USA > Pennsylvania > History of the Church of the brethren of the Eastern district of Pennsylvania > Part 5
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Darkening Days .- In the midst of all of this glorious spiritual prosperity and blessing, when the Brethren were so much encouraged and strengthened by the spiritual show- ers of refreshing from the presence of the Lord, there was a gloom hanging over Conestoga. Dark clouds were gather- ing that looked threatening and indicated all too clearly the approaching storm. Dark days were coming that were full of new and strange and sad experiences. We cannot study all of these things in detail, but we must be satisfied with a rapid sketch, a kind of panoramic view of the principal facts and results. As has already been stated, in treating of the religious condition at the time of settlement in this country, some members had not entirely escaped the influence of mys- ticism at Crefeldt and other places, and they brought some of it to this country. For a time it prevented their fellow- ship, but was finally swallowed up for a time at least, in the general interest of the revival services.
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But the spirit of mysticism was only waiting for a favor- able opportunity for its development, through the leadership of some one. Conrad Beissel knew all this; he had learned it at Germantown a few years ago. We have seen him as a poor uneducated man, a strange character, with a strange history in Europe, and now, lately, living a life of dreamy solitude in the Conestoga, but an extreme egotist, in shrewd selfishness, coveting leadership. His most marked charac- teristic seems to have been his wonderful capacity to absorb all new and strange beliefs wherever found-whether the extreme and sweeping grounds of Pietism, or the ethereal conceptions of the Rosicrucian Mystics, or the solitary med- itations of the Hermits on the Wissahickon, or the new doc- trine of the Keithian Quakers on French Creek. He seemed to have had the unique experience, too, of coming in con- tact with more strange doctrines than anyone else, and so his own beliefs passed through many evolutions from time to time. When the Brethren established the work in Cones- toga and largely gave it into his hands, he received what he had so much desired. He saw the opportunity, and seized it with earnestness. He desired leadership, and planned for it at any cost. Let us note the view of the "Chronicon," on this point, as follows : "Whoever considers this journey, together with the great blessing accompanying it, must con- fess that God was with them, at least up to the time when that man was found whom he had destined for a more important work. It is also certain that the Superintendent (Beissel) dealt with them in sincerity, and entered into com- munion with them with his whole heart. Had they not in the beginning permitted their suspicion against him to over master them, but had they condescended to him as he had done to them, he would have been the man through whom they would have recovered again their first vocation re- ceived at Schwarzenau; for he had a higher witness than they; such an unpleasant division would not have taken place."
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The "Chronicon " is clean cut: "God was with them, at least up to the time when that man was found whom he had destined for a more important work."
And, again, "had they condescended to him as he had done to them, he would have been the man, etc;" " for he had a higher witness than they." The authors of the "Chronicon " understood the position and purpose of Beis- sel on this matter well, and they were in full sympathy with him, and they put it on record as a standing rebuke to the Brethren for not submitting themselves to this self-ap- pointed and self-exalted leader. Again, as indicating how the Lord had cast off the Brethren, and chose Beissel, the "Chronicon " says: " Accordingly, as they failed in God's trial of them, his choice passed from them, and with the election all blessing also, unto the person of the Superintend- ent." In speaking of his ministry, the "Chronicon " says : " His ordination to this office he received from the same one who had bestowed it upon Elijah, John the Baptist and other reformers, who were awakened specially and directly to come to the help of a church fallen asunder." Testi- mony might be multiplied, if it were necessary. The time has come when at least the church should know the reason for his bitter antagonism.
With well defined plans and purposes, Beissel entered upon his ministry with enthusiasm. As to the manner of his preaching, the "Chronicon" says: "He conducted all Meetings, however, with astonishing strength of spirit, and used so little reflection over it, that even in the beginning he was not suffered to use a Bible, so that the testimony in its delivery might not be weakened by written knowledge." (It will be noticed by this, that the revelation came direct, without the medium of the Bible.)
"He began his discourse with closed eyes, before a large crowd of hearers; and when he opened his eyes again the most of them were gone, not being able to endure the Spirit's keenness." These revelations are then discussed at some length, by the "Chronicon."
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But scarcely was he fairly started in his preaching when he began to present his doctrines regarding the Sabbath and to defend likewise certain Jewish laws in regard to meats, etc. This preaching was, of course, resented. Agitation and discussion upon these topics soon produced lack of har- mony and restlessness which laid the foundations for dissen- sion and confusion. The confusion seemed about complete, when, soon after, he presented his mystic speculations which produced so marked an effect that, while some thought him inspired, the others thought him crazy. There were some converts, however, and Beissel baptized them. Communi- cations between the Sabbatarians on French Creek and Beissel and his adherents, became more and more frequent, and he presented his Sabbatarian views more positively and most bitterly antagonized those who differed on doctrine. This bitterness against the Brethren was carried by those who went to proselyte to all the settlements and finally reached Germantown; and when Elder Peter Becker and some others came on a visit to the Conestoga, Beissel at- tacked him most bitterly in public in his sermon. It was very evident that he was now openly committed to the policy that if he could not control the Brethren in leadership, he would destroy their work, and build his own upon the ruins. Thus was the breach constantly widened, and the Conestoga congregation itself was divided into two parts: those who adhered with Beissel to the Sabbath and those who adhered to the Lord's Day or Sunday. The leader of the latter was Johannus Hildebrand, who had moved to the Conestoga from the mother congregation at Germantown. It was very evident that matters could not go on at this rate and it seemed almost out of the question to restore harmony and reach a peaceful settlement. Beissel made a special effort to reach and influence the various Brethren settle- ments and that he succeeded will be noted further on in the history. These circumstances bring us to the latter part of the year 1728 and a paragraph from German Sectarians,
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page 138, will show conditions at that time: " The German- town Baptists now reproached Beissel for his ingratitude toward them, as it was at their hands that he had received baptism. This, instead of rallying him, only tended to in- crease his vehemence against his former friends. At the same time he was forced to acknowledge the truth of their argument. How to overcome this dilemma was a serious question. At last, however, a way was found out of the diffi- culty, which was worked to their own satisfaction. This was the novel proposition to renounce the Becker baptism and return it to the old congregation, and then to have such of the Beisselianer as had been immersed by Becker re- baptized. This strange scene was enacted toward the close of December, evidently in the Mühlbach or the Conestoga. Upon the appointed day a general meeting of the Sabbata- rians was held, during which three brothers and four sisters were selected for the chief ceremony. It had been decided that it was proper for the Sabbatical number to be the foun- dation of the rebaptized congregation. The number seven and the two sexes were therefore chosen. According to the teachings of the Rosicrucians the number seven represents the union of the square and the triad, and is considered the divine number, in the same sense in which forty is the per- fect numeral. Jan Meyle and Beissel were the first to enter the icy water ; special hymns were sung, and after an invo- cation, in which both men renounced their former baptism, Meyle immersed Beissel thrice backwards, and immediately afterwards repeated the operation thrice forwards, thus baptizing the candidate. Beissel then repeated the same ceremony upon Meyle and the others in turn. This act com- pleted the separation between the Germantown and Cones- toga Baptists." The babyish act of Beissel in his desire to " return" his former baptism, has received no end of ridi- cule, but if we can overlook his self-righteousness and self- exaltation and his ambition to lead, the poor man is to be pitied rather than laughed at. This was the condition of
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things when Alexander Mack with the larger part of the Schwarzenau congregation arrived in the following year, 1729. Several attempts were made at reconciliation, but without success. The Rosicrucian was now more than a mystic; he was partly a Jew, and a strict Sabbatarian, on which latter doctrine the separation largely came about. But not this alone, nor was this all of his system. He was a Labadist, and had already advocated celibacy and a com- munal life. One of his special missions now was to invade the sanctity of the home, separate husband from wife and wife from husband and parents from children. To many a home, for peace and happiness, he gave sorrow and sepa- ration and many of his victims were filled with remorse and regret.
Thus was the separation complete. By the very nature of the case, the system of doctrine, and the character of the leader and defender of that doctrine, complete separation was an absolute necessity. Owing to the peculiar condi- tions and circumstances of those early times, the system flourished for a number of years under a kind of hero wor- ship. But the world is not looking for a religion behind cloister walls, or locked inside of convent gates. The world is longing for a religion of hope, of cheer, of charity,-a religion that can comfort, that can feed the hungry, that can soothe the broken hearted, with a salvation that proves the joy of living is the joy of service.
Some historians and others have regarded and classed these people as a branch of the Brethren Church. This seems strange to anyone who has studied the system of doctrine of these people. That the German Sabbatarians or Seventh Day Baptists under Beissel were a schism or split in the first place from the Brethren Church is unquestioned; but his monastic Community is no more a branch of the Brethren Church from which he separated than the Luther- an Church is a branch of the Catholic Church. There could be nothing more foreign in doctrine or more opposite
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in practical working. While the Master said: "Go ye into all the world, and preach my gospel to every creature," Mark 16: 15, Beissel sought to confine his gospel behind cloister walls. The system was inherently selfish and was destined to die with the brain that conceived it. It was a system whose very foundations were so fallacious in char- acter as to bring about its own destruction and annihilation. The historian, writing for popularity, has regaled himself on its unique character, but Beissel and his work linger only as a memory of the past generations. Long since has the stern hand of destiny laid low the actors, and while time has silenced the turmoil and the turbulence, and has gently stilled the sobs of broken homes and soothed the heartaches, let us cover these scenes of the past with the mantle of charity.
It will be remembered that we left the Mother Church at Schwarzenau, under favorable civil conditions, enjoying religious prosperity from 1708, for many years, being pro- tected and even defended by Prince Henry. When he could no longer protect them, he spoke in most kindly terms in their defense after they had gone away. I wish to quote once more, from "The Origin of the Church of the Brethren " :1
"These good people were, however, not left in peace. Objections came from all sides that godless people were liv- ing there who did not attend the state church nor did they submit to its ordinances. On Easter morning of 1719 the soldiers came and took the babes out of the mother's arms by force, and took them to the state church, where they were sprinkled. A cousin of Prince Henry, from Wetzlar, brought suit against Henry for permitting the 'Täufer' in his territory. Evidently Henry saw that he could no longer defend these people. Most likely he told them this and they, thankful for past favors and not wishing to cause him any trouble, went to West Friesland. I read the letter
1 By D. Webster Kurtz in "Brethren Almanac," 19II.
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where Henry defends himself, saying that he had no such persons in his territory. He did have, but two hundred persons,-forty families,-had just left, and now no one was there except Lutherans, Calvinists and Catholics. In a previous defense Henry says he does not harbor godless and wicked people, but the people whom he had were the ' best people he ever saw' and 'they had more religion than any of the members of the state church.' 'Their religion is genuine, but the religion of many others is sham.'"
Little is known of the church during the stay of nine years in this place of refuge. It is well known, however, that "some Hollanders were won to the church," which is evidence that the activity and growth of the church was maintained. "It was at this place that they received the news of the promising mission fields among the Germans in Pennsylvania. They decided to cast their lot with their friends and Brethren in the New World, the land of re- ligious liberty. They sailed from Rotterdam, in July, on the good ship Allen, James Craigie, master, and qualified at Philadelphia, September 15, 1729."2
Upon his arrival, Alexander Mack again became the lead- ing spirit of the church, as he had been in the beginning, in the capacity of the "leader and first minister" at the time of organization in 1708. As some so-called historians speak of him as the " founder " of the church of the Breth- ren, there should be a clear and definite understanding that the Brethren do not regard Mack as either the " founder," or the " foundation." He was only one of eight to organize the work, but because of his previous experience and activity as a minister and evangelist, he naturally became the leader and the leading spirit.
As to foundation, we accept the words of the Apostle Paul, I Corinthians 3 : 11-" For other foundation can no man lay than that is laid, which is Jesus Christ." It may be well to recall Alexander Mack's recital of the covenant of
2 " German Baptist Brethren," by the author, p. 52, and footnote.
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the eight: " Under these circumstances some felt themselves drawn powerfully to seek the footsteps of the primitive Christians, and desired earnestly to receive in faith the or- dained testimonies of Jesus Christ according to their true value. At the same time they were internally and strongly impressed with the necessity of the obedience of faith to a soul that desires to be saved.
"Finally, in the year 1708, eight persons consented to- gether, to enter into a covenant of a good conscience with God, to take up all the commandments of Jesus Christ as an easy yoke, and thus to follow the Lord Jesus, their good and faithful shepherd, in joy and sorrow, as his true sheep, even unto a blessed end."-German Baptist Brethren, page 62 and 63.
This is a clear statement of those who, having come from different beliefs, accepted Christ and His Gospel as funda- mental principles. True to the leadership of Alexander Mack and his associates, there is no other creed or confession to-day, but the Church of the Brethren still accepts only the New Testament as the rule of faith and practice.
We have already set forth the difference in doctrine on which the line of separation was made by Beissel. It is necessary to have some understanding now as to the policy of antagonism and destruction that was inaugurated by Beissel, and his faithful dupes, in order to show what Alexander Mack and Peter Becker had to grapple with at this time. In the Conestoga, the confusion and dissension had become a veritable Babel. Many resented the teaching and acts of Beissel, and withdrew, and so was formed later the Conestoga Church of Brethren. The general condition of the congregation, and the conduct of the leaders is thus set forth in the "Chronicon," p. 42: "About this time, namely, in the year 1728, the power of God manifested itself palpably in the meetings, witnessing against the old Adam and his many false sanctuaries; whereat many were offended and separated themselves from the congregation.
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These Separatists, like men sick with a plague, finally banded together, and set up a meeting of their own; so that in those times there were more apostates than there were righteous ones; which, however, by no means confounded the Superintendent; for he had reckoned on all these, and yet worse, quarrelings, when he left his beloved solitary state and waded into the sea of humanity. Since it was known that these apostates were supported by the Baptists of Germantown, M. W., (Michael Wohlfahrt), felt himself moved to go into the meeting of these Baptists and thus spoke to them: 'Men and Brethren, thus saith the Lord, ye have gone mad; this is a city that is destroyed, and unto you, Peter Becker, the Lord saith, why dost thou declare my rights and hast my covenant on thy lips, while yet thou hatest order and throwest my words behind thee!' After he had thus done, he went his way again. This occurred in December, 1728."
After recording some other matters, on other subjects, the "Chronicon " again proceeds: "Now we will take the new congregation in hand again. The witness of God con- cerning the judgment against the old Adam, as it was ap- plied by the Superintendent with much severity, was the cause of one revolt after another among his followers. This continued until his death; yes, some followed him with slander even after his death. No meeting was held at which some did not fall to quarreling, and mostly it was on the subject of the matrimonial estate; for he was accused of seeking to prescribe laws and rules for the same, and this was regarded as a teaching of the devil. It was men- tioned above concerning the apostates that they organized an own congregation, in which J. H. (John Hildebrand) and D. E. (Daniel Eicher) were teachers. To these a Brother, Joel by name, went in their meeting, and spoke thus : 'To you, J. H., I have a word from the Lord to say, Thus saith the Lord: Thou shalt no longer go forth and preach to others, but first thou and thy house must be con-
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verted, then thou canst go forth and convert others. If thou heed not this warning voice, the judgment of the Lord shall come upon thee because thou hast not done according to his Words. Moreover this day it shall be made manifest whether we or you are the congregation of God; for God will to-day perform a wonder and sign in me, in that if I shall fall down before your eyes as one that is dead, and you will pray for me that I may rise again, then God hath not sent me unto you, and you are the Lord's congregation. But if I do not fall dead before your eyes, but shall go out of the door again well and hearty, then ye shall know that the Lord hath sent me to you this day, and that you are not the Lord's congregation. Eight days ago as I was in your meeting, I said that there were wolves among you'; and after seizing one of them, Henry Hohn by name, by the arm, he said, 'Here is a wolf,' and then went away with his com- panion."
The "Chronicon" states that Joel " went away " showing that he did "not fall dead," and thereby proving that the Brethren were "not the Lord's congregation."
These denunciations were called prophesying, by deliver- ing a message from the Lord, announcing certain destruc- tion of the good Brethren who had incurred the displeasure of Beissel by refusing his self-imposed leadership. Beissel himself also delivered such testimony, or prophesy. Some of these testimonies were written,-some printed, in both English and German.
It is interesting to know just how the congregation of Beissel regarded this method of antagonistic attack upon the Brethren, and Peter Miller does not fail to state in his usual frank way ("Chronicon ") and the results :
"Some of the congregation thought as much of this testi- mony, (Joel by name, ) and also of that of M. W., recorded above, as if the Holy Spirit had dictated it; therefore they had them carefully written out. But another Brother, Amos by name, who looked upon this as idolatry, with the
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sanction of the Superintendent gained possession of these testimonies by craft and burned them, saying he would try whether they could endure the fire-test. The sensible reader will know how to take the best out of this." The best is not plainly apparent even to the "sensible reader."
The company of Alexander Mack consisted of about thirty families and so large an addition to their numbers greatly stimulated the work, and cheered the Brethren in Pennsylvania. But the heart of this devoted man was saddened when he found the deplorable condition of things among his Brethren, as a result of the Beissel confusion. His life was full of heroism, however, and his true and moral bravery failed him not now. He went resolutely to work, once more, to win the last great battle of his life. Perhaps he little realized that it was to be the last great struggle. After several vain attempts to reconcile Beissel, all efforts were concentrated to bring harmony out of the the confusion and chaos, and once more organize his forces for united Christian work. The result of these united efforts is perhaps best indicated by pointing to the fact that a number of churches were organized in the course of a few years. The following is at least a partial list of the churches and the dates of their organization: The Oley Church, in 1732; the Great Swamp Church, in 1733; Amwell Church, New Jersey, in 1733; the Cocalico, or Conestoga Church, in 1735 (reorganized from the Beissel wreck) ; the White Oakland, in 1736 (only partly organized) ; and others soon after. But he saw only a part of the fruits of his latter labors. His life was too intense, too full of sacrifice and service, to last long; and at the early age of fifty-six, he passed away. A brief biography will be found in the fol- lowing chapter.
CHAPTER IX.
ALEXANDER MACK, SR.1
Birth .- In the foregoing chapters we have much account of the activities and labors of this man of God, yet because of the importance of his ministry and leadership for twenty- seven years, it will be of interest to relate briefly such biographical facts as have come down to us. It may be said, however, that we know but little, comparatively, of this great and good man, outside of the organized activities of the Church of the Brethren with which he is so insepa- rably connected. He was born in 1679, at Schriesheim, about midway between Manheim and Heidelberg, in the Electorate of Palatia, or the Palatinate, now forming a part of the grand duchy of Baden, in southern Germany. Of his parents we have little positive information. From what his biographers say of him, we know that his parents were re- spectable, wealthy and religious.
His Education .- Inasmuch as "After the Reformation Heidelberg was long the headquarters of German Calvinism and gave its name to a famous Calvinistic catechism," it is altogether likely that Alexander Mack received careful in- struction in the Heidelberg catechism, since he was born and raised only a few miles from that city. Elder James Quinter writes, in 1867: " Although we know but little of his ancestors, it appears he descended from a very respect- able and wealthy family. He was a Presbyterian (Re- formed), and educated in the Calvinistic faith. Of his literary acquirements we know nothing but what we can gather from his writings, and from these it does not appear that he had a classical education."2
Occupation .- It seems that in early life he was a miller, and operated his milling interests. Morgan Edwards, writ-
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