USA > Pennsylvania > The German Pietists of provincial Pennsylvania : 1694-1708 > Part 5
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Among the names prominent in this movement are Johann Heinrich Horbius, brother-in-law to Spener, Hoch- mann von Hochenau,63 August Hermann Francke,64 Gott- fried Arnold,65 Dr. Johann Jacob Fabricius 66 of Helinstadt, Dr. J. W. Petersen, Johanna von Merlau and many others of equal prominence.
One of the most important centers of this movement was the ancient city of gia. At an early ERDFVRTH. tion it became a ral dents, Mystics and parts of Germany. ed the organization eventually came to
Erfurth, in Thurin- period of this agita- lying-point for stu- Pietists, from all Here also was forin- a part of which America in a body. The date of the individual Chapter 1690 or 1691, when organization of this in Erfurth was in ARMS OF ERFURTH, 1693. we find it under the leadership or patronage of Rev. August Hermann Francke, 67 then "Diaconus Augustini" (assistant pastor at the Augus-
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The Pietists of Provincial Pennsylvania.
tine Church). Under date of January 27, 1691, a commis- sion was appointed by the reigning authority to inquire about the Pietists who held secret meetings by day and
61 A somewhat similar movement in the Roman Church at the same period was started by one Miguel de Molinos. The members of this sect were known as Quietists. A more extended notice of this order is given in a subsequent chapter.
62 Joliannes Tauler (the name is variously spelled in the old MSS. viz., Tauler, Tauller, Tauweler, Thauler, and even Thaler, vide, catalogue libr. MSS., Leipsic, p. 721). This celebrated leader among mystic theo- sophists was born in 1290 at Strasburg. About the year 1308 he entered the convent of the Dominicans, and became a monk of that order. He acquired great skill in philosophy and scholastic divinity, but applied himself principally to mystical theology, and as it was believed that lie was favored with revelations from heaven, he was styled the Illuminated Divine.
His great talents for preaching soon made him the most popular preacher of liis age. In his great love of truth and the earnestness with which he devoted himself to the instruction of the people, and in his opposition to the abuses of the Roman Church, Tauler was a worthy predecessor of Luthier.
His followers were known as Gottesfreunde, or the Friends of God, a designation derived directly from the words of Christ as recorded in the Gospel of St. John xv, 15. Tauler's followers formed themselves into Chapters and Societies, and after the publication of the ban of the Church continued to meet in secret.
The following extract from a sermon preached by Tauler on the twenty- second Sunday after Trinity ( Basel folio MSS., A.D. 1290) gives his reasons for the institution of the new mystical society der Gottesfreunde. It also serves as an representative specimen of Tauler's composition and mediaval German, -
„Der fårfte dirre „welte der hat iezent an allen enden geseget das unkrut „under den rosen, das die rosen dicke von den dornen „verdrucket oder sere geftochen werdent. Kinder, es můs „ein flůht oder ein ungelicheit, ein sunderheit sın, es si „in den klöftern oder do ufsen, und das ensint nút sec- „ten das sich gottes frunt ungelich ủsgebent der welte „frånden”
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The German Pietists.
A COLLEGIUM PIETATIS IN SESSION. (From an old German engraving.)
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The Pietists of Provincial Pennsylvania.
night, and were harbored by the Diaconus Francke in one of the abandoned cloisters within his parish.68
The result of this inquisition was an edict for the sup- pression of the Chapter, together with a censure and fine imposed upon the Diaconus Francke. Whereupon Francke, as well as his Senior, Dr. Breitenhaupt,69 preached several sermons against the action of the authorities.70 This action
Ohro Dionigi. Hajeft. Bu Dennemard / Hormorgen K. Unfers allergnadigften MONARCHEN und Erb- Herrens Ernfilides und EDout . bortrefides
DICT
Die beimlide Bnfammentunffte und gottlofe Brr.Lebten Derer Bietiften/ Welches 200 Dero S&e;A, proflichen Landes Ditelichen Dorforge Anno 1706. emanutt/ Bon Feel. Sherrn D. NEUMANNO, Saint tiner Dortebe Anno 1708. aufgeleget!
Bry mehr und inchr anbringenben Steuerungen inst rinet untribunftlichen Addrelke 2in Grine Sochmurdige MAGNIFICENCE, Den Komgl. Kirchen-Rath und General Superintendenten, En. Lic. THEODOR UM DASSOVIUM HENRIco BRAKER, Paltore Ju Sr. Nicolai tind Confiftor. in Simeburg.
SLEREDUX&/ Brbrutt ber Uoriftopo Degea.
1. Sorec Somgliben Stauffår Sameden/ Bes Grofmadtigsten/ Giortourdiaften Sónigs
CAROLIDES XI. ba Epheben/Bothenund 28enten Renigener. &c. EDICT
wegen der einf &legenden SEmermerepen/ Samt Bnddigftem Befehl und Berordnung Shit bay benen bin und tvieber fich ereugenben Neuerungen und falfchen Meinungen ENTHUSIASMI, CHILIASMI, Se&tarifden PIETISMI, QVACKERISMI, ober anbern fabriigjen &rrtfumern/
Bem Conventiculis , und Sefung Shivermatifiet Christian ale med late Lehrer / Dreiget und edul Ardiente in Dero Lanten vorfichiglich halten unb fo mohl fich kibfien als ihre Gemeint unb Bubbrer bafür barabeen and fico buten felles Publiciret ju Stedbolm den 6. October! Anno 1694.
renewed the trouble and culminated in Diaconus Francke being excommunicated by the Church at Erfurth. This
63 Ernst Christoph Hochmann von Hochenau, a leading mystic, who while imprisoned in the Castle Detmold, in November, 1702, formulated a Pietistical creed or profession of faith ( Glaubensbekentniss). This was republished by Christopher Saur in Germantown, 1743. A fragment of an Ephrata reprint has also been found.
6+ Croese in his account states, p. 545: "The chief whereof (the Pie- tists) were Augustus H. Francus, the Disciple and Companion for a long time of Spener and John L'Schadeus, Francus' fellow-student, both of them Masters of Art, and Learned and Eloquent."
65 Gottfried Arnold, a Lutheran clergyman and well-known writer on mystic theology.
66 The tutor of Johannes Kelpius.
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Royal Edicts.
decretum was issued September 18, 1691, and went into force forthwith.71 Twenty-four hours only were granted him to leave the city ; during which time he is said to have CIVITATIS ERFFURTENSIS HISTORIA CRITICA ET DIPLOMATICA, Oort Dollfhandige Alt. Stittel und SEenc composed the beautiful Ger- inan hymn "Gott Lob ein Schritt zur Ewigkeit." Upon the formulation of this edict iftorie pon Dr. Breitenhaupt, the "Sen- ior Augustini," preached a Con tiefer Statt Unferung, mabren Mintpads und Auf. . cake, tenen ama arbattenen Sinods und Knu;d. Lågen, sermon in justification of Francke, for which he also was dismissed and ordered In V. Suchen abgehandelt, to leave the city; a body Là na unto ertflink gra Mepilla enfim conbes; Lopfrais w Jetam Sheinrich von Caldentein, of respectable burghers who attempted to intercede for Francke were summarily im- ERSSUR 5 Irkdid not teregis Jebahn Buttin Dufdel iste prisoned.
[AUGUST HERMANN FRANCKE .- This celebrated clergy- man was born in Lübeck, March 23, 1663 ; died June 8, 1727. He is chiefly known for the charitable institution which he founded at Halle for the education of poor children and orphans, and which soon became one of the most celebrated charitable institutions of Germany. It is usually known as " das Hallische Waisenhaus." The usefulness' of this institution was soon enlarged by the
67 See "Civitatis Erffurtensis," p. 1056, copy in library of writer.
63 " Civitatis Erffurtensis," p. 1055.
69 This was the celebrated Joachim Justus Breitenhaupt, born at Nord- heim, February, 1658 ; died Halle, March 16, 1732. He is chiefly known by his "Thesis credendarum et agendorum fundementalis," 1700, and " De perfectione partium," 1704. 70 Ibid, p. 1056.
11 " Civitatis Effurtensis," p. 1059; " Die Stiftengen Aug. Her. Francke," Halle, 1863, p. 66.
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The Pietists of Provincial Pennsylvania.
.Theol Prof. Ord. Sarl Minic & Chalar
PORTRAIT AND AUTOGRAPH FROM COLLECTION OF FERD. J. DREER, ESQ., PHILA.
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The Halle Institution.
introduction of a department having for its object the spreading of the Gospel in foreign parts. It was at the instance of this clergyman and under the auspices of the Halle Orphanage that the Rev. Henry Melchior Mühlen- berg was sent to America, where he became the patriarch of the Lutheran Church. It is further an interesting fact that the first church built in America by Pastor Mühlen- burg, at the "Trappe," in Montgomery County, Penna., was named in honor of August Hermann Francke the "Augustus Church," the congregation of which have just celebrated their sesqui-centennial (September 26, 1893).72 The church is still in a good condition and is the only provincial church in America which yet retains all of its quaint original features.
Another interesting item in connection with the institu- tion presided over by Dr. Francke is the manner in which he obtained the sustenance for its support. One of the members of the Collegium Pietatis in Erfurth, Burgstaller by name, who was an alchemist and chemist, on his deatlı- bed bequeathed to Francke the receipt for compounding cer- tain medicines,73 which were sold by the different clergymen in sympathy with the institution." These remedies eventu- ally yielded an annual income of more than $20,000,75 and
12 See " Sesqui-Centennial Memorial of Trappe Church," by Rev. E. T. Kretschmann, Ph. D., Phila., 1894.
73 Burgstaller's chief nostrum was the celebrated Goldtinctur, or extract of gold. It was also known as the Essentia dulcis.
"+ Prior to the Revolution these remedies were sent to America in large quantities, and were disposed of to the Germans and others by the resident Lutheran clergymen. In Philadelphia the main supply was stored in one of the side porches of St. Michael's Church, corner Fifth and Appletree Alley. By many persons these remedies were supposed to have magical or super- natural properties, against which neither Satan nor disease could prevail. 75 The maximum income from that source was reached in 1761, and amounted to 36, 106 thalers.
8
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The Pietists of Provincial Pennsylvania.
made the institution financially independent. It combined an orphan asylum, a pædagogium, a Latin school, a German school and a printing press for issuing cheap copies of the Bible. ]
Halle . 1693. Jan. 10. Francke un Seenin , vintern
ske insfangen. Ein för ühler= aber mit Ärfünften . Kaufte ihr
+ may alde will never man wil,
Jur inpogle sofam (*) For fort
+/ Wh ang etc . Fr. five maxine am iner extrema mi.
DRAFT OF LETTER BY FRANCKE TO SPENER, FROM AUTOGRAPH COLLECTION OF FERD. J. DRKER, EsQ., PHILADELPHIA.
As the Pietistical movement spread and gained foothold in the various governments in Germany, and extended into the neighboring kingdoms, special edicts were issued against it, in which not only public and private 76 assemblages of the Pietists were forbidden, but also their literature.77
16 Edict promulgated at Leipsic, March 25, A.D. 1690.
17 Edict, Stockholmn, October 6, 1694.
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Royal Edicts.
In all of these edicts 78 the sale of all Pietistical or suspici- ous books was prohibited under heavy penalties, while reading and discussing, or even countenancing, such works was interdicted by both Church and secular authorities.
After his expulsion from Erfurth, Francke went to Gothia where his mother then lived. Shortly afterwards he received a call as pastor at Glaucha,79 a suburb of Halle.
In the year 1694 he was offered and accepted the professor- slip of oriental languages 80 in the new University at Halle,"" and four years later (1698) founded the celebrated orphanage in the suburbs of Halle, which exists to the present day.
Notwithstanding the expulsion of Francke from Erfurth, the meetings were continued without intermission, but less openly. Consequently, on July 20, 1693, the authorities issued another edict or "Decretuin Senatus," which was pub- licly read from every pulpit, forbidding under penalty the as- semblage of any " Collegia Pietatis" within the jurisdiction.
18 Edict, March 2, 1692 ; February 28, 1694. Manifesto, February 4, 1697. Edict, January 7, 1698. Edict, Halle, January 25, 1700. A copy of all the edicts above quoted are in possession of the writer.
79 Glaucha, a village or settlement without the walls of Halle. At that early period Glaucha and Halle were virtually two distinct towns. There was no communication between the two places after sundown, at which time the portals of Halle were closed .- Stiftungen Francke's, p. 299.
80 Francke afterwards filled the chair of theology.
öl The celebrated Frederick University of Halle-so called after its founder Frederick I, King of Prussia-was opened in the year 1694. The Great Elector of Brandenburg had founded an academy at Halle in 1688, this was known as the "Ritterakademie," and in 1694 was changed into a university, when the celebrated Thomasius came hither from Leipsic, followed by a number of students. A series of distinguished professors and the liberal provisions of government soon raised this university to the rank of one of the first in Europe. The university was twice suppressed by Napoleon ( 1806-13). In 1815, by a Prussian Edict, the university was united with that of Wittenberg, since which time it bears the official title of the United Frederick University of Halle- Wittenberg.
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The Pietists of Provincial Pennsylvania.
Among the minor clergymen of note who were attracted to the Pietistical movement was the before-mentioned John Jacob Zimmermann, of Bietigheim, in Würtemberg, a man well versed in geometry, geomnancy and astrology, as well as theology. He was also a promi- nent character in the various philosophical and theosophical fraternities in his native coun- try. Upon being deprived of his charge by the church authori- ties on account of his connection with the Mystics, it appears that he drifted to various places, and while in Hamburgh he became acquainted with Horbius, the brother-in-law of Spener. He finally went to Erfurth, and there MYSTICAL CHART FROM MERLAU'S " GLAUBENS GESPRACHE MIT GOTT." perfected the plan of organizing a "Chapter of Perfection," and going in a body to the western world.
Another of the chief pro- inoters of this scheme of emi- gration, who never reached these shores, was the cele- brated Dr. Johann Wilhelm Petersen, who, together with his wife, Eleonore von Mer- lau, was a member of the Frankfort Land Company, under whose auspices Pas- torius had come to Pennsyl- MYSTICAL SYMBOL FROM MERLAU'S "GLAUBENS GESPRACHE MIT GOTT." vania in 1683. The inter- course between Dr. Petersen and the leaders of this Chapter
.
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Eleonore von Merlau.
of Pietists was close and intimate. The former, although a leading figure in the extremne mystical movements of the day, was no mere adventurer. A professor of Poesie in Rostock, pastor in Hanover, and superintendent in Lübeck and Lüneburg he moved in the best society. He was married to the celebrated Eleonore von Merlau, who was subject to ecstatic visions.
The couple conscientiously studied the Apocalypse to ascertain when the millennium of Christ would take place. They were aided in this research by the beautiful Rosa- Blattme Sofprache munda von Asseburg, an ecsta- tical phenomenon of the time, whose piety even Leibnitz and Spener never questioned for a moment. The result of these En Aren unterfdies bene Eheile abgefaffct/ speculations were published in 1691 simultaneously at Frank- fort and Leipsic, under the title of "Glaubens Gespräche mit Gott."
Dal Chay Sas Merd des Glaubens In der Rrafft/ Der IL Chall Ras Seugnis/die nachtund Serlidtcit Des Blaubens/ Ker 111. Chili Das Ende des Glaubens/mek des ift der Geelen Seligfett / borffellet/ In diefer legten Glaublofen Beit jur Aufmunterung und Ermedfung Des Glambene aufgelegt
The outcome of Zimmer- mann's efforts, as stated by Croese, was an application made to some prominent Qua- kers in Holland for aid and OHANNA ELEONORA Peterfen/ Bebohrne bon und ju Metlau. sustenance during the proposed voyage. Zimmermann, how- Grandf. und Leipzig, Brp Michael Brobthagens un Jubr Gbrifti 1691. ever, did not live to witness the successful culmination of his hopes, as he died on the eve of the embarkation at Rotterdam, in 1693. His widow with her four children, however, continued on the journey, and came to Pennsylvania with the party that her husband had been instrumental in organizing.62
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The Pietists of Provincial Pennsylvania.
The men who composed this Chapter of Mystics were not only Pietists in the accepted sense of the word, but they were also a true Theosophical (Rosicrucian) Commu- nity, a branch of that ancient mystical brotherhood who studied and practised the Kabbala,&3 which, when truly searched for, contemplated and understood, it is believed, " Opens her arms, and from its great height in the unknown essence of the Supreme Deity, the Endless, Boundless One, to its depth in the lowest materialism of evil, gives an opportunity for the reception and acquisition of the grandest and noblest ideas, to the highest and mnost subtle order of religious spiritual thought.84
82 The widow, Mary Margaret Zimmermann, and her three sons and one daugliter, viz., Phillip Christian, Mary Margaret, Mathew and Jacob Christopher. Vide, will proved in Philadelphia, October 1, 1725, Will Book " D," p. 433, etc.
83 Various are the opinions of scholars respecting the origin of the Kabbalistic Philosophy. The Rabbis derive the kabbalistic mysteries from the inost ancient times of their nation, nay even from Adam himself. But although a secret doctrine existed among the Hebrews in the earliest ages, this had reference merely to religious worship. The origin of the Philosophical Kabbala is to be sought for in Egypt, and dates from the time of Simeon Schetachides, who conveyed it from Egypt to Palestine. [Mansel (Gnostic Heresies) says : Persian influence at thie captivity, a much likelier source. The dualism and angelology of Mazdeisin sud- denly appear in the Old Testament after the captivity. ] Thus : 2 Sam. xxiv, I, Jehovah moves David to number Israel. This is the pre-exilian account. But I Chron, xxi, 1, says it was Satan. This is the post-exilian account, after contact with the Zoroastrian doctrine of Alıriman. It is well known that the Asmodeus in the Book of Tobit is a Persian nanie for a demon. Even such a sober scholar as Bishop Lightfoot adınits a con- nection between Mazdeism and Essenismn ; while L. H. Mills, one of the translators of the sacred books of the East, is still more pronounced in maintaining a direct historical connection between the late books of the Old Testament and the Zoroastrian cult. While the Kabbala probably arose from the same wave of post-exilian thought as generated Essenism, it is extremely difficult to trace it back as a system beyond the Middle Ages, wlien its principal writings were composed.
8 Kabbala.
63
The Epitome.
Fiz weil's
Ich fan, Mir, gdiebet Ich rufmentid ---
Pflichts.
Hierfreue mich Boli luche
"obsluche auch Derichts, im Dimine uno auf Erden: ohne allein' das lebendige you"
Sent
1. Corinth2.
icfes iff der allerhochfte, beilighte und hochverftandigfto Articul des Jimind's und uns doch augenfebeinlich von fort & gcoffenbahiret im Lichte' der Matur,
EPITOME OF THE PIETISTICAL FAITH, PAGE 3 OF ROSICRUCIAN MS.
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The Pietists of Provincial Pennsylvania.
The great object of these speculations was to reach the nearest approach that man can make to the unseen, that inner communion which works silently in the soul, but which cannot be expressed in absolute language nor by any words, which is beyond all formulations into word- symbolism, yet is on the confines of the unknown spiritual world. This state, it was held, could only be obtained away from the allurements of the world by entering into silence, meditation and inter-communion with one's self.
" With the absolute negation of all world-matter, thought and world-matter existence; or, in other words, the nearest approach to the Invisible can only be reached by the acknowledgment of the Non Ego."
Translation of epitome,-
" I understand-I purpose-I accomplish-I find pleasure in-I boast of-I delight in-I seek-NOUGHT.
" I also seek nought 85 in Heaven or on Earth, except only the living Word.
"Jesus Christ the crucified .- I Corinth., ii. 86
" This is the most exalted, holiest and most judicious Articul87 of Heaven, and to us evidently disclosed by God revealed in the Light of Nature."
65 An explanation of the occult term nothing is that it is to be taken as the antithesis of something. In occult literature the term nothing is sometimes applied to signify something which is inconceivable, and there- fore no thing to us. In the German, the word is used to denote the Nou Ego, or the absolute insignificance of the human being in comparison with the Deity.
16 " Jesus Christ and Him crucified."
87 Used in the sense of a point of faithi.
IN THE NEW WORLD.
HE first matter to at- tract the attention of the leaders of the Theosophical community upon their arrival in the German settlement was the pitiful condition of the Germans, who were here Seali entirely without any regu- larly ordained spiritual ad- German Town Pa · 1691 . visers, the nearest approach to church worship being the occasional house services of the Mennonite brethren, and the silent meetings like those of the Society of Friends,88 that were held at the house of Tennis Kundert.89
68 Watson, vol. ii, p. 23.
89 A part of the walls of this old house was standing as late as 1823, a portion of what was then known as Lesher's Inn. At present it is known as No. 5109 Germantown Avenue. Mr. T. H. Shoemaker in- forms me of a singular fact regarding the old wall used by Lesher in rebuilding, that it would not retain a coat of "dashi" or "roughcast," which fell off whenever put on, thus exposing the original stones and pointing.
9
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The Pietists of Provincial Pennsylvania.
The early settlers of the German Township, although all were consistent Protestants and persons of exemplary piety, made 110 attempt whatever after their arrival in America to establish regular Die Erper BngeenDerte/Rechterwahre Mitg fpurgi Be Confefoton/. orthodox services according to either the Lutheran ritual or the Reformed,-the faiths in which they were all brought up in the Fatherland.90
Bie die auff bem Reichstagsu Nugfpurge Anno IS3c. Garolo . V. vergeben guteing in Die Dreichs Archie benges legt/ond atis bem Original beiden Churfürfien Sachfen und Brandenburg jugendgift. 11 Confuratio oter Dicorrieging bon den Bapftifchen wiber diefetbige vbergeben/etc. III. Die Erfe/ Fürchte/ 2Bağrel Xipologia Xus Philippi no ber zeit antvefenden Ehrologen Corrector and Band tremlich beforeben etc. MilenChriften sur Seftendigen gen isheit und onges faxweit Ectestats auffe new inprud gegeben. Cum privilegio Saxonico & Brandeburgico. Cetrudt ben Briterich Cartman/ Buchfufree In Star ctfurt an der Ober/ Jin Jahr : 60 3.
No sooner had the enthusi- astic Köster learned of this state of affairs than he imme- diately commenced to hold religious services in the Ger- man language, after the inan- ner of the Lutheran Church, at the house of Van Bebber,91 wherein he sought to impress TITLE OF KOSTER'S PERSONAL COPY OF THE UNALTERED AUGSBURG CON- FESSION. his hearers with the impor- tance of remaining steadfast to the doginas of the Church as founded upon the original Augsburg Confession. 92
90 Dr. Oswald Seidensticker, in Cincinnatti Pioneer, vol. ii, p. 275.
91 Jacob Isaacs Van Bebber, a baker of Crefeld, was one of the original six Crefeld purchasers who bought 1000 acres of land each from William Penn on June 11, 1683, and whose object was colonization and not specu- lation. Jacob Isaacs Van Bebber came to America as a Mennonite in 1687, and became one of the most influential persons in the community. He was a man of standing, ability, enterprise, and means. A few years after the arrival of Kelpius in America, Van Bebber moved to Philadelphia, where he is described, in 1698, as " a merchant in High Street." He died in the city prior to 1711. For additional facts concerning the Van Bebber family, see Hon. Samuel W. Pennypacker, in Pennsylvania Magazine, vol. iv, pp. 1-41.
92 The Augsburg Confession, presented by the Protestants at the Diet of Augsburg, 1530, to the Emperor and the Diet, and, being signed by the
67
.
Religious Services.
These services were public, and from the outset were well attended by the Germans. As they became known throughout the vicinity a number of English hearers pre- sented themselves. On account of their numbers it was at first thought that they were Quakers, who strove to fill the house so as to exclude the regular German worshippers. Such, however, proved not to be the case: they were, in fact, Keithians93 or Christian Quakers, as the followers of George Keith were then called. Thus it frequently hap- pened that the English outnumbered the Germans.
Impressed with the importance of the situation, Köster informed his German hearers that, as so many of the at- tendants at the services could not understand German, while nearly all knew English, he would thereafter conduct services in both languages. 94 This course at first caused
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