USA > Pennsylvania > History of the Church of the brethren of the Eastern district of Pennsylvania > Part 6
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42 | Part 43 | Part 44 | Part 45 | Part 46 | Part 47 | Part 48 | Part 49 | Part 50 | Part 51 | Part 52 | Part 53
1 This biographical sketch is placed as Chapter IX, of Part I, be- cause his life belonged to the whole Brotherhood.
2 Memoir of Alexander Mack, Sen., Brethren's Encyclopedia.
56
GRAVES OF ELDERS ALEXANDER MACK, SENIOR AND JUNIOR.
-
-
57
ALEXANDER MACK, SR.
ing in 1770, says: "He had a handsome patrimony at Schriesheim, with a profitable mill and vineyard thereon, but spent all in raising and maintaining his church at Schwarzenau."3
Marriage .- In the year 1700, at the age of twenty one, he was married to Anna Margaretha Klingin, a native of the same place and about his own age. To this union were born five children, three sons and two daughters : Johannes, John Valentine, Alexander, Christina, and Anna Maria.
His Life-Work .- His life-work began at an early age. He was only twenty-nine years of age when the Church was organized and he was chosen the first minister. He how- ever had been active already for a number of years before this time. Being dissatisfied with the religious system in which he had been brought up, he directed his prayerful at- tention to the Scriptures in searching for "the old paths," for he was anxious to ascertain the mind of the Lord as therein revealed. This soon brought persecution and in a few years he was an exile from his splendid estate at Schriesheim. He took his wife and little ones, and with many others found a refuge at Schwarzenau under the mild rule of Count Henry. Here he found many active Pietists and among them Ernest Christoph Hochmann von Hochenau who was an active evangelist and with whom Mack traveled much, for they had much in common. There is no doubt but that Hochmann's Confession of Faith encouraged and confirmed Mack considerably in his own convictions; but Hochmann seemed to lack the courage of his convictions and his work ultimately came to naught and he died in sorrowful poverty. The work of the Church of the Brethren was organized here in 1708, as has already been noticed, and was continued for twelve years, or until 1720; when upon the death of the mild and friendly Count, they were driven to Holland. But the year 1720 is emphasized for sadness, in the life of this good man, in addition to persecution and exile. From Quinter's Memoir, I quote as follows :
3 " Materials toward a History of the American Baptists," Vol. I, Part IV.
58
THE CHURCH OF THE BRETHREN.
" But he had domestic afflictions to endure, as well as those arising from persecution. In 1720, twenty years after they were united in the bonds of matrimony, and twelve years after they were united to Christ by a living faith and gospel obedience, his companion was taken from him by death. She is said to have been a meek Christian and virtuous wife. She found in death what she and her husband had sought in vain for on earth, a calm retreat from the storm of persecu- tion. Within one week of the death of his wife, his oldest daughter, then about six years old, also died. It is said that the child was uncommonly fond of its mother, and out of regard, perhaps, to the fondness which existed between the mother and child, as well as out of regard to the circum- stances of persecution under which the father and child were placed, the Lord in His wisdom and goodness may have taken the little daughter to the quiet home of the mother where it could enjoy her fond caresses, rather than leave it where it must endure the hardships and troubles of persecu- tion in common with its father. Thus in about one week, in addition to the troubles consequent upon the great persecu- tion which was then raging, he had to bear the loss of a kind and Christian wife and a dear little daughter. After seek- ing unsuccessfully for a retreat from persecution in his na- tive country, he with his three sons, and a number of his Brethren, emigrated to America in 1729, and settled as a poor man, poor in this world's goods but rich in faith, on a small lot of ground near Germantown, in the vicinity of Philadelphia."
Thus it will be seen that the wife of Alexander Mack did not accompany him to America in 1729, as some historians assert, and such assertion has, therefore, been the cause of much confusion.
The Character of this " Man of God."-Though he prob- ably was not classically educated, his writings have lived for two hundred years. He was, perhaps, not an eloquent preacher, but his consistent life and consecrated devotion wonderfully impressed the truth he professed and defended. He was truly loved and deeply mourned by those who fol- lowed his leadership. His death at this time was a very serious loss, coming as it did so soon after the confusion of the Beissel Secession; and it would certainly have proven
59
ALEXANDER MACK, SR.
fatal if his followers had builded on the personality of their leader. But he was so anxious about the permanent estab- lishment of the truth of God, that he had carefully elimi- nated his own personality. Perhaps the truth of this state- ment is best illustrated by the following incident.
Some time before his death, he said to his family, "Now when I am gone, don't mark my grave, or they might some- time want to erect a monument over my grave." The sons were grieved to think that his grave should be lost sight of, and so they protested against an unmarked grave. It is said he then yielded to the wishes of his loved ones and gave them privilege to place his initials on a small stone slab. This incident seems well established as a fact; it is at any rate entirely consistent with the man's life and character, and the unpretentious bluestone, scarce two feet in height, has been a silent witness for more than a century and a half, to multitudes of his followers.
No monument has yet been erected, and none will be. He needs none. His name is written in the Book of Life; his spiritual devotion and living sacrifice to principle are in- scribed in the hearts of his spiritual descendants. What a simple story of such a heroic life. "Hier Ruhen | die Ge- beine | A.M. | geboren 1679. |gestorben | 1735. | Alt 56 Jahr." Succeeding generations of his own family, not connected with the Brethren, had lost the grave entirely. To the Brethren, all these years the simple epitaph was eloquent with meaning.
" His Christian character appears to have been that of a primitive follower of Christ. Humility, zeal, self-denial, and charity were conspicuous among the graces that adorned his character. The high estimation in which he was held by his Brethren is seen in the circumstances that he was chosen by them to be their minister. He was the first minister in the little Christian community organized at Schwarzenau in 1708, and labored zealously and successfully to enlarge the borders of their Zion. Of his private character as a Chris- tian father we may infer favorably from the circumstances that all his sons became pious and were united to the church before they had completed their seventeenth year. And
60
THE CHURCH OF THE BRETHREN.
what seems somewhat remarkable, they all made a public confession of religion in the seventeenth year of their age."4
"To Alexander Mack the church must ever turn with gratitude and reverence. In the midst of persecutions and in an age of religious fanaticism, surrounded by men of all shades of belief, he heroically stood for the truth as he saw it. Around him, no doubt impressed by his piety and honesty, gathered faithful followers-men and women who abandoned former religious organizations and stood with him for the truth of God as revealed in Christ. To him we are indebted for our church organization and for the prin- ciples that bind into a Christian unity, the members of God's visible Church."5
We need a larger vision of the times and condition in which he lived, and of the scope of the work he helped to establish, so that we may place a higher estimate upon the life and character of Alexander Mack, and assign his proper place as a factor in the religious history of the world. Such high type of Christian leadership leads men and women back to God.
His Seal .- To study his seal is of real significance. Some years ago some of his descendants from the west commenced a research for the purpose of recovering his seal. They seemed certain enough that there was or had been a seal, but the search proved fruitless, and it now seems likely that the seal of Alexander Mack will never be found. Such a seal indicates the prominence of his family. What was the char- acter of this seal, and what was its symbolic representation ? Did he not leave its impress somewhere, just as he left his impress of his character upon the hearts and lives of his fol- lowers? Yes, after being lost perhaps more than a century, and even its character unknown. Beside his official signa- ture on an old parchment deed, at Germantown, is his official impress of his personal or family seal. It is in red sealing wax and is in perfect condition. See illustration, which shows that the seal consisted of several symbols, each of which had a religious significance. The entire combination constitutes a remarkable index to the character of its owner.
4 Quinter's Memoir.
5 " German Baptist Brethren," M. G. Brumbaugh, page 71.
61
ALEXANDER MACK, SR.
It is circular in shape. In the center is the cross, which means sacrifice ; the heart means devotion, and placed on the cross, further means sacrificed in devotion; the branches of the vine mean fruit-bearing. Thus the seal may be inter- preted to read : a devoted, fruit-bearing, sacrificed life. How significantly true is this of the life of Alexander Mack?
The Removal .- When Alexander Mack died in 1735, there was but one graveyard in the neighborhood, called the Upper Burying Ground of Germantown or sometimes called Axe's Burying Ground, after the man who owned the ground. The cemetery connected with the Brethren church. located now near the spot where he died, was not opened until the close of the century, or about sixty-five years after Mack's death. So with loving hand his body was laid away to sleep in the midst of strangers. This ancient cemetery has long since been but little used, and many removals have taken place within recent years. Because of the growing neglect of the place for years, it was a matter of much regret and real sorrow of heart, when I first discovered that he reposes in so forlorn and neglected a place. The Brethren cemetery was a beautiful, and an ideal spot in which to lay away loved ones. Why should not his remains repose in the midst of his own people, and especially in the midst of five generations of his own descendants? But he was buried one hundred and fifty-nine years, and why should his dust be disturbed. A proposition of removal was presented to some of the descendants, for they alone had the right to authorize. They quickly consented but scarcely one of them knew of the place of his burial. Necessary official arrangements were made, and on November 13, 1894, the removal took place. The inscription on the small stone slab said: "Here rest the bones A. M." This was literally the truth, strange as it seems to one who knows not the condition of the ground that preserved the bones for so long a time. All the bones were there, even to the smallest, perfect in form and shape, but without hardness, or toughness, only the mineral con- stituents. These bones, with the brown layer of dust sur- rounding them, we carefully and gently gathered together, and placed in an oak box. For a short time these remains
62
THE CHURCH OF THE BRETHREN.
reposed in the historic meeting house, while we conducted brief funeral services, Eld. T. T. Myers, then of Philadel- phia, assisting. The oak box, with the mortality of Alex- ander Mack, was then carried to the cemetery in the rear of the church, and placed in a grave in the midst of his own family. The former small slab was retained for a foot- stone, and for a head-stone there was erected a plain white marble slab about five feet in height, with the following inscription :
Alexander Mack, Sr., | the first minister | and organizer of the |Church of "The Brethren" | in the year 1708. |Born at Schriesheim, Germany, 1679. Came to Germantown 1729, died 1735. Removed from | Axe's Burying Ground, 1894.
AM
SEAL OF ALEXANDER MACK, SR.
Ther Rahen che gebeme
ALEXANDER MACK SR.
geboren- 1679. ge farben 1735 AM: 56 labr
THE FIRST MINISTER AND ORGANIZER OF THE CHURCH OF "THE BRETHREN. IN THE YEAR !708 BORN AT SCHRIESHEIM GERMANY. 1679. CAME TO GERMANTOWN 1729. DIED 1735.
. * REMOVED FROM AXE'S BURYING CROUND, 894
OLD AND NEW TOMBSTONE OF ALEXANDER MACK, SR.
OLD STONE CHURCH AND OLD STONE PARSONAGE, GERMANTOWN. By Julius F. Sachse.
--
--
-
J.F.S.99
By Julius F. Sachse.
OLD AND NEW GERMANTOWN BRETHREN CHURCH.
OLD CHURCH BUILT 1770. NEW CHURCH DEDICATED MAY, 1897.
CHAPTER X.
GERMANTOWN.
It will be remembered that from the beginning, German- town has always occupied a conspicuous place in the activi- ties of the Brethren. It was the center of authority and organized effort; and so, in the preceding chapters, German- town has often been referred to and much of its history traced directly, and much more indirectly and in a general way. Nothing more, therefore, need be said of these earlier years, but we have now arrived at a period when it is neces- sary to consider Germantown very carefully, for here are concentrated all the vital interests of a great religious crisis.
A Retrospect .- Beissel had invaded Falckner's Swamp,1 and during the years, from 1727 to 1729, had made many
converts. It was here that an effort was made at reconcilia- tion, but like all others proved fruitless. After seven years from the beginning of this awakening, these converts of Beissel broke up their homes and moved to the Settlement, in 1734. Encouraged by his success in Falckner's Swamp, during these first years, Beissel decided to make a visit into the Tulpehocken country, where he met with astonishing success, because of the high standing of the converts in the Reformed and Lutheran churches. The recital of this awakening had no bearing on the subject under considera- tion, except by mere reference to it to show Beissel's prose- lyting methods at this time.
Michael Wohlfahrt the over-zealous servant, was ever ready to do the bidding of Beissel, at all hazards. As noted in a previous chapter, he, with one Joel by name, interrupted the Brethren, in their meetings in Conestoga. He had been of service in Falckner's Swamp, until, "he fell from his office with shame and disgrace." He was now ready to serve his master in a new field, and other places.
1 For account of the work in Falckner's Swamp, see "History of Coventry Church."
63
64
THE CHURCH OF THE BRETHREN.
The Chronicon makes a final comment on this method of work, and gives another example of this style of harangue, viz. :
"It was mentioned above that M. W. (Michael Wohlfahrt) had borne prophetic witness against the Baptists ( Brethren) in Germantown. He did more such work in those days. For on October 19, 1729, he and another Brother went into a meeting of the Quakers in Philadelphia, and, after he had listened a long while to a female preacher, he finally began to speak, -- ' My friends, I beseech you to hearken unto me, for I have a few words from the Lord to you; therefore, I demand that you hear me. For I will not leave this place until I have delivered my message which I am sent to bring, that I may be guiltless before the Lord, and may go my way hence again in peace.' The speeches and replies are in print, but are too lengthy to reproduce here."
The civil law has long ago made provision for such con- ditions, and if any one were to tramp around the country now disturbing religious meetings, he would likely be ar- rested and fined, or imprisoned. But the very audacity of these dupes, and the very positive boldness with which they announced their preposterous claims of a direct revelation from the Lord to pronounce judgment upon the people, made a profound impression upon some of the hearers. All of these things had an influence upon some people, and they could not fail to affect those at Germantown who had already such tendencies, and contributed to their further develop- men. However, with the coming of Alexander Mack, in 1729, the whole situation assumed a changed aspect. The powerful influence of his personal leadership was at once felt and recognized,-in checking Beissel's influence and work, and in giving inspiration and enthusiasm to the cause of the Brethren. During the next six years the work was much extended, and new churches were organized.
Other Influences at Work .- It will be necessary to a clear understanding now, to trace some of the internal conditions which contributed so largely to the final results. Reference was made in the beginning to the mystical influences that hindered the Brethren in the earlier years, in their work at
65
GERMANTOWN.
Germantown. After a time these influences seem to have been overcome; but they were only lying dormant for a time, and in years after rebounded with consuming force. One person was largely responsible for this element in the re- ligious crisis, as will be seen by an account of his doings.
" Among the Creyfelt members who came with Peter Becker to Germantown in 1719, no one affords a better illustration of the mystical influences that saddened and re- tarded the growth of the Church than Stephen Koch.
"Before 1715, he was a minister at Creyfelt, but not an ordained Elder. With the more consecrated element of the congregation he engaged in active evangelistic work, traveled much, preached fearlessly, lived nobly. When he came to America, he allowed the spirit to decline. In 1723, he was at the first love feast, a humble member; but the collected membership chose Becker to conduct the services. Whether this in any way affected the zeal of Bro. Koch is not known. Perhaps he already had developed such traits of mysticism as to render his leadership unwise. At all events, the Ephrata community had a charm for him.
"In August, 1726, the Brethren at Germantown paid a fraternal visit to the Conestoga congregation, then in full fellowship, and presided over by Conrad Beissel. On this visitation Henry Traut and Stephen Koch left the party and visited Jacob Stuntz.
"Stuntz came to America in 1720 with Beissel and Steifel. Stuntz paid Beissel's passage to Boston. He also, in 1721, accompanied Beissel into the wilderness and lived a solitary life. About 1724, Stuntz sold the house in which he and Beissel lived in order to recover the money advanced to Beissel on coming to America. This caused Stuntz to suffer the displeasure of Beissel. When Beissel founded the church, Stuntz also became a member. Stuntz married, and under censure of having married a near relative, Beissel placed him under the ban.
"To restore Stuntz to fellowship was the purpose of Traut and Koch's visit. In this they were successful. But in doing so they incurred the censure of Beissel who claimed that he alone had the power to restore Stuntz to the com- munion of his Brethren. Beissel, therefore, not only re-
6
66
THE CHURCH OF THE BRETHREN.
newed his opposition to Stuntz, but censured these Brethren as well."2
Some of Koch's Doings .- I have made this somewhat extended quotation, in order to give some facts of Koch's earlier life, some phases of religious tendencies, and Koch's relation to Germantown as well as to Beissel. We are, therefore, the better prepared to consider the conditions at Germantown, in which Koch became so important a figure. Koch was a man of large experience as a minister, of some ability as a writer, and among other things, he wrote a long account of himself, and his doings at Germantown, which is recorded in the Chronicon. This account is very largely the index to his life and character. From 1726 to 1739, he passed through many and very varied experiences. He more and more yielded to his mystical tendencies. He lived for a time, at least, a solitary life, but the Chronicon says, "he forsook his celibacy, and betrothed himself to a widow." From this course he repented with many tears of penitence, and returned to his solitary life. In an introductory way, the Chronicon says, "at that time there was among the Baptists at Germantown, an old experienced Solitary Brother, Stephen Kock by name, who stood in good repute because of his piety." But he grew more and more out of harmony with the Brethren. He says, in his own account,-
" for they recognize no one as a Brother who has not been baptized, even though he should surpass them in knowledge and experience ; such an one has to be satisfied with the title of friend. They went still further in this literal and narrow manner and committed the teaching office mostly into the hands of married men. Thereby they brought matrimony into high favor."
This seems to be the real ground for his course, that he did not receive the consideration he felt was due him, the reason for such lack, of course, being that his teaching was wholly at variance with the Brethren. Koch began to have ecstatic visions, as early as 1732; some of these he wrote out in full for publication,-first published in Europe, and
2 " German Baptist Brethren," Brumbaugh, pages 133-134.
67
GERMANTOWN.
afterwards reprinted, by Saur, in 1744 and 1748, with other " apparitions," etc. These are too lengthy to appear in this work.3
But new experiences came to him besides his betrothal, and remarkable visions and apparitions. He says :
" About this same time, however, an important Brother, Henry Traut by name, passed out of time into eternity, on Jan. 4, 1733. When with sorrowful heart and deeply grieved I saw him pass into eternity, it made so deep an impression on me that I continually sighed unto God whether it were not possible that in this life yet I might attain unto health of conscience."
Traut and Koch had been very intimate, for they had much in common, and had some similar experiences. To this penitence, and to visions, and to this grief, however, one thing more must be added. He says :
"In this way I spent several years, and had, besides, great pain from stones in the bladder, so that I often lay two or three days in the greatest extremity, and had death ever before me, until I was again relieved from it for a time. But God finally regarded my misery, and came to my help in a wonderful manner, on the 3rd of May, 1735."
The Reaction .- As stated above the six years, from 1729 to 1735, during Mack's leadership, were years of religious. prosperity for the Brethren, notwithstanding Beissel's ag- gressive opposition from without, and Koch's mystical in- fluences from within. But the year 1735, the year of Mack's death, was especially a sad one for Germantown. The time seemed most unfortunate.
"A great crisis was approaching among the Germans in Pennsylvania. Beissel was especially active and aggressive, and while he had confined himself to the Brethren settle- ments in various places, he now branched out and began to proselyte among the Lutherans and Reformed in the Tulpe- hocken and other places. It was in 1735 that Rev. Peter Miller and Conrad Weiser and other prominent Germans
3 See the Chronicon, " German Sectarians," and Brumbaugh's "Ger- man Baptist Brethren."
68
THE CHURCH OF THE BRETHREN.
accepted Beissel's doctrine, and removed to Ephrata. Beissel now seemed to put forth every effort possible to destroy the Brethren congregations. He organized large parties, sometimes as many as twelve in a party, to visit the settlements of Pennsylvania and New Jersey. He laid claim to following the Brethren's doctrine in the observance of all the commandments of the New Testament and every- where threatened the church. He found in after years that his work was too aggressive, for he had many converts he could not hold, and many he did not want, for he could not assimilate and use them to his own ends. This at least partly explains the reason why so many prominent persons, who became converts of Beissel, remained at Ephrata only long enough to find out the man and the character of his work."4
Under these conditions, it is not strange, therefore, that there was a serious reaction when Mack died. Some of the newly organized churches were not yet well established, but the full force of the blow fell on Germantown. Here were those who had come with him in 1729, and who had never known any other ministry and leadership. They who knew him best, loved him most, and most deeply mourned their loss of his personal presence. Among these was Alexander Mack, Jr., then a young man of 23 years, very active in the church, but disheartened when his father died, whom he dearly loved. He was despondent, and believed that he too would soon die. It was at this time that Koch first related to him his wonderful visions and experience. It made a deep impression upon him, in his despondent condition. Koch also greatly influenced Henry Kalckglässer, who was at this time the oldest minister in the congregation at Ger- mantown. By this condition, Koch was much encouraged in his work, and began to hold public meetings of his own. He came to live with Alexander Mack and he refers to their further association, and the result as follows :
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.