who enlisted others in its favor, after obtaining permission of District Meeting of 1895, the Home for the Homeless was established with considerable opposition. He was a Trustee of the insti- tution from the beginning until 1912, being relieved at this time on account of age. A farm of 75 acres was bought near Manheim, for $4,500. Additional buildings were put up at an expense of about $7,000. In 1909, the location of the Home was changed, and a large substantial brick building erected near Neffsville, Pa., in which Elder Zug took a prominent part.
Financial Reverses .- Financially, Elder Zug had his mis- fortunes. From 1889 to 1894, he lost about $10,000 in different ways, principally the result of misplaced confidence in a friend who failed, which almost made him bankrupt; which, in addition to his church work, was enough to un- nerve, and even unbalance, an ordinary man; but by the help of God, and his wife, and children, he survived it all; and has as he believes sufficient to keep him the short time yet allotted to him on earth.
Brother Zug was blessed with a good wife and helpmeet in his ministerial duties. She traveled with him over 53 years in wedded life; over 40 in the ministry. He recog- nizes that she is entitled to much credit for any good or success that has come to the church and the world through his instrumentality and labors.
In times of sorrow, trouble, or trial, she would always encourage him not to pout, or show any signs of displeasure, but to 'deport himself in a way that is characteristic of Christ, our elder Brother. On July 10, 1905, she passed over into the spirit world. Together they had four sons. Since her departure, he has had his home with the youngest son, John C. Zug, who was born April 26, 1866, elected to the ministry in the Chiques congregation, November 25,
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1905, and advanced to the second degree at Elizabethtown, February 8, 1911. At the earnest solicitation of Elder J. H. Longenecker, he moved to Palmyra in the fall of 1912, where he was ordained to the Eldership on September 6, 1913. Here the aged father now lives, is well cared for, and is contented and happy, still rendering acceptable service in the ministry.
Method of Work .- Of Elder Zug it may appropriately be said, "he was a good man and full of the Holy Ghost, and of faith, and much people was added unto the Lord." He is a born leader, a wise counselor, and a man of strong convictions, but always open for better light. His spirit of aggressiveness (as is always the case) has often brought him enemies.
His method of church work, however, was not to rule with a rod of iron, "neither as being lords over God's heritage." Possibly he had the spirit of forbearance and leniency almost to a fault. The writer often heard him remark that he would rather err on the side of mercy, than on the side of enforcing rigid discipline, and in meting out justice. When his views would not prevail in a council, he made special effort to exercise a forbearing spirit toward those who may have differed with him, only asking similar treatment when the majority came to vote his way.
His long self-sacrificing life has been crowned with great blessings, and with marked success. May many stars be added to his crown!
One of these days it will be said of Elder Zug, he has passed away, and many of us will say what Jonathan said to David: "Thou shalt be missed, because thy seat will be empty."
J. H. LONGENECKER.
PART VIII. SWATARA GROUP.
CHAPTER I.
BIG SWATARA CHURCH.
At the time of the separation of the Swatara Church from the main body of the Church of the Brethren north and northwest of, and including Lancaster County, in 1772, it included as elders and ministers : Han Jacob Boeshor and George Klein, in the eastern settlement of members, at Little Swatara and North Kill Creeks, respectively; and George Miller and Adam Hamacher, in the western settlement at Conewago and Big Swatara Creeks.
George Miller was baptized in 1753. He lived and raised his family near Conewago Creek, and his was the only family of members known to have lived on the Lancaster County side of Conewago, belonging to Swatara Church.
The families of Jacob Metzger and Christopher Brauser lived on the northwest side of Conewago, below Middle- town. These are the only members known to have lived near Conewago at that time, prior to Elder Miller's death, which occurred in 1798, aged 76 years, 9 months, and is buried on his farm by the side of his wife, who died two years previous, aged 69 years, 6 months, about two miles northwest of Elizabethtown. A more extended account of his work, and family, will be given in connection with that of Elder George Klein under the head of Little Swatara Church, because Henry Miller, a son, married into the Klein family, thus bringing the two families, and their work, into a closer relationship.
Nothing is known of Adam Hamacher, or his work in the church, since 1770, when Morgan Edwards mentions
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HANOVERDALE MEETING HOUSE.
Samuel Fox Henry Balsbach Wendle Henry Ziegler
John Shoop Wendle Henry Benjamin Kline Hoffer Peter Balsbach
Wendle Henry Welker & Monshine Frederick Baker George Stauffer Wendle Henry John Berst
John Gerber Henry & Hoffer Michael Blauch
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BIG SWATARA MEETING LIST.
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him, and his wife and daughter, as a minister, and members of the church. We have a record which states that about 1798 or 1800, the Swatara Church was divided into two parts : the one, called Big Swatara; and the other Little Swatara, from the fact that the one is traversed by the main stream of Swatara Creek, and the other by a branch of the same, called Little Swatara. The Heffelfingers, Hamachers, Balsbaughs, Henrys, Etters, and others lived in the Swatara Valley, on both sides of the Creek; hence the settlement received the name Swatara Church.
No records being kept in many of the churches, in ancient times, much of what is now known of their work is from hearsay, and from results that followed.
What became of Adam Hamacher, or when he died, is not known; but it is known that Valentine Balsbaugh, a son of Bro. George Balsbaugh, and grandfather of the late C. H. Balsbaugh, the noted writer, was married to Elizabeth, a daughter of Elder George Miller, and was forty-three years old at his father-in-law's death, and has long been the Bishop of the church; the presumption is that he was elected to the ministry in Miller's lifetime, as assistant, and after his (Miller's) death had charge of the church.
In 1811 George Basehore moved from Little Swatara to a farm near Hornerstown, in Big Swatara, where he lived, and in 1841, died and is buried on the farm on which he lived. He was married to a Fackler from that locality, which may have had something to do in his moving there. He was a minister before coming there, and was a son of Jacob and Christina Basehore. He was born in Schuylkill Co., Pa., in 1775, and was in his 67th year when he died. He had a brother, Benjamin, who was born in 1768 and moved to the valley of Virginia. Where he lived, in Vir- ginia, we failed to find, but we found a German poem the heading of which states it was composed by him, while in jail, in Virginia, and, by request of his children, printed, as follows :
EIN SCHÖNES GEISTLICHES LIED,
welches von einem Mann namens Benjamin Boeshor, im Staat Virginien, aufgesetzt wurde, während er im gefängnisz
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schmachtete, und welches nunmehr auf verlangen seiner Kin- der gedruckt worden ist.
I Bewahre mich O Gottes Sohn,- In dieser bösen Zeit, Und shau herab von deinem Thron, Auf die Unbarmherzigkeit, Und verlasz uns nicht.
2 Erhalt uns doch zu deiner Treu, Und mach in uns doch alles Neu, Und mach uns von der Sünden frei, Dasz wir zu deinem Lob und Dank Dienlich sei, wie es der Herr begehrt.
3 Nimm von uns Herr du treuer Gott, Die schwere Straf, und grosze Noth, Die wir mit Sünden ohne Zahl, Verdienet haben alzumahl, Dasz wir dir dienen Treu.
4 Ja nimmer gehe falsch im Handel, Noch im reden, noch im thun, Willt du für den Herren wandeln, Dermaleins auch seelig ruhen, Vater hilf mir doch.
5 'Ach wollst du Gott bewahren, Rein vor diesem argen geschlechte, Und lasz uns dir befohlen, Dasz sichs uns nicht fehle Der Gottes Hauf im Volk erhaben.
6 Mein vertrauen stets zu dir, Mach mich an meiner Seelen reich, Reichthum Zeitlich Gut das währet Nur ein kleine Zeit Und hilft doch nichts zur Seligkeit.
7 Es liesz auch nicht der treue Gott, Die drei Männer im Feuer ohne Noth, Sein Engel sandt' er hin, Bewahrt vor des Feuer's Gluth, Und half ihnen aus aller Noth.
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BIG SWATARA CHURCH.
8 Nun weil ich doch verurteilt bin, Durch Bosheit und verdrisz, So schafft doch Gott gewisz dahin, Wie es endlich bleiben musz, Und kanns kein Mensch verhindern.
9 Wie ich verspert in starker Mauer, Und eiserne Thür und Fenstern dran, So kann ich doch dem Herren vertraun, Dasz ers gewisz doch ändern kann, Halleluja !
IO Es wird gewisz doch ärger sein, Die ewige Grub und Finsternisz, Wo Finsternisz und ewige Pein, Der verlorne leiden musz unendlich da.
II Solche art der Schalkheit Brüder, Welches Gott verboten hat, Schändet alle meine Glieder Und beraubt mir was ich hab- Herr vergib es doch.
12 Himmel Schreiend sieht es aus, Wann man hilft in gröster Noth, Und der falsche Bruder geht voraus, Scheriff und Layer nimmt doch Rath, Schweisz und Blut ist Preis.
13 O was Greul finden wir, Hier in diesen guten Zeit, Ach was Geitz und Wucher hier, Mit grosser Unbarmherzigkeit, Und denket nicht an sein End.
14 Recht getreu ist hoch zu preisen, Heuchelei ist Gott ein Greuel, Will man Gottes Kindlein heissen, So verscherze doch nicht dein Heil, Zur ewigen Freude zu gehen ein.
It was learned from Samuel Basehore, a grand nephew of said Benjamin Basehore, that his imprisonment was for debts which he was unable to pay, and that after his release
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he returned to Lebanon County, Pa., and lived, and after- wards died, near the Union Canal water works; but it is not known when he died, or where he was buried. In 1815 he was a member of Standing Committee It is not known whether George Boeshor was ever ordained, but the pre- sumption is he was not.
Elder Balsbaugh was a son of George Balsbaugh and wife, who came to America from Germany, in company with George Henry and wife, and others, in 1754, and took a farm, jointly, on Spring Creek, where Spring Creek meet- ing-house now is on their farm. There is where Valentine Balsbaugh was born, in 1755, on St. Valentine's day, Feb- ruary 14.
Sometime after, on account of some disagreement, the Balsbaugh family moved to the west side of Swatara Creek, on a farm, about a mile east of Hanoverdale, where George Balsbaugh lived the rest of his days, and where he died in 1802, and is buried at Spring Creek, in his 66th year of age.
On this farm his son Valentine lived, and died November 26, 1851, in his 97th year of age, and where his remains lie buried in the family graveyard, on the farm.
He had a daughter Elizabeth who was married to Lorenz Etter, who was born April 2, 1787. He was a minister, but when elected we have no record, neither of his ordination, but it is known that he was ordained, and given charge of the church, when Elder Balsbaugh became too old and feeble to attend to the needs of the church, probably between 1836 and 1840. He died November 9, 1853, and is buried in the Balsbaugh graveyard.
Jacob Hollinger was born in Lancaster County in 1797, and died in 1877, in his 80th year. His wife Catharine died same year, in 84th year, both buried at Spring Creek.
They moved to Dauphin County about 1826, where shortly after he was elected to the ministry. He was married to Catharine Shumaker and raised two sons and six daughters. The sons, Joseph and Daniel, were both ministers, and ordained elders. Joseph died some years ago, in Illinois, and Daniel now lives in Conewago Con-
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gregation, recently organized, having been a part of Spring Creek district, and he being over 80 years old.
Sometime between 1835 and 1840, George Hoffer was elected to the ministry, but some years after, he began to preach a doctrine different from the way the Brethren did, and after several years' trial to get him to desist, he was silenced, and about 1857 he left the church, and united with the Zion Children, commonly known as Brinserites, and preached for them the rest of his life. The doctrine in dispute was Acts 2: 38, Hoffer maintaining that baptism is not essential to remission of sins.
In 1851, William Hertzler moved from Tulpehocken Church, Lebanon Co., where he was elected to the ministry in 1847, to his father-in-law, John Hoffer's farm in the Big Swatara Church district, in Dauphin Co., about 3 miles northwest of Elizabethtown, where he lived until 1894, when he moved to Elizabethtown, where he died of cancer, in 1896, and is buried in the Spring Creek Cemetery, Dauphin Co., in his 69th year of age.
David Etter was elected to the ministry in 1867.
In the fall of 1868 the Big Swatara Church was divided into two districts, by making Swatara Creek the line between them. The meeting for that purpose was held in the old Spring Creek meeting-house. At the same meeting, John Etter and William Hertzler were ordained to the Eldership by Elders John Zug, and David Gerlach, Bro. Etter to have charge of the district northwest of Swatara Creek, under the old name of Big Swatara; and Bro. Hertzler as assistant to Elder Hollinger, but he practically had charge of the church.
Benjamin Kline, a minister, had moved from Little Swatara into this district in the vicinity of Hilemandale, and was ordained an Elder after Jacob Hollinger, but at the time of the division of the district, he was fallen asleep.
The Big Swatara Church, under this new organization, had about 200 members, and ministers : Elder John Etter, who was elected in 1853; Jacob Kiefer elected in 1858; and David Etter in 1867; and deacons: Peter Balsbaugh and
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David Smith. In the following year, this church had a very successful revival, and over 60 accessions by baptism.
In 1869, David Smith was elected to the ministry, and Isaac M. Gibble, John Kiefer, Samuel Reed, and Benjamin Basehore, deacons.
In 1871, Samuel Reed was elected a minister, and Adam Shope and Abram Balsbach, deacons.
In 1877, John H. Witmer and Christian Hernly were elected deacons.
In 1882, John H. Witmer and Adam J. Shope were elected ministers, and Abraham Fackler and Andrew Miller, deacons.
In 1889, Samuel Balsbaugh and John Aungst were elected deacons.
In 1904, Emanuel Kline and Isaac Baker were chosen deacons, and in 1908 Clayton Miller and Josiah Gingrich were elected deacons.
In 1899, John A. Landis, and in 1901, Thomas Patrick and David Etter, Jr., in 1904, Amos M. Kuhns, and in 1912, Clayton B. Miller, were elected ministers, and in 1910 George Aungst and David Baker were chosen deacons.
In 1884, Elder John Etter died in his 65th year.
In 1887, David Etter was ordained an elder, and in 1899, he died in his 80th year.
He died while he was baptizing his granddaughter. When he had immersed her the second time, he fell over, and when he was brought out on the shore, he was dead. This caused a wonderful stir, and ended the baptismal service for that day. It caused the question to be raised whether that girl should be baptized as if no effort had been made, or whether the ceremony should be finished from where it was broken off. It was made a question to Elders at District Meeting, and discussed from both angles, and was decided according to the latter view.
In same year Samuel Reed and John H. Witmer were ordained elders, so was David Smith. Elder Smith died in 1900, in his 83d year, and Elder Reed died in 1901, in his 68th year. The four elders, John and David Etter, David Smith and Samuel Reed are buried in the Hanover-
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dale Cemetery ; also Jacob Kiefer who died in 1884, in his 80th year.
In 1905, Adam J. Shope was ordained an elder.
The officials now are: Elder J. H. Witmer, who has charge of the church, and Elder A. J. Shope, and John A. Landis, Thos. Patrick, David Etter, A. M. Kuhns and Clayton B. Miller, ministers; and Abm. Fackler, S. Bals- baugh, Jno. Aungst, Emanuel Kline, Josiah Gingrich, Geo. Aungst and D. Baker, deacons, with a membership of 310.
On November 19, 1896, a council meeting was held in the Hornerstown meeting-house at which, by request, Elders S. R. Zug and J. H. Longenecker were present, where a petition, signed by eighteen members of Harrisburg and its suburbs, was presented, asking to be organized into a church, which was granted, making the city limits the line between this new organization, and the mother church, from which it was taken. More of this organization will appear under the head of the Harrisburg Church.
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