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FROM THE LIBRARY OF
REV. LOUIS FITZGERALD BENSON. D. D,
BEQUEATHED BY HIM TO
THE LIBRARY OF
PRINCETON THEOLOGICAL SEMINARY
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Holsinger's History of the
TUNKERS
The Brethren Church
EMBRACING
The Church of the Brethren,
The Tunkers, The Seventh-Day German Baptist Church,
The German Baptist Church, The Old German
Baptists, and The Brethren Church
including
THEIR ORIGIN, DOCTRINE. BIOGRAPHY AND LITERATURE
By H. R. HOLSINGER
Editor of the Christian Family Companion, first weekly paper published
in the interests of the Tunkers
Lathrop, California
PRINTED FOR THE AUTHOR
By Pacific Press Publishing Co., Oakland, Cal.
1901
First read the preface. Then carefully peruse the
glossary, and you will be prepared with understanding to
finish the book.
COPYRIGHT, igor, BY H. R. HOLSINGER.
ALL RIGHTS RESERVED.
PREFACE
Forty-five years ago I became a member of the Church of the Brethren,
as it was then known. Among those who did not belong to the same
denomination, the members were called "Dunkards," especially among
those who were not friendly to their cause. Besides these names I knew
no other. I was then in full harmony with the teachings of the church
as far as I knew, with a few exceptions. I was told that the gospel of
Christ was our only creed and discipline. My father was a minister in
the church, and his father was a minister. Hence, I had every opportunity
of knowing the customs and practices as well as the sentiments of the
church, and can safely say that, taking all together, I was in harmony with
the average membership. With the gospel peculiarities of the church I
was in full sympathy. Among those may be enumerated Faith, Repent-
ance, Triune Immersion, Laying On of Hands, Feet-washing, Lord's
Supper, Communion, anointing, Salutation, Anti-war, Anti-slavery, Non-
swearing, Non-conformity from all sinful fashions and customs. I set
out to serve the Lord in good faith.
In a few things, however, I did not agree with the average member-
ship of that day. For instance, I never could see that education was a
dangerous thing, and had a great thirsting for more of it. I always pre-
ferred to hear a man preach who knew more than myself, which did not
require anything uncommon. I was never much afraid of Sunday-schools,
although I never had attended a Sunday-school regularly. I believed in
plainness of attire, but never accepted the uniformity theory. I worked
along without jarring with the congregations in which I lived or the
officers under whom I served for more than fifteen years.
After I entered the publishing business and began to advocate advanced
views, I came into contact with the dignitaries of the church, and met
with much opposition. I labored to have removed from the brotherhood
that which I believed to be error or superfluity. And I am happy to
believe that my labors were not altogether without success. But in course
of time certain leaders of the church determined that they would tolerate
improvements no longer. Accordingly they began to bring complaints
against me and my colleagues for introducing and advocating innovations,
and enacted decisions of annual meeting intended to circumscribe the
progressive element of the fraternity.
However, progressive sentiment had grown so rapidly that for several
years it seemed that conference itself was being controlled by that ele-
ment. When this was noticed by the conservative portion, they beean
to threaten withdrawing from the body, unless their favorite traditions
were maintained. Progressive sentiment had advanced too far to permit
conference to make. all the retractions that the conservatives demanded,
(3)
6 PREFACE.
He also acknowledged that his articles on the two Christopher Saurs
are based on data furnished by the library of A. H. Cassel, of Harleys-
ville, Pennsylvania. It was also obvious that all important articles in the
Pioneer were contributed by this same modern historian, Seidensticker.
The case then appeared thus : If all information in regard to our history
comes from Brother Cassel, one may as well go to the fountain-head at
once. Accordingly, in the winter of 1897-98 I made a pilgrimage to Har-
leysville, accompanied by Bro. J. C. Cassel, of Philadelphia, as amanuensis
and copyist. A week was spent with the great Tunker antiquarian. We
had full access to the library and the constant, kindly assistance of the
librarian during the five days we spent in his family. Many valuable items
of history were gathered, and our brother also loaned me a number of
manuscript folios, which have been copied and returned.
John Calvin Harbaugh, of Waynesboro, Pennsylvania, favored me with
a copy of the Chronicon Ephratense. translated into English by J. Max
Hark. Having previously read the German twice, the translation enabled
me to readily gather such facts as it contained. It is difficult to say just
how much confidence should be given to the statements in this work.
That the authors were in position to know the truth whereof they wrote,
may not be denied. That they were in danger of being prejudiced is
equally true.
One brother admonished me to be careful to free myself of all prejudice
or preference, as to the parties in the church ; that their party— meaning the
conservatives — were very sensitive as to their method of church oolicy.
The item was scarcely necessary, as experience has taught me that fact.
Nevertheless, a sincere desire is cherished to appear grateful to friends
for their good intentions, and an earnest hope is held that profit has been
gained.
Having entered upon the work, it was discovered that much of the manu-
script had been duplicated, and that the labor and expense devoted to
copying and preserving were all lost; that we had in print almost the
entire history of the church during the first fifteen years of her existence,
and that the work to be performed would consist of committing, assim-
ilating, and rewriting, with such embellishment as would not darken the
statement of facts. This had not proceeded beyond the prehistoric
department when "A History of the Brethren," by M. G. Brumbaugh, of
the Pennsylvania University, appeared. The people described by Brum-
baugh being the same as those whose history is here related, I was hopeful
that it might assist me in my duties. Prompt application was made to
Brother Brumbaugh for permission to quote from his book. A generous
response was received that he would be willing to grant any reasonable
privilege, but inasmuch as most of the data was very rare, it would be
necessary to point out such portions of his work as were desired. When
reading the history, the discovery was made that the book was dedicated
PREFACE. 7
to Abraham H. Cassel, whose collection of manuscripts made the volume
possible. As that was the case, I had no occasion to quote or copy there-
from. You who have occasion to compare the books will kindly bear in
remembrance the foregoing statements, and hold in mind that while this
book is being published several years later, the first part of it was written
or outlined at least two years earlier.
It does not often happen that an author has as many difficulties to sur-
mount as in the writing of this book. At least ninety per cent was dic-
tated to an amanuensis, because the author could not write legibly, on
account of nervous afflictions, and even became almost speechless, making
the labor of dictating at all times difficult and frequently impossible. It
was discovered that speaking more distinctly could be done when in a
prostrate position, hence part of the dictation was given while lying abed.
Other difficulties of less importance, but equally hard to surmount, were
met, but through them all kind Providence has mercifully sustained me.
Though the labor has been difficult to one of my infirmities, yet I thank God
for a few more days in His service. The toil has also been lightened by the
hope that the present and future churches might find an interest in the
facts as here related, and which may also serve as data for future his-
torians. The recalling of revered names will at least be an inspiration to
many in whose memory they still live. The patriarchs are passing. A
record of their lives, though very brief, is well worth treasuring. I much
regret my inability to do justice to all.
The illustrations in this work are a new feature of Tunker literature,
and required much labor and many rebuff's to collect the subjects. I am
happy to be able to present a fair group of pictures, some of which will
be familiar to many; others will be unknown, but I trust none the less
appreciated.
The inability to secure other desired photographs is regretted.
It had been intended to include in this work an autobiography of the
author, but when it was observed how frequently my name appeared in
every department of the work and how intricately my own history is
interwoven with that of my people, all inspiration to write on the subject
was lost. However, the following items are submitted, for which room
has been found in this department.
I was born in Morrison's Cove, Pennsylvania, May 26, 1833. My
father and grandfather were Tunker preachers. My grandmother on my
father's side was Elizabeth Mack, daughter of William Mack, son of
Alexander Mack, Jr. Hence, I am a grandson of a great-grandaughter
of one of the founders of the church. I was married June 1, 1864, to
Susannah Shoop. We had two daughters, Mrs. P. G. Nowag, of Johns-
town, Pennsylvania, and Mrs. S. J. Holsinger, of Phcenix, Arizona. On
the 15th of July, 1901, all were yet living.
I was baptized into the Tunker Church early in the spring of 1855, at
8 PREFACE.
Clover Creek, Pennsylvania, by Elder George Brumbaugh. I was elected
to the ministry Oct. 28, 1866; advanced to the second degree a few months
afterwards, and ordained to the eldership Oct. 21, 1880.
I began writing the "History of the Junkers" early in the fall of 1898,
and completed it in July, 1901.
The remainder of my history, is it not written in the Chronicles of
the Church?
To the many friends who have kindly given assistance in the prepara-
tion of this volume I wish to gratefully acknowledge obligations.
H. R. HOLSINGER.
January J, A. D. 1901.
OUTLINE OF CONTENTS
Introductory — Title Page and Reverse — Preface — Outline of
Contents — Glossary — Key to Ilustrations — List of Authors
Quoted 1-24
CHAPTER I.
PREHISTORIC.
Importance of German History — The Waldenses — The Baptists
— The Pietists — Futile Efforts at Organization— Kingdom
of God — Apostolic Succession 2 5 _ 34
CHAPTER II.
ORGANIZATION IN GERMANY.
First Baptism — The Pious Eight — Early Indications of Progres-
sion 35-39
CHAPTER III.
SCHWARZENAU, GERMANY.
The Quaint Village — The River Eider — The Bridge — Official
Record — House Inscriptions 40-44
CHAPTER IV.
mack's book translated.
Preface — Introduction — Outline History of the Church — Forty
Pungent Questions and the Answers AS' ll 7
CHAPTER V.
FROM THE CHRONICON EPHRATENSE.
Another Story of the Origin of the Tunkers — Conrad Beisel's
View of Piety 1 18-120
(9)
IO CONTENTS.
CHAPTER VI:
EARLY INTERNAL TROUBLES.
Persecutions — Krefeld — Note — Driven to America 1 21-122
CHAPTER VII.
FIRST WORK IN AMERICA.
First Emigrants from Germany — A Furious Storm at Sea — First
Mission in America — A Disappointment that Resulted in
Good — Organization in America — Beggarstown — German-
town — Important Ephrata Movement — Snow Hill Nunnery
— Early Churches 123-159
CHAPTER VIII.
German Baptist Congregations 160-206
CHAPTER IX.
DOCTRINAL.
D. P. Sayler's Definition — Mandatory Laws — Election and Or-
dination of Officers — Form of Worship — Controversy on
Feet-washing- — Sayler's Report to the Ecumenical Council
— Cassel's Reply — Elder George Hoke's Theology — Form of
Worship — Tunker Love-feast — Tunker Meeting-houses —
God, the Progenitor of the Human Race 207-262
CHAPTER X.
LITERATURE.
First Hymn-book — Educational — Early and Later Efforts
263-272
CONTENTS. I I
CHAPTER XL
DENOMINATIONAL.
German Baptists; — Historical — Missionary — Financial — Statisti-
cal — Educational 273-294
CHAPTER XII.
GERMAN BAPTISTS BIOGRAPHICAL.
Biographical 295-414
CHAPTER XIII.
OLD GERMAN BAPTISTS.
Historical, Congregational, and Biographical 415-469
CHAPTER XIV.
BRETHREN CHURCH HISTORICAL.
Progressive Work — Holsinger's Troubles — Berlin Committee —
Arnold Grove — Schoolhouse No. 7 — Dayton Convention —
Ashland Convention — Organization 470-551
CHAPTER XV.
BRETHREN CHURCH CONGREGATIONAL.
Organization of Churches — Literature — Ashland College — Pub-
lishing House 55 2 -64 :
CHAPTER XVI.
BRETHREN CHURCH BIOGRAPHICAL.
Biographical 642-758
CHAPTER XVII.
KINDRED FRATERNITIES.
Congregational Brethren — Far Western Brethren — Leedy Breth-
ren — Oimanites — Moravians — River Brethren — John A.
Bowman Brethren — The Honites 759 _ 773
12 CONTENTS.
CHAPTER XVIII.
EPISTOLARY HISTORY.
Letters from Alexander Mack, John Hildebrand, Michael Pfautz,
Christopher Saur, Michael Frantz, John Price, Isaac Price,
Grabil Meyers, B. F. Moomaw 774~79 6
CHAPTER XIX.
MISCELLANY.
First American Bible — A Tunker War Episode — First German
Printing Press — A Mother in Israel Indeed — Sunday-school
Tickets — Laying on of Hands — Reputation of Early Tunkers
— Encouragements — The Little Tunkeress — A Remarkable
Family 797-820
GLOSSARY
Instead of numerous foot-notes, scattered throughout the work, inter-
rupting the reader and breaking the pages, we have selected this depart-
ment. The reader who expects to finish the work will be greatly assisted
by thoroughly acquainting himself with its contents, especially with the
explanations of certain words and terms of frequent occurrence and of
peculiar signification. Having arranged these into a special department,
we shall aim to treat the various subjects with due consideration, and
more fully than is done in the foot-note system.
Annual meeting, big meeting, yearly meeting, are all synonymous, and
imply the general conference of the church. For many years it was known
only by the name "Big Meeting."
"Gross Versammlung." — It was almost universally so called in my
youthful days, and many years after it became an established annual affair.
See "History of Annual Meeting."
"At present" in this work implies at the close of the year 1900. The
term "now." and all similar expressions indicating time, imply the same
period.
Avoidance. — This is a term much used in early Tunker literature. As
used by them it would be synonymous with the word "ban," and implying
somewhat more than the word excommunication, as used in the discussion
of ecclesiastical subjects generally; inasmuch as the ordinance of avoid-
ance, as practiced by the early churches, followed the excommunicated
person with severe execration after having been debarred from fellowship
with the church.
Ban. — This word occurs in most of the modern languages of Europe,
and its primary signification appears to have been, "to make a signal"
(see banner), "to proclaim" or "publish." This meaning it retains in the
phrase bans or banns (q. v.) of marriage. In Germany, the acht, or ban-
nuni, was a sentence of outlawry pronounced in the middle ages against
those who escaped from justice, or refused to submit to trial. We often
read of refractory princes, and even cities, being placed under the ban of
the empire. The following are the terms of banning used in an old
formula : "We declare thy wife a widow, and thy children orphans ; we
restore all thy feudal tenures to the lord of the manor ; thy private prop-
erty we give to thy children ; and we devote thy body and flesh to the
beasts of the forest and fowls of the air. In all ways and in every place
where others find peace and safety, thou shalt find none; and we banish
thee into the four roads of the world, in the devil's name." Besides these
sentences of outlawry, many other announcements were accompanied with
denunciations and imprecations. When a grant of land was made for
(13)
14 GLOSSARY.
religious purpose, or when a charter of liberties was granted, the trans-
action was proclaimed in public with certain ceremonies, and curses were
denounced against any one who should violate the deed. Thus, banning,
or publishing, came to be associated with cursing ; and hence the origin of
the popular use of the word. It occurs in this sense in Shakespeare and
Milton, and other old writers.
Lining Hymns. — This exercise was very common in the middle ages
of the history of the Tunkers. Although it originated through an enforced
condition of the people, in later years it was practiced as a sacred rule.
Hymn-books being scarce, the minister would read the first two lines of a
stanza, which the congregation would sing. Then the second two lines
were read and sung; and so on until the entire hymn had been finished.
Mode, Single and Double. — These expressions are peculiar to the
Tunkers. They have reference to different methods of performing the act
of feet-washing. Those using the single mode each wash and wipe the
feet of one person only, and have the same rule performed to them. By
the double mode two persons are engaged in the same service, one wash-
ing and the other wiping the feet of the same person, and perform the
service to from six to twelve persons. Then they are relieved by two
other persons, who follow the same procedure. Reference will be made to
this subject quite frequently in this book.
Old Style — New Style. — The old style implies the old mode of reckon-
ing time, according to the Julian year of three hundred and sixty-five
and one-fourth days. The new style is the present, or Gregorian method,
by which the year has three hundred and sixty-five days five hours and
forty-nine minutes. There is now a difference of twelve days between old
style and new style. Thus, while the old was January i, the new is Janu-
ary 13. The change was effected for Great Britain and Ireland, including
the colonies of America, in the year 1751. It was enacted that eleven days
should be omitted after September 2, 1752, so that the ensuing day should
be September 14.
The change was made on the birthday of King George II, reigning
sovereign at that time. By this arrangement, September, 1752, had but
nineteen days instead of thirty. The author of this work had the pleasure
of handling a copy of Christopher Saur's almanac for that year, and it
was interesting to notice the short calendar of the September page.
Order. — Tlys word and its corresponding term, "order of the church,"
frequently occur in T linker writings. Its meaning is almost unlimited,
inasmuch as it includes both written and unwritten usages and order of
the church. It is, however, more generally confined simply to the regula-
tion in regard to the wearing of clothing and dressing of the hair, although
it is not always and at all places the same, yet it may be said to embrace
the following particulars : —
GLOSSARY. 15
The hair of the men shall be worn parted in the middle or combed
straight back over the head without parting, or cut short in front and
worn over the forehead either with or without parting. These forms were
adopted at an annual meeting, of which the standing committee had mem-
bers of its body who wore their hair in the several methods described
above, and may, therefore, be said they were an example to the flock.
Mustaches were forbidden.
Male Attire. — The coat and hat of the brethren are the only items of
male attire that are prescribed. The coat shall have a stand-up collar
too narrow to be turned down, and the corners of the skirts must be cut
round, according to the style known in tailor nomenclature as "shad-
belly."
The hat must have a wide brim, and must not be too high in the crown.
Female Attire. — So far as the decisions of conference are concerned,
the regulations of female attire are quite numerous. However, the women
seem to have or to assume some privilege in regard to their own dress, at
least so far as drapery is concerned, but the head-gear, like the laws of
the Medes and Persians, changes not.
It consists of a white cap of material that can be seen if not felt. No
regard is paid to the shape of the article. This cap is called the prayer
covering, in reference to Paul's instruction to women to have their heads
covered when they pray or prophesy. Some of the Tunker women are
very conscientious on the subject, and would not venture to go to any
place of worship without wearing it, nor sit down to the table to eat, nor
appear in the presence of a company of Christian men or ministers, without
their sign of authority upon their heads.
Over the cap may be worn any kind of weather covering which is not
after, or too nearly after, the fashion of the world — hats excepted, no
matter whether plain or stylish.
From the head downward the women are given almost exclusive con-
trol of their clothing, except in case of new fashions, such as crinoline, etc.
It may be said the Tunker cap covers a multitude of sins. In many
congregations it is positively the only outward sign of membership, in the
German Baptist or the Old German Baptist Churches. Otherwise the
sisters are dressed in as good style as their circumstances will permit or
their taste dictate. It is not uncommon to see a communion table sur-
rounded by young sisters dressed in the best style and of finest material,
each wearing a cap or something which was called a cap, and all passing
as being in the order, although it is doubtful whether any two were dressed
alike.
Pie Meeting. — The Tunkers of the nineteenth century, - and possibly
earlier, were inclined to make an ordinance of hospitality, to which their
environments, no doubt, largely contributed. Manv of the rural churches
l6 GLOSSARY.
— and Tunker Churches were almost universally rural — worshiped almost
exclusively in their own dwellings and barns. The country was but
sparsely settled, and many of the members went great distances to attend
services. They could not well return to their homes without some refresh-
ment for themselves, and provender for their horses. These were cheer-
fully supplied by the family which had entertained the meeting. As the
country grew up, the churches enlarged, and the congregations increased
in numbers. By and by it was found necessary for several neighbors to
unite in order to accommodate the people. It is altogether likely that
this hospitable feature of their meetings had a tendency to increase the
attendance at their services. Even in the days of Christ, some followed
Him for the sake of "loaves and fishes.''
At each meeting the invitation was extended to everybody to remain
for dinner, and there was an abundance prepared for all. If it happened
that the next service announced would be held in a schoolhouse, or in
the barn of a poor brother, it was distinctly stated where the people might
expect entertainment. This custom was continued for many years after
the houses of worship had been built, which many of my contemporaries
can affirm. At the Clover Creek church, in Morrison's Cove, Pennsyl-
vania, it was announced that services would be held there again at a stated
time, and the people would be entertained at Brother Smith's, and if he
had no stable room, then it was stated that the horses would be cared for
somewhere else. I have known cases when the tables would be filled
as many as four times, and when it took until half past three in the after-
noon for all to be served; and yet, would you believe it? it was a very
difficult matter to break up this slavish, expensive, and useless custom.
Like the brazen serpent erected by Moses for a specific and single purpose,
the custom had been given a sacred place.
These meetings the town people called ''pie meetings." The reason for
it was because, invariably, apple pies were served with the refreshments.
The same custom prevailed on communion occasions, and is still practiced
in many out-of-the-way places, especially where the German language is
spoken.
Progressive. — In this work the word is always used to indicate a move-
ment toward ideal completeness or perfection in respect of condition of
individuals and communities in morals and religion.
Salutation. — The kiss of love, or holy kiss, referred to in the Scrip-
tures (see Rom. t6:i6; i Cor. 16:20; 1 Peter 5:14, etc.), is called the
Christian salutation among the Tunkers. In the German Baptist Churches
it is practiced as a common salutation. Whenever men shake hands, they
also kiss each other, except recently it is omitted on public occasions, such
as vendues, agricultural fairs, and entertainments. Among the German
Baptist women there are no exceptions. In the Brethren Church it is
GLOSSARY. 17
observed only as an ordinance on occasions of worship, but is permitted
whenever parties feel disposed to extend to each other the Christian
salutation.
Table. — Table in Tunker literature corresponds with pulpit in that of
other denominations. When applied to the communion, it is usually quali-
fied by the addition of "of the Lord," or "communion." For more than
a century many Tunker preachers positively refused to enter a pulpit, and
there was much disputation and hard feeling engendered by the discussion
of the subject before even a platform a single step high was tolerated in
the Tunker Churches. The same prejudice is still maintained in the Old
German Baptist Church.
Titles. — It will be found a peculiarity of this work, especially in the
department pertaining to the Brethren Church, to omit all titles of office
or dignity, except in cases where their use appears necessary to designate
a service alluded to in the narrative, and not easily to be understood. The
author believes that it will be generally understood when a person is
referred to as having preached a sermon, that he is a minister or reverend,
or any other title by which the reader may be pleased to have him desig-
nated; or when some one presides at an ordination, organization, com-
munion, or marriage, that he is an elder or bishop.
Visit. — The Tunkers have an ordinance called the visit. It is per-
formed by the deacons before each communion occasion. It is a house-to-
house visit among all the members of the congregation. They are expected
to invite the family visited to a season of devotion in their house, and to
admonish the members to faithfulness, and to point out any known irreg-
ularity in their life in church relations ; to inquire whether they were still
in the faith and desire to remain with the church ; to inform them of the
time and place of next communion meeting, and invite them to attend;
and to receive their contributions toward the expense of the church.
KEY TO ILLUSTRATIONS
GERMAN BAPTIST, OLD GERMAN BAPTIST, AND SEVENTH-DAY GER-
MAN BAPTIST CHURCHES.
No. 41. Lordsburg College, Cal.
No. 42. McPherson College, Kans.
No. 43. Old Germantown Church.
No. 44. New Germantown Church.
No. 45. G. B. Church, Philadelphia.
No. 46. Old Germantown Parsonage.
GROUP 1.
No.
1.
Danie
1 Vaniman.
No.
2.
Christian Myers.
No.
3-
J c.
Harbaugh.
No.
4-
G. B.
Royer.
No.
5-
H. P.
Albaugh.
No.
6.
C. S.
Holsinger.
No.
7-
D. B
. Sturgis.
No.
8.
S. Z.
Sharp.
No.
9-
John
S. Holsinger.
GROUP 2.
No.
10.
Grabill Meyers.
No.
11.
Isaac
Price.
No.
12.
J. F.
Oiler.
No.
13-
C. G,
, Lint.
No.
14.
J. T.
Meyers.
No.
IS-
T. T,
, Imler.
No.
16.
T. T
. Meyers.
No.
17.
J. B.
Brumbaugh.
group 3.
No.
18.
Mrs.
Isaac Price.
No.
19.
Mrs.
Jacob Beck.
No.
_'0.
Mrs.
J. F. Oiler.
No.
21.
Mrs.
Michael Raber.
No.
22.
Mrs.
David Baringer.
No.
23-
Mrs.
Buck.
No.
24.
Mrs.
Hannah Knauff.
No.
25.
Mrs.
Josiah Kimmel.
111.
No. 47.
No. 48.
No. 49.
No. 50.
No. 51.
No. 52.
No. 53.
No. 54.
No. 55.
No. 56.
No. 57-
No. 58.
No. 59-
No. 60.
No. 61.
No. 62.
No. 63.
No. 64.
No. 26. G. B. Holsinger.
No. 27. Lydia Schuyler Allen.
No. 28. George Hanawalt.
No. 29. Henry Koontz.
No. 30. Mount Morris College,
No. 31. Wm. C. Thurman.
No. 32. Christian Custer.
No. 33. P. R. Wrightsman.
No. 34a. Elder Martin Nehers.
No. 34. Snow Hill Nunnery.
No. 35. Old Order Price Church.
NO. 36. Snow Hill Nunnery Church.
No. 37. Germantown Graveyard.
No. 38. Old Green Tree Church.
No. 39. Old Coventry Church.
No. 40. G. B. Church, Los Angeles,
Cal.
(18)
No. 65.
No. 66.
No. 67.
No. 68.
No. 69.
GROUP 4.
A. H. Cassel.
H. B. Brumbaugh.
Thomas S. Holsinger.
Elder Christian Hope.
Elder S. W. Hoover.
Elder Andrew Fahnestock.
group 5.
Elder James Quinter.
Elder R. H. Miller.
Elder Isaac Price.
Elder Jacob Fahrney, M. D.
Elder Jacob Miller.
Welty Church, where Fahr-
ney preached.
New Price Church.
Old Price Church.
Old Welty Church.
Juniata College, Pa.
Bridgewater College, Va.
Birth-place of Gospel Visi-
tor, where the author of
this book took his first les-
sons in the art of printing.
Spring Run Church, Pa.,
where license was granted
to publish The Family
Companion, etc.
German Baptist Publishing
House, Elgin, 111.
Bridge at Schwarzenau.
Mt. Morris College Faculty.
group 6.
No. 70. David Emmert.
No. 71. Miss Phebe Weakly.
No. 72. Prof. J. W. Zuck. Also sin-
gle cut 72.
KEY TO ILLUSTRATIONS.
19
No. 73. Prof. Archibald Anderson.
No. 74. J. C. Ewing.
No. 75. Prof. Brumbaugh.
No. 76. Elder Samuel Murray and
wife.
group 7.
No. 77. Elder John W. Brumbaugh.
No. 78. Elder Daniel P. Sayler.
No. 79. Peter S. Myers.
No. 80. Jacob Holsinger.
group 8.
No. 81. Mrs. C. S. Holsinger.
No. 82. Mrs. H. B. Brumbaugh.
No. 83. Mrs. John S. Holsinger.
No. 84. Dr. C. H. Balsbaugh.
No. 85. Elder M. M. Eshelman.
No. 86. Elder John Fox.
No. 87. Elder John P. Ebersole and
wife.
group 9.
No. 90. Elder G. W. Brumbaugh.
No. 91. I. G. Harley, deacon.
No. 92. Elder T. B. Maddocks.
No. 93. Elder J. S. Flory.
No. 94. Sharpsburg Church, Md.
No. 95. South Waterloo Church, la.
No. 96. Grove Church of Brothers-
valley Congregation, Pa.
No. 97. Elder John H. Umsted.
group 10.
A Public School in a Tunker Com-
munity.
KEY TO ILLUSTRATIONS
BRETHREN CHURCH.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No. 10.
No. ii.
No. 12.
No. 13.
No. 14.
No. 15.
No. 16.
No. 17.
No. 18.
GROUP I.
E. E. Roberts.
Mrs. E. E. Roberts.
Mrs. Wm. Kolb.
Wm. Kolb.
Mrs. J. C. Cassel.
J. C. Cassel.
Frank Balderston.
Mrs. Balderston.
Mrs. Emma Kinsing.
Mrs. Horace Kolb.
Wm. Kolb.
Horace Kolb.
Mrs. Rebecca Balderston.
Mrs. P. B. Clymer.
Edward Cnes.
Peter B. Clymer.
H. C. Cassel.
Mrs. H. C. Cassel.
GROUP 2.
No. 19. J. H. Knepper.
No. 20. M. C. Meyers.
No. 21. Roger Darling.
No. 22. W. M. Lyon.
No. 23. J. B. Wampler.
No. 24. Christian Forney.
No. 25. A. P. Reed.
No. 26. J. L. Gallin.
No. 27. Lanar, Illinois.
No. 28. M. J. Thomas.
No. 29. Enon Church, Iowa.
No. 30. Samuel Leedy and wife.
No. 35. Isaac Kilhefner.
No. 36. Susan Holsinger.
No. ^7 Hannah Holsinger Garver.
No. 38. Martin Shivery.
group 3.
No. 39. Noah Heater.
No. 40. Jno. Nicholson.
No. 41. Jacob Rothenberger.
No. 42. Daniel Hendricks.
No. 43. Jonathan Jay.
No. 44. D. S. Cripe."
No. 45. J. H. Swihart.
No. 46. J. G. Winey.
No. 47. Ester Dickey.
(20)
No. 48.
Laura Grossnickle Hec
Iricks.
No. 49.
J. H. Palmer.
No. 50.
E. L. Yoder.
No. 51.
John A. Myers.
No. 52.
J. O. Tally.
No. 53.
W. C. Perry.
No. 54.
J. F. Koontz.
No. 55.
J. Allen Miller.
No. 56.
C. E. Deffenbaugh.
No. 57.
D. C. Christner.
No. 58.
S. H. Bashor.
No. 59.
A. S. Menaugh.
No. 60.
D. A. Hopkins.
No. 61.
H. S. Enslow.
No. 62.
W. L. Spanogle.
No. 63.
J. M. Tombaugh.
No. 64.
Eliza Stoneburner.
No. 65.
Henry Wise.
No. 66.
John Stuckman.
No. 68.
W. M. Summers.
No. 69.
I. N. Miller.
No. 70.
B. C. Moomaw.
No. 71.
Chris. Forney.
No. 72.
Josiah Keim.
No. 73-
M. M. Eshelman.
No. 74.
W. J. H. Bauman.
No. 75.
Jesse Calvert.
No. 76.
Geo. A. Copp.
No. 77.
Zed H. Copp.
No. 78.
H. R. Holsinger.
No. 79.
R. K. Binkley.
No. 80.
S. J. Harrison.
No. 81.
A. D. Gnagey.
No. 82.
J. B. Wampler.
No. 83.
Daniel Crawford.
No. 84.
D. M. Rittenhouse.
No. 85.
G. W. Rench.
No. 88.
I. D. Bowman.
No. 89.
E. B. Shaver.
GROUP 4.
No. 90. J. D. McFaden.
No. 91. J. M. Tombaugh,
No. 92. R. R. Teeter.
No. 93. M. S. White.
No. 94. W. H. Miller.
No. 95. William Keifer.
No. 96. Z. T. Livengood.
No. 97. W. S. McClain.
KEY TO ILLUSTRATIONS.
21
GROUP 5.
No. 98. D. A. Hopkins.
No. 99. R. Z. Replogle.
No. 100. S. B. Grisso.
No. 101. Daniel Miller.
No. 102. D. C. Ullery.
No. 103. A. R. Bemenderfer.
No. 104. B. F. Schisler.
No. 105. J. L. Kimmel.
group 6.
No.
106.
Noah Flora.
No.
107.
G. W. Rench.
No.
108.
V. M. Reichard.
No.
109.
D. J. Hetric.
No.
no.
Alonza Shrum.
No.
in.
Walter Clark.
No.
112.
Jacob Mnsser.
No.
113-
Samuel Forney.
No.
114.
Elias Teeter.
group 7.
No.
124.
John Dalzell.
No.
125-
Duke McFaden.
No.
126.
Blaine Replogle.
No.
127.
L. W. Ditch.
No.
128.
J. D. McFaden.
No.
129.
W. A. Harman.
No.
130.
Henry Wise.
No.
131-
J. M. Murry.
No.
132.
T. H. Knepper.
No.
133-
j. L. Gillin.
No.
134-
S. L. Buck.
No.
135-
W. H. Miller.
No.
136.
Eli Hoover.
No.
137-
John Copp.
No.
138.
R. Z. Replogle.
No.
139-
Dr. McGregor.
No.
140.
Jacob A. Hazel.
No.
141.
A. S. Menaugh.
No.
142.
A. R. Bemenderfer.
No.
144.
D. C. Moomaw.
No.
145-
J. Allen Miller.
No.
146.
R. R. Teeter.
No.
147.
P. M. Swinehart.
No.
148.
Kauffman.
No.
149.
J. L. Bowman.
No.
150.
J. C. Mackey.
No.
I5L
Jack Miller.
No.
152.
J. M. Tombaugh.
No.
153-
E. E. Haskins.
No.
155-
DanieJ Crofford.
No.
156.
J. C. Cassel.
No.
157.
Roger Darling.
No. 158. J. W. Smouse.
No. 159. Stephen Hildebrand.
No. 160. Wm. Menges.
No. 161. B. H. Flora.
No. 162. J. E. Roop.
No. 163. Hiram Gochnour.
No. 164. H. R. Holsinger.
No. 166. J. F. Koontz.
No. 167. J. M. dinger.
No. 168. J. B. Wampler.
No. 169. J. H. Swihart.
No. 170. H. R. Holsinger.
No. 171. Edward Mason.
No. 172. E. L. Yoder.
No. 173. P. F. Brown.
No. 174. S. H. Bashor.
No. 175. H. R. Holsinger.
No. 176. Edward Mason.
No. 177. J. A. Ridenour.
No. 178. E. L. Yoder.
GROUP 9.
No. 179. W. L. Spanogle.
No. 180. Wm. Keifer.
No. 181. J. H. Swihart.
No. 182. W. J. H. Bauman.
No. 183. E. L. Yoder.
No. 184. J. W. Beer.
No. 185. Stephen Hildebrand.
No. 186. D. S. Cripe.
No. 187. J. P. Martin.
No. 188. Edward Mason.
No. 189. George Neff.
No. 190. H. F. Hixon.
No. 191. J. H. Worst.
No. 192. J. A. Ridenour.
No. 193. S. H. Bashor.
No. 194. H. R. Holsinger.
No. 195. R. Z. Replogle.
No. 196. P. J. Brown.
N0.197. E. S. Miller.
No. 198. Henry Jacobs.
No. 199. A. A. Cober.
No. 200. Samuel Keehl.
No. 201. J. W. Fitzgerald.
No. 202. T. E. Davis.
No. 203. J. C. Cripe.
No. 204. J. B. Wampler.
No. 205. Levi Fry.
No. 206. Schoolhouse No. 7.
No. 207. Mrs. Thomas Clayton.
22
KEY TO ILLUSTRATIONS.
GROUP 10.
No. 208. Ananias Becknel.
No. 209. Mrs. Peter Smith.
No. 210. Mrs. David Becknell.
No. 211. Mrs. E. Rhorer.
No. 212. Mrs. John Kline.
No. 213. Mrs. John Dubbs.
No. 214. Mrs. William Fisher.
No. 215. William Fisher.
No. 216. John Montgomery.
No. 217. Brother Switzer.
No. 218. Enoch Rhorer.
No. 220. Mrs. Vestal Cammack.
No. 221. H. R. Holsinger.
No. 222. John Dubbs.
No. 223. William Fisher.
No. 225.
No. 226.
No. 227.
No. 22S.
No. 229.
No. 230.
No. 231.
No. 232. G. A.
No. 233. W. J
GROUP II.
Daniel Crofford.
J. O. Tally.
Henry Wise.
Beer and Wampler.
J. C. Mackey.
S. J. Harrison.
I. J. Thomas.
Copp.
H. Bauman.
group 12.
No. 234. George Wolfe.
No. 235. John P. Wolfe.
No. 236. Henry J. Frantz.
No. 237. A. J. Hixon.
No. 238. Solomon C. Stump.
No. 239. Jacob Miller.
No. 240. E.
No. 241. M
No. 242. J.
No. 243. J.
No. 244
No. 245
No. 246
No. 247
No. 248
GROUP 13.
H. Smith.
A. Witter.
L. Bowman.
H. Burnworth.
D. J. Bole.
Henry Murr.
Samuel Kiehl.
S. W. W T ilt.
Elder Isaac Leedy.
GROUP 14. — DEACONS.
No. 249. Hon. C. C. Musselman.
No. 250. Josiah Kimmel.
No. 251. Hon. E. J. Myers.
No. 252. Dr. W. K. Beachly.
No. 253. Dr. G. W. Brallier.
No. 254. B. G. Frederick.
No. 255. D. J. Myers.
No. 256. Thomas Clayton.
No. 257. Ross J. Miller.
No. 258. J. C. Ewing.
No. 259. Dr. R. E. Cable.
No. 260. Frank Fields.
No. 261. Geo. B. Replogle.
GROUP 15. — WOMEN PREACHERS.
No. 262. Laura Grossnickle Hed-
ricks.
No. 263. Mrs. Sadie Gibbons.
No. 264. Miss Mary M. Sterling.
No. 265. Mrs. Clara Flora.
No. 266. Mrs. M. C. Myers.
No. 267. Mrs. L. S. Bauman.
GROUP l6. — PREACHERS' WIVES.
No. 268. Mrs. J. W. Beer.
No. 269. Mrs. John P. Wolfe.
No. 270. Mrs. John H. Knepper.
No. 271. Mrs. J. O. Tally.
No. 272. Mrs. S. H. Bashor.
No. 273. Mrs. Z. T. Livengood.
No. 274. Mrs. J. H. Burnworth.
No. 275. Mrs. Christ. Forney.
No. 276. Mrs. J. C. Mackey.
group 17.
No. 277. A. B. Horner and wife.
No. 278. E. G. Bickley.
No. 279. Samuel Lichty.
No. 280. Miss Sadie Harrison.
No. 281. Miss Ida Harrison.
No. 282. Miss Laura Teeter.
No. 283. Jennie Harrison.
No. 284. Joseph Forney.
No. 285. John M. Lichty.
No. 286. D. G. Lichty.
No. 287. Mrs. J. M. Sayler.
No. 288. Mrs. John Hildebrand.
No. 289. John P. Beck.
No. 290. Ephraim Hoover.
No. 291. Eli Hoover.
No. 292. David Harrison.
No. 293.
No. 294.
No. 295.
No. 296.
No. 297.
No. 298.
No. 299. F.
No. 300
No. 301
group 18.
Holsinger.
A. Amend.
M. Lichty.
M. Oberholtzer.
H. Beachly.
C. Carpenter.
B. McCullough.
Dyoll Belote.
Ada Sanger.
KEY TO ILLUSTRATIONS.
23
No. 302. Ed. Burnworth.
No. 303. Prof. J. A. Miller.
No. 304. Geo. Whistler.
No. 305. Miss Vianna Detwiler.
group 19.
No. 306. Dyoll Belote.
No. 307. Wallace Garber.
No. 308. A. H. Lichty.
No. 309. H. M. Oberholtzer.
No. 310. W. A. Amend.
No. 311. Prof. Garber.
No. 312. Homer Fallentine.
No. 313. G. C. Carpenter.
No. 314. C. E. Carpenter.
No. 315. Mable Garber.
No. 316. M. A. Witter.
No. 317. Emma Gnagey.
No. 318. Vianna Detwiler.
No. 320. C. E. Weidner. (See Group
Eighteen.)
group 20.
No. 321. Martin Shivery.
No. 322. H. S. Enslow.
No. 323. Jonathan Myers.
No. 324. J. W. Beer.
No. 325. J. G. Winey.
No. 326. Strother Hansel.
No. 327. L. A. Hazlett.
No. 328. L. S. Bauman.
No. 329. John A. Myers.
group 21.
No. 330. J. M. Olinger.
E. E. Haskins.
William Byers.
J. R. Keller.
No. 331
No. 332
No. 333
„ ,. jut. u. ivi. n
No. 335. John Sterling
No. 336. Berlin Church, Pennsyl-
^"■ooo- j- — -^eiier.
No. 334. Dr. U. M. Beachley.
V.f <^t-1it-i or
No. 345. Moses Frick.
No. 346. Mrs. W. R. Frick.
No. 347. Jacob Frick.
No. 348. Miss Ella Oakes.
No. 349. Miss Mary Lichty.
No. 350. Mrs. S. J. Holsinger.
No. 351. Mrs. H. R. Holsinger.
No. 352. S. J. Holsinger.
No. 353. H. R. Holsinger.
No. 354. P. G. Nowag.
No. 355. Mrs. P. G. Nowag.
No. 356. Mrs. George D. Paul.
No. 357. Mrs. Thos. Clayton.
No. 358. Franklin Forney and grand-
children.
No. 359. Mrs. H. S. Enslow.
group 23.
No. 360. Mrs. Laura Slotter Wil-
liams.
No. 361. Mrs. Ellen Gnagey Lichty.
No. 362. Mrs. Martin Shively.
No. 363. Mrs. W. S. Reyner.
No. 364. Mrs. Alice Slotter Leonard.
No. 365. Miss Minnie Isbell.
No. 366. C. F. Yoder.
No. 367. Mapleville, Maryland.
group 24.
No. 368. P. H. Beaver.
No. 369. I. D. Bowman.
No. 370. Isaac Kilhefner.
No. 371. Dr. J. E. Roop.
No. 372. William W. Summers.
group 25.
No. 373. Lydia Stahlhafer.
No. 374. Mrs. Samuel Kiehl.
No. 337. Washington. D. C.
No. 338. Johnstown, Pa., after the
flood.
GROUP 22.
No. 339. Mrs. John Lohman.
No. 340. Mrs. John Lohman.
No. 341. Mrs. Poley, mother of Kate
Gamble.
No. 342. Mrs. J. C. Ewing.
No. 343. Miss Ida Frick.
No. 344. W. R. Frick.
No. 375. Mrs.
bert.
No. 376. Mrs.
No. 377. Mrs.
Matie Moomaw Lam-
Benjamin Benshoff.
G. W. Rench.
GROUP 26.
Pennsylvania State Conference of
1897, at New Enterprise.
group 27.
No. 378. J. G. Kimmel and wife.
No. 379. Benjamin Benshoff.
No. 380. Solomon Benshoff.
group 28.
No. 381. David Augustine.
No. 382. Jacob P. Lichty and wife.
24
LIST OF AUTHORS.
No. 383. C. F. Yoder. No. 388. College Dormitory.
No. 384. A. J. Ingleright. No. 389. J. B. Early.
No. 385. C. P. Guinther. No. 390. Pittsburgh, Pa.
No. 386. Jos. W. Lichty and family. No. 391. Waterloo, Iowa.
No. 392. Milford, Ind.
No. 387. Ashland College. No. 393. Warsaw, Ind.
LIST OF AUTHORS QUOTED IN THIS WORK
We are indebted to the following writers, whose names it was not con-
venient to place in connection with their productions. The articles from
which we have copied were mostly contributions to some church period-
ical, weekly, or annual. The authors should not be held accountable for
any errors or imperfections that may have occurred, as we purposed to
use their articles only as data, and have so done, except in cases where the
original was too good to be changed. It was absolutely necessary to
abbreviate in order to bring the articles within the scope of our work.
We are grateful for the opportunitv of using the information therein con-
tained.
AUTHORS.
John Calvin Bright.
S. F. Sanger.
J. H. Moore.
Owen Opperman.
Geo. W. Cripe.
David Bailey.
Daniel Wine.
M. M. Eshelman.
I. J. Rosenberger.
D. B. Gibson.
B. C. Moomaw.
HISTORY OF THE TUNKERS
CHAPTER I
PREHISTORIC
A feeling of opposition to the government of the mother coun-
try, and a sentiment favoring the independence of the colonies,
prevailed among the early settlers of America long before the
adoption of the Declaration of Independence ; and so it may be
said of the organization whose history we are about to record.
There was much dissatisfaction with the prevailing churches,
some, perhaps, more imaginary than real, but much of it, no
doubt, too well founded.
Dissatisfaction with one's circumstances inspires him with a
desire and hope for improvement, and such solicitude also dis-
covers appropriate remedies. "Necessity is the mother of inven-
tion." We shall not attempt to account for all the discontent
and complaint that existed among the laity of the churches, previ-
ous to and during the reformation ; but the existence of such
sentiments is a well-established fact in history. Nothing very
good is likely to come from discontent alone ; it simply irritates,
and seldom provokes to love. It is a holy ambition for better
things — a hungering and thirsting after righteousness — that is
prolific of good results and the accomplishing of great things.
A steady rein restrains the steed, but too severe bits cause him
to rear, and suggest breaking away. Firmness is a grace in gov-
ernment and good order, but severity is despotism, and breeds
anarchy.
The study of the history of Christianity during the period dat-
ing from 1695 to 1750, in connection with that of the Brethren
Church, is very interesting. The severity with which the clergy
governed the churches of that day brought about a terrible
reaction, resulting in strong opposition to almost every measure
(25)
26 HISTORY OF THE TUNKERS.
advocated by them. The churches were regarded — and we fear
justly, too — as being nothing more than worldly institutions
maintained for the subservience of the clergy and dignitaries
of the church, much as the national government is looked upon
by anarchists of this time. The colleges and their faculties were
denounced as broods of infamy ; the synods, as schools of iniq-
uity; and the pastors, as leeches, feeding upon the blood of the
common people.
The importance of German church history to the student of
the history of our own people will appear more apparent from
the consideration that all previous preaching and practices had
their influence, more or less, upon the minds and hearts of the
people of that and future generations. We are all influenced
to some extent by our environments. Especially was this so
regarding points not claimed to be decided by positive revelation.
By the study of the practices, principles, and teaching of their
predecessors, we may learn how far they are an original church.
It is not essential to an orthodox denomination that her organ-
ization should date back to the apostolic age. It is only essential
that she be established on the truth. The gospel of Christ is the
truth. ("Thy word is truth.") The time and place are matters
of indifference. But we do claim for the Tunker Church that
all her sacred peculiar doctrines and practices may be traced all
along the historical highway from Christ and His apostles down
to the organization at Schwartzenau, in a. d. 1708. At times and
in places the road abounds in rich findings of important data of
the doings of the devotees of the religion of the Master, and at
other points it is almost destitute of any well-beaten landmarks
to indicate the travels of the fathers, by even the waysides.
This would indicate that they did not always travel in "the
middle of the road." Sometimes they may have attempted to
take the byways and short cuts, and again they were, no doubt,
driven into the wilderness by their persecutors. It is evident,
however, that whenever they were permitted to travel unhindered,
in the light of liberty and knowledge, they always left indications
of having read the Gospel, and a disposition to obey it, according
PREHISTORIC. 27
to the letter of the word. This goes a great way toward con-
firming my oft-repeated assertion, that conscientious readers of
God's Word, uninfluenced by fear or favor, with an intelligent
understanding of the language in which they read the Bible,
would declare the same doctrine, and practice the same ordinances
in substantially the same manner. The different practices of the
ordinances of the gospel, by the different denominations, do not
obtain from any deficiency of clearness of statement in the Word
so much as from the different coloring of glasses through which
men read the Word. It can not be possible that the Bible, which
is inspired of God, and was written by men filled with the Holy
Spirit, should be so full of imperfections as to need correction
by uninspired and irreligious persons of very ordinary mental
endowment. If that were true, or possible to be true, it would
put inspiration on a very cheap value indeed. The very fact
that we accept a book or document as being inspired, places it
beyond everything else in comparison to it in point of accuracy
or truthfulnesss, on the subjects taught therein. Any assertion
bearing the imprint of inspiration from God, is beyond human
criticism ; it needs no confirmation, and dare not be denied or
doubted. It emanates from the highest authority known to men
or angels. When it is accepted as such, it will be received and
obeyed in like manner by all who so accept it, and who have the
capability of understanding the truths taught, and the liberty of
obeying what is enjoined. We may find some of the principles of
Tunkerism among the followers of Christ from the days of Christ
to the Reformation. Some of these we regard as of sufficient
importance to be noticed herein.
THE WALDENSES.
The Waldenses were a people of whose organization we know
but little. We are told that they were founded by Peter Waldo,
at Lyons, about a. d. 1170, after whom they were named. Perse-
cution drove them to the valley of Piedmont, in the thirteenth
century, where they lived in retirement, and in the wilderness or
groves ; and another historian says on that account they were
28 HISTORY OF THE TUNKERS.
called Waldenses, from "Wald," woods; "woods people" (Thall-
eute). While they are not universally acknowledged as evangel-
ical, they are declared to be scripturally devout and scrupulously
pious.
We observe a striking similarity between the Waldenses and
the Tunkers, and especially in the "Declaration of Principles" of
the Progressive Brethren. For instance : —
They taught and required unconditional submission and
obedience to the New Testament in all its requirements,
which they acknowledged as the Word of God, and which
took the place of the Old Testament, and most vigorously
opposed the church creeds and professions of the ruling
churches, that were simply the decisions of men, without
scriptural authority. They opposed the Roman Catholic
Church, which they regarded as the mother of harlots, and
demanded a separation from that church, as well as from all who
sympathized with her or recognized her as evangelical; opposed
the usages of churches supplanting true inward gospel ethics and
Christian discipline. They, therefore, required more than sim-
ple obedience to the outward ordinances of the church, as an evi-
dence of gospel regeneration, and strove to attain to a genuine,
inward, conscious, personal renewal through the Holy Spirit.
They discriminated between that formal, nominal fellowship with
the worldly church relationship, and fellowship with the separate
people of God, who had withdrawn from all secular relation with
the world and its votaries ; and only such as had thus withdrawn
from the world did they recognize as true Christians. They so
vehemently opposed all ordinances of men, and so tenaciously
advocated the gospel alone, that many of them had committed the
greater part of the Xew Testament to memory. They taught
prayer "in spirit and in truth," and discarded all unscriptural
practices in connection with baptism and the communion, relat-
ing to mere form, such as clothing, ceremonials of the priests,
calling on the saints, etc. It will be remembered by many at
this day that the Brethren were referred to as "Gospelers," by
the conservative papers, during the transitional state of the
PREHISTORIC. 29
church. It is also said of the Waldenses that they kept a careful
notice of their poor, which duty was intrusted to the deaconship.
They carefully observed the restrictions of the Saviour against
taking oaths, and opposed all lascivious indulgence, such as danc-
ing, which they called the "process of the devil." The saloon
they named the ''school of the devil."
THE BAPTISTS.
Max Goebel, in his "Geschichten des Geistlichen Lebens,"
speaking of the Baptists of the sixteenth century, says : "They
represent an entirely distinct and separate people in their Christian
lives. Although they w r ere constantly persecuted, they could not
be entirely subjugated. Their peculiarities — which separated
them from the other sects of that period, 1600-1650 — consisted
mainly in the fact that they persistently demanded genuine
repentance and regeneration through the Holy Spirit, of every
individual, and that of his own free will and choice. They also
required an entire separation from all other spiritual and worldly
things, whether church or state, and uniting with the church of
the truly regenerated, and to take upon himself a vow of absti-
nence from everything worldly or sinful through the Christian
discipline of the church. They also taught the community of
goods, at least a very liberal distribution of their spiritual and
temporal possessions, and demanded a peaceable and non-resisting
life. They did not only set forth these doctrines in their pro-
fessions, as did the Lutherans, but enforced them in their system
of church government. Their aim and purpose appeared to be
to bring together into one bond of fellowship all truth-loving,
believing, obedient, regenerated children of God, out of the great
unregenerate mass of sinful humanity ; these to represent the
wise virgins ready to go forth to meet the Bridegroom at His
coming.
They claim for their special work in the Reformation the
-restoring of the right of liberty of conscience to every believer in
Christ, to work out his own salvation.
Their rejection and denunciation of infant baptism, and their
30 HISTORY OF THE TUNKERS.
universal and public practice of immersion, and especially the
baptism of those who had been sprinkled for baptism, exposed
them to the contempt and scorn of the dominant sects of their
age. They were, therefore, persecuted, and many of them suf-
fered martyrdom.
Persecution and martyrdom were all the more readily effected
upon them, inasmuch as the Baptists discarded all the other
reformers and reformations, and ignored the authority of the
government over them. History informs us that as early as 15 17,
before the Reformation, Baptists were executed in Germany.
However, I believe I have found in the Waldenses the most
complete antitype of the Tunkers. Although it is not universally
admitted that they were all and always immersionists, yet the
best authorities admit them to have been Anabaptists. Von
Braght gave many good authorities for that view, and among
the Baptists of Germany in 1524 were many Waldenses who had
removed into that domain. It is also claimed for them, by our
German historian, that they did not regard infant baptism, and
that they also did not claim for it the power of regeneration.
That power they attributed alone to the influence of the Holy
Spirit.
THE PIETISTS.
The Pietists were a class of religious reformers in Germany
during the seventeenth century, who sought to revive declining
piety in the Protestant churches. Among them were to be found
men of all shades of religious' opinions, which were at variance
with the established churches. In this aggregation of persons
holding widely differing views on almost all Christian duties,
except those of devotion and piety, it was found difficult to col-
lect a sufficient number who were of "one mind" to establish a
congregation. As long as they kept prominently before them-
selves their specialty, and devoted themselves assiduously to the
cultivation of their favorite virtue, they prospered greatly.
There appears to have been a special revival among the Pietists
during the first several years of the seventeenth century. They
held house-to-house meetings besides the regular services. At
PREHISTORIC. 31
these private gatherings the young converts presented themselves
for prayers and instruction in the higher attainments of the
Christian life. Unfortunately for them, their frequent assemblies
attracted the notice of their enemies, and inflamed the spirit of
jealousy, and persecution speedily followed. Many of them were
driven from their homes in Switzerland, Wirtemberg, Hesse-
Cassel, and other places. A number of these exiles found refuge
at Witgenstein, under the government of a friendly count,
through whose intercession liberty of conscience was granted.
This leniency on the part of the local government had the effect
of inducing a heavy immigration to the community, although the
land was rough and the soil barren. Most of them settled at
Schwarzenau, about three miles from Berlenberg. This influx
of people greatly increased the population of the place, and gave
it prominence among the towns of the province.
In their endeavors to administer wholesome discipline among
themselves, the Pietists were again made to feel the necessity of
better organization. They felt a desire to put into practise the
instructions given in the eighteenth chapter of Matthew, "If thy
brother shall trespass against thee, go tell him his fault between
thee and him alone;' etc., but they could not agree upon any sys-
tem of church government. Some of them did not want to be
under any restraint, nor to submit to any discipline, no matter
how salutary it might be. Others returned to the churches which
they had left, while still others drifted into outright infidelity.
This degeneracy and the discouragements which followed caused
some of the more sincere among them to become all the more
impressed with the importance of reviving primitive Christianity,
by following the Saviour in all His commands and ordinances.
They were especially convinced of the importance of faith and
obedience to effect genuine reformation unto salvation. Their
scriptural researches had also assured them that Christian bap-
tism was an important ordinance, which was closely related to
salvation, but which had often been lightly spoken of among the
Pietists, to the great sorrow of those who truly loved the truth as
it is in Christ Jesus.
32 HISTORY OF THE TUNKERS.
Our Saviour, during His presence among men, taught the peo-
ple that His kingdom resembled a number of natural things, the
nature of which they understood much better than they did the
character of the religion which He came to establish ; and to get
the gist of His instructions it becomes us to study carefully the
metaphors He makes use of, and to apply them intelligently.
After prayerfully investigating the parables which refer to the
subject named, I have arrived at the following conclusions: —
1. That the terms "kingdom of God" and "kingdom of
heaven" do not always imply a visible or temporal organization.
2. That the two terms are practically the same, and may be
used interchangeably.
3. That in most cases where they do apply to an organization
they may be used to designate the church of Christ.
I. Let us now consider some of the cases where we think the
phrase "kingdom of heaven" need not be understood as referring
to the church of Christ or any other body of people.
(1) Matthew 13:33: "The kingdom of heaven is like unto
leaven, which a woman took and hid in three measures of meal,
till the whole was leavened.'' In this case we understand the
Saviour to teach that His religion was like leaven ; that His doc-
trine in the hearts of men was like leaven in meal ; that it works
like leaven. Leaven continues its work until the entire lump has
been leavened ; and in like manner the religion of Christ will
permeate the whole man until a new creature shall appear, as
unlike the ''former man" as is the beautiful, flaky bread, to the
unsightly, lifeless lump of dough from which it came. Leaven
works quietly ; so does religion in the heart of men. "The wind
listeth, and thou nearest the sound thereof, but canst not tell
whence it cometh or whither it goeth ; so is every one that is
born of the Spirit." We may observe the results of the leaven,
and so we shall know those who have been born of the Spirit.
"Ye shall know them by their fruits."
(2) The parable of the hidden treasure and goodly pearl are of
the same character. They serve to set before us the inestimable
value of the salvation found in the religion of Christ. We must
PREHISTORIC. 33
seek it, dig deep for it. It costs all a man has, and is worth all
it costs. See Luke 14 : 33.
(3) The following passages are offered in proof of our view of
the subject: "The kingdom of God cometh not with observation."
Luke 17: 20. The Emphatic Diaglott renders it, "With outward
show." That is, not in such a way that it can be seen. It is a
power, a mighty influence, which silently works wondrous results.
Again, "The kingdom of God is within you." Luke 17:21.
This was said of disciples who knew and felt. And so it is.
The religion, the doctrine of Christ, was in them ; the hope of sal-
vation was in their hearts ; they had His Spirit within them. The
Pharisees, to whom the former quotation had been addressed,
could not see that which the disciples knew and felt. Again,
"For the kingdom of God is not meat and drink, but righteousness
and peace, and joy in the Holy Ghost." Rom. 14: 17. "For the
kingdom of God is not in word, but in power." 1 Cor. 4 : 20.
II. The proposition that the two expressions are synonymous
is established by the fact that the evangelists Matthew and Luke
use them interchangeably. See Matthew 13 and Luke 13.
III. The parable of the net undoubtedly refers to the church.
The net is the church ; the fishermen are the ministers ; the gather-
ing out of the sea is the gathering into the visible church of both
good and evil; the landing of the fish and the selection of the
good is the day of judgment. So, also, the parable of the sower
and others have reference to the church.
From the above considerations we deduce the following propo-
sition : That the church of Christ is a principle as well as an
organization. As a principle it is coequal with Christ; has
always existed and will endure forever, independent of all other
influences. In its visible form it is dependent upon the zeal,
energy, and environments of those who constitute the body. The
gospel of Christ is the embodiment of that principle, and those
who hear or read the gospel, and imbibe its teachings, become
subjects of Christ's spiritual kingdom; and the association of a
number of such sectaries will constitute the visible body or king-
dom of Christ. For the gospel of Christ "is the power of God
34 HISTORY OF THE TUNKERS.
unto salvation to every one that believeth." Rom. i : 16. The
preaching of the cross "is to us that are saved, the power of God."
i Cor. i : 18. "In every nation he that feareth Him, and work-
eth righteousness, is accepted with Him." Acts 10 : 35. Wher-
ever, therefore, the gospel of Christ is heard or read and believed
and obeyed, there the church of God is established. When Christ
was personally in the world, He taught His doctrine in person.
He also personally committed it to His chosen apostles, who de-
clared it to men in "demonstration of the Spirit and of power."
Then it was written in a book, by inspired men, "That we might
believe that Jesus is the Christ, the Son of God ; and that believ-
ing we might have life through His name." John 20: 31.
The purpose of this somewhat lengthy prelude is to show that
"apostolic succession" is not essential to the existence or establish-
ment of the church of Christ. Apostolic succession could be of
no valuable utility. It might even be a hindrance. Succession
was a hindrance to the Jews. They claimed to be the seed of
Abraham, and trusted in their inheritance. "Abraham is our
father," they said; but Jesus told them, "If ye were the children
of Abraham, ye would do the works of Abraham." And so
He would say to those who claim to be the children of God, "If ye
continue in My word, then are ye My disciples indeed." John
8: 31. Those who claim apostolic succession have been hindered
in their effort to serve the Lord by the temptation to arrogance
and self -righteousness, which such assumption begets.
It is possible that God has always had a visible church in some
part of His domain, but such a fact is not requisite to its present
existence ; nor is a knowledge of its perpetual tangibility pertinent
to an organization of a congregation of believers. Such was
also the faith of our forefathers, as we shall learn further on.
CHAPTER II
ORGANIZATION IN GERMANY
Finally, after much solicitude and many disappointments, eight
persons succeeded in obtaining the consent of their own minds
to forsake the world with all its sinful pleasures, and to covenant
with God to remain faithful until death, took upon themselves a
vow to follow Christ in all the commandments and ordinances of
the New Testament. And thus they organized themselves into
a Christian church.
They were now in their first love, and full of zeal for God and
His word. Accordingly, true to scriptural precedent, their first
step was into Christian baptism.
It appears to me I can more than anticipate the solemnity that
pervaded the minds and hearts of the eight consecrated men and
women, as they prepared themselves to go out to the clear waters
of the river Eider, on a pleasant morning in the summer of the
\-ear 1708. It must have been near Alexander Mack's mill, for,
as he was a miller by trade, and owned a mill, he would know just
the proper spot where the sacred work could be properly attended
to without danger of molestation. There was all the gravity of a
funeral march, as the procession moved along the unpaved streets
with solemn tread.
Baptism is always a solemn service ; and so it should be, for it
is a figure of death and burial, and that the death of one whom
most people worship up to the day of their conversion. Such an
one the pious eight went out to bury into the watery grave. But
this occasion was especially solemn, for several reasons: First,
no one had ever seen the ordinance performed in the manner in
which they expected to receive it this morning. Second, the
administrator, whom they had chosen to perform the work, was
inexperienced, and they had occasion for misgivings, and he him-
self of fear and trepidation, as every minister of the gospel who
has performed the solemn ceremony of his first baptizing can
testify. The atmosphere itself was freighted with solemnity.
(35)
36 HISTORY OF THE TUNKERS.
They had fasted and prayed and sang and prayerfully read the
Word of the Lord ; and now an unction from heaven prompted
them with the words of the angel, "Why tarriest thou? Arise
and be baptized, and wash away thy sins." True piety and Chris-
tion devotion invariably beget implicit obedience.
It may not have been in the summer-time nor on a pleasant
morning, nor even near Father Mack's, mill, for those are circum-
stances of which they left no record. We are only told that it
was in the quiet of an early morning in the year 1708, and that
the place was at the river Eider. They purposely carefully con-
cealed the exact day of its occurrence, and the name of the first
baptizer. The latter was done with the view of avoiding all occa-
sion of the new denomination being named after any man. I am
inclined to believe from the success with which they have kept
the secret, that there were no spectators present outside of their
own families. It is difficult to keep a secret when the family
alone knows it, and it would be impossible to conceal it if the
public had witnessed the work, especially since some of the peo-
ple were their enemies. All we do know positively is that it was
not Alexander Mack who performed the first baptism among the
Tunkers, and that it may have been George Greby, Lucas Fetter,
Andrew Boney, or John Kipping.
Having arrived at the water's edge and prayer offered and a
blessing for each invoked from kind heaven, he who had been
selected by lot took Alexander Mack by the hand, and "both went
down into the water," and after Mack had knelt down in the
water, he was baptized, face forward, "into the name of the
Father, and of the Son, and of the Holy Ghost," according to the
commission of the great Commander.
Then returning to the shore, Alexander Mack, who had been
chosen as their minister, took him, by whom he had just been
baptized, and, leading him into the stream, baptized him in the
same manner, and afterward the other six also.
The names of the eight persons who constituted this conse-
crated body, and thus became the charter members of the Tunker
Church, were as follows : George Greby and Lucas Fetter, of
ORGANIZATION IN GERMANY. 37
Hesse-Cassel ; Alexander Mack and Anna Magareta Mack, of
Schreisheim, between Manheim and Heidelberg; Andrew Boney
and Johanna Boney, of Basel, Switzerland; John Kipping and
Johanna Kipping, of Wirtemberg. Five men and three women
constituted the body.
After they had changed their garments, and were assembled
for devotion and confirmation, we are told they realized a won-
derful inward blessing, being filled with great joy and gladness.
These feelings developed an intense missionary spirit, which was
another indication of primitive Christianity, for thus it was in the
days of the apostles. No sooner had Andrew found Christ for
himself than he immediately found his brother Simon and brought
him to Jesus. See John I : 35-51.
They assembled quite frequently for worship and to encourage
each other by bearing testimony to the truth as they had found it
in Christ. And the Lord was with them and showered His
blessings abundantly upon them. Their fervor was contagious,
and spread through the community from town to town and
country to country. In the space of seven years, from 1708 to
1715, a large congregation was established at Schwarzenau, and
members were scattered throughout many part of the Palatinate.
Attempts to organize the scattered members resulted in perse-
cution. They then resorted to Marionborn, where a church was
organized, and for a time prospered greatly, but were also soon
followed by persecution. They then fled to Krefeld, under the
king of Prussia, where they enjoyed freedom of conscience for
a time at least.
During the seven years of prosperity referred to above, the
Lord called into the church a number of laborers, who had been
distinguished in other parts of His vineyard. Among them are
named : John Henry Kalkloeser, of Frankenthal ; Christian Libe
and Abraham Duboy, of Ebstein ; John Naas and others, from
Norten ;* and Peter Becker, of Dilsheim.
There were also added to them John Henry Traut and his
brethren, Henry Holsapple and Stephen Koch. From the data
*It is probable that this phrase should be translated simply from the
north.
38 HISTORY OF THE TUNKERS.
at hand we infer that John Henry Traut had been the leader of
a church, or at least a class of brethren in the community,
since we are told that he and his brethren were added to the
Schwarzenau church. The most of these located at Krefeld, but
John Henry Kalkloeser, Abraham Duboy, George Raiser Gantz,
of Umstatt, and Michael Eckerlin, of Strasburg, settled at
Schwarzenau.
While on the one hand they found favor with God and men,
because of their upright life and holy conversation and devotion
to the truth, on the other hand they met with persecutions which
they drew upon themselves by the same virtuous life and faith-
fulness to duty. Some had their property confiscated, others
suffered imprisonment, varying in length from a few months to
several years. Christian Libe was condemned to the galleys, and
was obliged to labor at the rudder and mingle with wicked and
ungodly men for a term of several years. However, through
the mercy of kind providence, they were finally all liberated, and
permitted to return to their homes with a good conscience.
It certainly does appear to be true that "persecutions, though
severe, are oft in mercy sent,'' for our data assures us that the
persecutions, tribulations, poverty and imprisonments endured
by these good people only increased their happiness. And so it
should be, for Jesus said, "Blessed are they which are persecuted
for righteousness' sake ; for theirs is the kingdom of heaven."
"Blessed are ye, when men shall revile you, and persecute you, and
shall say all manner of evil against you falsely, for My sake.
Rejoice and be exceeding glad ; for great is your reward in
heaven ; for so persecuted they the prophets which were before
you." Matt. 5: 10-12.
The next trial which these young converts encountered was of
a catechismal nature. Their enemies assailed them with subtle
and cunningly-devised questions, hoping thereby to divert them
from the truth and to inveigle them with disputations, and thereby
to bring them into disfavor with the authorities. Forty pointed
questions, prepared by educated men of the opposing churches
and clergy, were presented in writing, to be answered by the
Tunker brethren. And thev certainly manifested both wisdom
ORGANIZATION IN GERMANY. 39
and sagacity in their answers to the critical questions ; and some
of the replies are almost as cunning as the questions themselves ;
but the brethren were able to solve all the knotty problems sub-
mitted to them, and to such satisfaction to the church that the
congregation decided to publish both questions and answers in
pamphlet form, to be distributed for the information of their
friends and neighbors.
In this particular they manifested an unusual degree of zeal
and enterprise, which would entitle them to be called progressive.
This being the first literary work of these people it is entitled
to a place in this work. With that view it has been carefully
translated from the German. In the translation I have endeav-
ored to give a faithful rendition of the sentiment of the text in
English that will compare in style with the original, without
special regard to exact literal translation. It affords me great
satisfaction to be able to present this production of the fathers of
our church to the readers of this volume. The text used was
printed at Baltimore, by Samuel Saur, 1799. I have availed
myself of a former translation by some one who signed himself,
"A Friend to Religion." It was no easy task, even with the
assistance of the above translation, to present a' clear and positive
interpretation of this ancient literary work, as the German lan-
guage has undergone several revisions in the last two hundred
years. In the introduction to the book was obtained much of the
data upon which is founded the historical part of the Tunker
Church. The preface was presumably written by Alexander
Mack, Jr. It is signed "Abend Mahl," the first letters of each
word of which form the initials of the name Alexander Mack.
The last sentence is very ingeniously woven together so as to
make sense by closing with the significant words, "Abend Mahl,"
meaning evening meal, supper of the Lamb, or the Lord's Sup-
per, all of which are endearing terms in the German language,
after the style of the term "the Fatherland."
The introduction is dated 1774. In it the author acknowledged
having gathered the facts set forth therein from certain papers
by Alexander Mack, Sr., and Peter Becker, who had died some
time previous.
CHAPTER III
SCHIVARZENA U, GERMANY
Apropos to the occasion, let us turn our eyes to the town from
whence sprung this denomination.
Elder D. L. Miller, editor of Gospel Messenger, during one of
BRIDGE AT SCHW 7 ARZENAU
his eastern trips, visited the town of Schwarzenau. and in an
article published in his paper, he describes the town and vicinity,
from which we compile the following : —
The German village of Schwarzenau is one of those quaint,
old-fashioned towns that seemed quite out of place in the present.
(40^
SCHWARZENAU, GERMANY. 4 1
It belongs to the past, and has not yet awakened to the impulse
of the age, which has taken hold upon many parts of Germany.
Its peace and quiet have never been disturbed by the sound of
locomotive or cars. For more than three centuries it has nestled
in the beautiful valley through which, like a thread of silver in a
ribbon of green, flows the historic river Eider.
As we write, we are seated on the approach to the foot-bridge,
used by the villagers to cross over the stream. On either side
of the river stand the quaint-looking old houses, with high gables
and steep roofs, covered with straw or red tile, which form the
ancient village of Schwarzenau. The village children, in peculiar
dress, stand at a respectful distance, watching, with open-eyed
wonder, the strangers who have invaded their quiet little town.
Even the elderly people stop and give us a look of surprised
inquiry, and collect in groups to discuss the strange sight of a
drosky with travelers in their streets. As they pass by they
greet us cordially with a "Guten Tag" ("Good-day"). Wife
walks along the meandering stream, the water of which is as
clear as crystal, and the gently-sloping banks are covered with
grass to the very edge of the river. A well-kept lawn is not more
evenly mowed than the grassy slopes of the Eider. It is a quiet
October day, a day that recalls our own delightful Indian sum-
mer weather at home. The mountains on either side of the valley
are covered with a thick growth of pine, birch, maple, and beech.
The touch of autumn has tinged the foliage with a rich coloring
of crimson, red, and gold. Up the stream, a hundred yards away,
is the old, five-arched stone bridge, built centuries ago, and be-
yond this a beautiful stretch of green meadow land. Sitting here
on the old foot-bridge, with the valley for a mile above and below
Schwarzenau in full view, we have no picture in mind so beau-
tiful as this.
And what are the associations connected with this quiet, old-
fashioned German hamlet? Here at Schwarzenau, nearly two
hundred years ago, the dying embers of primitive Christianity
were rekindled, and the Tunker Church was organized. Here, on
the banks of this beautiful stream, doubtless not far from where
42 HISTORY OF THE TUNKERS.
we write, the Tunkers assembled in the year 1708, and, following
the example of Christ, the}- went down into the water and were
baptized "into the name of the Father, and into the name of the
Son, and into the name of the Holy Ghost," and from here went
forth that little band of persecuted believers, exiled from their
"Vaterland," to find a home in the Quaker Colony of Pennsyl-
vania.
We have been brought into close contact with the homes of our
brethren in Germany. We have seen where they lived and
labored, and we are much impressed with the thought of the great
sacrifices they made when they left these beautiful and fertile val-
leys for the wilds of the New World. We are made to admire,
more and more, their courage and the spirit of self-sacrifice which
led them to abandon home and the associations of a lifetime for
the sake of primitive Christianity. How they must have suf-
fered, and what hardships they must have endured, all for the
sake of religious liberty! How often, from their lonely homes
on Indian Creek and the Wissahickon, at White Oak, at Ephrata.
and at Germantown, surrounded by the red man of the forest,
must they have looked back with longing, yearning hearts to this
beautiful valley of the Eider, once their quiet, peaceful, happy
home, from which they were exiled, never to return again !
How often must they have battled with the homesick feeling
that will come to all who love home and leave it ! How often in
their dreams their feet pressed again the grassy slopes of the
Eider, they drank again of its crystal water, and breathed again
the pure mountain air, and were happy again in their old homes,
only to wake to find it all a dream ! These brave men and women
endured much so that they might serve the Lord in His own
appointed way. Long ago they were gathered to that home
where the weary are at rest, and from which they will never be
exiled. The cause they love so well . and for which they sacri-
ficed so much, still lives. And shall it not continue to live? Shall
not we, who to-day stand in the places of those who have gone
before, hold up the cause of apostolic Christianity? Shall we
not be true to the cause we have espoused, and for which our
SCHWARZENAU., GERMANY. 43
fathers suffered so much, yea, for which Christ died? God help
us to be faithful even unto death.
The village is built on either side of the Eder, and contains
about 600 souls. On the outer wall of one of the principal
houses hangs a square sign-board, on the white surface of which
is painted in large black letters the following official record of
the place : —
D. Schwarzenau. (Village of Schwarzenau.)
Amt Arfeld. (District of Arfeld.)
Kr. Wittgenstein. (Circuit of Wittgenstein.)
Rg. Bz. Arnsberg. (Government Division of Arnsberg.)
Landwehr-Battalions. (Military Battalions.)
Bezirk Meschede. (Division of Meschede.)
The people of the village are engaged in farming, and appeared
to be well-to-do and happy. Their piety asserts itself in the cus-
tom of engraving passages of Scriptures on the oak sills and
panels in the sides and gables of their houses. Not only at
Schwarzenau, but at other villages in the valleys of the Eder. we
noticed not only scriptural passages but short poems and various
pious mottoes on the houses. The following are given as exam-
ples. We copied them verbatim : —
"Gott segne dieses Haus" — God bless this house.
" Und einen jeden Stand " — And every other dwelling.
" Den Burger in der Stadt " — Of the burgher in the city.
*' Den Bauer auf dem Land " — And the farmer in the country.
" Gib Segen und Gedeihen " — Give blessing and prosperity.
"Auch fuer ein jedes Wesen "— Also for every being.
" Besonders noch fuer den " — Specially for them.
<l Der diesen Spruch thut lesen "— Who shall read this saying.
At another place we read, "Dieses Haus gehoert Gott und mir"
— This house belongs to God and me. Here the owner takes the
Lord into partnership with him. A lesson may be learned from
this simple villager. We have too much of the "I own this prop-
erty," and not enough of the "It belongs to the Lord" in our way
of looking at what God has made us stewards over. Another
example': 'Teh getrau Gott in aller noth" — I trust God in all dis-
44
HISTORY OF THE TUNKERS.
tress. Much of the carving is skilfully done, the old German
letters being used, and the capitals finely decorated.
Not far from Schwarzenau is the town of Berleburg. This
was a noted center for the Tunkers and Pietists. They came
here from many parts of Germany. Among others who came
was a printer from Strasburg, named John Jacob Hang. He
had been awakened, and came to Berleburg to enjoy the society
of kindred spirits. A printing-press was set up for these
early brethren believed in the use of printer's ink, and Hang took
charge of the office. Here, in 1726, the celebrated Berleburg
Bible, with notes, was published in three volumes. A copy of
this Bible may be seen in the Cassel Library, at Mt. Morris,
Illinois. The printing-press was afterwards sent to America,
where, in 1736, it came into the possession of Elder Christopher
Saur, and he used it to print the first religious paper and the first
Bible. ("1743) that were printed in America.
GERMAN BAPTIST CHURCH, PHILADELPHIA, PA.
CHAPTER IV
MACK'S BOOK
It will be discovered in reading the introduction to the work
that a second history of the organization of the Tunker Church is
narrated.
PREFACE.
God is omnipotent ; and to the disobedient a dreadful God.
This was clearly evinced in the punishment of our first parents,
in Paradise, for their disobedience ; and afterwards by His
marked displeasures with His people Israel for disobeying His
law : "He that despised Moses' law died without mercy, under
two or three witnesses." A punctilious observance of the law
was required, therefore He enjoins upon His people by His serv-
ant Moses (Deut. 4:1, 2), "Now therefore hearken, O Israel,
unto the statutes and unto the judgments, which I teach you, for
to do them, that ye may live, and go in and possess the land
which the Lord God of your fathers giveth you. Ye shall not
add unto the Word which I command you, neither shall ye dimin-
ish aught from it, that ye may keep the commandments of the
Lord your God which I command you." Nothing could be more
positive than the command, nothing more certain than that a
scrupulous attention and obedience were required by those to
whom it was communicated. No less evident is it that God
requires obedience to all things that in these last times have been
revealed and communicated to all the world by His Son, to them
that are called Christians especially, that they might as children of
the same family, be of one mind, of the same judgment, and culti-
vate a unity of sentiment, following the example of the good Shep-
herd, keeping His commands, to which the promise of eternal
life is annexed as a powerful incentive for us to obey in all things.
For this cause the baptism with water, that Jesus commanded
to be performed in His name, as well as all other ordinances and
commands recorded in His will, merit our attention and obedience,
(45)
46 HISTORY OF THE TINKERS.
for as He is, who has ordained them under the new covenant,
so are we to consider His commands, and the promise which He
hath annexed thereto, namely, life everlasting, in addition to all
the gifts of His grace, and His Holy Spirit, with which we are
privileged in this world; such, therefore, who are rebellious and
disobedient to His divine commands, have wrath and indignation
to fear, as St. Paul says in his second epistle to the Thessalonians,
that the Son of God "shall come in naming fire, taking vengeance
on them that know not God, and obey not the gospel." A similar
denunciation we find in Rev. 22: 18, 19, "If any man shall take
away from the words of the prophecy of this book [by which the
ordinances of Christ are intended] God shall take away his name
out of the book of life ; and if any man shall add unto these things,
God shall add unto him the plagues that are written in this
book." Our object in publishing this book is to endeavor to
bring these things to mind, in order that he who reads may under-
stand what the Lord requires of him, and be obedient in all things,
that he may go in and possess the land ; that the abuses which
have crept into the Christian church may be studiously avoided
by a strict conformity in all things to the Word of God.
It is presented in a form of a conversation of questions and
answers between father and son, who were journeying together
in the Christian pilgrimage.
INTRODUCTION.
In order. to profit by the perusal of a treatise and apprehend
the design thereof, great advantages will be derived by laying
aside all prejudice, and with an impartial and unbiased mind and
a love of the truth investigate the subject with the evidence
therein advanced. Then, after having proven all things by the
standard of truth, hold fast that which is good. AVe should be
guided in all such investigations by the grace and mercy of our
God, weighing all things in the balances of the sanctuary, — the
testimony of our Lord from the scriptures of the apostles and
prophets.
The necessity of such a frame of mind will appear the more
mack's book. 47
indispensable when we consider the danger arising from a bias of
mind in the examination of the best production. In suffering
ourselves to be carried away by the current of popular prejudice
our judgment becomes darkened, and the true spirit of examina-
tion dethroned. The consequences will be uncertainty and con-
fusion, bringing about that state of mind compared to night,
wherein if a man walk he stumbles. To a person in this con-
dition Christ Himself and His glorious gospel become a subject
of cavil, "a stone of stumbling and a rock of offense." If there
be any who by a spirit of disputation would bring themselves into
notice, by caviling at this well-meant production, they are cau-
tioned in a friendly manner, lest they should be found engaging
in a contest with their own conscience, which is an impartial
judge, and will plead for the truth. It is also sufficiently power-
ful in the breast of every one to command an audience sooner or
later. To him, therefore, who is an impartial reader, the follow-
ing remarks will serve as a satis factorv introduction to this work.
It pleased God in the beginning of the last century (17; to
cause His saving grace to be experienced, and the voice of His
mercy to be heard by many, awakening them to repentance and
arousing them from the sleep of sin and death to seek salvation
in Christ their Saviour. They felt the general departure from
the general principles of Christianity, and were devoutly inclined
to bear testimony to the truth, in word and practise. Accord-
ingly private meetings were established for the edification and
building up of the newly-awakened souls. The laudable under-
taking was, however, soon vigorously opposed by jealous and
embittered ecclesiastics. These influenced the civil powers, and
instituted a series of persecution in Switzerland, Wirtenberg, in
the Palatinate, at Hesse-Cassel, and at other places where the
faithful were cast out as exiles. But the Lord provided a place
of refuge for them in Witgenstein, under the protection of a
prince, eminent for his moderation. Here the awakening power
of God had previously found its way to the hearts of some
honorable ladies of the court. At a place called Schwarzenau,
in the vicinity of Berlenburg, liberty of conscience had been
48 HISTORY OF THE TUNKERS.
graciously afforded to the refugees. Witgenstein, though a rough
and barren country, became a place of refuge to the awakened,
and also of considerable reputation, in the course of a few
years, for the exiles, who now generally resorted to Schwarzenau.
Of the number who collected here there were those of different
opinions, habits, and manners. They were all denominated Piet-
ists, but they considered each other as brethren. They soon met
with trouble among themselves. They found it difficult in their
unorganized state to put into practise the salutary counsel of our
Lord, "If thy brother trespass against thee, go and tell him his
fault between thee and him alone," there being no church to report
to. At this point some returned to the religion from whence
they had come. They could not endure the discipline of the cross.
Others fostered a spirit of liberalism more to be dreaded in its
consequences than their former depravity. There were some,
however, who, notwithstanding this state of perturbation, were
sincerely desirous of finding the footsteps of the primitive Chris-
tianity and following the example of the Saviour, being fully con-
vinced of the necessity of faith and obedience in order to obtain
salvation. Their solicitude paved the way to the discovery of the
importance of the ordinance of water baptism, which they
regarded as the door to the church toward which they had such a
longing desire. The subject of baptism among the Pietists was
variously understood, which was greatly deplored by all lovers of
the truth.
In the year 1708, eight persons entered into a covenant with
each other, by the help of God to endeavor to attain to the answer
of a good conscience by rendering obedience to all the commands
of the Lord Jesus, and following Him as their good shepherd
and leader through good and evil report. These eight persons
were as follows, namely, five brethren and three sisters : The
brethren were George Greby, of Hesse-Cassel, the first ; Lucas
Fetter, also from the Hessian land, the second; the third was
Alexander Mack, from the Palatinate of Schreishim, between
Manheim and Heidelburg ; the fourth was Andreas Boney, from
Basel, in Switzerland ; the fifth was John Kipping, from Bareit,
MACK S BOOK. 49
in the province of Wirtemberg; the three sisters were Johanna
Boney, the first ; Anna Margaretta Mack, the second, and Johanna
Kipping, the third.
These eight persons convenanted with each other as brethren
and sisters under the bond of the cross of Jesus Christ, to labor
together in the unity of the faith as a church.
By consulting history they found that the primitive Christians
in the first and second centuries were uniformly planted into the
likeness of His death by baptism in water by a threefold immer-
sion. But they were unwilling to rest their faith upon the author-
ity of history alone. They searched the New Testament Scrip-
tures, and found implicit testimony to the same. Thereupon they
became desirous of practising the ordinance, and securing the
benefit of a means of grace so strongly recommended by the
example of our Lord, and so emphatically enjoined by His writ-
ten precepts ; they believed that it became them thus to fulfil all
righteousness.
Then the question arose who should perform this outward
service for them. One of their number who had labored in word
and doctrine in different parts of Germany had learned the
views of the Baptist brethren generally. He found that the large
majority maintained that immersion was the proper mode of bap-
tism when it is received in love to Christ, but believed that
sprinkling might also answer the purpose if everything else con-
nected therewith was right and proper.
However, their consciences could not be reconciled with such
reasoning. They requested their minister, who had acted as their
leader, to baptize them by immersion according to the example of
the first and best Christians. Inasmuch, however, as he regarded
himself as being yet unbaptized he requested to be first baptized
by them before he would administer the ordinance to others.
Thereupon they took counsel and determined to resort to fasting
and prayer in order to obtain help and divine direction. They all
had the same desire simply to do the will of the Lord. The
promise of the Saviour came to them in great power, "Where two
or three are gathered together in My name, there am I in the
50 HISTORY OF THE TUNKERS.
midst of them." In confidence in the promises of the Saviour,
they cast lots by solemn prayer and fasting, and submitted the
question to the Lord, Which one of the four brethren should bap-
tize the one who so earnestly desired to be baptized by the church
of Christ? They had previously agreed among themselves that
no one should reveal who was the first baptizer among them.
This they did to avoid the occasion of naming them after any
man, which custom the apostle Paul reproves in the Corinthian
church.
Everything having been set in order, those eight persons
resorted to the river Eider, in the quiet of the early morning,
where the brother on whom the lot had fallen, baptized the brother
who desired to be baptized by the church of Christ. After he was
baptized, then he in turn baptized the one by whom he had been
baptized ; and then also the other three brethren and three sisters.
And so the eight persons were all baptized at an early morning
hour.
As they had all retired from the water, and had changed their
clothing, they were filled with great joy. Then the word of the
Lord, "Be fruitful and multiply," with its spiritual application,
was impressed upon their minds with unusual power. This
occurred in the year 1708, as mentioned above. But of month
or day they have left no record.
From that time onward these eight persons grew more and
more in the faith of the gospel, and bore testimony to their faith
and experience in the public assembly. And the Lord bestowed
upon them His special blessings in an abundant manner.
Through these means a number of believers were added to them,
and during the first seven years of their history, in the year 171 5,
a large congregation had assembled at Schwarzenau, and churches
were organized in different parts of the Palatinate, especially at
Marienborn, to which many of the converts attached themselves
because of persecution which was meted out to them in other
portions of the country. This large accession drew public atten-
tion to them, and caused them to be persecuted at Marienborn
MACKS BOOK. 5 1
also. Then they fled to Krefeld, under the king of Prussia,
where they found freedom of conscience.
The Lord also called a number of laborers into His vineyard.
Among these were John Henry Kalkloeser, from Krankenthal ;
Christian Libe and Abraham Duboy, from Ebstein; John Naas
and others, from the north ; Peter Becker, from Dillsheim ; John
Henry Traut, and his brethren, Henry Holsappel and Stephen
Koch, also associated themselves with them. The most of these
came to Krefeld. John Henry Kalkloeser and Abraham Duboy,
however, went to Schwarzenau ; so did also George Balser Ganz,
from Umstatt, and Michael Eckerlin, from Strasburg.
While they received the blessings of God on the one hand, they
encountered the enmity of men on the other hand. The enemies
of truth arose against them, and persecutions were encountered
in different places for the word of God's sake. Some were robbed
of their property, which they appeared to submit to joyfully.
Others endured bonds and imprisonment, some for a few weeks
only, but others for several years. Christian Libe was compelled
to serve at the galleys on board of one of the ships, being coupled
with ungodly miscreants, to work at the rudder. However,
through the mercy of God, all finally regained their liberty, and
returned to their homes with good conscience.
The fact that their persecutions, poverty, tribulations, and im-
prisonment appeared to make them all the more joyful, attracted
the attention of certain men of great learning. These endeav-
ored to tempt the brethren with pointed disputations and subtle
questions. Forty questions were submitted to them with the
request that they be answered. These questions with their
answers were published in tract form by the church for the
instruction of the reader. At the same time it was thought
proper by the church at Schwarzenau to publish this small book,
for the instruction of the uninformed, in which the unprejudiced
reader, with the assistance of this introduction, may learn the
reasons for issuing this publication.
Afterwards, when those who were then engaged in the work
of the Lord in the simplicity of their minds, had fallen asleep
52 HISTORY OF THE TUNKERS.
and gone to their reward, the church in America manifested a
desire to have the same reprinted, for the instruction of the young
people, especially ; and also to glorify God, who had so wonder-
fully protected His people in these perilous times. To the same
all-wise and merciful God, therefore, is this simple testimony to
His truth presented, and commended to His protecting power.
To the friendly reader we wish a devout, truth-loving state of
mind, in which an assurance can be had that we belong to the
fold of Christ. Blessed is the man who will yield implicit obedi-
ence to the Holy Spirit, who will bring to his mind everything
that Christ taught in His everlasting Word.
"Now unto the Lamb of God, who taketh away the sin of the
world, be honor, and praise, and adoration, in the church of the
First-born, in heaven and upon earth, in the communion of the
Father and the Holy Spirit. Amen."
N. B. — This simple statement was compiled partly from
papers left by Alexander Mack, Sr., and Peter Becker, and
partly information received from the lips of my parents and
other brethren, as they related it to me for our comfort and
encouragement. To which the author testifies this 20th day of
January, 1774; who accounts himself an invited fellow-guest to
the marriage of the Lamb and to the glorious
Abend-Mahl.
QUESTIONS AND ANSWERS.
Beloved Friends and Fellow-Pilgrims: It is desired to learn
more in regard to your new denomination and the baptism which
you practise, inasmuch as disputation has obtained in different
places on account of the uncertainty existing as to your doctrine.
In order, therefore, to have your views or principles properly
set forth and understood, and to remove all doubts and uncertain-
ties, it has been deemed prudent to present to you the following
questions, to which it is desired that you make plain and faithful
answers : —
Response. — Beloved friends: Inasmuch as you have expressed
MACKS BOOK. 53
a desire to know our doctrine, and as the apostle Peter instructs
believers to "be ready always to give an answer to every man
that asketh you a reason of the hope that is in you with meek-
ness and fear," we could not avoid to offer you our frank and
faithful answers to the questions presented, and submit the same
for your consideration, according to the light of the gospel.
Question i. — Do you not claim that for over one thousand
years there had been no true baptism in the world, and, conse-
quently, not a true church on the earth ?
Answer. — We believe and maintain that God has always had
His church and consequently that which also observed the true
form of baptism. It was, however, not always manifest to
unbelievers, and frequently it existed in a faint, glimmering one ;
nevertheless, the gates of hell could never entirely prevail against
it. It is also clear from history that the Lord has always pro-
tected His ordinances as a testimony to unbelievers.
Question 2. — Could the church of Christ not exist at any time
and in any manner, even in the faintest glimmerings, without
observing the original outward form of baptism, as did the Jew-
ish church for a short period while dwelling in the wilderness,
without observing circumcision ? Joshua 5 : 5-7.
Answer. — The church of Christ having been established by the
true Master-builder, Jesus Christ, it can only be maintained by
practicing the true mode of baptism, as instituted by Christ Him-
self, taught and practiced by the apostles themselves, and con-
firmed by signs and wonders from heaven. It must, therefore,
be incontrovertible that at that time no church of Christ could
exist without the ordinance of baptism as commanded by the
true Author. That, however, there were individuals who lived
in retirement and were drawn into the church, we will not deny ;
but whether they confessed and obeyed Christ publicly, or whether
they cared more for the honor of the world than they did for the
glory of Christ, we need not say. As concerns the Israelitish
church, it is evident that while they were in the wilderness, the
children were obliged to bear the reproach of the Egyptians and
the sins of their fathers. As soon, however, as they entered the
5/). HISTORY OF THE TUNKERS.
promised land, and before they captured the first town, Jericho,
they were required to be circumcised. The Lord said unto
Joshua, "This day have I rolled away the reproach of Egypt from
off you." Joshua 5 : 9. Then, and not till then, were they per-
mitted to keep the passover. This is symbolic unto us as long as
we live in the wilderness of sin. Even if we should have left the
land of Egypt, with its flagrant, outrageous sins, through the
mighty hand of God, we could still not enter the house of the Lord
and enjoy the fellowship of Christ and His people and partake of
the communion. Christ requires that we should first be baptized,
and to this all faithful believers will submit, although every man
must have an answer of a good conscience within himself. If
only men would more faithfully obey the inward promptings.
Quest ion j. — Did the church entirely cease to exist upon earth
at such time when the ordinance of baptism was not practised
according to the original institution ?
Answer. — If baptism as first instituted had been entirely unob-
served, then certainly the church of Christ had ceased to exist,
liven if a few isolated might be found, here and there, in the great
bulk of humanity, they still could not be called the church ; but
since we believe, and can prove by church history, that the original
mode of baptism had never been entirely lost sight of, the church,
of Christ had never ceased to exist, however small it may have
been.
Question 4. — How do you reconcile such views with the prom-
ises of Christ (Matt. 16: 18), "The gates of hell shall not pre-
vail against it" (the church), and chapter 28: 20, "And, lo, I am
with you alway, even unto the end of the world"?
Answer. — This question has already been answered, because
we believe that "the gates of hell" never have prevailed against
the church of Christ, but it has stood and will stand to the end
of the world.
Question 5. — How do you regard those undeniable witnesses
to the truth, who, from century to century, even to the present
lime, have lived devout and exemplary lives?' Are they not to
lie regarded as communicants of the body of Christ and partakers
of His spiritual nature?
MACKS BOOK. 55
Answer. — Christ says (Matt, y.20), "By their fruits ye shall
know them." Inasmuch as we believe that writings of fine books
and even prophesying are not fruits of a Christian life, whereby
men can be recognized, therefore, by such marks alone we can
not accept such as Christians ; and since we did not know those
people during their lifetime we can not judge them, but will
leave them in the hands of the Lord ; but all their writing and
prophecy can not make us doubt the gospel of Christ. We can
not, however, regard them as constituting the church of Christ,
simply because of their prophesying, if they did not obey the
teachings of Christ in baptism and the other ordinances as He
delivered them.
Question 6. — Are you not of the opinion that the long-lost
ceremony of baptism must be re-established in every particular ?
And for what reason? Or is it not more likely that Almighty
God suffered the decline of this non-essential ceremony, as He
did in the case of circumcision under the old covenant which
could not make the comers thereunto perfect, and establish the
new economy and family of purely spiritual children, as all the
prophecies and promises indicate ?
Answer. — We believe, with the apostle, that as long as there
was no change in the priesthood there could be no change in the
law ; for as long as the Levitical priesthood continued, so long
the law remained, and circumcision continued in force, and could
not be changed without incurring the displeasure and punish-
ment of God ; but when Christ came, who is the everlasting Priest
and Son of God, He established a spiritual law, and removed the
first as being imperfect, weak, and could not make the comers
thereunto perfect, and opened the way into the holiest of holies,
confirming His will with His blood. Hence, we believe that
though an angel from heaven should bring any other gospel, he
would meet the curse of God. Gal. 1 i 8. We believe, therefore,
that the doctrine of Christ must be obeyed until He shall return
again, "revealed from heaven with His mighty angels, in flaming
fire taking vengeance on them that know not God, and that obey
not the gospel of our Lord Jesus Christ." 2 Thess. 1 : 7, 8.
56 HISTORY OF THE TUNKERS.
Therefore, the gospel of Christ must, in these latter days, be
implicitly obeyed by all believers, but to the unbelieving there is
no commandment.
Question /. — Whether they did not believe and confess that in
all cases, whether under the reestablished or under the first and
unchanged application of the ordinance of baptism, an unmis-
takable, direct call of the Holy Spirit is essential and required by
the Scriptures and according to the great church reformations.
Answer. — We do, indeed, believe that in order to carry out the
doctrine of Christ a direct call and wooing of the Spirit of God
is required. That this calling must be accompanied by witnesses
of great wonders before men we will not determine. It will be
sufficient if the call be from God, whether men believe it or not.
In such cases we must submit to the conscience of each individual.
Question 8. — Can any of you venture to declare before God,
expecting to answer at the day of judgment, that he has received
such a direct call and such reestablished scriptural baptism, which
had not been practiced since the time of the apostles and the
first Christians, and thereby have entered the reestablished church
of God?
Answer. — When the Pharisees sent from Jerusalem, to inquire
of John whether .he was Christ, or the prophet, because he bap-
tized, he answered: "I baptize with water, but there standeth
One among you whom ye know not, He shall baptize you with the
Holy Ghost and with fire." So we say also, in all simplicity, we
baptize in water upon faith in Christ, who in these days speaks to
the hearts of men. Oh, that men might know Him and follow
Him ! Then He would be all in all. No man, however, shall
assume to himself the prerogative of establishing a pure church,
and to institute a sanctifying water baptism, or even to claim
having been sent from God to do so. That honor he should
attribute to God alone. And even should the Lord choose some
men as special instruments in accomplishing His work, we can
still use them only as witnesses, and know whether they are sent
of God by their works, as John says, "He whom God hath sent
speaketh the words of God." John 3 : 34.
MACK S BOOK. 57
Question p. — In what does such direct call consist, and how-
does it operate on the hearts of those among the sects, as well as
those without, in convicting and convincing them and bringing
them to a knowledge of the truth ?
Anszver. — The direct call consists in this that it instils into the
hearts of men a knowledge of the operation of the Spirit of God,
and such person does not concern himself as to whether men
believe or do not believe whether he is being so wrought upon,
as Christ Himself taught, "Murmur not among yourselves. No
man cometh unto Me except the Father draw him." John
6 : 43, 44. And so it is still ; no man can come to or accept the
gospel of Christ unless he be drawn by the Father ; and he who
will obey the drawings of the Father can have no difficulty to find
the chosen people of God.
Question 10. — Is it not reasonable to conclude that if this work
is of God, and that you have received such a direct call from
God, thousands of persons would volunteer and be added to the
number, according to the example of the day of Pentecost, when
the Spirit and power of Christ operated on the hearts through the
services of the apostles ?
Answer. — Christ said to His own people, alluding especially to
the present time, "Take heed that no man deceive you." He does
not say that in these troublesome days in which the hearts of men
have waxed cold, thousands would flock to His gospel. Even
the faithful are not too ready to follow their Master when they
must leave all to follow Him acceptably. Christ had much more
to say of the great tribulation of the present time, and of the
abomination and desolation that should come to pass. It is also
said that they shall come to the mountain, which signifies "Mount
Sion, and unto the city of the living God, the heavenly Jerusalem."
Heb. 12 : 22, 23. Whereunto all the truly faithful have always
fled for refuge, and many of the saints even were unable to per-
suade their wives and children to accompany them. So it was
in the case of faithful Lot, who, called by the Lord, was led by the
hand of an angel to flee the wrath to come. His friends ridiculed
him, and he was compelled to leave his wife upon the plain.
58 HISTORY OF THE TUNKERS.
Wherefore, Christ warned His disciples with the words, "Remem-
ber Lot's wife." Luke 17: 32.
Question 11. — Is water baptism so essential that nobody abso-
lutely can be saved without it, no matter how strong his faith may
be, or how pure and holy and irreproachable his life ?
Answer. — We believe that in the Old and New Testaments
believers only have the promise of salvation. And we may learn
the mind and disposition of believers by the example of faithful
Abraham, the father of all believers. He was obedient in all
things, and received the promise on account of his faith, that
was living faith, which wrought obedience. So we believe that
if a person lives holy and irreproachably, his life being actuated
through faith in Christ, such faith will work obedience to bap-
tism. It would not be nearly so severe a trial as that of Abra-
ham's offering up his son. If, however, a person is still disposed
to dispute with God, by saying, "What good can water do
me ?" his holy life • and pretended piety is nothing- but self-
righteousness, which he seeks to establish as did the Jews, of
which St. Paul writes in Romans 10. And to such righteousness
there is no salvation promised. Christ is the end of the law. and
whoso believeth on Him is justified ; and faith in Christ worketh
obedience to all His commandments.
Question 12. — Does not the assertion of Mark 16: 16, establish
the contrary, in which Christ so emphatically declared. "He that
believeth not," and is not baptized, "shall be damned"?
Answer. — A person is not saved because of his faith in Christ,
through whom everlasting life is promised. John 3:15-18.
Why should a believer not be willing to obey Him on whom he
believes? Since it is the will of Christ that believers should be
baptized, it should also be the will of him who believes; and if
that be his will and desire to do the will of Christ, then he is
saved, even if he should not be able to receive baptism on account
of unavoidable hindrances. As in the case of Abraham, who was
rcad\- to offer up his son Isaac, he obtained a blessing for his
faith, although he did not actually sacrifice his son : yet he proved
MACK S BOOK.
59
obedient. So, also, the believer who desires to be baptized, but
from unavoidable circumstances is not able to attain his desire,
can still be saved, as was the thief on the cross. If, however,
a person does not desire baptism, he will be adjudged as unbe-
lieving and disobedient, not so much from the lack of baptism as
because of his unbelief and disobedience. This view will accord
with the words of Christ, "Whosoever believeth." Had Chris:
connected salvation with baptism, then men would have been
eager to receive baptism and retain their self-will and carnal mind,
as anti-Christ does, and attribute their salvation to the water, and
continue to live on in their sinful lives.
Question 13. — If water baptism is so absolutelv necessarv. win-
is it that Christ made no reference to it in His sermon on the
mount, when He has so much to say of the blessings? So, als »,
in His description of the judgment, where He so specirica'.'.-.
referred to those who should be saved or condemned. He does
not make the slightest reference to baptism.
Answer. — It is astonishing how imperfectly men do understand
the mind of God. Christ does refer to many blessings in the
fifth chapter of Matthew, and it would be well to inquire how
those blessings may be obtained. He says, "blessed are the
meek." Xow, let us notice the call of Christ (Matt, n : 28. 20 :
"Come unto Me. all ye that labor and are heavy laden, and I will
give you rest. Take My yoke upon you and learn of Me : for I
am meek and lowly in heart, and ye shall find rest unto
souls." From this we learn that Christ is the author of salvation,
and whosoever would be saved, according to His sermon in Mat-
thew 5, must necessarily accept Him in true faith, and submit
to His institutions, in humble obedience, as clay in the hands of
the potter; for He is indeed the One whom the prophets have
foretold, who is to make everything new and perfect. God the
Father Himself commends His Son. Inasmuch as Christ, wh
is the Saviour of the world, considered baptism essential to
believers, we must conclude that obedience to the ordinance is
essential to salvation, although Christ declared those blessed who
had it<\ and clothed Him. and makes no reference to the new
60 HISTORY OF THE TUNKERS.
creature or regeneration, of which He spoke so emphatically in
the third chapter of John, declaring that no one could enter the
kingdom without being born again. It is also to be observed that
in the third of John He said nothing whatever of visiting those
in prison and feeding the hungry. Who would, therefore, con-
clude that the unregenerate, those referred to in Matthew, fifth
chapter, were unregenerated and unbelieving persons, upon whom
Christ announced His blessings on account of their works of
righteousness? — Oh, no; but we would conclude that they were
despisers of baptism. I do not believe that there was one
despiser of baptism to be found among them, although there may
have been unbaptized persons who could not attain their desire.
Question 14. — How can you prove that John the Baptist was
himself baptized ? He said of himself, in addressing the Saviour,
"I have need to be baptized of Thee, and comest Thou to me?"
Or was he saved by a miraculous interposition without baptism?
Answer. — One might ask many similar questions, as, for
instance, Where were Peter and John baptized? or, Where were
certain of the worthies of the Old Testament dispensation cir-
cumcised ? It would be more easy to ask questions than to edify
to godliness. Paul refers to such questions. See 1 Timothy
1 : 4, "Who gave heed to fables and endless genealogies." How-
ever, we will endeavor, with patience, to answer this question
also. John greatly desired to be baptized of Christ, and requested
it ; and to this desire and request, we believe, according to the
Scriptures, he would be saved, and not by water baptism. Al-
though it may not be proven by the Scriptures that John was
baptized, yet it can be proven that he did not despise the ordi-
nance. He can not be found among those who say, "What good
can water do me?" He manifested his obedience to Christ, as
Abraham did his in offering up his son. The son was not slain,
and yet obedience was assured.
Question 15. — Were all those lost who lived since the days of
the early Christians, and died without having received the
original baptism, although they scrupulously observed the funda-
mental principles of the gospel of Christ, and some of them even
MACKS BOOK. 6 1
sacrificed their lives for their faith? No matter whether they
were impelled for want of a higher impulse or from a lack of
proper information, they trusted in their infant baptism : must
all such be condemned ?
Anszver. — If they will receive the same treatment that Abra-
ham did in offering his son, then they will, indeed, be saved ;
namely, they had the true faith in Christ, which is the foundation
of the Christian religion, even though they should not have
received baptism, as in the time of persecution or on account of
other unavoidable circumstances. If, however, they believed that
their infant baptism was right and effectual, then they were cer-
tainly ignorant of the first principles of the doctrine of Christ,
and inexperienced in the elements of Christianity, and it is to be
feared that they had not attained to the state of a new creature
in Christ, which alone can stand before God. However, we
would not judge those whom we have never known, and who
lived and died many centuries ago. We will leave them to the
mercy of a just Judge. Their case can not help those of the
present day, who, through ignorance, will not accept baptism.
Question 16. — Does not the commandment of baptism, like that
of circumcision under the old covenant, concern the children, and,
therefore, as long as they are unbaptized, are they not in danger
of losing their salvation ? And if they should die without being
baptized, will they not be lost?
Answer. — Circumcision was not commanded to children under
eight days of age, and if it were administered to them, it would
be as much of a transgression of the ordinance of circumcision
as not to administer it at the proper time. Just so baptism, which
is commanded to believers only, must not be administered to chil-
dren before they can confess their faith, to which the eighth day
of circumcision is a figure.
Question 17. — Whether the children, under the old covenant,
who died without being circumcised, were lost ? How, therefore,
can we apply the comforting words of David to Bath-Sheba
(2 Sam. 12 : 23), in regard to his child which died at the age of
seven days?
62 HISTORY OF THE TUNKERS.
Answer. — Male children who died before the eighth day were
no more guilty of not being circumcised than were the females,
to whom it never applied. It did not affect their salvation.
Enoch led a godly life, and was counted among the obedient, and
attained the age of several hundred years without being circum-
cised. It had not been commanded to him. So in regard to all
the commandments of God; where there is no law there is no
transgression, and where there is no transgression there is no
penalty.
Question 18. — When should children be baptized? And should
not parents use all diligence to bring about the baptism of their
children as early as possible, even in their childhood?
Answer. — The children should be brought to Christ through
prayer; but baptism should be deferred until they manifest faith,
and can make confession, of which the eighth day is a figure
in the old covenant, and the first day in the life of the new crea-
ture. If they should be baptized sooner, in their ignorance, it
would be as much out of place as it would have been for the
Jews to have circumcised their children before the eighth day,
which would have been presumption instead of obedience.
Question ip. — Are not children susceptible of faith and, conse-
quently, also of baptism, according to Luke 1:41-44; Matt.
18: 3-6; Luke 18: 16, 17; 1 Cor. 7: 14, even if they should not be
able to make verbal confession like adults? And do not the
words of Mark 16: 16 place more stress upon baptism and the
validity of faith than in the mere words of confession?
Answer. — We have this single example of John the Baptist,
that he was wrought upon by the Holy Spirit before his birth,
because he was a child of promise and the forerunner of the
Lord. Nevertheless, he could not be circumcised until after he
was born into the world, and not then until the eighth day ; hence,
even the operation of the Holy Spirit upon John could not change
the ordinance of circumcision, but with children less favored he
had to be circumcised on the eighth day. Even so also witli
baptism ; if the children of believers should be moved upon before
their birth, thev must still wait until after thev are born, and
mack's book. 63
then till they are called of God through the Holy Spirit, and
manifest their faith by desiring and by asking to be baptized
according to the example of Christ. Matt. 3:13. And such
desire must be manifested by faith in the Lord Jesus Christ ;
otherwise it would not be proper to baptize a child, as salvation is
not in the water, but alone through faith which worketh obedi-
ence through love.
Question 20. — Is it not contrary to the evangelical doctrine of
the new covenant to regard any outward ceremony essential to
salvation, and more in accord with the teachings of the old
covenant, against which St. Paul so earnestly contended in his
epistles to the Galatians and the Colossians?
Answer. — We do not regard baptism of any more importance
than the Scriptures have given it ; and since the Word of God
commands that those who believe shall be baptized, we regard it
as an act of disobedience to refuse or oppose that which God has
commanded. And whoever will oppose God, even in so small a
matter as water baptism, must expect to be punished for his dis-
obedience. We do not believe that men have a right to call
any command of God small or unimportant, if they would give
proper regard to the goodness, greatness, and power of Him
who gave them. That which Paul wrote to the Galatians and
Colossians concerns the law of Moses, because it was too imper-
fect, and yet the Galatians wanted to observe them, hoping
thereby to be saved, and thus despising the gospel of Christ by
giving it a secondary place. But Paul reminds them of the
importance of baptism when he says, "For as many of you as
have been baptized into Christ, have put on Christ." Gal. 3 : 27.
This testimony of St. Paul is not against but in favor of baptism.
Question 21. — Do you not, by elevating baptism as a command
to which obedience is indispensably essential, establish a new
species of popery, in which men expect salvation through works ?
Anszcer. — W T e have already plainly declared that we do not
expect to merit salvation by works, but alone through faith in
Christ, which faith must have works of obedience in order that it
may be a saving faith. And when there is no such faith which
64 HISTORY OF THE TUNKERS.
worketh obedience (not because of the edict of the pope, but
because of the command of Christ the crucified), there is no
salvation to be hoped for from any act that is performed without
faith.
Question 22.t—Is the ban (or external discipline) an essential
item in the government of the church, since Christ did not exer-
cise such discipline upon wicked Judas ?
Answer. — The ban- is a real and necessary institution in the
church of Christ, as long as she remains in this wicked world of
strife and evil spirits. And no church of Christ can exist with-
out discipline. Without it the devil would soon destroy every-
thing that is good, by his leaven of wickednesss ; and true believ-
ers never tried to shirk this practice so long as they remained
obedient, but regarded chastisement of the unfaithful as an act
of grace, mercy, love, and care for the church of Christ, and
regarded the excommunication of evil-doers as a strong wall for
the protection of the church of Christ. As to Judas, we believe
that Christ did execute the ban against him, and committed him
to the power of Satan with such authority that he went immedi-
ately out "and hanged himself." That Christ did not execute
the ban upon Judas until after the outward act of sin, is in favor
of excommunication instead of against it, and is in accordance
with the mind of God throughout all His dispensations. It may
be observed in His dealings with Adam, who, no doubt, had
been blandishing with the devil before he broke out in the open
disobedience to the word of the Lord. And so Judas, before
he betrayed the Saviour, had conceived the wicked thought ; but
the long-suffering of Christ spared him and invited him to repent-
ance, until at last wickedness overcame him and broke out in open
act, when he was placed under the ban by the Saviour. There-
fore, the act of excommunication was practically applied in the
case of Judas.
Question 23. — Was not the ban, binding and loosing, a peculiar
privilege of the apostles exclusively, which no one of the present
day should assume to practice?
Answer. — That the loosing and binding was commanded espe-
mack's book. 65
daily to the apostles is true, but in the same manner as it was a
peculiar command and privilege of Moses that through him the
.law should be revealed to the children of Israel. It did not, how-
ever, cease with the death of Moses, so as to exclude his posterity,
but the promise remained to the faithful to the Lord in His Word.
In the same manner Christ has instituted a church with ordinances
and services, and appointed apostles and chosen witnesses, all of
which was confirmed by signs and wonders from heaven. There-
fore their successors must not be suffered, either through pride
or prejudice, to substitute other ordinances, but submit them-
selves willingly to the institutions of the apostles as faithful
stewards of the house of God. Since, therefore, the ban was
instituted by Christ and His apostles, they would certainly have
the privilege of administering it. However, that will not excuse
the faithful followers of Christ from executing the ban without
fear or favor of persons.
Question 24. — Whether Christ intended in His teaching (Matt.
18: 17) to establish a general law of the New Testament church,
or does He not rather refer to the state of the Jewish Church,
and give to His disciples quite different instructions in the
twenty-first and twenty-second verses of the same chapter?
Answer. — That Christ intended to institute a general rule for
the observance of His church in Matt. 18: 17, has already been
shown, and it is not repealed in verses 21 and 22, but they rather
confirm the institution. Luke 17:4 also confirms our position:
"If thy brother sin against thee seven times in a day, and seven
times in a day turn again to thee, saying, I repent ; thou shalt for-
give him." For without confession there is no forgiveness,
neither with God nor with men. Hence believers must be of the
same mind. When a sinner acknowledges his sins, we must
forgive him. If he does not confess his sins, the ban must be
executed upon him, for the twenty-eighth chapter of Matthew
says, "Teaching them to observe all things whatsoever I have
commanded you ; and, lo, I am with you alway, even unto the
end of the world."
Question 25. — Did the apostles ever forbid the administering
66 HISTORY OF THE TUNKERS.
of charity or benevolence to those who had been excommunicated ?
Answer. — The apostles never did forbid the exercise of charity
toward excommunicated members, either in spiritual or temporal
matters ; but the excommunicated are to be invited to repentance,
and if they will not hear, then the faithful members are free. So,
also, in temporal matters, those who are charitably inclined and
have means to spare are at liberty to minister to the excommu-
nicated who may need assistance.
Question 26. — Did you New Baptists, who claim to exercise
the ban in apostolic order, ever observe the same godly effect
upon those whom you have excommunicated?
Answer. — We verily believe that all those whom we have
excommunicated agreeably to God's Word have been to some
degree made sensible of its effect internally, and will be made
manifest outwardly at the day of judgment if they will repent in
their day of grace. A case like that of Ananias, who fell dead,
has not occurred among us, and it was the only instance among
the apostles, although quite a number were excommunicated by
the apostles, but only one suffered physical death. Nevertheless,
the influence and power of the ban had its intended effect.
Question 2/. — Is regeneration inseparably connected with water
baptism ?
Answer. — The genuine regeneration is nothing more or less
than genuine obedience to the Lord in all His commandments ;
and every one who has been born again will say as Jesus did,
"Thus it becometh us to fulfil all righteousnesss." Matt. 3: 15.
And so we will also answer that obedience to the ordinance of
baptism is inseparably connected with genuine regeneration.
However, in case of unavoidable hindrances, regeneration might
occur without baptism, but not if omitted through disobedience
or contempt for the ordinance.
Question 28. — Are all those whom you have baptized actually
born again of God?
Answer. — That, indeed, would be a grand baptism if all those
whom we baptize in water would become new creatures. Such
results, however, did not obtain from the labors of Christ or His
mack's book. 67
apostles, that all whom they baptized walked in the truth. But
when there is true faith, and the Word be accepted in faith, a
genuine regeneration will follow with the washing of water by
the Word, as expressed in Eph. 5 : 26.
Question 29. — Can not one actually be born again before being
baptized, inasmuch as baptism itself can not cause or bring about
regeneration according to your own confession ?
Answer. — Adam was created in Paradise, after the likeness of
God, but when he became disobedient to the command of God,
he lost the beautiful image in which he was created, and on
account of his disobedience he was doomed to death. And so
a person may receive some of the blessings of regeneration before
baptism. If, however, he does not grow in the divine life, he
will surely fall back and lose all that he had gained. Obedience
to Christ in the keeping of His commandments, is nourishment
to the new creature. If he will not partake of it, but instead
eat of that offered by the tempter, which is disobedience to the
Word, it will happen to him as it did to Adam in Paradise. Inas-
much as baptism is commanded by Christ, therefore the regener-
ated man must submit to it, in order to fulfil righteousness.
Question 30. — Does not true Christian brotherhood depend
more on regeneration than on baptism ?
Answer. — Christian brotherhood must result from faith and
obedience to Christ and His gospel. Therefore, the true brethren
of Christ never attempted to evade outward baptism, inasmuch
as their Elder Brother had taught it by precept and example, and
declared that He would recognize as His brethren those only
who obeyed the will of His heavenly Father. Matt. 12 : 50.
Question 31. — Are we not duty bound to recognize those as
brethren who manifest their regeneration before God and man,
even if they have not been baptized? See Matt. 12:49, 5°-
Answer. — Those who manifest their regeneration before God
and man we hold as brethren, and such will not resist any ordi-
nance of the Lord, but will gladly receive Christian baptism
upon their faith and internal evidence. Christ recognized those
68 HISTORY OF THE TUNKERS.
only as His brethren who were also His disciples and had been
baptized. Read carefully Matt. 12:49, 5°-
Question 32. — Can you declare before Jesus Christ, the all-
wise Searcher of Hearts and Judge of the quick and dead, that
you are all of the same mind and of one accord ?
Anszver. — The Lord does not require that we should already
be perfect, of one heart and of one soul; and therefore we can
not say that we have attained unto perfection in the acts, in
the will. However, we must be perfect, continuing in well-
doing, "till we all come in the unity of the faith, and of the
knowledge of the Son of God, unto a perfect man, unto the
measure of the stature of the fulness of Christ." Eph. 4: 11-13.
It can not be said that the church at Jerusalem lived in a state of
perfection, and that they were all of one heart and of one mind,
although at first they were all united in following Christ through
self-denial of all their earthly pleasures, wealth, and honor. In
knowledge, however, they were at variance with each other, as
may be learned from Acts 15:5, etc. And as to the church at
Jerusalem, great heresies arose among them, and disputations on
the subject of circumcision, causing the apostles much trouble in
order to maintain unity, making it necessary to call "the great
council," already referred to. It is, therefore, unreasonable to
expect perfection in us in these last days, when darkness covers
all nations, and especially since those who claim to have received
the spirit of baptism disagree so much among themselves upon
the clearly revealed command of baptism that they are living in
constant doubt and uncertainty in regard to the command of bap-
tism and other institutions of the house of God.
Question 33. — Do you not regard your church as superior to
other Baptists of the present or any other age? and wherefore and
wherein ?
Anszver. — We do regard our church better than the present
degenerated Baptists, whom we know of a certainty to have
degenerated in life and doctrine, and have left the doctrine and
life of the old Baptists. This is acknowledged by their own peo-
ple. We can not answer for former Baptist Churches, of whose
mack's book. 69
life we know nothing. As far as doctrine is concerned, we are in
perfect harmony with those who oppose no part of the gospel of
Christ.
Question 34. — What reason can you give for regarding your
new established church, with its baptism and excommunication
ordinances, as equal with the apostolical church, since it had
neither divine calling, nor manifestation of spiritual power?
Answer. — With respect to the power of performing miracles,
we regard ourselves as very inferior to the apostles, and unworthy
to be compared to them. In respect to the doctrine and inclina-
tion, we still beseech our heavenly Father to ? give us the mind
and will of the apostles, and not only that, but the mind of His
Son, Jesus Christ.
Question 35.— Can your teachers and elders confess before
God and their own consciences that the Holy Ghost ordained them
bishops in your church to feed it and nourish it as a church of
God, and whether they have the qualifications and spiritual gifts
required and enumerated in 2 Cor. 6, and other passages?
Answer. — To God they must answer if they are true shepherds.
But they must not be discouraged if men will not believe them,
but should rather rejoice when their names are cast out as evil
for the Son of man's sake. Luke 6 : 22.
Question 36. — Must you not confess before God, that many
among you were more affectionate, mild, and humble before bap-
tism than afterward?
Answer. — To this we must answer, No. Of course there were
those among us, who, like dry branches, had to be pruned.
Others pretended to have a great love, but were animated only
by hungering after the loaves and fishes, and had never cruci-
fied the flesh by genuine repentance. Their profession was : "Let
me serve God according to my own will and pleasure. I will
grant you the same privilege. We will love each other and call
each other brethren." If you mean such, then we acknowledge
the truth of your accusation. Especially was that our experi-
ence while we were yet among the Pietists ; but now we have
learned to exercise a love that hates corruption and punishes
wickedness.
7<D HISTORY OF THE TUNKERS.
Question 3/. — Did you not introduce your new baptism with
much doubt and uncertainty, and still continue in darkness?
And did you not manifest the same trepidation and inconstancy
in other points; for instance, by rejecting matrimony and then
again permitting it, sometimes working for a livelihood, and then
again denying it ?
Answer. — We introduced the baptism of Christ according to
His command, and the strong faith and certainty, and the dear
Lord has sustained us until the present time against much oppo-
sition, and has established us in His grace, so that we are enabled
to say that whosoever believeth should be baptized, but that we
have need of instruction after baptism in regard to matrimony,
the duty of labor and upon other points of doctrine is more than
true ; because while we were yet among the Pietists we were not
taught any better. We also had much strife and contention before
we were liberated from that error.
Question 38. — How shall we know, beyond all doubt, that your
new denomination, above all others, is to be recognized as the
true church?
Anszver. — We have no new denomination and no new ordi-
nances, but simply desire to live in the old church which Christ
established through the virtue of His own blood, and obey the
commandment which was from the beginning; and it is not our
desire to appear before men as the only established church of
Christ; but we do anxiously desire to show forth undaunted
godliness by the grace and power of Christ as it was in Christ
Himself and in the church at Jerusalem. And if we can succeed
in thus setting forth the institutions of Christ and of the original
church in a godly life and by holy conversations, and in keeping
His ordinances, it appears to us that should be sufficient to show
to all men that we are the true church of Christ. But whosoever
can not recognize Christ in the holiness of His commandments
would not be able to recognize the church of Christ, even if the
twelve apostles were among them.
Question 39. — Have you the undoubted assurance of your
divinely-established calling through the Holy Spirit that God has
mack's book. 71
recognized you as His chosen people? And how will you con-
vince the world of the truthfulness of your assumptions ?
Answer. — Such assurance must certainly be before God, as
Paul declares in Rom. 5:1, 2: 'Therefore, being justified by
faith, we have peace with God through our Lord Jesus Christ ;
by whom we have access through faith into this grace wherein
we stand, and rejoice in hope of the glory of God." But this
assurance the apostles and no one else can have, except by the
commands of Christ ; for as long as they abode in Christ, and His
words remained in them, so long they were His disciples, and
whatsoever they asked of Him that was granted unto them. For
whosoever continues in the doctrine of Christ to the end shall be
saved. See John 15:7.
Question 40. — Do you expect better success than that which
followed earlier anabaptists ? And why and with what assurance
can you hope to receive the blessing of an impartial God, who
despises self-exaltation ?
Answer. — If we abide in the doctrine of the New Testament,
then we may, indeed, hope for this one result, namely, the end of
our faith shall be everlasting life ; and for the light afflictions of
this life shall inherit a crown of everlasting joy. Of our suc-
cessors, however, we can say nothing. According to their faith
and works shall be their success. We will say, however, that the
influences of the early Baptists were much better and more cred-
itable to their religious profession than that of L or C
or C N, whose influence had too much of the sensual and
too much of the fleshly mind. Even the Jews and the Turks
were astonished at the ungodly conduct of their followers. They
could not destroy life rapidly enough by persecuting God's people
with the gallows, and the wheel, and the rack; but they volun-
tarily entered the army and killed their fellowmen, and in many
cases their own brethren, by the thousands ; and all this is the
fruit of your infant baptism. One will not find Tunkers going to
war, and very few in prison or on the gallows, as penalty for
crime. They are generally in favor of peace. One may safely
abide under their roofs without fear of being robbed or murdered.
72 HISTORY OF THE TUNKERS.
Indeed, it would be a blessing to society if the world were full of
those despised Tunkers. Their influence is also better than that
of the Pietists who made a misstep only a few years after they
had cut loose from the great Babel. Many of them soon volun-
tarily returned ; from which may the good Lord mercifully pre-
serve all Baptists, so that their success may be as intimated above,
of peace and joy.
Conclusion. — These, dear friends, are the most important ques-
tions which it has been deemed prudent to present to you in
regard to your new baptism and denomination, as well for your
own sake as for the satisfaction of others. You will please con-
sider them well, and then make such answers, accompanied with
such arguments as you may be able to present in favor of your
doctrine and practice, as you expect to answer before our Lord
and Saviour Jesus Christ and all His holy angels.
Reply. — Beloved Friends : At your request we have endeavored,
in love and in the fear of God, to answer your pointed questions
upon forty difficult subjects. We did this according to our faith
and to the best of our knowledge, as we expect to answer to God,
who sent His beloved Son into the world that we should hear Him
and obey Him, and thus inherit everlasting life. And now, if you
love your own souls, we would admonish you to make haste and
bow to the scepter of our great King. Believe His Word, and
that His baptism is essential to the salvation of the poor sinner.
Do not say, How can water help me? and do not comfort your-
selves with your infant baptism, which is contrary to the Word
of God. Otherwise these simple testimonies which you extorted
from the humble Tunkers of Schwarzenau will all be in vain to
you, and for which you must answer in the great judgment day
before our Lord Jesus Christ, who shall come in great power, in
flaming fire, taking vengeance on them that know not God and
obey not the gospel of our Lord Jesus Christ. And now unto
the Lamb that was slain, who has power in heaven and on earth,
be praise, and honor from everlasting to everlasting. Amen.
Behold, He cometh in the clouds of heaven, and every eye shall
behold Him, and they also which pierced Him. Amen.
MACK'S BOOK. 73
Published at Schwarzenau, in the month of July, in the year of
our Lord one thousand seven hundred and thirteen.
A CONVERSATION BETWEEN FATHER AND SON.
In the same cover is published a conversation between father
and son, which is also here presented. To save space the ques-
tions are omitted, being incorporated in the answers.
The conversation is introduced by the following statement : —
Son. — Beloved father, as we are here alone in a desert, I will
relate to thee the treatment given me by a certain company. I
was attacked on the subject of baptism. I was called an ana-
baptist, because we baptize such as were baptized in their infancy.
Then, too, I was severely attacked by those who in their riper
years were baptized by sprinkling, and whom we baptize by
immersion, should they wish to enter our congregation. This,
with our mode of keeping the Lord's Supper, excommunication,
observance of feet washing, and the use of unleavened bread at
our communions, were also criticized. Then I was opposed by
ingenious discourses, to which I was not able to give satisfactory
answers. I therefore entreat thee, beloved father, to give me
better instructions in all such cases of controversy, as to the
tenor of the holy Scriptures and the primitive Christians. My
desire is to become firm in my faith, and be able to give others
a true account of divine knowledge, for which friendly act I shall
always be indebted to thee.
Fathers Reply. — God is the author of baptism. As early as
the days of Noah He gave a figure of baptism by water in the
new covenant ; for when men became wicked, God sent a flood of
water to drown the ungodly. Of this the apostle Peter says:
"The like figure whereunto even baptism doth also now save us
(not the putting away of the filth of the flesh, but the answer
of a good conscience towards God) by the resurrection of Jesus
Christ." i Peter 3: 20, 21. Further, the Lord gave a figure by
His servant Moses in testimony of what afterwards should be
manifested by His Son. Hebrews, third chapter. Moses was
drawn out of the water by Pharaoh's daughter, therefore, said
74 HISTORY OF THE TUNKERS.
she, he shall be called Moses, "because I drew him out of the
water." Ex. 2:10.
When God by a mighty hand conducted Abraham's seed by
this same Moses out of Egypt, the children of Israel escaped
from the Egyptians, which escape was made through the Red
Sea, and which act represented baptism in the new covenant.
Paul calls it a baptism "unto Moses in the cloud and in the
sea." 1 Cor. 10: 2.
When the Lord instructed Moses to erect a tabernacle, it was
intended as a figure of the church or congregation of the Lord
Jesus. With this in view God ordered Moses to make a laver
before the tabernacle, wherein Aaron, the priest, and his sons
were obliged to wash themselves before they were admitted into
the tabernacle. Ex. 30:18, 19, 20; 40:12. This, too, was a
striking figure of baptism which Jesus commanded : That none
can enter or serve in the Lord's congregation without previously
having been baptized in water upon the confession of their faith
in Jesus. God commanded in the law that when a leper had
been cured of his disease, he was obliged to wash his body in
water. Lev. 14:8, 9. The women, too, in order to their puri-
fication, were commanded to bathe their bodies with water. In
a word, numbers of these ceremonies, commanded to be per-
formed in the Old, all alluded to baptism in the New Testament.
When the Father was about to manifest His beloved Son in the
world, a forerunner preceded Him, preaching to the people of
Judea "the baptism of repentance for the remission of sins," that
they might believe in Him who was to come after him, namely,
in Jesus, the Son of God. He baptized "in Aenon, near to Salim,
because there was much water there." John 3 : 23. An ablution
by water in those days was not counted a very strange act. It
was a custom among the Jews for the purpose of cleanliness. All
the surprise it occasioned proceeded from its connection with
preaching repentance, announcing the appearance of the Son of
God, and recommending faith in Him. The scribes and the
great men of the world did not submit to his baptism — did not
suffer themselves to be baptized. To them it was too contempti-
MACK'S BOOK. jc
ble. They rejected the counsel of God against themselves, and
were not baptized, as ye may see in Luke 7 : 30. But Jesus, the
Son of God, in this respect was obedient to His Father, because
He knew that the baptism of John was from heaven. He there-
fore came from Galilee to Jordan in order to be baptized of John.
Matt. 3 : 13. It was a forcible example for all His disciples to
follow Him. The Son of God was so well acquainted with the
will of His Father that He said to John, "Thus it becometh us to
fulfil all righteousness." It was the intention of Christ to order
and institute a water bath for His church, to answer as an initiat-
ing seal, and an external mark, for all those who should believe
in Him. He in the first place fulfilled His Father's will.
The baptism of John was commanded by God, and thus made
a beginning of baptism. This was not necessary for repentance,
but alone for such who had already repented and believed in
Jesus, and upon this faith and confession were baptized in the
name of the Father, and of the Son, and of the Holy Ghost."
The moment the Lord Jesus was baptized and arose from the
water, a voice was heard from heaven, which said, "This is My
beloved Son, in whom I am well pleased," and the Holy Ghost,
like a dove, alighted upon Him. Thus has the beginning of bap-
tism by water in the New Testament a very powerful author,
namely, God the Father, God the Son, and God the Holy Ghost,
in whose three most exalted names Jesus commanded baptism to
be administered. After His baptism, Jesus began to make dis-
ciples and to baptize. See John 3:26; 4:1. The disciples of
John came to him and said, "Rabbi, He that was with thee beyond
Jordan, to whom thou barest witness, behold the same baptizeth,
and all men come to Him." John answered and said : "He must
increase, but I must decrease. He that cometh from heaven, is
above all, and what He has seen and heard He testifieth ; and no
man receiveth His testimony, but he that hath received His testi-
mony, hath set to his seal that God is true." In confirmation of
this, John says, in his first epistle (5:6), that the Son of God
came with water, blood, and the Holy Ghost ; and that these were
the three who bear witness upon earth.
76 HISTORY OF THE TUNKERS.
Did Christ, after His resurrection, command baptism to be
performed ? — Yes ; when the Lord Jesus was about to send His
disciples into the world to preach His gospel, He gave them this
strict charge: That they should teach and baptize in His name
all such who should believe in Him. Matt. 28: 19 20. "Teach-
ing them to observe all things whatsoever I have commanded
you." This case is farther exemplified in Acts 2 : 37, 38. When
the people asked Peter what they should do, he answered,
"Repent and be baptized, every one of you, in the name of Jesus
Christ, for the remission of sins, and ye shall receive the gift of
the Holy Ghost."
Philip preached Christ to the people at Samaria, and those
who believed were baptized, both men and women. Acts 8: 5-12.
As it is written here that both men and women were baptized,
were not children also baptized ?
No ; in the New Testament we do not find a single instance of
the kind, for the apostles baptized only such who by true repent-
ance confessed faith in Jesus, because their Master did not com-
mand any others than such as were capable of being taught, both
before and after baptism.
True, but did not Christ command that the children should be
baptized? And did not the apostles obey Him?
Christ commanded to baptize faithful believers only, and not
children. Jesus laid His hands on children and blessed them ;
but with respect to baptism of infants the Scriptures are silent.
Circumcision in the Old Testament was ordered alone for male
children, to be performed on the eighth day. If a child died
before that time, which, as no doubt many did, it would not have
transgressed the commandments of God, nor would it have been
rejected on that account. Female children were not circumcised,
yet they belonged to the kingdom. Thus if a child dies without
having been baptized, it can sustain no injury, because it did not
live to the time when it could have repented and believed in the
Lord Jesus, upon the faith of whom it could have been baptized,
which time doubtless is represented by the eighth day. Baptism
is ordered alone for believing adults and not children. Children
mack's book. 77
are saved through the merits of Jesus Christ. Articles of faith
of such importance are always connected with positive com-
mands.
Did the primitive Christians baptize children?
We find in Godfrey Arnold's portrait of the first Christians
that infant baptism began to be practiced in the end of the second
century. In the beginning this was done at pleasure by every
one who was disposed to do so. It was afterwards performed
only on Easter days. And it was enacted a law by a certain
pope, that no child should be suffered to die without baptism, and
by a long-established custom it got into such reputation that
many now believe it to have been commanded by Christ Himself.
Is it water that saves ?
Water is a fluid created by God, and is the source of every-
thing. The whole earth rests in water, and is founded thereon.
Man himself in the womb is formed in water. Even the Spirit
of God originally moved on the water, and, of course, it contains
a divine mercy. Christ, too, by His baptism, sanctified the water.
He says (John 3:5) that it is impossible for a man to enter the
kingdom of God unless he be born again of water and of the
Spirit. Nevertheless, the believer puts no faith whatever in the
power of water in baptism, but alone in the power of the Word,
which commanded it, since Christ instituted a water bath for His
community, and will purify it by the washing of the water in the
Word, as Paul says (Eph. 5:26). The faithful believe that the
obedience towards the commandment of baptism purifies and
saves them from everlasting punishment, provided that after this
ablution they do not again wallow in the mire by transgressing
and sinning against the Word ; for God looks upon obedience as
binding the faithful to follow the Word, by which alone they
obtain everlasting life.
If a man should deny himself in everything, give his goods to
feed the poor, pray and fast a great deal, but will not receive
baptism, because it is an external deed, can such a man not
please God?
Were a man to do all this by true faith and love towards
78 HISTORY 0$ THE TUNKERS.
God, it would be good and wholesome, and he could certainly
not refuse to submit to baptism; "For this is the love of God,
that we keep His commandments; and His commandments
are not grievous." I John 5:3. Paul, in 1 Cor. 13:3, says:
"Though I bestow all my goods to feed the poor, and though I
give my body to be burned, and have not charity, it profit eth me
nothing." Charity believeth all that God commanded. Christ,
too, said, John 14 : 23, 24, "If a man love Me, he will keep My
words ; He that loveth Me not, keepeth not My sayings." A man
in his own conceit, therefore, may do a great deal without pos-
sessing the love in Jesus as the chief head. "Whosoever shall
keep the whole law, and yet offend in one point, he is guilty of
all." James 2 : 10. If you, my son, had been obedient to me for
more than ten years, and I were to command you to pick up a
straw, but you were not willing to do this, and did it not, I would
be compelled to look upon you as a disobedient child, even though
you should say a thousand times, "Father, I will do everything;
I will work hard ; wherever you send me I will go ; but to pick up
the straw I take to be a very useless piece of business to you as
well as to me." I would, therefore, call you a disobedient child.
God is inclined in the same manner. God told Adam he
should eat of every tree; but of one he should not eat. The
moment he ate of the forbidden fruit he lost all his felicity, and
for his disobedience was expelled from the garden. In the Old
Testament (Num. 15 : 30, 31), it is said that if a soul doeth aught
presumptuously, and despises the word of the Lord, and breaks
His commandments, he shall be cut off.
When the sons of Aaron brought strange fire before the Lord,
they died. Lev. 10: 12. King Saul was rejected by the Lord on
account of his disobedience. 1 Sam. 15:22, 23. Achan was
forced to die, with his whole family, because he violated the com-
mandment of God in taking of the accursed thing at the siege of
Jericho, which God had forbidden to take. Joshua 7 : 20. Many
similar instances might be cited from the Holy Scriptures, but
these will suffice. God requires a strict obedience from all His
creatures, and the faithful of all ages have always obeyed all the
MACK S BOOK. 79
commandments of God and subjected their understanding and
wills to the will of God. Neither have we on record a single
instance when a believer refused obedience to God or any
commandment.
God is good, and does not require services from men for His
own glory, as He has thousands of angels and servants, who con-
tinually serve Him. The commandments given by God to man
are always given for man's good, to make him humble, pure, and
holy. Through the fall of Adam man became puffed up, and in
his own conceit desired greatness and power. To rescue man
from this depraved condition, commandments were given him
through obedience, to which he might purify himself. If he
obeys these and surrenders his reason to the will of God, he may
again attain unto a state of purity and simplicity, and if perse-
vered in, the soul will find rest, peace, and safety. Jesus said,
"Verily, I say unto you, that unless ye become as children, ye
can not enter the kingdom of heaven."
All commandments point to true obedience. The same is true
of baptism, which Christ commanded His apostles to administer,
and which they did. This commandment was issued to all
believers, that they should be baptized, and is to continue in prac-
tice until the end of the world. It is clearly and explicitly so
expressed in Matt. 28: 19, 20, where our Saviour says: 'Teach
all nations, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost ; teaching them to observe all things
whatsoever I have commanded you ; and, lo, I am with you
always, even unto the end of the world. Amen."
God's economy and discipline were remarkable, even under
the law. When the Lord ordered Moses to build a house for the
priests to serve in, He selected, from the tribe of Levi, Aaron and
his sons to fill that office. When it happened that the temple and
all belonging to it, was destroyed, and the people again wished
to have divine service, no other than those of the tribe just men-
tioned were permitted to act as priests. The wicked king Jero-
boam made priests of those not belonging to that tribe, who
administered false worship. 1 Kings 12: 31. When they elected
80 HISTORY OF THE TUNKERS.
priests from the tribe of Levi, they took such as were free from
blemishes and infirmities. I Chron. 3:21. So, also, the Son of
God appointed apostles and other teachers to watch over His
church. The apostles also appointed others for the house of God,
to baptize, excommunicate, etc. But they always selected those
whose pedigree was from the royal priesthood ; that is, those who
had the Spirit of Jesus, and by this alone could they with pro-
priety baptize. The apostles in their time noticed, too, such men,
not possessing the Spirit of Christ, who, nevertheless, pretended
to be Christians. Of these Paul said to the elders of Ephesus, in
the Acts of the Apostles 20 : 2, 9, 30, "Of your own selves shall
men arise, speaking perverse things, to draw away disciples after
them." Thus, at all times this was looked upon as a sign of the
false spirit. Those who seek their own honor, have not the
nature of Christ. Christ did not place Himself in the office of
the priesthood, but His Father did. The first teachers and elders
of the church were appointed by the Holy Ghost. Acts
20: 18-28. When the apostle Paul called to him the elders and
teachers of the church of Ephesus, among others he gave them
this charge: "Take heed, therefore, unto yourselves, and to all
the flock, over which the Holy Ghost hath made you overseers."
Whenever men placed themselves in the service of the church,
urged on by their own spirit and honor, great abuse and corrup-
tion were the result.
Thousands of preachers this day exist in the world, of whom
the smallest number belong to the royal priesthood of the people.
1 Peter 2 : 9. The smallest number have the Spirit of Christ.
The smallest number were made overseers by the Holy Ghost.
Their object in preaching is nothing but honor and emolument.
The churches, after the death of the apostles, who still remained
pure, always appointed among them such men as had the Spirit
of Jesus and denied themselves. As Christ appointed His
apostles, so did the church of the Lord, as the body of Christ,
ever since appoint such as they thought fit ; and thus commands
of Jesus in their purity never ceased to be executed. They are
in these words, namely, "Teach them to observe all things what-
mack's book. 8 i
soever I have commanded you." Matt. 28 : 30. And these will
remain in full force until Christ shall come again and reckon with
His servants as well as His enemies.
Ciprianus, and other pious men of the primitive church,
demanded of one who would baptize, that he be sound in the
faith, and that he was appointed for that purpose by the church.
The same was required by the council at Ilibris, that the adminis-
trator of baptism should himself have been properly baptized and
that he had not since then fallen from grace. Gregory also
demanded that those who would be numbered among the faith-
ful, should be regarded as worthy and competent to administer
baptism.
BAPTISM IS IMMERSION.
Christ, as the true Exemplar of His church, was baptized of
John in the river Jordan. Matt. 3:13. John baptized at a place
"near Salim, because there was much water there." John 3 : 23.
From these two testimonies it is evident that baptism could not
have been performed in a dry place, or John would not have
resorted to places where there was much water ; for it would
have been much more convenient to have performed this ordi-
nance in a house than in the water, which is often cold and dis-
agreeable to nature.
Baptism, according to the Greek text, is said to signify immer-
sion, as translated by Jeremiah Felbinger. But since sprink-
ling became a custom, and the learned for the sake of delicacy
were afraid of the effects of water, they allowed the Greek word
also to signify sprinkling, pouring, or aspersion. Still they con-
fess its true signification to be immersion. When Philip bap-
tized the eunuch, they went down into the water, and Philip
baptized him. Acts 8 : 38, 39. We also find in the history of
the primitive Christians, that they baptized in streams, rivers,
fountains, etc. We also read in the bloody Tonel of the bap-
tized (page 265), that many persons were baptized in the river
Euphrates, in the year after Christ, 980. Again (page 207), it is
written that in the vear 1620 Paulinian baptized in the river
82 HISTORY OF THE TUNKERS.
Trentho, at the south side of the city ot Truvolsinga, and that
the ancients called this baptism immersion or dipping into water
(page 220) ; and that the English baptized in the rivers Swallow
and Rhine, and that it could be done in no other manner.
In Rom. 6 : 4 baptism is called a burial of the body of sin. Paul
calls it a washing with water. Eph. 5 : 6. And Christ says
(John 3:5) a man must "be born of water and of the Spirit."
The primitive Christians had these words of baptism, namely:
"The fleshly-minded children of Adam stepped into the water,
and soon after arose therefrom, that is, after they became the
spiritual children of God." Justinius himself gave an account
to the emperor, that those who believed in our doctrines, promis-
ing to live in the grace of God up to its import, these we
instruct to pray, fast, and obtain from God forgiveness of sins.
Afterwards they are led to the water, and converted as we are ;
then they are washed therein in the name of God the Father, and
our Lord Jesus Christ, and the Holy Ghost. He further adds that
this was enjoined upon us from the apostles. With respect to
this, Beda says (Lib. 2, c. 14) that at the beginning of the first
congregations, the English in several places were immersed in
rivers of water. Walfred Strabo writes in his Lib. de Rebus
Eccles, c. 26, that the faithful originally were baptized in streams
and fountains. And our Saviour Himself, in order to sanctify
this bath for our use, was baptized in Jordan. John baptized
at "Aenon near Salim, because there was much water there."
John 3 : 23. Hononus Aug. writes in Gemma Anima, Lib. 3 : 106,
that the apostles and their disciples formerly baptized in streams
and fountains. Tertullian mentions in his Lib. de Bonona Mil-
itas, that the baptized, some time previous, avow before the con-
gregation and preacher, to renounce the devil, his pomp, and
angels ; after which they are plunged under the water three times,
and baptized. This custom prevailed until 801, when Ludovicus
was made emperor, a. d. 815.
Some say that to go into water is plainly commanded in Scrip-
tures ; but how baptism is to be performed there is not known.
Would Jesus, the Master, command His people to perform such
mack's book. 83
an important act as baptism, and yet not fully instruct them as to
the manner of performing it? If so, they certainly would have
occasion to ask information, or delay its performance rather than
to undertake it in uncertainty. What must be the condition of
persons who would administer the ordinances of the house of
God, and yet uncertain as to the manner in which they should be
performed? It is a mystery to me to know how men claim to
sprinkle, or wet the head with a handful of water, and call it bap-
tism. There is not a single passage of Scripture in its favor, and
nothing that would suggest it.
Christ and His apostles and the primitive Christians baptized
in streams, rivers, and fountains. Baptizing agreeably to the
commandment signifies nothing else than immersing in water, for
Christ said to His apostles, 'Teach all nations, and baptize them"
(immerse them), and not wetting their hair as is done among
Papists. Matt. 28 : 19. Jesus did not say baptize the head or
any part of his body, nor moisten him a little in My name. No
commandment was given by Jesus, except that of immersing the
whole body in water. The true signification of baptism relates
to the new man, which, to be represented in its true light, must
correspond exactly with its nature.
OF THE LORD'S SUPPER.
This ordinance is called the Lord's Supper, because His dis-
ciples, for whose remembrance it was instituted, thereby
announce His death, break the bread of the communion, drink
the cup, unite in love as the members of Jesus, to be always faith-
ful to their Master in the true obedience of faith, and continue
firm under the cross, to be fully capable in the end of the world of
keeping, with the Son of God, this supper in its fullest extent.
Are no others to be admitted to the Lord's Supper but such
as are the true followers of Jesus, who keep His command-
ments, and bear His cross?
Christ gave this commandment to such as were His servants,
who entered His kingdom by true repentance, faith and bap-
tism, and who kept all His ordinances in the obedience of faith.
84 HISTORY OF THE TUNKERS.
Something similar to this God commanded in the law, that who-
ever would eat the Passover of the Lord must previously be cir-
cumcised. Ex. 12:48. Therefore, whosoever would worthily
partake of the Lord's Supper, should be cut off from the body of
Satan, the world, all unrighteousness, and all false sects. He
must adhere to Jesus, the head, as a true member in faith and
love, and if required, according to the will of God, in an evangel-
ical sense, must be ready to yield up his life for the sake of Jesus
and His doctrine. But he that lives in sin and disobedience
towards God, and will not follow Christ consistent with the
instructions of Jesus, in the denial of his own self, and every-
thing belonging to this world (Luke 14: 26, 27), is still unworthy,
and eateth and drinketh damnation to himself, not discerning the
body of the Lord from the body of sin. 1 Cor. 1 1 : 29.
The true believers and lovers of Jesus always have their eye
singly directed to their Lord and Master. They wish to obey all
His commands, and imitate His example. Then they can only
be said to be sensible of the simplicity and will of their Master in
every particular ; as it is called in the Scriptures the Lord's Sup-
per (1 Cor. 11:20), which the faithful Christians kept at that
time in the manner Paul instructed them, as it is said in verse I.
And he delivered to the Corinthians that which he received of
the Lord. Verse 23. Thus, they then truly kept the Lord's
Supper, and, according to plain reason alone, it was a supper, and
not a dinner. Even as early as the days of Paul, people supped
together, but he said they did not eat the Lord's Supper. 1 Cor.
1 1 : 20. But when believers met with one accord to eat the sup-
per, they were not inattentive to the injunction of the Lord in
washing their feet, agreeably to the example which He set them.
John 13:14, 15. So, likewise, when they were breaking the
bread of the communion, and drinking the cup, they spake of the
sufferings of Christ, praised His great love towards them, and
exhorted each other to be firm in their sufferings, to follow and
be faithful to their Lord and Master in all His commandments,
strongly to resist all sin, fervently to love each other, and live
together in peace and unity; and this alone can be called the
mack's book. 85
Lord's Supper. In this manner they can properly enjoy and com-
fort themselves in the sufferings of Christ. By this they mani-
fest that they are members of Christ, and in the end of the world,
will keep with Him the Lord's Supper, in the enjoyment of eternal
felicity. Of this supper, says Paul, "For he that eateth and
drinketh unworthily, eateth and drinketh damnation to himself,
not discerning the Lord's body." But where people eat a break-
fast or dinner, and that without true repentance, faith in the
commandments of the Lord and being baptized, and still love
wickedness, the lusts of the eye, the lust of the flesh, and the
pride of life, and live in envy, hatred, debauchery, etc., it can not
be called the Lord's Supper, but a substitute, dictated and con-
firmed by the false doctrine of the learned, and long continued
custom of the unguarded. Every one who imagines that he thus
truly keeps the Lord's Supper, is greatly mistaken.
OF EXCOMMUNICATION.
Persons guilty of even one work of the flesh (as Paul writes,
Gal. 5:3), and refusing repentance after suitable admonition, are
not only to be excluded from the Lord's Supper, but from the
kingdom of God, and consequently from the church of the Lord,
for as they are excluded from the kingdom of God by their sins,
they can not expect to belong to the church of God.
Since a man has to give account of himself, what harm would
it be to me if any of my fellow-members were guilty of a sin, and
I were to tell him candidly to alter his course of life, might I not
still remain his associate, though he were to continue in sin and
suffer him to settle that in his own account? Such a procedure
might make a fair appearance of love, but is only a pretense, and
does not correspond with the love of God. Divine love must
work in accordance with the mind of God, and according to the
command of God, just as a man can not believe, except as God
has commanded him to believe. The love of God can not be
known by the feelings of men, but by inspiration and revelation
of God. The man in whom the love of God really exists, looks
to the Lord and learns of Him His attributes and nature. To
86 HISTORY OF THE TUNKERS.
apply this to the above, the children of God have learned of their
heavenly Father, to distinguish between, and separate the clean
and unclean, light and darkness, His people and the heathen. As
may be seen in the creation, when God made heaven and earth,
light, darkness, earth and water having all been mixed together,
He divided the light from darkness, and called the former day,
and the latter night. After the planting of Paradise, which con-
tained everything pleasant, God also created man after His own
image, and suffered him to live in the garden, to eat of the fruit
of all the trees which God commanded him to eat. But as soon
as man proved to be disobedient towards God, he became unclean,
and, as such, he could no longer remain in Paradise, but was
expelled therefrom, and until he be purified by Christ, the second
Adam can not again be permitted to return. Many hundred
years elapsed until this return was effected by Christ, the prom-
ised seed of the woman ; and with Adam many saints were con-
ducted by Him into His kingdom. Matt. 27 : 52. Thus we may
learn how sin and disobedience separate us from the love of God
and His kingdom. God manifested to Abraham, as the father
of all believers, a distinction and separation, that his offspring
should be a separate nation from that of the heathen, which he
conducted by a mighty hand from Egypt, and promised to give
them an holy land. To this nation, in the wilderness, the Lord
God, upon Mount Sinai, gave a peculiar law, with the intention
that they should not only be a separate people from all unclean
heathens, but even from all unclean beasts, fishes, and birds ;
therefore, God said to them (Lev. 20:24-26) : "I am the Lord
your God who have separated you from other people ; ye shall
therefore put difference between clean beasts and unclean, and
between unclean fowls and clean ; and ye shall not make your
souls abominable by beast, or by fowl, or by any manner of liv-
ing thing that creepeth on the ground, which I have separated
from you as unclean, and ye shall be holy unto Me; for I the
Lord am holy, and have severed you from other people, that ye
should be Mine." Observe how God manifested His will in the
separation of the clean from the unclean, the Lord's people from
mack's book. 87
the heathens, who were equally the creatures of God, but were
not to have any share and communion with His people.
The discourses of Jesus and His apostles also require a sepa-
ration in the new covenant between the believer and unbeliever.
Jesus (Matt. 13:24) compares the present world to a field con-
taining seeds, both good and bad. The good are sowed by Jesus,
through His gospel, and these are the children of His kingdom,
born from above by "the word of truth." James 1 : 18. But the
tares are the bad, sowed by the devil, and are planted by his false
and sophistical word. Now, the harvest of these is in the end
of the world. There the Lord thereof will gather the good seed
into His barn, but the tares He will burn with unquenchable fire.
Notice carefully the relation of excommunication in the Old
Testament, as commanded by Moses, as a testimony for the new
covenant. Heb. 3:5, 6. For as there was no uncircumcised,
no leprous nor unclean person admitted into the temple, such an
house or community was instituted by the Son of God, by His
death, and by the Holy Ghost, which temple, in the New Testa- â–
ment, is called "the body of Christ." Rom. 12:5; 1 Cor. 12 : 27 ;
Eph. 1 : 22, 23 ; 4 : 12 ; 5 : 23 ; Col. 1 : 18. Into this body, temple,
or community, all the members of Jesus are embodied and bap-
tized. 1 Cor. 12 : 13. "For by one Spirit are we all baptized into
one body." This body is sanctified and cleansed by Christ, "with
the washing of water, by the Word." Eph. 5 : 26. It is sepa-
rated from the world, from the whole house of the old Adam,
according to the inward part, by faith. This community in the
Scriptures is called the "chosen generation, a royal priesthood,
an holy nation, a peculiar people." 1 Peter 2:9. As this body,
according to Rom. 6 : 2-4, is dead to sin, buried by baptism into,
and raised again to the newness of life in Christ Jesus, and in
whom it continues and grows like a fruitful branch in this evil
world, so, by divine permission, Satan may tempt every member
to sin, for the trial of its faith and love. Jesus and His apostles,
therefore, call upon the faithful to watch and pray, to wrestle
and be vigilant. Nevertheless, it is an easy matter for such a
member, who hath renounced sin and put on Christ, as the new
88 HISTORY OF THE TUNKERS.
life, unless he continue constantly in prayers, again to transgress
against his fellow-members, or even against the commandments
of the Lord. Thus says the Lord (Matt. 18:15): "If thy
brother shall trespass against thee, go and tell him his fault
between thee and him alone. If he shall hear thee, thou hast
gained thy brother. But if he will not hear thee, then take with
thee one or two more, that in the mouth of two or three witnesses
every word may be established. And if he shall neglect to hear
them, tell it unto the church. But if he neglect to hear the
church, let him be unto thee as an heathen man and a publican."
Thus we see who is the author of excommunication in the New
Testament, namely, Jesus Christ, the Lord and Master.
It was so ordered for the purpose of such persons whose sins
may be forgiven without its being executed, provided they will
obey the good admonition. If not, they are banished from the
church, not for the sake of their sins, but for pride and obstinacy ;
because they reject the counsel of God's Spirit, despise and grieve
the whole congregation, when it would have been their duty
rather to die for their fellow-members than vex them, or despise
their good counsel. Such characters are taken notice of under
the law (Num. 19: 13) : "Whosoever toucheth the dead body of
any man that is dead [which is a trifling act], and purifieth not
himself, defileth the tabernacle of the Lord, and that soul shall
be cut off from Israel," etc. The water of separation, which was
used in the law for the purpose of cleansing the unclean, refers
in the new covenant to brotherly admonition. If, for instance, a
member transgresses, is guilty of sin, and despises counsel,
becomes hardened by the delusion of sin, Paul exhorts the faithful
(Heb. 3 :i3, 14) : "Take heed lest any of you be hardened through
the deceitfulness of sin. For we are made partakers of Christ,
if we hold the beginning of our confidence steadfast unto the
end." That is, we become the partakers of newness of life, in
Christ Jesus. Let us but remain firm in it until the end, and not
wander from the true life in Christ and the living God, by the
old way of sinful living.
We should always endeavor to learn the teachings of the Spirit
mack's book. 89
of God. He is the best counselor, who foresaw everything, and
therefore subjected His house to very wise regulations. As early
as the law of Moses (Num. 15:27-31), God commanded that
if any soul, or the whole congregation, should sin, through
ignorance against any commandment, then he shall bring unto
the Lord a sin-offering, "and it shall be forgiven." "But the
soul that doeth aught presumptuously, the same reproacheth the
Lord ; and that soul shall be cut off from among His people.
Because he hath despised the word of the Lord, and hath broken
His commandment, that soul shall utterly be cut off ; his iniquity
shall be upon him." Thus, should a whole congregation, or city,
sin in this manner, and serve other gods, that is, commit such
things, which are forbidden by the Lord, it shall be utterly
destroyed. Deut. 13: 12.
So now let us observe how this must in a spiritual manner be
attended to by the church of God, in the New Testament, so
that the church may not be prevailed upon by the gates of hell,
that is, by sinful actions. Every member of the Lord's body
knows that he is "buried with Him by baptism into death" (Rom.
6:4), and that he "should walk in newness of life." He is called
upon at his baptism to renounce all sin, the devil, and his own
corrupt will, and to follow the Lord Jesus until death, and in His
commandments. "The works of the flesh are manifest, which are
these: adultery, fornication, uncleanness, lasciviousness, idolatry,
witchcraft, hatred, variance, emulations, wrath, strife, seditions,
heresies, envyings, murders, drunkenness, revelings, and such
like." Gal. 5 : 19-21. To all such the kingdom of God is utterly
denied by the Holy Ghost, that is, if any one of these evil prac-
tises rules or reigns over them. Thus, if in the Lord's body a
member be guilty of such, and the church have knowledge of it,
he must be excommunicated, according to 1 Cor. 5:13, until he
shall be purified by true repentance, that the whole body thereby
may not become unclean. How wicked and corrupt must such a
member have become who would justify himself in his sinful
life!
90 HISTORY OF THE TUNKERS.
OF VARIANCE.
This spirit tempts persons who are not sufficiently instructed
in the ways of the Lord, similar to the serpent who spoke to Eve
in Paradise : "Ye shall not surely die, for God doth know that
in the day ye eat thereof, then your eyes shall be opened, and ye
shall be as gods, knowing good and evil ;" which in part so hap-
pened ; for as soon as they had eaten thereof, their eyes "were
opened, and they knew that they were naked." Gen. 3:1-7.
Therefore, Paul calls upon the Corinthians : "But I fear, lest by
any means, as the serpent beguiled Eve through his subtility, so
your minds should be corrupted from the simplicity that is in
Christ." 2 Cor. 11:3. As long as a member of the body con-
tinues in this conflict, "bringing into captivity every thought to
the obedience of Christ," and "casting down imaginations, and
every high thing that exalteth itself against the knowledge of God"
(2 Cor. 10: 5, 6), so long the spirit of discord can not bring the
soul into captivity. His living with his fellow-members in sim-
plicity, obedience of faith, peace, and unity, he continues with
them, submitting willingly, peaceably, and simply to them what
he does not understand, according to the advice of Peter. 1 Peter
5:5. But the moment the spirit of discord prevails, they grad-
ually separate themselves from the peace and love of their fellow-
members. They take offense at trifling occurrences, until, by
degrees, they lose the grace of faith. To them, idle and profane
conversation is more delightful than an affectionate address of
their fellow-members respecting their conduct. They refuse to
listen to the fraternal admonition of their brethren, and give place
to the deceitful spirit, who, like Lucifer, transformed into an
angel of light, persuades them to criticize the defects of their
fellow-members, to be offended at them, and finally become their
own masters, and thereby bring about a separate party or organi-
zation. Such proceeding is called by the Spirit of God, "sedition
and heresies." ' It is a manifest work of the flesh, not belonging
to the kingdom of God, neither to the house of the Lord, but to
the kingdom of the world. Division has always been the begin-
MACK S BOOK. 91
ning of evil, and where it exists there no family can prosper, much
less the church. True believers, therefore, must avoid such per-
sons, who, in this manner give offense or cause division, accord-
ing to the instructions of Paul. Rom. 17:17. They are the
works of the flesh, originating in a fleshly mind, even though the
fleshly person committing them disguises himself under colors
of angelic humility. Col. 2: 18. Paul, too, calls them heretics,
who are to be rejected. Titus 3 : 10.
WHO IS QUALIFIED TO CONDUCT THE EXCOMMUNICATION?
Salvation is promised only to the faithful. Whosoever believes
in the Son of God, shall have eternal life ; but they that believe
not, the wrath of God abideth on them. Observe, also, the nature
of faith, as defined by the Son of God (Mark 16: 17, 18) : "And
these signs shall follow them that believe. In My name [that is,
by His doctrine, word, and commandments] shall they cast out
devils ;" first out of themselves, and then out of them who believe
in Him, and by their word are converted. "They shall speak
with new tongues : they shall take up serpents ; and if they drink
any deadly thing, it shall not hurt them. They shall lay hands
on the sick, and they shall recover." To such believers eternal
life is promised, and they are commanded by Christ to expel
from their congregations such sinful, offensive persons ; and
what they bind upon earth, will be bound in heaven ; and what
they loose upon earth shall be loosed in heaven. Such believers
carry into effect the laws and regulations of their Lord and Mas-
ter, although rejected for such conduct by the wicked. Faithful
members may err and sin through weakness, but they never do
so intentionally, and are always very sorry for the act. They
are such who mourn for their frailty, and if reminded by their
brethren, they greatly delight in hearing them, and take correc-
tion whenever they err. They are such of whom John says, "My
little children, if any man sin, we have an advocate with the
Father, Jesus Christ the righteous." 1 John 2 : 1. They are in
a continual warfare against sin, and constantly mortify the sinful
members of their mortal bodies. Thev would even rather be
92 HISTORY OF THE TUNKERS.
excluded from the congregation of the Lord than transgress and
not repent when reprove^. Such persons can assist, with a good
conscience, in excommunicating and withdrawing from their most
beloved brethren for transgression and not accepting their affec-
tionate corrections, because they have already banished from
themselves this mind and spirit of the Christians. Such believers
can say with John ( I John 4:6), ''We are of God ; he that know-
eth God heareth us ; he that is not of God heareth not us. Hereby
know we the spirit of truth and the spirit of error." Thus, with a
good conscience, can they reject from their society a member who
is insensible to their affectionate corrections and instructions.
For if a member transgresses and refuses all correction, it is a
sin unto death, for which we are not commanded to pray, as John
savs. 1 John 5:16. Hereby we may discover the great differ-
ence in sinning; for if two persons commit the same sin, one of
them may be lost and the other saved, as was the case with the
two criminals crucified with Jesus. The one entered into Para-
dise w T ith Christ, because he acknowledged his sins, and believed
in Him. The same may be the case in a congregation where two
members sin alike ; the one hears, repents, and obtains forgive-
ness ; the other, not able to bear correction, becomes hardened in
pride and self-love, and will be lost. There is a great difference
in committing sins, for which purpose David said, "Blessed is the
man unto whom the Lord imputeth not iniquity, and in whose
spirit there is no guile." Ps. 32 : 2. Sincere Christians, after
erring inconsiderately, easily repent when reproved by their fel-
low-members. Of these James speaks : "For in many things we
offend all." James 3 : 2. "There is therefore now no condemna-
tion to them which are in Christ Jesus, who walk not after the
flesh, but after the Spirit." Rom. 8:1. "Whosoever is born of
God, doth not commit sin ; for his seed remaineth in him ; and he
can not sin, because he is born of God." 1 John 3 : 9. Such par-
doned believers are in daily warfare against sin ; and between
them and the serpent there is a continual enmity. They feel its
bruises, but its dominion is destroyed. Therefore, the faithful,
as long as they live in the state of humility, are called the church
MACKS BOOK. 93
militant; but they shall overcome "by the blood of the Lamb.''
Rev. 12 : 11.
But some have told me that they were happy, and could not
feel its effects. Others said that it had no power, because they
were insensible of its influence, and were in good spirits. Such
poor souls must have been deceived by the subtlety of the serpent,
for when they repented and believed in the gospel of Christ, they
entered the church, and received divine ordinances, and assisted
in conducting its services. They believed that what would bind
the Lord's community upon earth will bind it also in heaven. But
they did not contend for the faith according to the advice of the
apostle (Jude 5:3), but departed from it, and gave heed to
seducing spirits, which they accepted as angels, as Paul clearly
writes ( 1 Tim. 4:1); and they harkened to them because they
promised them liberty, etc. (2 Peter 2: 18, 19). Thus their con-
science becomes seared, and they may continue insensible of their
condition until the judgment. They may even speak to the con-
gregation of the Lord in a haughty tone, "You may exclude us as
you please ; God still will receive us into His grace." But they
who have been excommunicated for their sins, and still continue
in the faith, are sensible of their state, and again return by faith
and repentance. How great is the blindness of those who find
fault with a congregation for avoiding them ! They are insen-
sible of the effect of excommunication, and contend against the
church of the Lord.
God Himself subjects the greatest part of mankind to a state
of excommunication, as is the case with all unconverted. Unless
they are born again, according to the will of God, they are the
children of His wrath, which waits on them with everlasting pun-
ishment, but they are lively and in good spirits, even claiming,
through the medium of false doctrine, hope of salvation. Of
such Jesus says (Matt. 24: 38, 39), "For as in the days that were
before the flood they were eating and drinking, marrying and giv-
ing in marriage," etc They were merry "until the flood came
and took them all away." They cared nothing for Noah's preach-
ing and his building the ark, neither did they believe, but mocked
94 HISTORY OF THE TUNKERS.
at him. Even so will the unconverted be in the days of "the
coming of the Son of man." They will not believe their condition
to be so bad, because they possess no sense of the divine excom-
munication, to which they are subjected. Infidelity has hardened
their hearts, like Lot's wife, who became a pillar of salt. So, also,
will those who turn back to the sinful Sodom have no faith in the
gospel. Peter says (2 Peter 2:21), 'Tor it had been better for
them not to have known the way of righteousness, than after they
have known it to turn from the holy commandment delivered
unto them." Observe what these rejected angels did. They con-
tended against the good angels. See Jude 5-9; Rev. 17: 17. A
contest likewise took place between Satan and Christ. Matt.
4: i-ii. With the same propriety might these poor, deluded
people say to God that His excommunication had no effect. Do
not be alarmed because those who depart from the faith and
adhere to these unruly spirits are permitted to contend against
the good — for the rejected angels were permitted by God to con-
tend against the good angels — they only increase their damnation,
and prove the faithful for confirming their salvation. Therefore,
concern thyself little about other people's conversation, for com-
monly it is of a profane nature, and against the mind of God ;
and although their testimony be received by some, the testimony
of God is greater. John 5 : 9. For God has borne witness of
His Son, and whosoever believes in the Son has the witness
within himself, which is more certain than the testimony of men,
be it of what appearance it may.
But would the powers that be, suffer the church to estab-
lish such tribunal for judging and excommunicating their mem-
bers? Such ordinance can not be against the will and intention
of earthly government, but on the contrary, is exceedingly bene-
ficial to it. Paul instructs the faithful (Rom. 13 : 1-7), that every
soul shall be subject, for the Lord's sake, to human regulations,
made by their rulers, and render them tribute, custom, fear, and
honor; for all magistrates are ordained by God to punish evil-
doers and defend the good, in such a manner as to correspond
with the will of God. In such of their subjects, therefore, they
mack's book. 95
should take great delight, especially if they walk in the fear of
God, suffer among themselves no transgressors, and give their
rulers their dues, as well as the Lord ; for the Lord hath prom-
ised a time when "kings shall be nursing fathers" to His people.
Isa. 49 : 23.
OF TAKING OATHS.
It is much better for men, and more in accordance with the
teachings of Christ, that the faithful should affirm with yea what
is so, and with nay what is not so, than to take many oaths, which
are frequently not kept sacred. More peace and safety exist in
a government where the subjects, in the fear of God, tell the
truth with yea and nay, and adhere to it, than the oaths of those
in whom no confidence can be placed.
SELF-EXAMINATION.
Men are so apt to act upon, and even to judge and condemn, a
thing which they do not understand, according to their carnal
minds, instead of learning the mind and will of God in the case.
Above everything else, men should strive to learn the will of God
when they are about to execute judgment in the house of the
Lord ; and it is a source of comfort to know that He has not left
us in the dark, but has plainly revealed His will by the manner
of His dealing with His people in the old dispensation. They
dare not pretend to be wiser, and although they be taken by men
for fools, they must act agreeable to the model of divine wisdom.
Paul says (1 Cor. 3: 18, 19) : "If any man among you seemeth
to be wise in this world, let him become a fool that he may be
wise. For the wisdom of this world is foolishness with God."
Now, as the faithful in all things must look to God, they should
do so in the trial of their brethren. When the Lord wished to
prove a person or a nation, He gave them His laws and com-
mandments, and by these they were fully proved. Such always
has been the manner of divine wisdom, and still is. Sirach 4:19;
6 : 22. Even Adam had to be tried after he was placed in Para-
dise, and his trial was for the purpose of showing whether or not
96 HISTORY OF THE TUNKERS.
he would eat of the forbidden fruit. Noah was tried in his failli
in building and entering the ark. Even Abraham, the father of
all believers, had to undergo the severest trial. He had to leave
his mother country, go through the ceremony of circumcision ;
and what was still greater, was commanded to sacrifice his only
son, Isaac. Gen. 12: 1 ; 22: 1, 2. And God fully tried the seed
of Abraham in Egypt ; and after having been led into the wilder-
ness by a mighty hand, He began to humble and prove them, even
after they had the promise of the holy land, to know what was
in their hearts, whether or not they were willing to keep His com-
mandments. Deut. 8:2. In this trying wilderness most of them
were destroyed for their unbelief, with whom God was not well
pleased, although they had been "baptized unto Moses in the
cloud and in the sea ; and did all eat the same spiritual meat," the
food of angels (Ps. 78: 25), "and did all drink of the same spir-
itual drink ; for they drank of that spiritual Rock that followed
them, and that Rock was Christ." 1 Cor. 10:3, 4- But they
did not hold out in their trial. God required of them obedience to
His commandments and laws.
Now let us observe God's intention in the new covenant.
In the first place, we read of no trial or temptation having
occurred to the Son of God before His baptism ; but as soon as
this was performed by John in Jordan, and the voice from heaven
heard, "This is My beloved Son, in whom I am well pleased"
(Matt. 3: 16, 17), temptations began. Then was He tempted of
the devil, and by the scribes and Pharisees ; then "learned He
obedience" (Heb. 5:8), "and became obedient unto death, even
the death of the cross." Phil. 2:8. In the same manner that the
Father led and tried His Son, so does the Son lead His followers.
Hence the kingdom of heaven is compared to a net that gathered
of every kind of fish, but the bad were cast away. Matt.
13:47, 48. Jesus calls many who, through faith and baptism,
became His disciples (John 4:1), but they will be proven by the
cross and made perfect by His doctrine. Never did Jesus prove
any man without His gospel ; but all that came to Him and
believed on Him He received as disciples, but He said to them,
MACK S BOOK. 97
"If ye continue in My Word, then ye are My disciples indeed.
And ye shall know the truth, and the truth shall make you free."
John 8: 31, 32. Again, He said to His apostles: "If ye abide in
Me, as the branch does in the vine, ye will bring- forth much
fruit ; but if ye will not abide in Me, ye will be cast forth as a
branch and be withered." John 15:4-6. Such a spirit must
govern the church of Christ that if a man will repent, and pub-
licly renounce the devil, the world, and all its sins, and acknowl-
edge the doctrines of Jesus, it is their duty to admit him, although
there be no certainty that he will continue faithful in his profes-
sion, while nothing is known of him that would justify the con-
gregation in rejecting him. By his following Jesus, he will mani-
fest whether or not he will reject His gospel as the way of life.
Divine wisdom invites everybody to come to her, even the simple
and such as lack understanding. Prov 9: 1-4. She excludes no
man who will accept the invitation of forsaking the way of fool-
ishness and accepting the way of understanding. The believer
will be tried in the house of God. There he may suffer his feet
to be put into fetters, and his neck into the yoke. If then he does
not hold out faithful, the whole blame lies upon himself. It is
God's design to prove men in keeping His commandments, after
they have entered into covenant with Him. Otherwise we might
say that God in the Old Testament dispensation did not prove the
inconstant, previous to His adopting them and vouchsafing to
them His promises. And Jesus might be accused of choosing
disciples who proved unfaithful. "Why did He not select all
such as He knew would continue steadfast ?" for it is written that
"many of His disciples went back, and walked no more with
Him." John 6 : 66. Thus, too, we might accuse all the apostles
for making disciples by the preaching of the gospel, of whom
many became apostates in different ways.
Please consider the following illustration : If two persons loved
each other, and proposed to enter into matrimony, when can they
best try each other, before or after marriage? Before, they are
free from the burden of the family. The woman is not under the
necessity of obeying the man, and the man is free from the cares
98 HISTORY OF THE TUNKERS.
and infirmities of the woman. They know nothing but to love.
But as soon as they enter the public matrimonial covenant with
each other, and accept family relations, then, it may be said,
their trial begins. Then the wife dare not court any other man.
She must be obedient to her own husband. Then the husband
will discover her weakness. Then the intensity of conjugal affec-
tion will subside, and if they hope to enjoy peace, they must seek
divine love and guidance. Then an ever-enduring affection will
be required, one that will abide until death, in prosperity and
adversity. They dare not separate from each other until death
parts them. This, then, is the state of matrimony among
believers, which represents Christ and His church. Eph. 5 : 32.
People of the world make love with one person, then they will
seek and woo another, and are very inconstant. They will also
find fault with the conduct of married people, and imagine that
they could lead a better life and show a better example. How-
ever, when they enter the state of matrimony they will discover
that in the family only can they learn how to conduct a family.
And, too, many become adulterers, as they do not have love and
patience enough to remain steadfast unto the end.
Apply this case to spiritual matters. Many persons have been
awakened and have been led to forsake the great whore, — have
come out of Babylon, and have made numerous efforts to woo
the gospel of Christ. One will take a passage out of the New
Testament here and another there, with which they flatter each
other, and pretend strong affection among each other, calling
each other brethren and sisters, but refuse to enter a bond of
Christian fellowship, or to be baptized "by one Spirit" "into one
body." 1 Cor. 12:13. Therefore, they take liberty to adhere
to what they please, one to one, and another to another opinion,
one to this and the other to another spirit, thus solacing them-
selves with this species of love, so that the saying will apply very
well to them that "love covers everything and makes no conten-
tion," which is true, for the flirtations of the latitudinarian cover
everything where there is no matrimonial restraint, no sacred
ties with Christ and His church, its commandments and ordi-
MACK S BOOK. 99
nances. Rom. 13:9. Where there exists a true union between
Christ and His church, there will be no dallying with the world,
but instead thereof a hatred of its vanities and sinful pleasures.
Now let us observe the criticism and unjust remarks of those
worldly coquettes, upon those who have entered into fellowship
with Christ. They speak lightly of the faithful followers of
Christ in their efforts to admonish each other to constancy of
life. And if it should so happen that one of their number should
depart from the faith and give place to the enemy in a sinful
and wicked life, and the faithful should discipline them accord-
ing to the gospel, they will raise a great cry of intolerance and
cruelty. And the expelled member will invariably attach him-
self to those courtiers, and unite with them in the exercise of their
indiscriminate affections. They want unlimited freedom of mind
and spirit ; and such, indeed, they do possess, for they are out of
the church of God, out of His kingdom, where there is no
restraint. But in the church of God there is order, for God is
a God of order, peace, and love. All have but one mind and one
will, and that is the will of God. The angels of heaven are
governed by the will of God, and when they entertained any other
will, they were speedily "cast down to hell, and delivered into
chains of darkness, to be reserved unto judgment." 2 Peter 2 : 4.
Herein we discern the nature of the love of God, and His own
method of its application to offenders, and it is the duty of all
His faithful followers to be of the same mind, and to make the
same application. Let us hear His word (Matt. 18: 19) : "And
if thine eye offend thee, pluck it out, and cast it from thee. It
is better for thee to enter into life with one eye, rather than
having two eyes to be cast into hell fire."
This commandment Jesus particularly gave to His church, His
body, that it should cut off all sinful and offensive members, to
prevent the destruction of the whole body. A love of this nature
was commanded by God, in the law, that if "thy friend, which is
as thine own soul, entice thee secretly, saying, Let us go and
serve other gods, which thou hast not known, thou shalt not
harken unto him; neither shall thine eye pity him." Deut.
IOO HISTORY OF THE TUNKERS.
1 : 6-8. Behold, of this love every courtier remains ignorant as
long as he refuses to enter into the sacred ties with Christ, or
His doctrine and ordinances. Yet he professes to be very cath-
olic, broad-minded, and liberal in his views and feelings for
others, and may be so regarded by the inexperienced. However,
when he will be made manifest, it will be discovered that he was a
mere pretender. The Scriptures say, "Let love be without dis-
simulation." Rom. 12:9. See also 1 Tim. 1:5, 6. "Now, the
end of the commandment is charity out of a pure heart, and of a
good conscience, and of faith unfeigned, from which, some having
swerved, have turned aside unto vain jangling."
OF LOVE.
How do we prove true love and sound faith, or false love and
pretended faith ? True faith, and that which hath the promise of
everlasting life, must be conformable to Scripture ; it must be as
Jesus said : "He that believeth on Me, as the Scripture hath said,
out of his belly shall flow rivers of living water." John 7 : 38.
A scriptural faith will also produce a scriptural love. "For this
is the love of God, that we keep His commandments." 1 John
5 : 3. "If ye love Me, ye will keep My commandments." (Rev.
Ver.) "He that hath My commandments, and keepeth them,
he it is that loveth Me;" and "if a man love Me, he will keep
My words" (John 14: 15, 21, 23), by which scriptural love all
men are to know His disciples (John 13 : 34, 35). For as Christ
was born, crucified, and raised according to the Scriptures ( 1 Cor.
15:3, 4), so He taught His believers a scriptural faith, and
promised them an everlasting life. But a feigned love and faith
are not recognized by Scripture, but are built upon the wisdom of
men ; one will believe as he was taught by his learned predecessor,
the other will be governed by some book, and the third by his
own opinion and desires ; whereas the Scripture expressly says,
"One Lord, one faith, one baptism." Eph. 4:5. Should ten
vain professors be examined according to the Scriptures, it would
appear that each one would be governed by a peculiar faith, and
not one of which would correspond with the Scripture, for there
MACK S BOOK. IOI
is only one true and unfeigned faith according to the Scriptures,
and all they who possess this faith are of the same mind.
OF FAITH.
Whoever says, because all sects appeal to Scripture, that there-
fore no such liberty is to be given to the true believer, necessarily
must be miserable and an ignorant person. That all sects
acknowledge the divine origin of the Scripture, and appeal to it,
although they do not believe in it, gives great support to the
faith of the believer. There is a great difference between appeal-
ing to and believing in the Holy Scriptures, which will appear
from the conversation between Jesus and the Jews. "For had
ye believed Moses, ye would have believed Me ; for he wrote of
Me." John 5 : 46. The Jews all appealed to Moses, but did not
believe in his writings. Thus, all sects appeal to Scripture, and
even to Jesus Himself. In the same manner, therefore, as they
believe in Jesus, so they believe in the Scriptures. Could a true
believer be so stupid as to conclude that because all sects appeal
to a crucified Saviour, "therefore I can not safely do so" ? Such
a conclusion would answer the devil's purpose extremely well.
Rut true believers have been taught otherwise by their Master;
for as the devil in his temptation of Jesus, appealed to the Scrip-
tures, an appeal was made to the Scriptures by Jesus in His
answer. See Matt. 4:6, 7. Admitting that the devil and all
false spirits appeal to Scripture, is not admitting that they believe
in it. The faithful children of God always look unto their
heavenly Father, believe and follow Him in His revealed Word,
because they are certain that God and His Word exactly corre-
spond with each other. They would be under the necessity of
omitting a great deal if they were not to do what the wicked
and infidels do in their unbelief. They would not be allowed to
pray, sing, labor, eat, and sleep, which to the wicked is all sin
and abomination before God. For "unto the pure all things are
pure; but unto them that are defiled and unbelieving is nothing
pure." Titus 1:15. When the ungodly perform divine service,
as praying, singing, holding meetings, going to sacrament, and
102 HISTORY OF THE TUNKERS.
such like, blind reason here may suggest that if such be the prac-
tice of these people, it will be no harm to omit them. Uninformed
persons may, indeed, be so confounded, in various ways, that
finally they will be at a loss to know what to think or believe.
Then will they be compelled to invent one of their own, of which
perhaps not the smallest trace exists in Scripture. In pursuing
this, they will imagine to have exceeded the apostles, and will
reject every counsel of the Scriptures. I have known people,
whose course I discovered, to end in great depravity. Their
ruined condition was such that finally they believed in nothing at
all, and some of them again resumed the broad road to destruc-
tion. May God in His grace preserve every innocent believer
against such a condition, that he may not aspire to rise too high,
but be satisfied in a humble sphere. Rom. 12:16. And Paul
says to his son Timothy, "that from a child thou hast known the
Holy Scriptures, which are able to make thee wise unto salvation,
through faith which is in Christ Jesus. All Scripture is given
by inspiration of God, and is profitable for doctrine, for reproof,
for correction, for instruction in righteousness ; that the man of
God may be perfect, thoroughly furnished unto all good works."
1 Tim. 3:15-17-
Are we in all respects to believe the teachings of the Holy
Scriptures, and is a believer bound to believe and obey the same,
or does the Spirit of God not lead us in ways different from what
the Scripture literally tells us ?
It is not necessary to tell a believer that he is absolutely bound
to believe and obey the Scripture, but no person can be faithful
without the Holy Ghost, who is the author of our faith. The
Scripture is simply an external evidence of things formerly
taught and commanded by the Holy Ghost, containing the prom-
ises and judgments pronounced by Him. When a person obtains
the Holy Ghost, it will be the same Spirit of faith who worked in
Peter, Paul, and John, many hundred years ago. He is the
same in all the faithful, although working in greater measure in
the apostles for the spread of the gospel, and what they wrote
and commanded all believers accepted as long as they continued
MACK S BOOK. IO3
sound in the faith. As there is but one God, and one Spirit, the
purpose of this one Holy Spirit must be the same as it was many
hundred years ago. What the Holy Ghost commanded the faith-
ful to observe, is externally recorded, especially to which all
the faithful submit, for He gives the same doctrine internally that
the Scripture gives externally. But whenever persons examine
the Scripture with their own wisdom and fleshly minds, they read
it without the spirit of faith, and can not believe its external
evidence, nor be obedient thereto. They are not bound to obey
its commandments, because they do not consider it directed to
them. If a king were to give laws, and record them for the use
of his subjects, connected with great promises and threats, in case
of obedience or disobedience, others not his subjects might read
them with great ado, but with little concern for obeying them.
The same holds good with the Holy Scriptures, the New Testa-
ment. Whoever reads it may see what Jesus, the King of kings,
has promised to those who truly repent, believe, and faithfully
follow Him in all His commandments. They can likewise read of
all His judgments upon all who refuse to obey His gospel, or the
government of His Spirit in the obedience of His commandments
as recorded in Scripture. It is true, a man may read the bare
scriptural Word, speak and write it, but if he has not the Spirit of
faith in him, he will not concern himself about its commandments,
nor be much terrified at its threats. The reason is plain, his ears
are not opened. Thus Jesus said to those who heard Him preach,
"He that hath ears to hear, let him hear." Matt. 11:15; 13 : 43-
And in the Revelation the Spirit of God calls upon the seven
churches : "He that hath an ear, let him hear what the Spirit saith
unto the churches." Rev. 2 : 7. Thus, a believer whose internal
ears are opened, if he read the Holy Scriptures, hears what Jesus
enjoins in His doctrine, what the apostles require in their writ-
ings, and by his internal hearing be excited to true obedience
externally. He reads the Scriptures in faith, and hears the
internal Word of life, which gives him power and vigor to follow
Jesus. But where faith is wanting, it is an easy matter for a
man to hear and read the bare Word, and sav, "It is a dead letter
I0 4 HISTORY OF THE TUNKERS.
which I can not obey, because I am not internally convinced of
what is externally written," but he is ignorant of his want of
sound faith and the true love of God. John 14: 1 5.
OF THE EXTERNAL AND INTERNAL WORD.
When the Lord God revealed His law to His people, He wrote
the commandments on two tables of stone, and gave them to
Moses, to be put into the ark of the covenant. Deut. 10: 1-5;
Heb. 9:4. Of these they were to take a copy, and write them
upon the posts of their houses. Deut. 6 : 6, 9. It is written that
the words of the commandments should be in their hearts, of
which they should talk to their children, bind them for a sign upon
their hands, and write them upon the posts of their houses and
gates. The external copy, of course, was a faithful transcript of
the writing of God upon the tables of stone within the ark of the
covenant in the holy place, so that the external and internal law
are of the same import. The ark of the covenant, containing
the commandments in the holy of holies, may represent the
heart of each believer in the new covenant. It contains, also, the
tables of the commandments of his God, written not by the hand
of man, but by the Holy Ghost. This, therefore, stands in close
connection with the external writings in the New Testament,
which flowed from the interior, and is the very image of the
inward living Word of God. But where a person says that the
laws of God are in his heart, and still wars against the com-
mandments of the Son of God and His apostles, of which the
Scriptures testify, we may safely believe him to be of a carnal
mind, possessing in his heart the spirit of error and falsehood.
Where the law of God is written in the heart, all are of one faith,
one baptism, and one Spirit, according to Christ Jesus. It was
the design of the true Lawgiver that His disciples all should
be one, even as the Father and Son. John 17: 21. On the con-
trary, where a spurious gospel is received and written in the
heart by the spirit of error, there is ignorance of divine things.
Ps. 5 : 10. It separates men from the commandments and ordi-
nances of God, and causes among them many religious professions
MACK S BOOK. IO5
and opinions. This I have experienced in many, who said they
were a free people, under no compulsion to obey the letter of the
New Testament, because the law of God was written in their
hearts. But I have seen such whereof not two were of one mind.
For as many as possessed this high disposition, so many different
opinions had they among them. To me, indeed, this appeared to
be a very curious spirit, writing so many different laws in the
different hearts of men. Even in the days of the prophet Jere-
miah, God complained that the Israelites were corrupted by false
prophets, forsook His laws and altars. Jer. 11:13. The same
is the case with people in our times, who boast of great liberty
without obeying the Scripture, the divine counsels, and command-
ments. The saying here is perfectly true : "As many people, so
many spirits and so many laws. But however great their spir-
itual pretensions may be, it still continues to be Babylon, con-
fusion, and discord. As builders, they refuse to desist, although
the Lord confuses their language. Although many learned and
wise have built, were disgraced and turned fools, still they begin
again to build this confused edifice. The consequence will be
confusion, confounding, and their minds will be so corrupted as
totally to be unfit for believing. ''Yet their folly shall be mani-
fest unto all men," as is written in 2 Tim. 3 : 9. Both true and
false laws may be written in the hearts of men, the false by the
spirit of error, in the hearts of the unbelieving; and the true by
the Holy Spirit of truth, in the children of the new covenant, or
the true believers, perfectly corresponding with what Christ and
His apostles commanded and recorded in the Scriptures.
OF THINGS STRANGLED AND OF BLOOD.
Blood having been as an offering for atonement, in the Old
Testament, therefore God said to Noah, when permitting him and
his sons to eat flesh, "But flesh with the life thereof, which is the
blood thereof, shall ye not eat." Gen. 9 : 4. Again God com-
manded His people by Moses, saying, "Ye shall eat no manner of
blood, whether it be of fowl or of beast, in any of your dwell-
ings. Whatsoever soul it be that eateth any manner of blood,
I06 HISTORY OF THE TUNKERS.
even that soul shall be. cut off from his people." Lev. 7:26, 27.
God expressed the same still more clearly, when he said, "And
whatsoever man there be of the house of Israel, or of the
strangers that sojourn among you, that eateth any manner of
blood ; I will even set My face against that soul that eateth
blood ; and I have given it to you upon the altar to make an
atonement for your souls. Therefore, I said unto the children
of Israel, No soul of you shall eat blood." Lev. 17: 10-12. This
is the reason why God in the Old Testament has forbidden His
people to eat blood. In the time of the apostles the Holy Ghost
was pleased to command to abstain from eating blood as well as
from acts of fornication, as a necessary observance for the faith-
ful, both from among Jews and Gentiles. Acts 15:29. The
reason of not eating blood by the Christians, is that the blood of
the Son of God is an atonement for them, and is forbidden, both
in the Old and New Testaments. The language of the first
Christians to the heathen was, "We are not as brutal and desirous
as the beasts to eat their flesh with blood." They inflicted a
state of bondage on a man who proved to be guilty of this act, as
may be seen in Godfrey Arnold's "Portrait of the Primitive
Christians."
But the apostle said, "Whatsoever is sold in the shambles that
eat." 1 Cor. 10:25. P )Ut P am * alludes only to natural food,
and blood can not be considered as an article of that description.
Thus it is a settled point that the eating of blood and things
strangled, as well as acts of fornication, are forbidden by the
Holy Ghost and apostles.
OF MATRIMONY.
The Lord Himself instituted matrimony in Paradise, as Jesus
said to the Pharisees: "Have ye not read, that He who made
them at the beginning made them male and female, and said, They
twain shall be one flesh?" Matt. 19:4, 5. That this state is
for the purpose of two persons who in the fear and faith of God
are to be one, and was instituted and blessed by Himself, may be
seen in the cases of Abraham, Isaac, Jacob, and the saints of the
MACKS BOOK. I07
Old Testament. That it is to be conducted in unity and purity,
likewise has been expressed in the law. Thus God has forbidden
the children of Israel to marry any other than those of the seed
of Abraham. Deut. 7 : 3. The Lord gave His commandments
to the Israelites by Moses, respecting this ordinance, for which
see Ex. 19:15; Lev. 12:5; 20:18. From all these command-
ments it is clear that the state of matrimony is a regulation
of decency and not in concupiscence, as among the heathen, who
are ignorant of God and His will. In the New Testament it is
to be respected as an ordinance still more holy. To the unmar-
ried the apostle Paul says that it would be good for them if they
abide even as he. For if a single state be conducted in the
purity of the Spirit, and flesh, in the true faith of Jesus, and
kept in true humility, it may be considered as an higher grade of
perfection, and a nearer resemblance of the image of Jesus. But
if a single person marries, he commits no sin, provided it be done
in the fear of the Lord, that is, in the true faith of Christ, to be
one flesh even as Christ and His church. Eph. 5 : 30. For in
no other manner can a man be of one flesh with Christ than by
obedience to the Word, which is Jesus, and which He has taught.
In like manner must true matrimony be so conducted that they
be one according to the outward flesh, but much more according
to the inward part in the will of their God must they have one
body and one faith in Christ Jesus. In no other manner has
matrimony been instituted and consecrated. But where people
marry on account of pleasures, and riches, and not in unity of
faith in Christ, such a marriage lies under the curse, and must be
rejected by the faithful, and is improper in the church of the
Lord, and always has been punished by God. As may be seen,
that when the sons of God turned away from Him, and became
fleshly minded, "saw the daughters of men that they were fair,
and they took to themselves wives of all which they chose," a
flood came and destroyed them all. The Scripture called those
from the tribe of Seth the children of God, because he, having
been Adam's son, was begotten after his image. Gen. 5 : 3. But
the children of men were from the tribe of Cain, whom the Lord
I08 HISTORY OF THE TUNKERS.
cursed for murdering his brother. God did permit these two
tribes to mix with each other, but they disobeyed, and they all
perished from the face of the earth, with the exception of a seed
from the tribe of Seth, consisting of Noah and his sons. The
devil, however, soon brought one of his sons, named Ham, under
the curse of his father. Gen. 9:25. God therefore made no
selection from Ham's tribe, but from Shem's, his brother, of
whom Abraham, the father of the faithful, was a descendant.
Abraham, for the marrying of his son Isaac, said to his eldest
servant that he should not take a wife unto his son of the
daughters of the Canaanites, namely, from the tribes of Ham,
but go to Abraham's country and kindred, and take a wife to
his son Isaac.
The same disposition governed Isaac when blessing his son
Jacob and commanding him not to take a wife of the daughters
of Canaan, but go to his mother's father's house, and take a
wife of his daughters. But Esau, Jacob's brother, a wild man,
and hated by the Lord, not regarding the will of God, but court-
ing at pleasure, took two wives, not of his kindred, but of the
Hittites, which caused great grief to Isaac and Rebecca. Gen.
28: 1-5; Mai. 1 : 1-3. The wise king Solomon, when overcome
by the love of strange women, and marrying contrary to the
law, fell under the displeasure of God, so that his kingdom was
rent out of his hands. 1 Kings II : I. The Jews, too, when
rebuilding the temple at the time of Nehemiah, repented and sep-
arated themselves from all strange women which they had taken,
of whom some even had children. See Ezra, tenth chapter.
It, no doubt, frequently occurred among the first Christians
that one of the two only became faithful. Paul therefore recom-
mends the believer to continue with the unbelieving as long as
the latter be pleased to dwell with the former; but if he made
proposals for parting, the faithful no longer will be bound in such
cases. 1 Cor. 7: 12-15. It should be observed what Paul says
of the marriage of the faithful in the foregoing verses, where the
Lord says: "Let not the wife depart from her husband; but if
she depart, let her remain unmarried. But to the rest speak I,
MACKS BOOK. IO9
not the Lord. If any brother hath a wife that believeth not, and
if she be pleased to dwell with him, let him not put her away."
By this we are to understand that if the unbelieving should be
brutish and continually grumbling and destroying every good
feeling, or should be guilty of adultery, so that the believing party
is to serve as a cloak to cover shame, in this case the believer
is not bound to dwell with such a wicked person.
But shpuld one commit adultery, shall they be permitted still
to live with each other? In the beginning it was commanded
in the law of Moses, to put to death all adulterers, and not to
suffer any one of them in the house of the Lord. But if a man
has set his wife at liberty by a letter of divorcement, she was no
more to be considered as an adulteress, although married with
another. Yet if the latter husband dies, her former would not
have been allowed to take her again to be his wife, for she would
have been considered an abomination before the Lord. Deut.
24:3, 4. How great, then, must the crime of adultery be, and
how much it operates against a believer to marry an adulterous,
whorish body, is evident from the great corruption it produces
in the sight and congregation of the Lord, and therefore as such
an abomination can not be permitted, no other remedy against
such an offense than actual separation could be prescribed, unless
in cases of thorough repentance.
OF EXCOMMUNICATION.
But if either party, the husband or wife, sins so as to be
excommunicated by the church, is the other party to have no
communication with him or her? God commanded in the Old
Testament that "if thy brother, or thy son, or thy daughter, or
the wife of thy bosom, or thy friend, who is as thine own soul,
entice thee secretly, saying, Let us go and serve other gods,
which thou hast not known," "thou shalt not consent unto him,"
nor "shall thine eye pity him, neither shalt thou spare, neither
shalt thou conceal him, but thine hand shall be first upon him, to
put him to death, and afterwards the hand of all the people."
Deut. 13:6-9. Thus it may be seen of what little consequence
HO HISTORY OF THE TUNKERS.
the closest connections were to him who was to be put to death
under the law. This itself represents the state of excommunica-
tion in the church of God in the new covenant. There Jesus said,
If thy brother transgress against thee (including husband and
wife, children and parents, if belonging to the congregation of
the Lord), and if he shall neglect to hear thee and the church,
"let him be unto thee as an heathen man and a publican." Matt.
18: 15-17. This forbearance for the purpose of escaping corrup-
tion, both in spiritual as well as bodily communication, is to be
observed even among the nearest connections. In Deut. 17:7 it
is strongly marked out, namely, if one has transgressed, so that
he must suffer death, the hands of the witness first shall be upon
the perpetrator, and then the hands of all the people. And when
Israel had transgressed, through the medium of the gold calf, the
Levites were commanded by the Lord to slay from gate to gate
throughout the camp, every man his brother, companion, and
neighbors, and then a blessing was bestowed upon them bv
Moses. Thus, in Christendom it is exceedingly necessary to
renounce all for the Lord's sake. The doctrine of self-denial
purports the same thing. It is an easy matter to assist in excom-
municating as long as we are not under the necessity of expelling
our companions and children, but in that case our natural affec-
tions, alas ! often prove to be stronger than our love for divine
things, which must end in destruction. It is, therefore, a settled
point, what Jesus says, "Whosoever loveth anything more than
Me is not worthy of Me." See Matt. 10: 3, 7.
OF OUTWARD WORSHIP.
There is a time for humiliation, and a time for exaltation.
Jesus first appeared in this world in a low, humble station, in a
humble and voluntary submission to the will of his father. In
future He will appear as the exalted Christ, in great glory.
Therefore, every soul wishing to share in His exaltation must
follow Him in a state of humility, and not be ashamed to confess
Him before men in all His commandments. In no other manner
can success be insured. The church of the Lord has always been
MACKS BOOK. IH
little and despised in the eyes of the world, and has been as the
sweepings of the dust. Such men greatly err who teach that it
is needless for the faithful to be baptized with water and partake
of the wine of communion for showing forth the death of Christ,
pretending to be baptized with spiritual water and to partake of
spiritual wine, and other high pretensions they may have against
the clear evidence of the Holy Scriptures. It is very necessary
to look wholly to the testimony of Jesus and His example ; and
to avoid being misled by these high-toned people, we must simply
follow His example in the obedience of faith, and bring every
thought into captivity under that obedience.
THE EXCUSE OF UNBELIEVERS.
But some people appeal to saints such as Taulerus, Thomas A.
Kempis, and others, who have written spiritual books, without
mentioning anything respecting the practice of the outward doc-
trine of Jesus. Men who appeal to men's evidence indicate that
they are destitute of the testimony of Jesus. Therefore says St.
John, "If we receive the witness of men, the witness of God is
greater ; for this is the witness of God which He hath testified of
His Son. He that believeth on the Son of God hath the witness
in himself. He that believeth not God hath made Him a liar,
because he believeth not the record that God gave of His Son."
i John 5 : 9, 10. Such testimony is essential to salvation, and
possessed by all saints. But it is very dangerous to appeal to
men who are still under the influence of popish institutions, and
have avoided out of fear what otherwise they might have con-
fessed. An appeal to saints is as absurd as though the world
were to appeal to Christ and His apostles, and yet not harmonize
with their doctrine. Such poor souls are to be pitied who
endeavor to ground their faith upon such a slender foundation,
which in time of affliction will afford no consolation. But the
Son of God has taught, "Therefore, whosoever heareth these
sayings of Mine, and doeth them, I will liken unto a wise man,
which built his house upon a rock." Matt. 7 : 24. Our Saviour
further says, "Verily, verily, I say unto you, he that heareth My
112 HISTORY OF THE TUNKERS.
word, and believeth on Him that sent Me, hath everlasting life,
and shall not come into condemnation, but is passed from death
unto life." John 5 : 24. Again, "Whosoever liveth and believ-
eth in Me shall never die." John 11 126. These are true testi-
monies to him who believeth, but how wretched it is to appeal to
the testimonies and practice of men as patterns in divine things,
and passing by the example of Christ and His apostles. Let us
remember what Paul says : "But though we, or an angel from
heaven, preach any other gospel unto you than that which we
have preached unto you, let him be accursed." Gal. 1 : 26. This
is the only gospel to which we shall listen, to which Moses and
the prophets have pointed, and was revealed by Christ and His
apostles ; neither dare it to be altered or tampered with by the
holiness of angels or men, or even by the power and dominion
of the whole world. To add anything to, or take away from it,
would bring upon us the displeasure of God, for it is as firm as
the mountain of the Lord ; and Christ compares it to a stone,
saying, "Whosoever shall fall on this stone shall be broken ; but
on whomsoever it shall fall, it shall grind him to powder."
Matt. 21 : 44.
OF THE REWARD OF THE FAITHFUL.
The riches and glories to be obtained through Christ, are of
such magnitude as to be inexpressible by any human tongue ;
nor can any one describe what God has prepared for those who
love Him. The Son of God Himself testifies, "That whosoever
believeth in Him should not perish, but have eternal life." John
3:15. This is a great expression of eternal glory. It is not
like the life of kings and the great of this world, for this is
scarcely like the span of an hand, and at the same time is full of
danger, disease, and disquietude, and at last it will be brought
to naught ; but it is such a fulness of joy, which is no more sub-
ject to death, but will continue forever. No pain, no fear, no
want, nor even any complaint, for as the life is everlasting, so
will be its glory, as God said, "Everlasting joy shall be upon their
heads." Isa. 35 : 10. There will proceed "out of the throne of
MACKS BOOK. II3
God and of the Lamb, a pure river of water of life," and "on either
side of the river was there the tree of life," bearing the most
precious fruits. Rev. 22: 1, 2. It is here where the city of God
will be manifested amidst this happy state of existence (Rev. 21),
whose streets will be of pure gold and precious stones, and where
the faithful will sing glorious hallelujahs. Job 13:22. They
shall have crowns on their heads, and will be clothed with white
robes, and palms of victory in their hands. Rev. 7:9. They
will shout, and sing, and rejoice, and the Lamb will lead them
unto living fountains of water, and feed them with fruit of
immortality. It will heighten their joy still more when they
shall behold Jesus in His great glory and majesty, with millions
of His saints and angels surrounding His throne, and with a loud
voice and great joy they shall sing everlasting hallelujah until
heaven and earth will echo the song of the redeemed unto the
Lamb that was slain, ascribing "blessing, and honor, and glory,
and power," forever and forever. Rev. 5: 12, 13. Their pleas-
ure will become still greater when they behold Jesus in His glori-
fied humanity. They will be astonished that so few have loved
and followed their blessed Redeemer, and that they themselves
had not more willingly served Him.
OF EVERLASTING TORMENT.
In the same manner that the glory of the faithful shall be
inexpressible, so will be the misery of unbelievers. The Scrip-
ture expressly says of the Son of God : "Behold, He cometh with
clouds ; and every eye shall see Him, and they also which pierced
Him; and all kindreds of the earth shall wail because of Him.
Even so, Amen." Rev. 1 : 7. And out of great fear they shall
say "to the mountains and rocks, Fall on us and hide us from the
face of Him that sitteth on the throne and from t'he wrath of the
Lamb." Rev. 6: 16. But all this will profit them nothing, for
Christ will say unto them, "Depart from Me, ye cursed, into
everlasting fire, prepared for the devil and his angels." Matt.
25:41. For they who "worship the beast and his image" "shall
be tormented with fire and brimstone in the presence of the holy
8
114 HISTORY OF THE TUNKERS.
angels and in the presence of the Lamb ; and the smoke of their
torment ascendeth up forever and ever." Rev. 14: 10, 11. "And
whosoever was not found written in the book of life was cast into
the lake of fire," where "their worm shall not die, neither shall
their fire be quenched." Rev. 20:15; Isa. 66:24. Yes, they
will be abhorring to all flesh, and their punishment will be still
more aggravated when they recollect that they have forfeited
this glorious life which they now behold in the children of God,
for which they have had so little respect. Moreover, when the
righteous shall be seen with great cheerfulness by those who have
given them such anxiety, and rejected their doctrine and faith in
Jesus, then will the damned fall into a terrible dismay respecting
such blessings ; in sorrow will they converse with each other, and
sigh with anxiety of spirit : This is he whom we fools had treated
as an outcast and his conduct as insane. Now he is counted
among the children of God ; and his inheritance is among the
saints. Therefore, have we missed the ways of righteousness.
What profit do we now reap from our pomp? Of what avail
now are our riches and pride? When they will now seriously
reflect upon all their sinful deeds committed in this world, with-
out the least love of God as the greatest good,, and consider their
forfeiture of such enjoyments, a torture and misery will ensue
in them, which will be inexpressible ; for they are banished from
the presence of the Lord and all His saints.
According to the testimony of Scripture, it appears that "the
smoke of their torment" will ascend "up forever and ever." Rev.
14: II. But that it is to be without any termination the Word
does not teach, which, however, is no consolation to the believer,
and not worthy of much inquiry or investigation, for the wicked
will have lost so much of the heavenly enjoyment that even if
there should be" a final termination of their punishment, after a
long eternity, they could never enjoy that which the faithful will
inherit through obedience to Christ.
It is a great error, and will prove disastrous to many, who r
having heard of a final restoration, will trust to it for their
redemption, and neglect the only means of salvation, — entire
MACKS BOOK. 115
consecration to the service of Christ. When they once enter the
place of torment, such hope will vanish like a vapor, even in an
apparent eternity. It is much wiser, therefore, to secure the
hope of salvation in the time and by God's appointed means of
grace, and thus escape the wrath of God and the torments of hell,
than to waste time in devising means of final escape. As if a
thief were to console himself with the thought, Ah, well, if I
should be apprehended and convicted, my sentence would expire
sometime! Would not that be poor comfort? ^Therefore the
gospel which teaches how to escape the wrath of God, is much
safer and better than the gospel which teaches that external
punishment will finally cease, which, though a truth, is however
not at all the proper gospel to be preached to the ungodly. But
the sincere milk of the Word is withheld from them through
propositions of suspiciously-prepared strong food, and the result
can scarcely be realized nor fully deplored, for it must be
destruction and death, tearing apart and scatttering abroad.
And after the people have been fed a long time on such food,
and their teacher goes to other fields, they do not know of what
they had partaken, although they had heard many long, fine-
spun, high-sounding, but to them unmeaning sermons. Through
such a ministry nobody was prepared the better to resist the
devil and his cohorts. Such people the apostle Paul likens to
"sounding brass, or a tinkling cymbal." I Cor. 13 : 1. They
lacked the love and obedience that would enable them to obey
the commandments and ordinances of the Lord. John 14 and
1 John 5 : 3.
A FATHERLY ADVICE.
In conclusion, I offer you an affectionate, fatherly advice,
which I hope you will cherish and keep sacredly while you live,
that you may remember it wherever you go ; when you lie down
at night, and when you rise in the morning let this be your great -
*"Also ist das Evangelium viel besser und seliger, welches lehret wie
mann den zorn Gottes entflihen Kan, als Solches Evangelium welches
lehret dasz die emige Qual ein Ende hat, welches zwar eine wahrheit ist,
geheret aber gar nicht als ein Evangelium denen Gottlosen zu pretigen."
Il6 HISTORY OF THE TUNKERS.
est concern; that all your desires, and your highest aspirations,
and your sighs and groanings, may be that you may be enabled
to love the Lord God, who made you, and Jesus Christ, who
redeemed you with His own precious blood, with all your heart,
with all your soul, and with all your mind, over everything in
the world, whether it be beauty or wealth, or whatsoever you
may see or hear or think of. And in this love, to fear and serve
God, in childlike simplicity of heart, meditate upon His com-
mandments day and night, and keep them with a pure heart. Let
them be your instructor and adviser, and pray steadfastly for
the Holy Spirit, who will lead you through His Word into all
truth. Suffer the words of David to ring constantly in your
ears: "Wherewithal shall a young man cleanse his way? — By
taking heed thereto according to Thy Word." Ps. 119:9.
Again, "The words of the Lord are pure words ; or silver tried in
a furnace of earth, purified seven times." Ps. 12:6. x\nd
again, "The law of the Lord is perfect, converting the soul. The
testimony of the Lord is sure, making wise the simple. The
statutes of the Lord are right, rejoicing the heart. The com-
mandment of the Lord is pure, enlightening the eyes. The fear
of the Lord is clean, enduring forever. The judgments of the
Lord are true and righteous altogether. More to be desired are
they than gold, yea than much fine gold ; sweeter also than
honey and the honeycomb." Ps. 19:7-10. And keep also con-
stantly in mind the words of our Saviour : "If a man love Me, he
will keep My words, but he that loveth Me not, keepeth not My
sayings." John 14:23, 24. Again, "My sheep hear My voice,
and they follow Me, and I give unto them eternal life." John
10 : 27. And bear in mind, too, what the Lord Jesus says of
His commands, in these words: "For I have not spoken of
Myself ; but the Father which sent Me, He gave Me a command-
ment, what I should say and what I should speak. And I know
that His commandment is life everlasting. Whatsoever I speak,
therefore, even as the Father said unto Me, so I speak." John
12 : 49, 50. And keep steadfastly the precious advice of the Lord
Jesus to His own, when He said, "Beware of false prophets,
JACK'S BOOK. 117
which come to you in sheep's clothing, but inwardly they are
ravening wolves.' Matt. 7:15. And regard carefully the
warning He offers you . "Take heed that no man deceive you,
for many shall come in My name, saying, I am Christ, and shall
deceive many." Matt. 24 : 4, 5. Keep thy soul always safely in
thine own hands, as the most valuable of all thy treasures, and
walk constantly before the Lord in holy fear. Like David, speaK
to the Lord in uprightness of heart. "Concerning the works of
ifien, by the word of Thy lips I have kept me from the paths of the
destroyer." Ps. 17:4. And if in your associations you should
come in contact with men who appear more holy than John, with
more fiery zeal than Elias, more wonderfully miraculous than
Moses, more mild, meek, humble, and spiritual than Christ and
His apostles, but do not walk in the doctrine of Christ, our cruci-
fied Redeemer, as it is recorded in the New Testament, and desire
to lead you away from keeping the simple commandments of the
Lord Jesus Christ, you may be assured in your heart that they
are false prophets and deceitful workers. Close your ears against
their pernicious teaching. Be as wise as serpents who stop their
ears against the charmer. Call earnestly to Christ for help, as
a sheep would bleat for the shepherd when it heard the voice
of the wolf.
It may appear harsh and uncharitable to hold such persons,
who make such loud pretensions to holiness and claim miraculous
power, as false professors and deceitful workers, because they
do not obev the outward ordinances and ceremonies of the writ-
ten Word of the Lord, but such judgment will be found consistent
with the teachings of both the Old and New Testament.
CHAPTER V
FROM THE CHRONIC ON EPHRATENSE
A third report of substantially the same circumstances is here
presented and taken from a work entitled "The Chronicon
Ephratense," being a history of the Seventh-day German Bap-
tists : —
"It is still fresh in the memory of all, that, with the beginning
of the present century, important changes in the realm of the
church took place in many lands, especially in Germany. A great
many people, of all ranks, separated themselves from the common
forms of worship, and were in general called Pietists. But as
only the three known church parties were included in the religious
peace, the Pietists everywhere began to be proceeded against with
much severity. On this account many of them went back again
into the pale of the church, and were therefore denominated
Church-Pietists. The rest, for the most part, went back to the
districts of Marienborn, Schwarzenau, Schlectenboden, etc.,
whose rulers had themselves been awakened, and so took up the
refugees, and granted them liberty of conscience.
"Among the Pietists gathered together in that region, two
congregations were soon formed, whose principles were radically
different and contrary, namely, the Community of True Inspira-
tion and the Baptists of Schwarzenau. As the superintendent's
relations were intricately involved with these congregations, they
will often have to be referred to. The Schwarzenau Baptists
arose in the year 1708 ; and the persons who at that time broke the
ice, amid much opposition, were Alexander Mack, their teacher,
a wealthy miller of Schriesheim an der Bergstrasse (who devoted
all his earthly possessions to the common good, and thereby
became so poor that at last he had not bread enough to last from
one day to the next), his housekeeper, a Widow Noethiger,
Andreas Boney, John George Hoenig, Luke Vetter, Kippinger,
and a gunsmith, whose name is not known. These eight asso-
(118)
FROM THE CHRONICON EPHRATENSE. I IQ
ciated themselves together, chose one of their number by lot as
baptist, and then, according to the doctrine brought from heaven
by Christ, baptized one another that same year, in the running
stream of water that flows by Schwarzenau. Who their first
baptist was has never been known.
"From these eight persons are descended all the various kinds
of Baptists among the High Germans in North America, who are
now scattered from New Jersey to Georgia ; but whether they were
the first who restored immersion, as a candle to its candlestick, in
Germany, is a question demanding closer investigation. It is
asserted that the godly Hochmann agreed with them on the
subject of baptism, but as they carried the thing out while he
was under arrest, he could not afterwards insist upon it any
more ; probably, too, their sectarianism was a hindrance to him.
Certain it is that God was with them at that time. Neither was
there any difference between them and the congregation after-
wards founded at Ephrata, except with reference to the Sabbath,
and it is affirmed that Alexander Mack once publicly declared,
'We now lack nothing any more, except the Sabbath, but we have
enough to carry already.' They had their goods in common, and
practiced continuence, though, it is said, they did not persevere
in this zeal longer than seven years, after which they turned to
women again and to the ownership of property involved therein.
And this is very likely, from the fact that, afterwards, when the
great awakening in Conestoga took place, during which similar
circumstances arose once more, they always declared that if it
were possible to live in such wise, their fathers at Schwarzenau,
who for a time had the same zeal, would have succeeded in it.
Thus they made their faithlessness the criterion according to
which they would judge God's leading, which was the very
source whence afterwards arose the division between them and
the congregation at Ephrata.
"This congregation of Baptists at Schwarzenau increased very
much. A branch of it settled in the Marienborn district, but
was thrice persecuted there, and finally found a refuge in Kre-
feld in the year 171 5. Here a division took place. Some say it
120 HISTORY OF THE TUNKERS.
was with reference to the question whether one might marry out
of the congregation. Others maintain that the occasion of it
was the marriage, contrary to the teaching of Paul (i Cor. 7),
of a single minister of theirs by the name of Hager or Hacker.
"It happened that young Brother Hacker had studied, and was
full of love, and an intimate friend of the said Peter Becker, and
wanted to marry the daughter of a merchant, who also had been
baptized into the congregation, but still served the Mennonites as
preacher, because they did not wish to lose him, and gave him
a yearly salary of 800 gulden. This man was glad for such a
son-in-law, and married them with the greatest pleasure, not
thinking that it would produce such a great excitement in the
congregation. But when the affair became known, the tumult
in the congregation became so great that Christian Libe, the sec-
ond teacher, and with him four single brethren, rose up against
it and excommunicated said Hacker, though John Naas and the
congregation wished only to suspend him from bread-breaking.
This godless excommunication ruined the whole congregation in
the town of Krefeld. I heard the blessed teacher, John Naas,
say that more than one hundred persons in Krefeld had been
convinced in favor of the new baptism, but on account of this
ban everything was ruined and killed. And since no Moses was
there, who might have sent Aaron with the censer, the fire of ban
burned on, and consumed the whole congregation, which still
pains my heart whenever I think of it. But it touched poor
Hacker most, who took all the blame on himself. The spirits
took possession of him, so that he fell sick and died of consump-
tion. As they were converted people, they were able to accom-
plish something. His good friend, Peter Becker, however, was
with him in his utmost need, up to his death.
"After this Peter Becker concluded to move to Pennsylvania,
and when this became known several others moved with him,
but the spirit of discord and ban also moved with them, and so
wounded and corrupted them on the other side of the ocean, that
they could hardly be cured in America."
CHAPTER VI
EARLY INTERNAL TROUBLES
The brethren at Krefeld had their share of internal troubles.
The ruling sovereign of the province to which Krefeld belonged,
was of very amiable and peaceable disposition, and granted his
subjects more religious liberty than was given in other parts of
Germany. In consequence of this freedom, there was a contin-
uous and heavy immigration into the town and vicinity, from
different parts of the country. Many of these newcomers were
members of the church. This aggregation of people brought into
the Krefeld church almost as many different views on subjects
of theology, as most of them belonged to some other denomina-
tion before they joined the brethren. Some were driven there
by persecution, some came for the sake of church associations,
and some, no doubt, were drawn thither by the savory odor of
the "loaves and fishes." The Krefeld church being in its first
love, like the mother church at Jerusalem, abounded in hospitality,
and endeavored to practice community of possessions to a fault.
One historian informs us that it became such a burden to sup-
port this large mass of immigrants and refugees that several
of their most wealthy brethren were impoverished in the attempt
to do so. And it was impossible to find immediate employment
for so many people. But "necessity is the mother of invention,"
and man's extremity became Krefeld's opportunity, for from
that period dates its extensive silk and velvet manufactory.*
Out of such a conglomerate mass of enforced idleness would
naturally spring forth a heavy crop of religious discussion among
those who were religiously inclined, and discussion not religious
among those who were not, with a dangerous infection of those
*Note.— "Krefeld: Important manufacturing town of Rhenish Prussia, 12
miles northwest of Dusseldorf. It owed its importance to the settlement
here, in the seventeenth and eighteenth centuries, of numerous refugees
from religious persecution, in neighboring countries, who established here
the silk and velvet manufacture, for which Krefeld is now the most noted
town in Prussia." — Manifold Cyclopedia.
(121)
122 HISTORY OF THE TUNKERS.
who tried to be. Such a state of society always broods strife,
by increasing food for gossip, on which busybodies thrive and
multiply. Their difficulties were augmented by the fact that all
of them were entirely inexperienced in church discipline, or
housekeeping, and therefore did not know how to help themselves
out of their troubles, or to avoid getting into new complications.
The different nationalities, each having its peculiar manners of
conduct, and all more or less prejudiced to their own, in pro-
portion to their intelligence and experience, also greatly hindered
harmony of action in church work. And there is no doubt that
the enemy profited by this state of dissension among them,
in bringing on the work of persecution, as it afforded occasion
for accusations of apostasy. But the saddest part of the above
affair is that it did not end at Krefeld. Although persecuted
from place to place, some to Friesland, some to Holland, still a
disposition of wrangling was maintained, though somewhat modi-
fied by their afflictions from without.
About 1 7 19 a. d v twenty or more families fled to America. On
board the ship they revived their discussions, which resulted in
such bitter contentions that some of the families were totally
estranged to each other before they landed. Thus they brought
with them to the New World the German "leaven of malice," as
well as the Christian spirit of brotherly love. As a natural result,
they dispersed to different parts of the country when landing on
the shores of America. Some of them hoped to get rid of their
troubles in alienation from those with whom they had been con-
tending, but each took with him the essential part of their faith
and practice. Thus, again did good come out of evil, for thereby
was the Word of God spread abroad. The only serious hindrance
to divine progress to individuals resulting from this state of
affairs, was that which comes from not assembling of themselves
together, the loss of brotherly exhortation and admonition.
This some of them soon began to realize in a longing for the
sweet associations of kindred spirits and brotherly intercourse.
Others endeavored to keep up the life within by social and
domestic worship, while many, alas ! suffered the lamp to burn
dry and the light to die out and become "great darkness."
CHAPTER VII
FIRST WORK IN AMERICA
The first emigrants from the mother church in Germany
arrived in America in the autumn of 17 19. Their number
included at least parts of about twenty families. They embarked
on a large Flemish vessel, at Friesland, with a number of other
passengers. The voyage was to them, and to the New World, to
which it brought them, an eventful one. It introduced them to a
land of religious freedom, and gave to the country a people who
would become one of its most useful and influential factors. In
Chapter VI reference is made to certain dissensions among
them, which were discussed during navigation, resulting in an
estrangement of that brotherly feeling that had at first existed
among them. Nevertheless, they still maintained Christian char-
ity, which always characterized God's true followers, — a childlike
simplicity, a forgiving disposition, and faithfulness to the truth
as it is in Christ Jesus. Their fidelity to their religion is proven
by an incident that occurred during the voyage. A furious storm
arose, which threatened the destruction of the vessel. The sails
were lowered, and much of the merchandise was thrown over-
board, all to no avail. Meanwhile the brethren were in their
quarters, in the hold of the ship, unitedly pleading with their
heavenly Father, who needeth but to speak the word, "Peace,
be still," and the winds and the waves must obey His will. The
captain, in his despair, or more likely directed by Providence,
went to the humble apartment of the devoted Tunkers, and,
behold, they were praying and singing, as unconcerned as though
the sea were quiet. He did not rebuke them for indifference to
their fates, as Peter did our Savior. He was impressed with
their pious devotion and serene calmness, and himself caught
the inspiration of hope. He immediately returned to his post,
and encouraged his crew, declaring that Almighty God would
not suffer a ship to perish with such pious people on board.
(123)
124 HISTORY OF THE TUNKERS.
With this assurance, all worked together, the storm soon abated,
the sea calmed, and the passage was completed.
The ship which brought the first emigrants to this country
landed at Philadelphia, Pennsylvania, in the autumn of the year
1 7 19. Immediately upon reaching shore they scattered abroad,
seeking homes for themselves and their families. The leading
peculiarity of the pure German citizen is to get a home and keep
it, that the home may keep him. Some remained at Philadelphia,
some went to Germantown, the others to Skippack, Oley, and
Connestoga. Peter Becker, whom we will call Baker hereafter,
settled near Germantown, on a twenty-acre farm, where he
remained for twenty-seven years. He had been the leader of the
first company of emigrants, and was destined to lead them in
other ways. He was a minister of the gospel, but did not preach
publicly for several years. No doubt he had plenty to do at
home, in the new country, as he was by trade a weaver. The
first three years of their existence in this country is entirely
lost to the history of the church. Yet no doubt, like some of
the sand rivers of Kansas and Nebraska, the current continued
to flow onward. Such a life of inactivity was very unsatisfactory
to Brother Baker, especially, and we are told also to Brethren
John Gomery, Balser Gantz, and Henry Traut. Brother Baker
was much enthused by an apprentice whom he took into his
employ and into his family as well. He was a recent refugee
from Germany, by the name of Conrad Beissel. He was a
religious enthusiast, although he did not belong to Baker's church
at that time. They kept up a continued religious conversation,
day and night, interspersed with numerous seasons of worship.
In the latter, the above-mentioned brethren, Gomery, Gantz, and
Traut, frequently joined them. Beissel greatly increased their
religious enthusiasm by relating his experience in the persecu-
tions in the fatherland. He told them all about the sufferings
of their brethren and friends across the deep waters, until their
zeal had been wrought up to a high pitch. They held frequent
meetings to devise some plan by which those of like faith in the
community might be brought together for public worship and
FIRST WORK IN AMERICA. 1 25
reconciliation. In this effort Beissel encouraged them, and rec-
ommended that Peter Baker should take one or more of the
brethren with him, and make a house-to-house canvass of all the
families who had been members of the church in Germany, and
more especially of those residing within meeting distance of
each other. Now, the reader must not conclude that this implied
those residing in the same town, or township, or county, or even
within a ''Sabbath day's journey," — fourteen miles. The coun-
try mentioned was not in 17 19 to 1722 as it is now in 1901. Phil-
adelphia and Germantown were then villages, with six miles of
wildwood between them. Where now are fine, beautiful towns
and cities, were marshes, bogs, and swamps, as will be observed
when naming congregations and places. They felt assured that
if they could get the members together but for one single occa-
sion, to mingle their voices in the worship of God in song and
prayer, all their differences would melt away as the fogs dis-
perse before the rays of the sun.
Finally the mission was agreed upon, and all the preparatory
arrangements completed, and in the fall of the year a. d. 1722
their long-prayed-for effort was put into execution. Peter Baker,
John Gomery, and George Balser Gantz were commissioned to
perform this visit of love in the interest of peace and union
between brethren. This is recorded as having been the first
home mission work performed in America by any religious peo-
ple. They traversed the regions of Skippack, Falcomer's Swamp,
Oley, and other places. They met the brethren and sisters at
their homes, prayed and worshiped with them, and fully explained
the nature and intent of their mission, extending on their part
the olive branch of forgiveness and complete reconciliation
unconditionally. This effort was wonderfully blessed. Meet-
ings for public worship were held in many places, attended with
a general revival of brotherly affection. The missionaries them-
selves were also greatly blessed, and determined to make an
effort of the same nature in their own neighborhood. A time
was agreed upon, and an appointment was made at the house of
Peter Baker. This was the first public worship and preaching
126 HISTORY OF THE TUNKERS.
service they had held, in that community, since their arrival in
the New World. The following Sunday they met at Brother
Gomery's. Services were continued, alternating- between the two
places, until winter set in, when the services were discontinued on
account of the want of suitable accommodations to entertain the
people.
The next year, as soon as fair weather had settled, the work
was again taken up with renewed vigor, and continued thence-
forth, but the meetings were held at Baker's only, perhaps because
he had the most convenient house for the purpose.
In August of this same year quite a sensation was created in
the neighborhood, by the report that Christian Libe had arrived
from Germany. As it was known that he was an able minister,
and had been persecuted, and had been compelled to serve as a
galley slave for several years, it may well be imagined what an
interest would be awakened by such a report. There was also
quite an awakening among the brethren along the Schuylkill
River about this time, where the Hermits of the Ridge had been
holding meetings. The Schuylkill brethren, hearing of Brother
Libe's coming, went to Philadelphia to meet him, but they were
disappointed, as the report was false. The Germantown brethren
then persuaded this committee of the brethren, who had been
sent to meet Brother Libe, to tarry with them several days, and
attend their services. They readily accepted the invitation, and
appeared to greatly enjoy the meetings, as well as the associa-
tions of their brethren. The pleasure of association was mutual,
but the visitors were especially entertained and edified by the
reports of the persecutions and trials of the churches and mem-
bers in Germany, as related to them and read from letters
received by the Germantown people. They must have been well
pleased, for they repeated their visit a short time afterwards,
and secured a promise of ministerial service from Brother Baker
and others, which was fulfilled the following month.
These good men had come full of hope and expectation to meet
their persecuted brother from the fatherland, and to hear from
his lips the tales of his sufferings, and to have him tell the sweet
FIRST WORK IN AMERICA, 1 27
story of the cross in their mother tongue in the strange country
whither they had strayed. In this they were disappointed, but
they did not find other brethren of like feelings, with whom they
could tarry awhile and worship. They could say, with Joseph
of old, The originator of the false report of the coming of Brother
Libe meant it for ill toward us, but the Lord has turned it into
a blessing. And how their hearts must have throbbed with emo-
tion of pure gratitude as they joined in the worship at the family
altar of Elder Peter Baker, and sang in familiar melody their own
sweet song of thanksgiving: —
"Grosz ist unsers Gottes Guete;
Seine Treu taeglich neu
Ruehret mein Gemuethe;
Sende Herr, den Geist von oben,
Dasz jetz und, Herz und Mund,
Deane Guete loben."
Translation:
Great is the goodness of our God;
His faithfulness daily renewed
Incites my admiration;
Lord, send the Spirit from above,
That, now and ever, heart and tongue
May sing thy loving-kindness.
While enjoying this unexpected feast of good things, they
could all the better realize what it is to be children of one Father,
and "how good and how pleasant it is for brethren to dwell
together in unity."
This first mission of love was greatly blessed, and several per-
sons were brought under conviction and demanded to be baptized.
But they felt themselves too unworthy to perform this solemn
rite without being especially commissioned thereunto. It appears
that the church in Europe had not been fully organized, or
Brother Baker did not fully appreciate his privileges, or, perhaps,
he was unnecessarily timid. We are also told that their late
estrangement still haunted them, and insinuated that they had
better first heal themselves, or remove the beams from their own
eyes, before they would undertake to help others into a better life.
128 HISTORY OF THE TUNKERS.
While they regarded themselves as constituting a branch of the
church at Krefeld, they felt the need of better organization, in
order that they might exercise in all the ordinances of the house
of the Lord. And this very serious dilemma was the occasion of
completely unifying them and fully establishing them for their
work. They took the matter into prayerful consideration,
renewed their own baptismal vows, and reiterated their forgive-
ness of each other's faults and trespasses, and plighted their
faith in God and their love for each other. Peter Baker was
authorized to perform the service of baptism, he being the choice
of the applicants. So, after all the preliminary services had
been attended to, they resorted to the Wissahicon Creek, early in
the morning of December 25, 1723, where the six converts
referred to were baptized. Their names were, Martin Urner and
wife, Henry Landis and wife, Frederick Long, and John Maylie.
These were the first persons baptized by the Tunker brethren in
America.
The same day, December 25, 1723, they organized themselves
into a congregation, and in the evening of the same day a love-
feast was held at the house of John Gomery. Twenty-three per-
sons participated in the communion services. They were : Peter
Baker, Henry Traut, Jeremiah Traut, Balser Traut, Henry Hol-
soppel, John Gomery, Stephen Koch, Jacob Koch, John Hilde-
brand, Daniel Ritter, George Balser Gantz, John Preisz, Joseph
Kaempfer, Magdalena Traut, Anna Gomery, Maria Hildebrand,
and Joanna Gantz, and the six who had been baptized in the morn-
ing, making in all twenty-three persons, seventeen brethren and
six sisters. Thus, we have the first organization of the Tunker
Church, the first baptism administered, and the first communion
celebrated in America, all on the same day, and that on the natal
day of our Redeemer, in the seventeen hundred and twenty-third
year of His own dispensation.
Quite a revival followed the organization for a year or more.
Their services were so largely attended that they found it diffi-
cult to provide accommodations for all the people. The meet-
ings were also full of interest and followed with good results.
FIRST WORK IN AMERICA. 1 29
Many of the young people, and especially their own children,
were converted, which was very encouraging to parents as well
as to the ministers. Nor was the revival confined to this one
neighborhood, but it spread over the entire colony. They also
held frequent love-feasts, which were something so much out of
the regular order of religious service that they attracted much
attention, and created deep interest and investigation of religious
subjects and study of the Scriptures. All this research would
invariably result favorably to the Tunker cause. It always does.
In this case it was the occasion of numerous accessions to the
congregation organized, and of. establishing others in the adjacent
communities. And still more, the inspiration was sent abroad in
numerous letters, and a special epistle was prepared in the name
of the church in America to the church in Germany, giving a full
account of the glorious work the Lord was performing among
them, following their reconciliation.
After several years of activity, the interest abated in this coun-
try. Meanwhile the inspiration was working up among indi-
vidual members in the mother church in Schwarzenau.
What has been said of the Tunkers so far must be understood
as relating to the church in general. As a congregation, the
above organization was called the Beggarstown church.
ORGANIZATION OF THE FIRST CONGREGATION IN AMERICA.
Beggarstozvn. — The first properly-organized Church of the
Brethren in America was that of Beggarstown, a small village
about two miles west of Germantown, Pennsylvania, and about
eight miles from Philadelphia. Its name originated from a beg-
gar by the name of John Pettikoffer, who had a lot of ground
there. By begging, he procured means to build a small house on
it in the spring of 1731. Other houses were erected in the
vicinity, making a small village, which was called Beggarstown.
This town and Germantown soon grew together, and are called
Germantown. After the death of Pettikoffer, this property came
into possession of Brother Peter Schilbert, an old and well-
established member of the fraternity. In 1760 he made a present
130 'HISTORY OF THE TUNKERS.
of the old building and eighty rods of the land to the church for
a place of worship and a burying-ground. He had it formally
conveyed to the church by Theobald Endt and Henry SlinglufT,
in a deed of trust to Christopher Saur, Alexander Mack, Peter
Seibert, and George Schreiber, trustees, under date of August
12, 1760.
OLD GERMANTOWN PARSONAGE
At the confiscation of Christopher Saur's property during the
Revolutionary War, 1778, this property narrowly escaped con-
fiscation, but Brethren Fox and Seibert interested themselves and
saved it. Their plea was that it was not Saur's property, and
that he only held it in trust. The soldiers reluctantly consented,
because Brother Saur occupied the loft of the house as the
storage place for Bibles and other books, before they went to the
binders. Most of the sheets for books were scattered to the
winds by the soldiers.
In this house the brethren held their regular worship until 1770,
when their increased number required larger accommodations.
They again converted the house into a dwelling-place for the
OLD AND NEW GERMANTOWN CHURCHES
132 HISTORY OF THE TUNKERS.
wardens of the church, and built a meeting-house of stone, thirty
feet square, on the same lot, a little back of the old dwelling.
Both of those buildings are still in reasonable condition (a. d.
1899), and have been occupied ever since as houses of worship,
and the ground is used for burial purposes.
The first appearance of brethren in America was in the fall of
17 19, when about twenty families of the persecuted flock at
Schwarzenau emigrated to this country, hoping to find an asylum
of peace and safety from their persecutors in Germany. They
landed at Philadelphia, but dispersed themselves, some to Ger-
mantown, some to Skippack, some to Oley, some to Conestoga,
and elsewhere. This dispersion incapacitated them for meeting
for public worship, and so they soon grew lukewarm, then cold.
In a. d. 1722, Brethren Baker, Gomery, and Gantz visited the
scattered brethren in their various dispersions, with a view of min-
istering to their spiritual necessities. Their mission was attended
with blessed effects, and a revival followed, resulting in the form-
ing of new societies wherever a number of families were in reach
of each other.
On December 25, A. d. 1723, the members at Germantown
formed a society. They chose Brother Peter Becker to be their
elder ; and on the same evening they observed the ordinances of
feet washing, the Lord's Supper, and the communion. This was
also the first time that these ordinances were celebrated in Amer-
ica. Those who constituted this organization were : Peter Becker,
Henry Traut, Henry Holtzapfel, John Gomery, Jeremiah Traut,
Stephen Rock, John Hildebrand, Daniel Ritter, George Balser
Gantz, Jacob Koch, John Priesz, John Kaempfer, Joanna Gantz,
Magdalena Traut, Anna Gomery, Maria Hildebrand.
From this small beginning some moved away, some died, but
the number kept increasing. In 1770, when their new meeting-
house was dedicated, forty-seven years after their organization,
they numbered fifty members in forty families. The additional
members at this time were the following: —
Christopher Saur, his wife and son, Elder Alexander Mack, Jr.,
his wife and daughter, Margaret Boyer, deaconess, George
FIRST WORK IN AMERICA. 1 33
Schreiber and wife, Nathaniel Schreiber, Catherine Schreiber,
Henry Slingluff and his two daughters, John Slingluff and
wife, Philip Weaver and wife, Peter Seibert and wife,
Anthony Schneider and wife, Richard Roob, Elizabeth Roob,
Michael Keyser, Peter Keyser and wife, Jacob Bowman and wife,
Justus Fox and wife, John Kline, Conrad Guth, Conrad Stamm
and wife, Hannah Stamm, Mary, Sarah, and Susannah Baker,
Eva Feith, Elizabeth Boyer, Mary Bossert, Margaret Hertzback,
Magdalena Mellinger, Christian Von Delashet and wife, William
Spyra and wife, Henry Sharpneck and wife, Mary Nice, Rudolph
Harley and wife, Mary Fend, Sybille Endt.
At first after their organization (a. d. 1723), they held their
meetings, in rotation, at the residences of the brethren. Some of
them were poor, had small dwellings, and they labored under
inconveniences. After some time, Christopher Saur, a man of
considerable means and of a very benevolent character, built a
large new house. He arranged the second floor on purpose for
holding meetings. The partitions were hung on hinges fastened
to the joists, and could be swung open when more room was
required. Because of these advantages, the meetings were gen-
erally held there, until increase in business and growth of family
required so much of the house room that other accommodations
had to be sought. Then the above-named Peter Shilbert kindly
bestowed the Beggarstown property, where the meetings have
been regularly held for the last one hundred years.
The first ordained minister of this church was Peter Becker.
For a complete history of his life and services, see Biographical
Department.
AN IMPORTANT IMPORTATION.
On the 15th day of September, 1729, the church in America
received valuable accessions in numbers and influence by the
arrival of a number of members of the mother church from
Schwarzenau, where persecution was raging with increasing
fierceness. They had first fled to Krefeld, and from there to
Holland. From Holland about thirty families emigrated to
America. They crossed the ocean on the ship Allen, commanded
134 HISTORY OF THE TUNKERS.
by James Craige, of Rotterdam, sailing from the Isle of Wight,
July 7, 1729. They had a boisterous voyage, lasting seventy-
one days, but landed safely at Philadelphia on the day above
mentioned. The following persons were among the number :
Alexander Mack and his three sons, John, Valentine, and Alex-
ander ; Hans Gunde, Andrew Bony, John Naas, Antony Dear-
dorff, Jacob More, Rudolph Harley, Johan Peter von Laushe,
Jacob Bossert, Jacob, Henry, and Christopher Kalkglcesser,
Johannas Kipping, Willhelmus Knepper, Jacob and Mathias
Schneider, John Pettekoffer, Hans and George Koch, Reinhard
Hammer, with their wives and others.
This large increase of membership, and especially the addition
to their number of Elder Mack and other founders of the church,
wonderfully encouraged the churches in America. This inspira-
tion became contagious, and resulted in the organization of sev-
eral new congregations. Among them were: Oley, in 1732;
Great Swamp, 1733; Amwell, New Jersey, 1733; Cocalico, 1735;
White Oak, 1736; Little Conowago, 1738; Big Conowago, 1741.
For particulars in regard to those several organizations, see
"History of the First Churches in America."
Some time afterwards the Pettikoffer property came into the
possession of Brother Peter Schilbert, an old and honorable mem-
ber of the church. He presented the building to the congrega-
tion for a house of worship, and eighty perches of land for a
graveyard. It is deeded to the church by Theobald Endt and
Henry Slingluff, under the date of August 12, 1760, in trust of
Christopher Saur, Alexander Mack, Peter Shilbert, and George
Shreiber, trustees. The partitions were taken out of the house,
and the entire building converted into an audience room. It was
used for church purposes until 1770, when it became too small
to accommodate the increased attendance at their services. This
property narrowly escaped confiscation, during the Revolutionary
War, in 1778. Christopher Saur being the first-named trustee
in the deed, and because he had stored in the loft printed sheets
of Bibles, it was seized, with his personal property, all of which
was condemned and taken bv the government. However,
FIRST WORK IN AMERICA. 1 35
through the interposition of the other trustees, who could easily
establish their claims, the property was saved to the church. But
Brother Saur's printed sheets of Bibles and other books, await-
ing the binders, of which there were several tons, were all
destroyed. Some of the paper was used for bedding the army
horses, and some for making cartridges by the soldiers.
THE EPHRATAH MOVEMENT.
The author of this work is not in sympathy with any part of
doctrine wherein the Ephratah faction differs from the main body
of the Tunker fraternity. For a period of ten years or more after
the work was fully organized at Ephratah, say from 1730 to 1740,
they were the more influential and leading faction of the body.
And had it not been for the prominence they gave to the errors
of celibacy and the seventh day, they might have held their hard-
earned prestige. Their consecration, devotion, piety, spirituality,
systematic, stated, yes, constant worship, in prayer, song, and
exhortation and admonition, was so rapturously inspiring as to
be almost irresistible. It is related of several of the old mem-
bers, while on their first visit to the Ephratah service, that
during a private conversation about what they were seeing
and hearing, one had made the remark, "It will be difficult for
you to get me away from this heaven-like place." Their music
must have been enchanting, from the description given by Dr.
Fahnestock, in Belcher's history, elsewhere referred to. And
from my own personal experience I have good reasons to believe
he has not in the least exaggerated the subject. I had the pleas-
ure of hearing a choir from Snowhill, Antietam, Nunnery on
several occasions, in the vicinity of New Enterprise, Bedford
County, Pennsylvania, when I was a young man. And such
inspiring singing I never heard anywhere else. I can not under-
stand why it should be lost. There was nothing supernatural
about it ; nothing but cold science, accompanied by the devotion
which the performance itself would inspire. A fortune awaits the
church choir, or operatic troupe, that will revive it and traverse
the United States. I walked a distance of twelve miles and back,
136 HISTORY OF THE TUNKERS.
to hear it, and would cheerfully repeat the trip, if possible, to
enjoy a similar occasion.
The life at Ephratah and Snowhill, barring the restraint, might
be said to have been one continued enraptured spiritual enjoy-
ment, to all who were religiously inclined.
The foregoing sketch was written almost entirely from data
furnished us for this work by Abraham H. Cassel, of Harleys-
ville, Pennsylvania, the Tunker antiquarian of the nineteenth
century. We believe the things set forth as facts to be correct.
By way of explanation, but not for apology, as an introduction
to the following chapter, we wish to state that until the actual
and official separating of the two factions of the Tunkers, we
shall consider them in all particulars equal and equally entitled
to recognition. True, it is probable that the Sabbatarians were
greatly in the minority, even in their most prosperous period.
In "Religious Denominations in the United States," by Joseph
Belcher, D. D., and published by J. E. Potter, 1855, may be found
the data for the following chapter. Mr. Belcher acknowledges
his indebtedness for the facts set forth therein to Dr. W. M.
Fahnestock, of Bordentown, New Jersey, who, he says, "Is more
fully acquainted with them than any other man/' A letter
addressed to Doctor Fahnestock, or any lineal descendant, by the
author of this work, brought a reply from Mrs. M. F. Reed,
Allegheny, Penn., one of Doctor Fahnestock's daughters. From
her letter we learn that Doctor Fahnestock died in December.
1854; that the article for Doctor Belcher's history was written
shortly before his death. The statements made by Doctor
Fahnestock must therefore be taken as current about 1850- 1854.
Doctor Fahnestock was a member of the Seventh-day Baptist
Church, and therefore knew whereof he wrote. The reader will
please remember these facts when perusing the chapter, and
especially note the dates of occurrences specified by the term
"present time."
EPHRATAH.
"This is the name of a village in Lancaster County, Pennsyl-
vania. It is about forty-five miles a little north of west from
FIRST WORK IN AMERICA. 137
Philadelphia, and about thirty-five miles a little south of east
from Harrisburg. In 1722 the Tunkers made an evangelizing
tour through this section, and seemed to meet with success, and
felt very much encouraged. Upon due consideration, they con-
cluded to make a second effort. October 23, 1724,. was fixed as
the time to start on this mission of love. They visited their
brethren in different places until they came to Oley. Here they
learned of several persons at Conestoga who were desirous to
hear God's Word expounded. The brethren went there, reach-
ing the home of Henry Hoehn on the evening of November n.
They went to work at once. On the next day they held services
there, and Brother Peter Becker baptized the following seven
persons: Conrad Beisel, V. Frederick, Henry Hoehn and wife,
John Mayer and wife, and Joseph Schoefer. The balance of the
day was improved in exhortation and prayer, and in the evening
they observed the Lord's Supper and communion. These serv-
ices were held at the home of Brother Hoehn. At the same meet-
ing a church was organized, and they chose Conrad Beisel to be
their minister. This was at Mill Creek. After closing the
meeting they went about three miles northward, into Earl Town-
ship, and pitched on the land of Rudolph Nageley. Here there
was something winning, temporarily, socially, and religiously, so
that they remained about nine years. They succeeded in arous-
ing an interest, and many went to see them and to become
acquainted with their faith and practice. Many were so well
satisfied, and so much impressed with what they saw and heard,
that they united with them. Here, also, they began their 'Econ-
omy.' Men lived by themselves, on lands of Rudolph Nageley ;
and women, likewise, by themselves, on the land of John Mayly.
Two elders and a matron (deaconess) were appointed by Elder
Beisel to watch over this body in the wilderness. He gave to
each a New Testament, and had them make a solemn promise
to govern, or oversee, according to the teachings of that Book.
Then he left, as though they should not see him again. This
was in 1733.
"Elder Beisel then went northward, through the wilderness,
133 HISTORY OF THE TUNKERS.
until he arrived at the place where Ephratah now stands. In some
way he was so allured with the place that he made this his stop-
ping-place, and, as it was in the spring of the year, he planted
Indian corn and roots for means of future subsistence. He was
here but a short time until his brethren found and visited him in
his cot. They settled with him, the brethren on the west side
of Cocalico River, and the sisters on the opposite side. They lived
in sight of each other, but the river ran between them.
"In 1734 they commenced the building of a village. This vil-
lage became Ephratah, and was afterward denominated 'Dunkard
Town.' In the beginning there were only temporary places of
public worship. This tract of land, of about 155 acres, was in a
triangle formed by the Paxton and Lancaster roads and Cocalico
River. The village contained between thirty and forty buildings,
and within it there were three places of worship. One was called
Sharon, a chapel adjoining the sisters' apartment. Another, also
a chapel, was called Bethany. It belonged to the apartments of
the brethren. To these they resorted for worship every morning
and evening, and often in the night-time, each in its proper
department. The third was a common church, and it was called
Zion. This was on the summit of a little hill, about two hundred
yards from the others. In this house the single brethren and
single sisters, the married people and their children, would
assemble promiscuously, once a week, for public worship. The
brethren adopted the dress of the White Friars, with some modi-
fications, and the sisters were required to be nuns ; and both took
the vow of celibacy. Somehow they disregarded their vows, quit
their cells, and went into the neighborhood of married people.
The brethren all wore their beards. They cultivated their land
for a living. They had a grist-mill, a sawmill, an oil-mill, a
paper-mill, and a printing office. The sisters engaged in sewing,
knitting, spinning, and weaving, etc.
"At first they slept on board couches, with blocks of wood for
pillows. Afterward they introduced beds, and otherwise aban-
doned their former severity. They observed the seventh day of
the week for their Sabbath, to which their founder, Brother
FIRST WORK IN AMERICA. 1 39
Conrad Beisel, had been proselyted by the Rev. Thomas Rutter,
a minister in an extinct branch of the Seventh-day Baptists, who
were disciples of the celebrated Abel Noble. From their
uncouth dress and their esthetic life, somber appearances and
rough manners might naturally be expected, but the facts were
to the contrary. A smiling innocence and charming meekness
were said to have graced their countenances, and a softness of
tone and accent added interest to their conversation. Their
deportment was gentle and obliging. Their singing was enchant-
ing, partly on account of the melodious voices, the variety and
number of the parts they sang, and the devout manner in which
they performed it. The number of their members was varied,
because many of them, when their first flame of devotion began
to subside, would become dissatisfied with their rigidity, and
would leave them. Others, on account of their charming sim-
plicity, would so fall in love with them as to seek admission,
which caused their number to constantly fluctuate. Then, as
celibacy was considered to be such a great virtue, a marriage
was barely sanctioned, and consequently they had but little
increase from consanguinity. However, in 1769, about the time
of the death of their founder, there were about forty families
belonging to them, with 135 members, including single brethren
and sisters. The number of their single brethren then was only
fourteen, and their names were : Henry Bendle, Jacob Eiker,
Marcus Groff, Samuel Furtk, Jacob Funk, John Hupple, Jacob
Kimmel, William Lebracht, Peter Miller, John Moyley, Jacob
Moyer, George Miller, Christian Reb, John Reesman.
"Their first minister, as before stated, was Conrad Beisel. This
was his real name, but when he became a brother, he assumed to
himself the name Friedsan Gottrecht ; and he gave new names
to all the brethren and sisters. (See biographical sketch
elsewhere.)
"Elder Beisel's successor was Brother Peter Miller. In 1735
he joined the Brethren ; and in 1744 he was ordained to the min-
istry by Elder Beisel, to- be prior of the society, over which he
presided until 1790.
I40 HISTORY OF THE TUNKERS.
"No other remarkalbe event happened to this society, except
a conspiracy, which Eckerlin, their first prior, had formed to sup-
plant the founder. He had seduced the brethren to his purpose,
and began to tamper with the sisters, but they perceived his
design, and opposed and defeated it. Afterward he caused some
uneasiness through the power he had as a trustee of the land.
"The number of brethren and sisters in celibacy was greatly
reduced after the death of the founder, and from that time onward
gradually diminished, until their celibates, as a class or order,
became extinct. Afterward, however, a society somewhat sim-
ilar was established at Antietam, Franklin County, Pennsylvania.
"Though they considered contention with arms and at law
unbecoming professors, yet they were decided Whigs in the
Revolution, and, unfortunately, had to defend themselves too
frequently in courts of justice. To set an example of forbearance
and Christian meekness, they suffered themselves for a long time
to be wronged and plundered, until forbearance was no longer a
virtue. In the French War of 1756, the door of the cloister,
including the chapels, meeting-room, and every other building,
was opened as a refuge for the inhabitants of Tulpehocken and
Paxton settlements, then the frontiers, from the incursions of
the hostile Indians, all of whom were received and kept by the
society during the period of alarm and danger. Upon hearing
of which a company of infantry was despatched by the Royal
Government from Philadelphia, to protect Ephratah ; and on
representation of the character of the society, by the commis-
sioners who were sent to visit the place, the government made
them a present of a pair of very large communion goblets, which
was the only recompense they would receive. At an early period
they attracted the attention of the Penn family, and one of the
young ladies, in England, commenced a correspondence with the
society. Governor Penn visited them frequently, and, desirous
of giving them a solid evidence of his regard, had a tract of five
thousand acres of land surrounding Ephratah, surveyed and con-
veyed to them, as the Seventh-day Baptist Manor; but they
refused to accept it, believing that large possessions were cal-
FIRST WORK IN AMERICA. 141
culated to engender strife, and that it is more becoming to Chris-
tian pilgrims and sojourners not to be absorbed in the gains of
this world and the accumulations of property. After the battle
of Brandywine the whole establishment was opened to receive
the wounded Americans, great numbers of whom were brought
here in wagons, a distance of more than forty miles, and one
hundred and fifty of whom died, and are buried on Mount Zion.
Their doors were ever open to the weary traveler, and all visitors
were cordially received and entertained while they tarried, as is
done in the hospices of Europe. All supplies were given to the
needy, even their own beds, and to stripping their own backs, to
afford some shelter from the 'peltings of the pitiless storm,' to
those who were exposed to the weather in inclement seasons.
"Many of the brethren being men of education, they established
at a very early period a school, which soon gained for itself an
honorable reputation, many young men from Philadelphia and
Baltimore being sent there to be educated. A Sabbath-school
was also instituted for religious instructions, which flourished
many years, and was attended with some remarkable conse-
quences. It produced an anxious inquiry among the juvenile
population who attended the school, which increased, and grew
into what is now called a revival of religion. The scholars of
the Sabbath-school met together every day before and after
common-school hours, to pray and exhort one another, under
the superintendence of one of the brethren. The excitement ran
into excess, and betrayed a zeal not according to knowledge,
which induced Friedsam to discourage an enterprise which
had been commenced and was partly under way, namely, to erect
a house for their especial use, to be called Succoth. Ludwig
Hoecker, or Brother Obed, as he was designated, who was the
teacher of the common school, projected the plan of holding a
school in the afternoon of the Sabbath, and he, in connection
with some of the other brethren, commenced it, and gave instruc-
tion to some of the indigent children who were kept from regular
school by employments which their necessities compelled them
to be engaged at during the week, as well as to give religious
I42 HISTORY OF THE TUNKERS.
instruction to those of better circumstances. It is not exactly
known in what year the Sabbath-school was commenced.
Hoecker came to Ephratah in the year 1739, and it is presumed
that he began soon after he took up his residence among them.
The materials for the building were furnished, as is recorded in
the minutes of the society, in the year 1749. After the battle of
Brandywine, the Sabbath-school room, with others, was given up
for a hospital, which was occupied as such for some time; and
the school was never afterwards resumed. Hoecker at that
period was sixty years of age.
"By 1777 the society began to decline, not from causes alleged
by some writers, lack of vigor in the successor of Beisel, who
died in 1768; for his successor, Peter Miller, was a man of much
greater powers of mind, and had the management of the estab-
lishment during Beisel's time, and to his energy and perse-
verance is mainly attributable the great prosperity of the institu-
tion in its early days. The institution was one of the seventeenth
century, and in accordance with European feelings, most of the
members being natives of Germany. The state of public opinion
at Beisel's death was widely different from what it was during
the first fifty years after it was established, in relation to politics
and government, and with this march of intellect different senti-
ments were entertained in regard to religious institutions. It
was commenced as a social community in the midst of a wilder-
ness. The hand of improvement made the desert bloom, and at
that time (1768) it was surrounded by a dense population.
These circumstances, connected with incessant persecution, the
turmoil and contention into which it was thrown and constantly
kept by some of its envious neighbors, were the principal causes
of its decline.
"At an early period they established a printing office, one of
the first German presses in the state, which enabled them to dis-
tribute tracts and hymns, and afterwards to print several large
works, in which the views of the founder are fully explained.
Many of these books have been lost and destroyed. In the
Revolutionary War, just before the battle of Germantown, three
FIRST WORK IN AMERICA. I43
wagon-loads of books, in sheets, were seized, and taken away for
cartridges. They came to the paper-mill to get paper, and not
finding any there, they pressed the books in sheets.
"Music was much cultivated. Beisel was a good composer and
musician. In composing sacred music he took his style from the
music of nature, and the whole, comprising several large volumes,
is founded on the tones of the Aeolian harp ; the singing is the
Aeolian harp harmonized. It is very peculiar in its style and
concords, and in its execution. The tones issuing from the choir
imitate very soft instrumental music, conveying a softness and
devotion almost superhuman to the auditor. Their music is set
in four, six, and eight parts. All the parts, save the bass, are led
and sung exclusively by females, the men being confined to bass,
which is set in two parts, the high and low bass, the latter resem-
bling the deep tones of the organ, and the first, in combination
with one of the female parts, is an excellent imitation of the
concert horn. The whole is sung in falsetto voice, the singers
scarcely opening their mouths or moving their lips, which throws
their voice up to the ceiling, which is not high, and the tones,
which seem to be more than human, at least so far from common
church singing, appear to be entering from above, and hovering
over the heads of the assembly. Their singing so charmed the
commissioners who were sent to visit the society by the English
Government, after the French War, that they requested a copy to
be sent to the royal family in England, which was cheerfully
complied with, and which, I understand, is still preserved in the
British Museum. About twelve months afterwards a box was
received about three or four feet long and two or two and a half
wide, containing a present in return. What the present was is
not now known, none having seen it but Friedsam and Jabez, who
was then prior, and into whose care it was consigned. It was
buried secretly by him, with the advice of Beisel. It is supposed,
from a hint given by Jabez, that it was images of the king and
queen, in full costume, or images of the Saviour on the cross,
and the Virgin Mary, supposing, as many in this country have
erroneously thought, that the people of Ephratah possess many
144 HISTORY OF THE TUNKERS.
of the Catholic principles and feelings. The king, at whose
instance they were sent, was a German, and we may presume that
he considered they retained the same views as the monastic insti-
tutions of Europe. They have nearly a thousand pieces of music,
a piece being composed for every hymn. This music is lost
entirely now at Ephratah, not the music books, but the style of
singing. It is, however, still preserved and finely executed,
though only in a faint degree, at Snowhill, near the Antietam
Creek, in Franklin County, where there is a branch of the society,
and which is now the principal settlement of the German Seventh-
day Baptists.
SNOW HILL NUNNERY
"They greatly outnumber the people at Ephratah, and are in
a very flourishing condition. There they keep up the institution
as originally established at Ephratah, and are growing rapidly.
Their singing, which is weak in comparison with the old Ephratah
choir, and may be likened to the performance of an overture by
a musical box with its execution by a full orchestra in an opera
house, is so peculiar and affecting that when once heard it can
never be forgotten. I heard it once at Ephratah, in my very
young days, when several of the old choir were still living, and the
Antietam choir met with them. And some years since I sojourned
in the neighborhood of Snowhill, during the summer season,
where I had a fine opportunity of hearing it frequently, and judg-
ing of its excellence. On each returning Friday evening, the
commencement of the Sabbath, I regularly mounted my horse
FIRST WORK IN AMERICA. 145
and rode to that place, a distance of three miles, and lingered
about the grove in front of the building, during the evening
exercises, charmed to enchantment. It was in my gay days, when
the fashion and ambition of the world possessed me, but there
was such a sublimity and devotion in their music that I repaired
with the greatest punctuality to this place, to drink in those
mellifluous tones, which transported my spirit for the time to
regions of unalloyed bliss ; tones which I never before nor since
heard on earth, though I have frequented the English, the French,
and Italian opera. That is music for the ear; the music of
Beisel is music for the soul, music that affords more than natural
gratification. It was always a delightful boon to me, enhanced
by the situation of the cloister, which is in a lovely vale just
beyond the South Mountain. During the week I longed for the
return of that evening, and on the succeeding morning was again
irresistibly led to take the same ride, if I did not let it be known
on the evening that I was on the ground, for whenever it was
discovered, I was invited and kept the night in the cloister, to
attend morning service, at which time I always entered the room,
and there was preaching. But as often as I ventured, I became
ashamed of myself, for scarcely had these strains of celestial
harmony touched my ear, than I was bathed in tears. Unable to
suppress them, they continued to cover my face during the serv-
ice, nor in spite of my mortification could I keep them away.
They were not tears of penitence, for my heart was not subdued
to the Lord, but tears of ecstatic rapture, giving a foretaste of
the joys of heaven. I have spoken of Ephratah as it was, not
as it is. True, old Ephratah still stands its weather-beaten walls,
some of which are upwards of an hundred years old, and crum-
bling to pieces, rendering it more interesting from its antiquity.
Many traces of the olden time remain, but its life has departed.
There are, however, many delightful associations connected with
its moldering walls, which, like some of the dilapidated castles,
are apparently falling to the ground, deserted, and given to the
rooks and owls, yet it contains many habitable and comfortable
apartments.
I46 HISTORY OF THE TUNKERS.
"As early as 1758 there was a branch of this society established
at Bermudian Creek, in York County, about fifteen miles from
the town of York, some of the members of which still remain,
though they have been without preaching for many years.
Another was established in 1763, in Bedford County, which still
flourishes, and many members of the present society are scattered
through the counties of the interior of the state, so that the truth
which was left has not become extinct, but is still extending,
which is particularly the case at Snowhill ; and hope is still enter-
tained that the little one may become a thousand, and the small
one a ereat nation.
SNOW HILL NUNNERY CHURCH
"A few years ago the German Seventh-day Baptists were
placed in a situation in which, with all their dislike to law, they
felt that the great principles of religious freedom demanded an
appeal to Caesar. Prior to that period Sunday was regarded in
the eye of the law as a holy day, and an act of the Pennsylvania
Legislature, passed in 1794, fined those who pursued their secular
callings on it. Harmless and inoffensive as the German Sabba-
tarians had ever been, there were found those who brought them
before the magistrate with a view to their being fined. For some
time this was submitted to, but at length it was brought before
the Supreme Court of the state. Thaddeus Stevens, the counsel
FIRST WORK IN AMERICA. I47
employed by these Baptists, took grounds : ( I ) That Christianity
is not, as is generally assumed, the common law of the land ; and
(2) that the law of 1794, under which they were prosecuted, is
unconstitutional, inasmuch as it sets up and enforces Sunday as
a sacred — a holy day — a religious institution. The difficulty was
felt, and the final decision of the court was, that the Legislature
was incompetent to give religious preference to any sect, but was
competent to ordain a civil rest day, which might be established on
any day of the week, at the pleasure of the Legislature, thus
stripping, so far as human law is concerned, the day of rest of all
sacredness. A subsequent law of the Legislature took away
the temptation to inform against the violators of the law, by
throwing the whole of the fine into the county treasury, instead
of dividing it, as heretofore, with the informer. Since that
period the Seventh-day Christians of the state have pursued their
own path without annoyance."
COCALICO CHURCH.
The Cocalico River flows through Lancaster County, Penn-
sylvania, and is a small tributary of the Susquehanna. A num-
ber of members lived along this little river, who came from
different places, and although for some time they had no regular
organization, they did not neglect the work of the Lord. The
Lord blessed their efforts, and in a short time it was considered
advisable that they should be organized. It was effected in 1734,
and was presided over by Elder Peter Becker. From its loca-
tion it was called Cocalico church.
For several years this congregation was under the care of the
Conestoga church, and finally it became the Lancaster church.
Brother Michael Frantz was one of the first ministers of this
congregation. From records still existing, it is evident that this
was considered as the most prosperous and successful of all the
churches of those days. In 1745 there was a large influx of
members from the Amwell church, New Jersey. During the
fourteen years' service of Brother Frantz, nearly two hundred
members were added to this congregation.
I48 HISTORY OF THE TUNKERS.
Michael Pfautz, a German, came to this country in 1727. He
settled not far from Lancaster, Pennsylvania, where, twelve
years afterward, in 1739, he was converted and was baptized by
Brother Frantz. Five years later he was chosen to the ministry
in the Cocalico church. Under his ministration the church was
alive and zealous, and, according to the records, during- the first
year fifty-seven became members by baptism, and within the next
seven years seventy-nine more were added to the church. He
died in the sixtieth year of his age, and the church mourned his
loss. (See Biography of Elder Michael Pfautz.)
In 1748 Brother Jacob Sontag was chosen to the ministry, and
in May, 1763, he was ordained to the eldership, but resigned his
office the next day.
After the foregoing, on December 1, 1764, this congregation
chose Christian Longanecker, born in this country but of Ger-
man parentage, to serve them in the ministry. The church pros-
pered under his service, and on the 4th of May, 1769, he was
promoted to the office of bishop. At this time there were in this
church about fifty-three families and eighty-six members.
WHITE OAK LAND.
In Lancaster County, Pennsylvania, Warwick Township, there
was a tract of land that was called White Oak. A number of
members lived in this township and surroundings, and in the
vicinity of this tract of land. In 1729 Jacob Krebil, John
Longanecker, George Keyser, and some others, located in this
vicinity. They came from Germany, but some others came from
other places. There was a deep interest felt and manifested in
this place, and in 1736, Elder Michael Frantz presiding, they
were organized into a church, and because of their nearness to
the above-named White Oak Land, they adopted for the name of
the congregation, White Oak Land. Elder Frantz resided in the
Conestoga church, but he became the pastor of this newly-
organized congregation, and next to him in office were brethren
Michael Pfautz and Jacob Sontag. Brother Christian Longan-
ecker became their first resident minister, and he served them
FIRST WORK IN AMERICA. I49
acceptably and successfully. About the time to which allusion
is made, there were sixty-six members, and their names are yet
on record, which is a source of gratification to their far-off
progeny. ' Their names are the following : Catherine Bitner,
Salome Borghart, Andrew Eby and wife, Barbara Eby and four
daughters, Henry Eter and wife, Abraham Flohry and wife,
John Frantz and wife, Fronica , Catharine Gish, Conrad
Gingle, Henry Giebel and wife, Widow Huber, Ann Huber,
Elizabeth Huft, Jacob Hershy and wife. John Hackan and wife,
Conrad Hausser and w T ife, Jacob Kuensing and wife, Christian
Krabiel and wife, George Kleine and wife, Mrs. Kratzer, Chris-
tian Langanacre and wife, E. Langanacre and wife, Ulrich
Langanacre, John Lautesmilch and wife, George Mohler and
wife, John Pfautz and wife, Elizabeth Rover, Catherine Royer,
Martin Schuh and wife, Henry Stohler and wife, George Stohler
and wife, John Zug and wife, Jacob Zug and wife.
BIG SWATARA, OR EAST CONEWAGO.
This congregation was named after the Swatara River, along
which most of its members resided. It was also sometimes called
East Conewago, after another small stream running through the
neighborhood. Their meetings were mostly held in the houses
of members in Mt. Joy Township, Lancaster County, Pennsyl-
vania, about twenty miles from Lancaster City.
In 1752 Mr. George Miller was awakened by the Spirit of
God. He and his wife received the doctrine of the brethren, and
were baptized by Elder Michael Pfautz, from Conestoga. Being
filled with the Spirit, he at once began to exhort and preach
among his neighbors. He soon succeeded in convincing them,
and many of them became converted and members of the body.
Others moved in from Conestoga and White Oak Land, and in
1756 they were regularly organized, and Brother Miller became
their minister ; but the church was under the oversight of Elder
Pfautz. After the death of Elder Pfautz, Brother Miller was
placed in charge. This was in 1769, but he was not regularly
I50 HISTORY OF THE TUNKERS.
ordained as an elder until August 15, 1770, when the impressive
service was performed by Elders Saur and Urner.
Brother Adam Hammacher also became a minister of this
church, which at that time numbered thirty-nine members, as in
the following list: Elder George Miller and his wife and
daughter, Adam Hammacher (minister) and wife and daughter,
John Buck and wife, Christopher Brauser and wife, Peter Bersh
and wife, George Balshbach and wife, Freny Cass, Jacob Eter
and wife, John Eter and wife, Peter Ertzstone and wife, Barbara
Henry, Frederick Hess and wife, George Henry and wife, Wen-
del Merich and wife, Jacob Metzer and wife, Philip Roemer and
wife, Philip Reicker and wife, Henry Stohner and wife, Henry
Thomas and wife, Margaret Thomas.
BIG CONEWAGO.
Like many other churches, the Conewago church was named
after the river along which most of its members resided. It was
denominated Big Conewago, to distinguish it from a neighboring
congregation known as the Little Conewago. It was mainly
located in Reading Township, York County, Pennsylvania. It
was organized in 1741. At that time Joseph Latshaw, Peter
Neiper, John Neagley, Jacob Swigart, Adam Saur, and others,
united in enjoying a communion service. Their first minister
was George Adam Martin, and he remained but a short time.
After him Elder Daniel Leatherman was placed in charge. He
soon removed to Maryland, and Brother Nicholas Martin was
made an elder. He remained but a short time. He moved to
Maryland, and Brother George Brown served them up to 1770,
the period at which this history closes. The following are
their names : —
George Brown (minister) and wife, Samuel Arnold, Barnet
Achenbach and wife, Rudolph Brown, Sarah Brissel, David
Brissel and wife, Henry Brissel and wife, Marilas Baker,
Nicholas Bakener, Jr., Nicholas Bakener, Laurence Bakener and
wife, Matthias Bouser and wife and daughter, Velten Brissel and
wife, Michael Brissel and wife, John Burkholter and wife, Daniel
FIRST WORK IN AMERICA. 15 1
Baker and wife, Michael Bosserman and wife, Manass. Bruch
and wife, Adam Dick and wife, Peter DierdoriT and wife, Henry
Dierdorfl and wife, John Dierdorfr and wife, Anthony Dierdorff
and wife, David Erhard and wife, Peter Fox and wife, Christian
Frey, John Heimer and wife, Mary Latzcho, Nicholas Moyer and
wife, John Nageley and wife, Ustace Reinsel and wife, x\braham
Stauffer and wife, Catharine Studebaker, Philip Snell and wife,
Adam Saur and wife and two daughters, Andrew Trimmer and
wife, George Waggoner and wife.
TULPEHOCKEN.
The Tulpehocken branch is composed of parts of Lebanon and
Berks Counties, Pennsylvania. There were several families of
brethren living here about 1770, who held to the Conestoga and
White Oak churches, Lancaster County, Pennsylvania. These
brethren had meetings in their houses, held by the ministers of
the above-named churches. In 181 3 Brother Abraham Zug
(son of Elder John Zug, of White Oak) moved into this vicinity.
He was formerly of Conestoga, about a mile south of Tulpe-
hocken Creek. At that time there were four families in this
place, making in all nine members. Two families held with the
Conestoga and two with the White Oak. In 181 5 Brother
Abraham Zug was chosen as a minister of the Word by the
Conestoga church. He served about twenty-seven years as min-
ister and elder, and died in 1841, in the seventieth year of his age.
There were then about fifty members in this district, but part still
held to Conestoga and part to White Oak.
As there was no minister or deacon here after the death
of Elder Abraham Zug, the elders of the adjoining churches came
on a visit, and counseled the brethren of this district to organize
and choose a minister and two deacons. The majority took the
advice of the elders, and on the 5th day of October, 1841, they
held an election. The choice fell on John Zug (son of Elder
Abraham Zug) as minister, and Jacob Oberholzer and Daniel
Royer as deacons. The church then received the name of Tulpe-
hocken. Afterward brethren were called to the ministry as the
152 HISTORY OF THE TUNKERS.
church had need of them. Since 1841 four of these went the
way whence, it is said, none ever return, and will receive their
reward. In 1873 there were four ministers, five deacons, and
about two hundred members in this congregation.
NORTHKILL.
The Northkill church is located mainly in Berks County, Penn-
sylvania, in Tulpehocken and Bern Townships, and about fifteen
miles from Reading. It was in 1748 that this church was organ-
ized. It was called after a small river of that name. There
were not many resident members at the time of the organization,
but among them were Brother John Stump, wife and sister,
Frederick Moyer and wife, and a few others. Elder Michael
Pfautz conducted a communion for them, and they continued to
exhort each other, and to build one another up in the most holy
faith.
In 1750 Elder George Kleine, from New Jersey, moved among
them. He became their first officiating minister, and was placed
in charge. Soon after this his labors w.ere greatly blessed of
the Lord. They continued to increase in number until the more
western valleys began to settle. Then many of the members
moved to other places, and the once thriving church was gradually
reduced. In 1770 there were only eleven members in fellowship
with the church. Following are the eleven names : Elder George
Kleine and wife, Valentine Lang, Elizabeth Reiler, Elizabeth
Stump, Elizabeth Brandel, Mary Stoner, Sarah Solenberger,
Susannah Mackly, John Stoner and wife.
It is sad, but true, that this little congregation became extinct,
or more likely the name was changed to Little Swatara, as stated
by David B. Kline in "Brethren's Almanac," 1872, page 20.
BERMUDIAN.
The Bermudian church, in York County, Pennsylvania, was
organized in 1758. At first it was under charge of Elder Con-
rad Beisel. Among the members at the time of organization
FIRST WORK IN AMERICA. 1 53
were Peter Beisel, Philip Gebel, and Henry Lohman. After
some time Elder Beisel no more visited this church, and brethren
George Adam Martin and Peter Miller did the preaching.
Brother Martin was a member of this body, but Brother Miller
resided at Ephratah. In 1762 the former adhered to Beisel,
left the church, and migrated westward. Brother Henry Loh-
man was elected to the ministry, and, the Beisel annoyance not-
withstanding, the congregation prospered, and in 1770 there were
fifty-three members from forty families. Following are their
names : —
Henry Lohman (minister) and wife, John Bence and wife,
one daughter and four sons, Peter Bender and wife, Peter Beisel
and wife, son, and daughter, Philip Beisel and wife, John Cook
and wife and son, Mrs. Dorothy, Daniel Fahnestock and
wife, Frick, Elizabeth Foltz, Philip Gebel, Benjamin Gebel,
John Lehn and wife, John Miller and wife and two sons, John
Messerbach and wife, George Neiss and wife, Frederick Reuter,
wife, and daughter, George Reiss, Belzar Smith and wife, Sebas-
tian Sholles and wife, Stauffer, Paul Traub and wife, Adam
Weyley and wife, Melchior Webber and wife.
OLEY.
This congregation was named after Oley Township, in Berks
County, Pennsylvania, where it was located. The principal point
was about fifty-five miles northwest of Philadelphia. In 1732
there were several members residing in that vicinity, among
whom were Brethren Ritters and Shelbut. They arranged to
have a communion service, at which Elder Peter Becker pre-
sided. They had an enjoyable meeting, and at that time they
were organized, and the church was named Oley. They had
no resident minister, but with the aid of ministers from other
places, and through their own zealous, persevering efforts, and
under God's blessing, they increased rapidly. This was very
pleasant and encouraging, and they soon had a strong congrega-
tion. About ten years after their organization, in 1742, a number
154 HISTORY OF THE TUNKERS.
of members moved to other places, most of them to the attractive
valley of the Conacocheaque. Their correspondence in relation
to their country was so favorable that, in 1743, nearly the whole
church followed them, leaving only a few. This was discourag-
ing, but they did not cease working. They were faithful, hope-
ful, and persevering, and the Lord blessed their efforts. Martin
Urner and John Jodder were the first resident ministers in this
church, but they were often visited and helped by ministers in
adjoining congregations.
The following members belonged to this congregation : Martin
Gaby and wife, David Kinsey and wife, Christian Kinsey and
wife, Peter Kleine, Daniel Kleine and wife, Catharine Plank,
Conrad Price and wife, Elizabeth Ellis, David Price and wife ;
eighteen members in all.
COVENTRY, OR SCHUYLKILL.
This church is located in Chester County, Pennsylvania.
Before its organization eight members belonging to the German-
town congregation were residing here. Elder Peter Becker, of
Germantown, had them in charge, and ministered to them. On
September 7, 1724, he assisted them in their organization, and
they adopted Coventry for a name, which was the name of the
township. This was about forty miles from Philadelphia, the
city of brotherly love, and was the second Brethren Church in
America. Elder Becker still had them in charge, but by their
choice Martin Urner was commissioned to be their exhorter and
leader. It is located on the Schuylkill River, and on this account
it was also sometimes called Schuylkill.
In the evening of the day of their organization they held a
love-feast, with eight native communicants. Their names were :
Daniel Eiker and wife, Peter Heffly, Henry Landis and wife,
Owen Longanecker, Andrew Sell, and Martin Urner. They
prospered and increased rapidly, and would soon have become a
a large congregation, had they all remained, but the beauty and
utility of the surrounding country attracted many settlers, and
the land was soon all taken up and advanced in price. This
FIRST WORK IN AMERICA. 155
caused many to migrate to other settlements with their families.
Some sought homes in Virginia, Carolina, and other places.
Notwithstanding these deflections, in 1770 they numbered twenty-
two families, containing forty members.
For many years, up to 1772, they held their meetings for wor-
ship in a kind of rotation, at about five private houses. Their
first meeting-house was built in 1772, the second in 181 7, and the
third in 1890. This is a commodious house, and may stand for
many years.
The first elder of this church, it will be remembered, was Peter
Becker, of Germantown, but the first elder ordained here was
Martin Urner. He was ordained by Elder Alexander Mack, in
1729. The next ordained minister was Martin Urner, Jr., who
was ordained in 1756. Since then there have been near a score
of ministers in this place, and to-day the church seems to be in
a prosperous condition.
CONESTOGA.
There is a place in Lancaster County, Pennsylvania, called
Conestoga. In this vicinity there resided several members of
the Tunker Church, namely, Conrad Beisel, Veronica Frederick,
Henry Hohn and wife, John Moyer and wife, and Joseph
Shaffer. On the 12th of November, 1724, they were organized
into a church, with the name of Conestoga, by Elder Peter
Becker. At this time Conrad Beisel was chosen to be their
minister. Soon after the organization, Sigmond Landert and
wife were received by baptism. At first they held their meetings
on Mill Creek, but soon in Earl Township, at the house of Peter
Nageley. At this place they held their meetings for seven years,
Beisel being their principal minister. From about 1728 till 1734
there was considerable annoyance and confusion in this Conestoga
congregation. Their minister, Beisel, imbibed some strange
views, and they grew so strong that he withdrew fellowship from
the brethren, and a number of members went with him, but
not all.
After the above withdrawal the remaining members were min-
istered unto by Elder Peter Becker, until September 29, 1734.
156 HISTORY OF THE TUNKERS.
On this day there was a reorganization of the congregation, with
Michael Frantz (minister) as their leader. This was effected
by a somewhat novel method of working. They were assembled
in a council meeting in a barn, and Brother Frantz laid a rail on
the floor. One side of the rail he called the right side and the
other the left. He then solicited those who would remain with
the brethren and constitute the reorganized congregation to step
to the right side, he leading, and asked all who wished to follow
Beisel to step to the left side. Thus there was a friendly division,
and the following members constituted the reorganized body:
Michael Frantz (minister), John Frantz, Samuel Good, John
Landis, Michael Pfautz, Emick Reyer, George Reyer, Philip
Rowland, Henry Sneider, Rant Woolf, and others whose names
are not given.
Immediately after there was an encouraging revival, and the
following were added to the church: Rudolph Bollinger, Gott-
fried Geiger, Samuel Gut, Hans Hildebrand and wife, Ludwig
Kalckglasser and wife, Hans George Koch and wife, Hans Kep-
pinger and wife, Sister Kropf, Joseph Latschan and wife, Brother
Luys and wife, and Brother Vogan. Several of these had been
members in other places.
Brother Michael Frantz was ordained in 1735. He died in
1748. He was succeeded by Elder Michael Pfautz, who served
till 1763, and then Brother Jacob Sontag was ordained.
LITTLE SWATARA.
The Little Swatara church is located partly in Berks County -
Pennsylvania, and partly in Lancaster County, in the neighbor-
hood of twenty-five miles from Reading.
In 1745 a man named George Beasher settled in this neighbor-
hood, and soon after he was followed by Peter Heckman, Michael
Frantz, and others. These were converted under the labors of
the brethren, and they were baptized by Elder George Kline,
from the Northkill congregation. They continued to increase,
and were organized into a church. At this time they chose
Brother Peter Heckman for their minister, who served faith-
FIRST WORK IN AMERICA. 157
fully. Their first communion was celebrated in 1757, Elder
Kline officiating. He continued to assist them in various serv-
ices until about 1770, when Brother Peter Heckman was ordained
to be their elder. Ten years later, on August 12, 1780, Brother
Michael Frantz was ordained an elder by Elders Urner and
Saur, and Brethren George Beasher and Jacob Mover were
ordained deacons. In 1770 there were forty-five members,
whose names follow : —
Jacob Beasher and wife, Jacob Baker and wife, Widow Bene-
dict, Elizabeth Benedict, Jacob Breneisen and wife, George
Beasher, Mrs. Cryder, Jacob Deal, John Frantz and wife,
Nicholas Gerst and wife, John Grove, Peter Heckman (minister)
and wife, John Heckman and wife, Adam Henrick, Eliza Kentzel,
David Kleine and wife, Sophy Kish, Simon Merrick and wife,
David Marge and wife, Jacob Mover and wife, Hans Stohner
and wife, Leonard Sebalt and wife, Rose Schables, Jacob Smith
and wife, Philip Zeigler and wife.
Elder John Hertzler was in charge of this congregation at the
close of the nineteenth century.
CODORUS.
This church is located in Codorus Township, York County,
Pennsylvania, about ten miles from York City. Its organiza-
tion was accomplished in 1758. Its charter members were
Brethren John Brillhart, Peter Brillhart, Elder Jacob Donner,
and Rudy Yount. Their first minister was Henry Neff. He
labored under the care of Elder Jacob Donner, and his labors
were very successful. Elder Donner presided over them until
he moved to Monocacy, Maryland. He was a noted poet, and
served the church faithfully for a long time. This was in 1770.
At this time Brother Neff was ordained to the eldership, and
their membership was about thirty-five, as follows : —
Elder Henry Neff and wife, Michael Berkey and wife, Peter
Brillhart and wife, Catharine Beightley, Wendel Baker and wife,
George Beary and wife, Christian Eby and wife, George Ettor
and son, John Harold and wife, Elizabeth Leip, Ann Neiswanger,
158 HISTORY OF THE TUNKERS.
Jacob Neiswanger and wife, Jacob Spitler and wife and two
daughters, William Spitler and wife, Matthias Spitler and wife,
Jacob Tilman and wife and daughter, Susanna Weltner, Rudy
Yount and wife.
After Elder Donner had moved to Maryland, he lived at
Linginohr (now Linganore), Frederick County, but the Codorus
church was not forgotten or neglected by him, as it was frequently
visited by him, and he labored diligently for the spiritual welfare
of its members and the salvation of souls.
GREAT SWAMP CONGREGATION.
This society was called by the above name from the large, level
tract, called the great swamp. Their meetings were usually
held at the house of their minister, Brother John Frick, in Upper
Milford Township, Bucks County, Pennsylvania. In the spring
of 1733 there was an awakening of a few persons in the vicin-
ity, who occasionally met for devotional services. They had
some knowledge of the brethren, and of their manner of observ-
ing the sacraments, and they solicited a visit from some minister
to instruct them more fully in the ordinances of the Lord's
house. Accordingly, Brother Johann Naas> then living in the
Jerseys, made an evangelizing tour among them, during which
he baptized six persons, namely, Salome Miller and her brother,
Joseph Miller, John Bracht and his wife, Peter Longanecker, and
Peter Rhoads. These established meetings between themselves,
to edify one another, as the apostle enjoined. This little leaven
soon began to work, and it continued to extend its influence.
In a. d. 1735 they were visited by Elders Peter Baker and Mar-
tin Urner, of Germantown, Pennsylvania. They found five more
earnestly awaiting opportunity to manifest their faith in the Lord,
and they were baptized. These were Hanse Zuck and his wife,
John Frick and his wife, and John Slifer. In the evening of the
same day there was a love-feast, at which Peter Becker officiated.
Here an organization was effected of eleven members in 1735,
which existed for a number of years, without the occurrence of
anv unusual event.
FIRST WORK IN AMERICA. 1 59
In 1742 Count Zinzendorff canvassed the country to make
proselytes to his accommodating faith. He made inroads among
the brethren, and, by his artfulness, took a number of them away.
They, however, soon found themselves disappointed, and some
of them returned. They were frequently visited by ministering
brethren from other parts, and continued to increase in number.
Many of the Mennonites united with them, preferring immersion.
The Moravians also intermingled themselves among them, and
diminished their number. Their first elder was Abraham Duboy
(see Biographical Department), who became a resident minister
in 1738. He died March 21, 1748, and then John Frick became
the pastor of the congregation. In 1770 he became an ordained
elder. At this time there were about twenty families identified
with the congregation, and there were twenty-eight members, as
in the following list : —
Elder John Frick and wife, Philip Deal, Frederick Deal, Law-
rence Erbach and wife, John Demuth and wife, Egite Christian
and wife, Ludwick Christian and wife, Mary Christian, Philip
Goodman and wife, Henry Kun, Widow Crayling, Andrew
Meinzinger, Widow dinger, John Redrock and wife. Widow
Rinker, Catherine Rinker, John Sleifer and wife, Jacob Staut and
wife, Freny Trissel.
OLD GERMAN BAPTIST CHURCH
CHAPTER VIII
GERMAN "BAPTIST CONGREGATIONS
ANTIETAM, PENNSYLVANIA.
Abraham Stouffer, who was ordained a bishop by Elder Peter
Becker, preached a while at Conewago, York County, before
moving to Antietam. That church was organized in 1741. He,
with Elder George Adam Martin, organized the Conococheaque
congregation in Franklin County. Stouffer did not remain there
more than twelve years, when he again emigrated eastward to
a place called Bermudian. Conococheaque and Antietam are
two prominent streams flowing southward in Franklin County,
and emptying into the Potomac River in Washington County,
Maryland. Prior to the organization the people were supplied
with preaching by ministers traveling back and forth between
Germantown and Virginia.
In 1780 a number of families from various places settled along
the Antietam. Some were members of the church, others joined
after they arrived. Among those were the Snowbergers, Knep-
pers, Fridlys, Stovers, Prices, and Rovers.
This is one among the oldest Tunker churches in America.
It was organized about the middle of the eighteenth century,
probably not later than 1752. This congregation was first
named Conococheaque, the Indian name of a small stream flow-
ing through the county. Of the names of the ministers from the
time of its organization to the year 1800 only two are known,
namely, George Adam Martin and William Stover. During the
first fifty years the brethren suffered many privations on account
of the French War, in 1755, the Revolution twenty years later,
and the Indian wars, together with many inconveniences incident
to a newly-settled country.
For upwards of forty years no meeting-house was built, and
they worshiped in their houses and barns, and sometimes in the
open air. The dread of the Indian tomahawk and scalping
(160)
GERMAN BAPTIST CONGREGATIONS. l6l
knife was everywhere felt. In the morning, before going to
the fields to work, the farmer and his sons often bade good-bye
to the balance of the family, fearing they might not return, or,
if permitted to do so, would find their loved ones murdered by
the Indians. Some, indeed, fell victims to the ruthless hand of
their dreaded foe ; but, owing to the strict vigilance of the settlers,
the Indians were finally banished, and a brighter era dawned over
the community. The long, dark night of woe gave way to a
beautiful morn, betokening a pleasant day, which the brethren,
with others, have enjoyed through the present century.
In 1798 the first meeting-house was built, where they continue
to meet for worship. It is commonly called Antietam or Price's
church, built on the bank of the Antietam, near Waynesboro,
Pennsylvania. Since then other meeting-houses have been built,
making five in 1898.
Four annual meetings have been held in this congregation dur-
ing the nineteenth century, namely, in 1810, at Antietam meeting-
house ; in 1829, with Brother George Royer ; in 1847, with
Brother Isaac DeardorfT; and in 1866, with Brother Jacob Price.
The names of the ministers elected since 1800 are : Daniel
Stover, John Royer, Jacob Holsinger, Sr., Henry Strickler, Jacob
Fahrney, Israel Senger, Daniel Keefer, D. Fogelsanger, Sr.,
William Boyer, Jacob Price, William Etter, David Bock, Joseph
Gipe, Daniel Holsinger, Isaac Renner, Joseph F. Rohrer, Joseph
Garber, D. F. Good, Abram Golly, John D. Benedick, Jacob F.
Oiler, Jacob Snider, and Daniel M. Baker. The last three and
John B. Ruthrauff and Rush B. Oellig are the ministers in the
service in 1899.
The ministers, two together, go on a circuit through the con-
gregation. The two ministers who will be at a place on one
Sunday will be at another the next, that there be no disappoint-
ments, and the ministers become better acquainted with the mem-
bers. The membership numbers about four hundred, eighty of
whom live in Waynesboro, where they have a meeting-house
and a Sunday-school conducted by the members only. The mem-
bers meet in council quarterly. The secretary records all that is
11
162 HISTORY OF THE TUNKERS.
brought before the meeting, with its decisions, and keeps a record
of the attendance of members.
In the primitive days of the church the Welch Run and Bock
Creek congregations belonged to it, and in later years out of it
the Ridge and Falling Spring churches were organized.
At first they worshiped all together in the German language.
It was not until the year 1830 that any English preaching was
done, and then only one sermon in a month. But during the
last thirty years this has all changed. English only is mostly
spoken.
There are two Sunday-schools kept up the year round, and
another during the summer months only. On Wednesday even-
ings they have prayer-meetings, and on Sunday evenings, before
the regular services, they have a young people's meeting.
AUGHWICK, PENNSYLVANIA.
The Aughwick church, Huntingdon County, Pennsylvania,
was organized about 1802, with only six members, namely, Chris-
tian Long and wife, Daniel Secrist and wife, and Peter Secrist
and wife. Of these Christian Long was chosen minister, and
Daniel Secrist deacon. They could only labor in German, and
hence, for a time, there was but little progress in number ; but
soon after the organization some members moved in from other
points. In a few years, Jacob Lutz, also German, was chosen
to the ministry ; and again, in a few more years, John Hanawalt
was chosen. He could speak in English, and the work seemed
to move a little faster. The number was about twenty-five,
when, in 1826, Peter Long was chosen to the ministry; and in
1827 Andrew Spanogle and John King were elected. Next in
turn, in 1835, was Michael Bollinger; and afterward, in 1839,
were elected Grabill Myers and Christian Long, Jr. John Glock
was chosen in 1842, and John Spanogle in 1844. About this
time the Aughwick church was denominated "a preacher fac-
tory." This seemed to be suitable, for the good work still went
on as follows: Abraham Funck, in 1847; Enoch Eby, in 1850;
George Myers, in 1853; James R. Lane, in 1858; Peter Swayne,
GERMAN BAPTIST CONGREGATIONS. 1 63
in 1861 ; Christian Myers, in 1865 ; Isaac Book and John Garver,
in 1869; Robert Wakefield, in 1872; Seth Myers, in 1874; W. L.
Spanogle, in 1877.
Of the foregoing twenty-two ministers, Christian Long, the
first elected, served about forty-seven years, and died in 1849.
In 1877 ^ our more had departed this life. Seven were still in the
bounds of the original Aughwick church, which was afterward
divided into three organizations ; and ten migrated to other
places to carry forward the good work.
BROWNSVILLE CHURCH, MARYLAND.
The Brownsville church comprises the lower part of Washing-
ton County, known as Pleasant Valley, also the southern part of
Middletown Valley, Frederick County, Maryland.
This congregation is located upon territory embraced in what
is known as the Grossnickle congregation, embracing Mechanics-
town on the east, during 1878, in D. P. Sayler's congregation, and
extending westward to a point six miles beyond Charlestown,
Jefferson County, West Virginia. The Virginia portion of this
Grossnickle congregation is now under the supervision of Elder
David Long (since deceased), of Washington County, Maryland.
After cutting off the two extreme points of the Grossnickle con-
gregation, as above, only Middletown Valley, with the lower por-
tion of Pleasant Valley, was left, leaving the last-named congre-
gation about twenty miles north and south and eight miles east
and west. In time this territory was divided by the great
national turnpike, which runs from Baltimore westward. All the
members south of said road belong to the Brownsville congre-
gation. Soon after the close of the Revolutionary War, brethren
emigrated from Pennsylvania to this section of the country.
Among those early pioneers was John Slifer, whose name appears
in the annual meeting minutes of those early days, Peter Miller,
and Peter Garver. Those named took up land around what is
known as Burkittsville, Frederick County, and Rudolph Brown,
about the same time, settled in Pleasant Valley, Washington
County. Brownsville is named after him. Burkittsville and
164 HISTORY OF THE TUNKERS.
Brownsville are but two miles apart, yet the South Mountain
runs between them. And here at Burkittsville is Crapton Gap,
a place rendered famous in American history by a battle being
fought during the Civil War, which took place September 14,
1862.
For some years the scattered members through this section of
country were dependent upon traveling ministers — Brother Fer-
gason and Elder Jacob Leatherman. After Fergason, Christian
Harshman and a brother by the name of Holler, who has three
sons in the west preaching. After those came Christian Harsh-
man, Jr., and Jacob Leatherman. Next in succession, Daniel
Brown. Jacob Leatherman was the first elder. Then followed
Henry Koontz, George Bear, Emanuel Slifer, Daniel Boyer, Ezra
Gilbert, George Grossnickle, and Jonathan Baker. Grossnickle
circuit was divided in April, 1864. Brother George Bear at this
time was also an elder, who was assigned to Brownsville congre-
gation. Brother Jacob Leatherman had the supervision of the
Grossnickle church. In 1879 the ministers in this congregation
were George Leatherman and Daniel Gibbon. Brother Bear
continued elder of the Brownsville congregation until his death,
April 16, 1872, aged eighty-three years. October 14, 1873,
Emanuel Slifer was ordained elder of the Brownsville congrega-
tion, whose assistants were Cornelius W. Castle and Eli Yourtee.
In 1878 there were forty-three added to this church, and the
number of members was about 134; and at that time they com-
pleted an addition to their meeting-house.
COAL CREEK, ILLINO.
In the autumn of 1844, Jacob Negley, with his family, came to
Fulton County, Illinois, not knowing of any members there. In
the spring of 1845, David Zuck and his family came. He was
in the second degree of the ministry. They held social meetings
at their houses every two weeks. At first their congregations
were small, but after their neighbors heard of it, the congrega-
tions increased. John Markley and his wife, from Ohio, had been
there several years. In the autumn of 1847, Daniel Martin and
GERMAN BAPTIST CONGREGATIONS. 1 65
his family came. He was an ordained elder. These, excepting
Markley and his wife, all came from Welsh Run, Franklin
County, Pennsylvania. They then commenced holding meetings
regularly in schoolhouses, and they had a small organized body
of about eight or nine members. They adopted for a name Coal
Creek.
About a year later, one Sunday morning, a man by the name
of Ensign called at Brother Negley's house to shelter from a
storm. After some conversation he asked to what denomination
they belonged. The answer was that they belonged to the Ger-
man Baptists, but were probably more commonly known by the
name of Tunkers. He said, "Then you belong to soup peo-
ple." The reply was, "Yes, we have soup at our communion
meetings." He then said, "I know a man by the name of Wolfe,
in Adams County, an able preacher, who belongs to your church."
When asked for the first name and address of Brother Wolfe, he
could give neither, but he said that he had a brother-in-law in the
same county, by the name of Bushnel, belonging to the same
church, whose address was Liberty.
Shortly after, Brother Wolfe was written to, in care of Brother
Bushnel. About two weeks later Brother Bushnel visited the
brethren in Fulton County, and it was concluded that they were
of the same faith, and he gave Brother Wolfe's full name and
address, upon which they entered into correspondence with
Brother Wolfe, giving him invitations to visit them.
Probably in the autumn of 1849, the brethren in Fulton
County, Illinois, had their first love-feast. They had become
more extensively known, and Brother Samuel Garber, from Ogle
County, and Brother Wolfe attended. Being strangers to each
other, they had a council meeting, at which they concluded to
commune with each other, and to wash feet in the single mode.
At the next annual meeting Elder Garber introduced Elder
Wolfe, and afterwards the latter visited the brethren in Fulton
County frequently. In 1876 in this church there were four min-
isters, two of whom were ordained elders, one in the second
degree of the ministry and one in the first degree, and there were
three deacons, and about sixty members.
1 66 HISTORY OF THE TUNKERS.
DANISH MISSION.
The Danish Mission, by the Tunkers, was brought about mainly
through Brother Christian Hope, who was born in Denmark,
December 7, 1844.
His father was a farmer, and of limited means. However, he
sent him to school seven years, the time required for a common-
school education. He possessing fine natural abilities, his father
early resolved to place his son in the ministry, but his mother
frustrated this, and he was sent to learn harness making.
It seems that from his youth it was impressed on his mind
that he should become a missionary, and in 1864 he was brought
under conviction by reading the Scriptures. Believing the state
church to be in error in many things, he associated with the
Baptists, and united with them on the 1st of April, 1865. He did
not find the union and peace he had expected in the church. He
thought the members did not live as they should.
Zealous, earnest, and sympathetic, he pressed the priests with
questions and arguments which aroused their enmity, rather than
love and forbearance. He criticized the king of Denmark for
acts which he regarded as without warrant in the divine law.
Seeing corruption looming up on all sides, he beheld Christian-
ity wanting, and unbelief asserting its sway over the people. His
soul was grieved, his heart saddened by the fearful manifestations
of uncleansed affections among his countrymen. Believing that
those who should exhibit the greatest virtue had fallen from wis-
dom and goodness, he attempted a reformation by issuing a fifty-
two page pamphlet, with the flaming headings, "A FALLING
AWAY," "ANTI-CHRIST," "THE SON OF PERDITION."
He also issued four sixteen-page tracts, entitled respectively,
"Marriage and Wedding," "Can a Rich Man Be Saved?" "Lo,
Here ; Lo, There !" "The Scaffold," or "A Voice from the Infernal
House." All of these were published in 1869, and to meet the
demands of the publisher he disposed o'f his stock in trade, gave
his furniture to the poor, and went about distributing his tracts,
and preaching the gospel. At the close of the year his printer
GERMAN BAPTIST CONGREGATIONS. 1 67
was called upon by a government officer to answer for the tract,
"The Scaffold," but not until diligent search had been made for
the young man who had turned the country upside down with
his "Scaffold." The printer sought young Hope, and told him
of the difficulty. The young soldier at once surrendered himself
to the government, appeared in court, and confessed authorship
and responsibility, thus clearing the printer. As the Danish laws
require printers to be responsible for the character of each pub-
lication issued through them, and the counsel of the king finding
that young Hope had no property, he turned his attention to the
printer, and secured judgment against him for 2,000 crowns.
However, by some good streak of fortune, the printer was let off
with a very small sum. He continued to preach peace and good-
will to his fellow-citizens, and in four months held 340 meetings,
which were attended by large crowds.
Before this took place he and a friend had almost resolved to
sail across the great Atlantic for free America, and in casting
lots it was determined that they should go. During the interval
between his arrest by the government for the "Scaffold" publica-
tion, two more were issued, entitled "The Mark of the Beast,"
and "Redemption." These created a storm of indignation, and
a reward of twenty crowns was offered for his capture. The
mail and telegraph were brought into use for his apprehension,
and every other means was used to secure his arrest and imprison-
ment, so that several times he barely escaped being captured, but
a way of escape was opened, and he reached Norway in safety.
Here he proclaimed the gospel, as he then understood it, in low
and in high places, for a month or more to great crowds of peo-
ple, who thronged to hear the young defender of the truth and
the Bible. From here he started for America, reaching the cen-
tral part of Iowa about harvest-time, in 1870. He remained in
central Iowa one and one-half years, and, after having married,
went to Clinton. Here he joined the English Baptists. To
become better acquainted with the English language he bought
some English books, and among these was a family Bible, which
contained historical sketches of various denominations. Here he
l68 HISTORY OF THE TUNKERS.
first learned of the Tunkers. He at once saw that this people
were in possession of many of the practical truths for which he
had so earnestly labored in Denmark. He made inquiry of a
Baptist deacon, who replied that he knew some of the Tunkers
years ago in the east, and added, "They want to be a little smarter
than other people, that's all." The only thing that seemed to puz-
zle him was trine immersion. He saw that Matt. 28 : 19 would
sustain it, but, like many others, thought single immersion just
as good. He read that "scrap of history" time and again, and
the oftener he read it, the more he was assured that if the Tunkers
live as they teach, he could live with them.
He had much trouble in finding the Tunkers, but succeeded at
last, and was received by baptism into the church at Hickory
Grove, Carroll County, 111.
He settled down to work in Mt. Carroll, where he remained a
few months, and then, at the solicitation of kind friends, moved
to Lanark, where he continued working at the harness trade.
Having found peace with God and gladness of heart, he had
not forgotten his countrymen, and here commenced to translate
Moore and Eshelman's pamphlets into Danish, thinking that per-
haps some day he would be able to have them printed and dis-
tributed in Denmark. One day Brother Eshelman came to visit
him, and the conversation soon drifted toward tract work.
Brother Eshelman said, "I will begin the work by giving twenty-
five cents ; will you do the same ?" They did so, and called on
others for help, through the papers, and soon $400 was donated
toward publishing the translated pamphlets.
While this was going on he wrote to an old-time friend of his
in Denmark, named Christian Hansen, concerning the brethren,
and sent him Moore and Eshelman's pamphlets, as Mr. Hansen
could read English. Brother Hope prayed God to give him
grace to know the truth and obey it. By the time the $400 for
the tract fund was in, he had received a letter from Mr. Hansen
to the Cherry Grove church, Carroll County, Illinois, asking to
have the gospel preached in Denmark, and wishing to be received
into the church. This brought the church to action, and after
GERMAN BAPTIST CONGREGATIONS. 169
the request was read, it was agreed by the Cherry Grove congre-
gation to seek the counsel of all the churches comprising the
northern Illinois district. It was agreed to convene in special
district council, at Cherry Grove, November 12, 1875. Every
church but one was represented, and the house densely crowded
with earnest, sympathizing members from the various congrega-
tions. The Spirit of God seemed to fill every heart; and there
was but one expression, and that was that the call must be heeded.
But who should go ? was the momentous question. It was finally
decided that the delegates should choose two brethren to fill the
call, and that the general brotherhood should be invited to con-
tribute money to meet expenses, but that if sufficient would not
be contributed, northern Illinois would bear the whole burden.
Brothers Enoch Eby and Paul Wetzel were chosen to go to
Denmark, but later Daniel Fry was chosen in place of Brother
Wetzel. Brother Hope was chosen to be their interpreter, as
the brethren selected could not speak Danish.
It was agreed that Brother Hope should prepare immediately
and go in advance to begin the work. By the first of January,
1876, Brother Hope left Lanark, Illinois, and visited his wife's
parents at Clinton, Iowa, and other friends, and then set sail for
Denmark. Both he and his wife were very seasick, but landed
safely.
They went to see Christian Hansen, who lived in the northern
part of Denmark. He was glad to see them, but thought it best
that they should locate in the southern part of the country, so
they located at Assens.
Their first work was to distribute the translated tracts among
the people, so as to awaken them to a sense of gospel duty.
Hansen was baptized May 5, 1876. He informed Brother
Hope of a young woman who was seeking the Lord, and would
likely join the brethren if he would go and see her. He went,
and on the 27th of May she was baptized. This finished the
harvesting for 1876. Brother Hansen traveled during the sum-
mer of 1876, and distributed pamphlets all over the country. He
was apprehended and thrown into prison because he refused to
do militarv dutv.
iy HISTORY OF THE TUNKERS.
Elders Eby and Fry and their wives landed in October, 1877,
and a church was organized by them at Hjorring. There were
thirteen members at the time of organization. Brother Hope was
advanced to the second degree, Brother C. C. Eskilsen was chosen
to the ministry, and Brother N. C. Nielsen chosen deacon.
Brother Hope was shortly afterwards advanced to the elder-
ship, and before returning home the American brethren also
ordained Brother Eskilsen to the eldership, and he was given
charge of the church.
Brother Hope remained in this part of Denmark about two
years, and then went to Copenhagen, and started to work there.
Here there were at one time about twenty members, but there are
only a few left now. (They did not do well in Copenhagen,
largely because of the mode of dress required.)
In 1884 Brother Hope moved to Malmo, Sweden, and com-
menced to work there. Returning to the United States in 1887,
he located in Herrington, Kansas.
Since then he has been in the mission work all of the time, and
under the direction of the German Baptist Mission Board, and
has been working in many states. He was sent to Denmark and
Sweden several times to help the work along. He crossed the
ocean nine times.
He was there in 1899, and coming home in the spring, was sent
to Texas, and was there when that part of the country was flooded.
He contracted disease from it, and came home sick, dying after
an illness of about ten days, July 31, 1899, leaving a wife and six
children.
In 1899 there were in Denmark eighty-two members, of which
four are elders, two are ministers, and seven are deacons ; and in
Sweden eighty-four members, of which three are elders, four are
ministers, and three are deacons.
DRY CREEK CHURCH, IOWA.
Early in the spring of 1854, Brother T. G. Snyder and family
left their home in Blair County, Pennsylvania, and emigrated to
the west. They arrived in Linn County, Iowa, April 16, 1854.
GERMAN BAPTIST CONGREGATIONS. 171
Brother Snyder, then a deacon, and his wife were the first mem-
bers in the county. The second family of members was that of
Elder Jacob O. Waters, who emigrated from the Conemaugh
congregation, Cambria County, Pennsylvania, in the spring of
1856. Within a few months ten or twelve members were located
in this vicinity, and Elder Wagner, of Ohio, assisted Elder Waters
to organize what is now known as the Dry Creek church.
In the fall of 1856, this little congregation held their first love-
feast in Brother Snyder's barn. A few brethren from Waterloo
and elsewhere were present on this occasion, and about twenty
enjoyed a very pleasant feast together. At this time a choice
was held for a speaker, which resulted in calling Brother Snyder
to the ministry. Two years later this little band of brethren
gained strength enough to build the first meeting-house in the
state. It is still in a good state of preservation, though it plainly
shows the marks of age.
It was here that the Quinter and McConnell debate was held,
in 1867, which resulted in the entire overthrow of the Disciple
Church in this vicinity. The house in which the debate was heid
has long since been torn away. A dim outline of the foundation
is all that marks the place where once stood a flourishing church.
Many were added to the Tunker Church after the debate, and
ever since they have had a strong hold in the community.
Ministers elected up to the time when the old-order brethren
withdrew, -were, Jonathan Keys, J. C. Miller, Solomon Stamy,
and Martin Boyd. Those moving into the district were, John
Filmore, Moses Rogers, John Veach, Daniel Hoisinger, and
Abram Stamy. Those who went with the old-order brethren
were, Daniel Hoisinger, Solomon Stamy, Martin Boyd, and J. C.
Miller, who took with them nearly sixty members.
The church, in 1894, had a membership of about one hundred,
and three houses of worship, two in the country and one in the
city of Cedar Rapids. The latter was the outgrowth of the
annual meeting held there in the spring of 1892.
172 HISTORY OF THE TUNKERS.
ELKHART, INDIANA.
Among the first venturers into this wild, new country was
Daniel Cripe, an elder in the Tunker Church. He, with his
family, and Jacob Cripe, Christopher Stouder, and John Pipenger
and their families, came in 1829. Daniel Cripe was a man of
medium height, broad-shouldered and well muscled ; his face was
smooth-shaven, and complexion light. Being of kindly disposi-
tion, he made many friends, and commanded the love and respect
of all who knew him.
He selected for himself a half section of land on Elkhart
prairie, about two miles south of where the city of Goshen now
stands, and at once erected a log cabin upon it, and made other
necessary preparations for a home. He, with his friends, con-
structed a rude plow with a wooden moldboard, for the purpose
of turning a few furrows to mark their claims, and put out small
crops to raise provisions for the coming winter.
After making the plow, the question arose as to who should use
it first. It was decided that the oldest should first use it, and, as
Daniel Cripe was the oldest, the lot fell to him, and thus, accord-
ing to tradition, he was the first white settler to plow a furrow on
Elkhart prairie.
Having established his new home, he returned in the early part
of 1830 to Montgomery County, Ohio, his former home, and
induced his son Samuel, and family, to emigrate to this country.
Martin Weybright and family, Jacob Studebaker and family, and
others, came also the same year. In the early part of the sum-
mer of 1830 a daughter, Rosanna, was born to the wife of John
Cripe, nephew of Daniel Cripe, she being the first child born to
any of the brethren in northern Indiana. The Cripe family has
since become very numerous, and has exerted no small influence
in the history of the church of this county, a large portion of it
adhering closely to the teachings of the church.
One of the first things to be remembered by these early settlers
was their devotion to God. Accordingly, services were held in
the homes of the members, Elder Cripe preaching in German.
GERMAN BAPTIST CONGREGATIONS. 173
The work prospered, and soon, in the spring of 1830, was organ-
ized the Elkhart church. This was the nucleus around which were
formed all the churches of the northern district of Indiana.
From the first they called themselves the Brethren, and for a long
time were known by no other name.
In the latter part of the summer of 1830 the church decided to
hold a love-feast. No beef could be procured, therefore Elder
Cripe gave a ewe lamb — the only one he had — for the supper.
About twenty members communed. It was held in Elder Cripe's
house, and was pronounced, by some present, as the most enjoy-
able feast they had ever attended.
Traveling in those days was very difficult, and many hardships
had to be endured, even after reaching the settlement. But these
difficulties stimulated them to greater efforts. Emigrants from
the east kept pouring in, and, settling in different localities, soon
covered a great amount of territory. This created much work
for Elder Cripe, and, feeling the need of help, a church meeting
was called, and two brethren, Martin Weybright and Jacob Stude-
baker, were chosen to the ministry. These were the first two
brethren elected to the ministry in northern Indiana.
Other ministers moved from the east, and made this their home.
John Leatherman came in 1835, and settled in the southern part
of Elkhart County. Soon after eight members of that portion
of the territory were organized into a separate congregation, and
are known as the Turkey Creek church.
Elder James Tracey came in about 1850. He was a natural
orator and born leader of men, and, by his strong traits of per-
sonal character, exerted a wonderful influence for the church.
Through his efforts the Elkhart district was again divided, this
time into three separate congregations. The Rock Run church
was cut off on the east and the Yellow Creek church on the west.
Later the Elkhart Valley district was cut off on the northwest.
A number of churches have been organized from the Elkhart
church.
The lives and the work of our pioneer brethren are full of
interest. As a historian says of the Puritans, so we say of our
174 HISTORY OF THE TUNKERS.
ancestors : 'They were sturdy men and women, and the sturdiest
part of them was their principles. When they began the structure
of their new society, they began at the bottom. They built upon
God and in godliness. Christ was their foundation, and His edi-
fice was the structure which they sought to build."
Elder Cripe died in 1859, at the age of eighty-seven years and
six months. His ashes now rest in the little cemetery near the
eastern edge of Elkhart prairie. His grave is a modest one, and
but few people in passing by realize that here lie the remains of
the organizer of the first Tunker Church in what was then
known as the northwest, and the first Protestant minister in
Elkhart County.
FLAT ROCK, VIRGINIA.
One hundred years ago, the first brother moved to the valley
of Virginia, and settled in the upper end of Shenandoah County.
He was a minister, and his name was John Garber. He was the
father of seven sons, six of whom became ministers, and the other
a deacon. They were all faithful ministers, planted many
churches in Virginia, Tennessee, and Ohio, and . all lived to be
aged. Martin Garber, one of the seven, remained in the county
near the home of his father, traveled much, and labored faithfully
in the cause of the Redeemer, connected with some of the writ-
ings of the old brethren in the encyclopedia. He was elder of the
first district of Virginia, which then extended from Harrisonburg
to the Maryland line.
When the membership became large, the district was divided,
and Jacob Wine, grandson of Martin Garber, became first elder
in the Flat Rock district. The district took its name from the
rock on which the meeting-house is built, it being one mile from
where Martin Garber lived. This rock has an area of about one
acre. It was deeded to the church by Brother Michael Wine, St.,
who lived in a house in which, over eighty years ago, a yearly
meeting was held. The house was not more than half full of
people. An old man from the South Branch being present, said
that the house was so large there ought to be two preachers.
GERMAN BAPTIST CONGREGATIONS. 1 75
HICKORY GROVE, OHIO.
From 1827 the territory now known as Donnels Creek, Lost
Creek, and Hickory Grove, were one organization, presided over
by Elder Christian Frantz. In the part now called Hickory
Grove, Isaac Darst was a minister ; in all, about twenty-five mem-
bers. In 1830 Henry Harshbarger, David Landis, deacons, and
Isaac Karns, elder, moved in. Then what is now Hickory Grove
church was organized, with about forty members, under the care
of Isaac Karns.
In the fall of 1832 Isaac Darst died. In 1833 John Stude-
baker died. In 1835 David Landis was elected to the ministry.
In 1836 David Shelabarger, Adam Stinebarger, and Henry Rub-
son, ministers, moved in.
In 1837 James Ward and Daniel Arnold were elected deacons.
Ward at this time insisted on the ordination of Darst, so that
their children could be married in English. About 1849 the
interest in the good cause grew so low that for a time there was
no regular preaching services held, though there were three resi-
dent ministers ; but by the efforts of David Bowman, John Darst,
and Peter Nead, the work was again established, David Shela-
barger being in charge.
In 1853 David Landis and David Shelabarger moved out, and
Joseph Arnold and Jacob Snell were elected deacons. David
Studebaker moved in. He proved a minister of great influence,
and being dead yet speaketh. There were now about eighty
members. In 1855 the present house of worship was built. In
1856 Abraham Studebaker died. In 1858 Joseph Arnold was
elected to the ministry, S. S. Studebaker deacon, and Henry Rub-
som and Adam Stinebarger ordained. From the time David
Shelabarger moved out until the above ordination the church was
under the care of Elder John Frantz, of Donnells Creek.
In i860 John Crist was elected to the ministry. In 1863 G. W.
Studebaker moved in and labored here for two years, then moved
to Indiana. In this time the death of David Studebaker occurred,
which was deeply lamented. There were now one hundred
members.
176 HISTORY OF THE TUNKERS.
About 1865 Rubsom and Stinebarger were relieved of their
ministry by a committee from annual meeting, and H. D. Davy
and Abraham Flory placed in charge. Flory remained in charge
until the division of '8i. In 1866 Samuel Coppock was elected
minister, Jacob Hawier and John Filburn, deacons. In 1872
Isaac Studebaker, minister, moved in. In 1873 O. F. Yount was
called to the ministry, and labored here until 1876, when the mid-
dle district was formed. He and Samuel Coppock were living in
that territory. In 1879 Joseph Arnold was ordained. In 1880
Henry Gump was called to the ministry.
In 1 88 1 the memorable divide took from this church about
thirty members, including Elder Flory and three deacons, leaving
the church with Henry Gump, minister, and two deacons ; in all,
about one hundred members. The church now called Elder John
Smith to take charge.
In 1 88 1 Jacob Coppock was called to the ministry, and Henry
Gump advanced.
In 1882 the first series of meetings were held, resulting in
twenty-eight accessions and greatly confirming the members. In
1885 D. S. Filburn was called to the ministry. In 1886 Henry
Gump was ordained. In 1893 Samuel Gump was called to the
ministry.
The official board now stands : Ministers, Henry Gump, Jacob
Coppock, D. S. Filburn, and Samuel Gump ; deacons, Jacob Kaw-
ver, Jacob Snell, George Zimmerman, and Samuel Studebaker.
There are now about one hundred and fifty members. There are
three points of regular preaching, with fair attendance and inter-
est. A greater per cent of the members' children are in the
church.
LITTLE CONEWAGO, PENNSYLVANIA.
The Little Conewago church is located in Pennsylvania, York
County, Hanover Township, and along the Conewago River.
The central point was about twenty miles from York City. It
was established in 1738, when Brethren Bigler, Deardorff, Eld-
rick, Gripe, Stutsman, and some others who resided near to them,
GERMAN BAPTIST CONGREGATIONS. 177
united in an organization. Elder Daniel Leatherman attended
to this service, and for some time he had the oversight of the
congregation. He then moved to Monocacy, in Maryland, and
Brother Nicholas Martin was selected and appointed to take his
place. He was blessed in his ministry, but also left them and
moved to Conococheaque, Maryland. After this Brethren Jacob
Moyer and James Henricks were elected for the ministry.
In 1770 this Little Conewago congregation numbered fifty-two
members, and the following are their names : —
Jacob Moyer (minister) and wife, Rudy Brown and wife.
Brother Dobis and wife, Mrs. Bowser, Maud Bowser, Barbara
Bear, Eliza Bearing, Henry Donner (tanner) and wife, Christian
Etor, John Geiny, Henry Geiny and wife, James Henrick (min-
ister) and wife, Nicholas Housteter and wife, Christian Hous-
teter, Henry Hoeff and wife, Great Hyman, Michael Kouts and
wife, John Moyer and wife, Mrs. Moyer, Jacob Miller and wife,
Joseph Moyer and wife, Stephen Peter, wife, and daughters,
George Peter, Hans Adam Sneider and wife, John Swartz and
wife, Jacob Souder and wife, Barbara Sneider, Michael Tanner
and wife, John Peter Weaver, George Wine and wife, Daniel
Woods and wife, Hester Weiss.
MAHONING, OHIO.
The territory occupied by the Mahoning church was settled by
white people about the year 1800. John Myers, John Shoemaker,
and John Summers were among the first Tunkers that settled
there. Ministers from Pennsylvania preached for them occa-
sionally, and from time to time some were baptized. After the
lapse of several years, the exact date of which we could not
obtain, it was deemed proper to form an organization. George
Hoke and Joseph Mellinger were chosen to the ministry, and
John Coller and Abram Heastand deacons. George Hoke was
ordained to the eldership in the year 1820, and David Shoemaker
and David Summers chosen to the ministry. In 1826 Elder Hoke
moved to the Canton church, but retained the charge of the
church. A number of other members moved away, keeping up a
12
I.78 HISTORY OF THE TUNKERS.
constant drain on the membership. During the years interven-
ing between 1827 and 1836, David Shoemaker, David Summers,
Joseph Mellinger, Abraham Myers, and Abraham Heastand, all
ministers, moved from this congregation to the vicinity of North
Georgetown, where a new settlement of Tunkers was being
formed. This left David Summers and Richard Brenemon the
only members of the church. Elder Henry Kurtz about this time
resided in the Canton church, and in 1841 Elder George Hoke
authorized him to visit Mahoning church once a month. Hi c
labors were greatly blessed in the conversion of sinners. It is
recorded that at one meeting he baptized ten persons, which was
then regarded a remarkable occasion. In the spring of 1842,
Brother Kurtz moved into the Mahoning church, and four other
members were received by letter. Soon after this Henry Kurtz
was given charge of the church, although not ordained at that
time. There were then about fifty members, including three
ministers and three deacons. The following is a synopsis of the
membership gathered from the church record : —
Number of members in 1841 55
By letter and baptism, to 1870 122
Total, 1870 177
Died during above period 46
Removed to other places 69
Number left in 1870 62
George Hoke moved to Canton in 1826, where he preached
about twenty years. He moved to the Nimishillen church, and
finally to Ashland, where he died.
Henry Kurtz was ordained Sept. 26, 1844, and died Jan.
12, 1874, after serving the church thirty years in the capacity of
elder. Philip Rothenberger lived in this congregation and moved
to Indiana, where he was ordained. James Quinter moved into
this congregation in 1856, and was there ordained. Jacob H.
GERMAN BAPTIST CONGREGATIONS. 179
Kurtz and Noah Longanecker were elected to the ministry
Aug. 30, 1861 ; Jonas Hoke elected Oct. 8, 1875, D. F. Longan-
ecker and Edwin Ruhlman, Oct. 4, 1879.
The first meeting-house in this church was built in 1849, on
the Summers place, and about one mile from the residence of
Elder Henry Kurtz, in Mahoning County, Ohio. This was the
birthplace of the monthly Gospel Visitor, the first serial publica-
tion in the Tunker Church since the days of Christopher Saur.
In 1 87 1 another house of worship was built near Columbiana,
called Zion Hill. In this house Elder Kurtz preached his last
sermon, on the day before his death.
Before the erection of any church building, services were held
in the houses and barns of the members. The following is a
list of the names of those who entertained the meetings and love-
feasts previous to the time of houses of worship : John Summers,
David Hardman, David Summers, M. Shoemaker, Jacob Leedy,
Conrad Hauger, Daniel Summers, M. Bowman, Jacob Summers,
Henry Hoke, George Battenfield, Daniel Hardman, John Bright,
Richard Brenneman, Adam Anglemeyer, Daniel Wise, Mathias
Haas, David Brown, Jacob Longanecker, Henry Kurtz, John B.
Summers, and Jacob Haas.
MARSH CREEK, PENNSYLVANIA.
This church was organized about 18 10, the probable member-
ship being twelve. David Pfautz was elected to the ministry,
and Jacob Sherfy to the deaconship.
About 181 3 Michael Slothour, a minister, came into the church,
and he served as such until 1834, when he died. In September,
1830, David Ecker and John Pfautz were chosen to the ministry,
and Slothour and David Bosserman as deacons. August 28, 1836,
the latter was chosen to the ministry. August 27, 1 841, Daniel
Benner was chosen speaker, and Joseph Kittinger deacon. May
23, 1845, Henry Bucher, and in December, same year, Michael
Bushman, were chosen to the ministry. February 8. 1851, J. D.
Trostle was chosen to the ministry. October 4, 1851, Joseph
Sherfey and Jacob Diehl were elected deacons, and on May
l8o HISTORY OF THE TUNKERS.
29, 1853, the former was called to the ministry, and Jeremiah
Sheets elected deacon. Between this and 1874, David Blocher
and C. Lahman Pfoutz were chosen to the ministry, and the fol-
lowing were deacons : H. G. Koser, Samuel Hoffe, Isaac Bucher,
David Blocher, John Trostle, C. Lahman Pfautz, Ephraim Dear-
dorfT, Isaac Pfautz, and B. F. Kittinger.
It is said that David Pfautz was ordained in 1821, and that he
was an elder till his death, in 1849; also tnat David Bosserman
was ordained in 1848, and that, in 1877, the church was still
flourishing under his eldership.
This church is located in Adams County, Pennsylvania, and is
bounded by these churches : Upper Conewago, Antietam, Falling
Spring, Lower and L T pper Cumberland, Monocacy, and Pipe
Creek. The membership in 1877 was 193. In 1850 the territory
was formally divided into six sub-districts, the boundaries being
designated by public roads meeting at Gettysburg. In 1877
there were five ministers, eight deacons, and five places for regu-
lar preaching. At that date there were but two meeting-houses,
one built in 1830, and the other in 1852.
MAQUOKETA, IOWA.
Jacob Stutzman and wife were the first Tunker members who
lived in the territory which constitutes the Maquoketa church.
Afterward Samuel Brumbaugh moved in, and in 1852, David
Brower preached in his house, which was the first Tunker preach-
ing in that community. The church was organized in the fall
of 1855, at the house of Samuel Brumbaugh. Elders Daniel Fry
and Christian Long presided at the organization, and Elder Fry
officiated at the communion meeting following. There were at
that time nineteen members scattered through Jackson, Clinton,
and Cedar Counties. Jacob Stutzman and Henry Haines were
elected deacons. There was no minister in the church until the
following year, when Jones De Haven moved in from Pennsyl-
vania. The following ministers were elected in this church:
Felix Senger, Joshua Schultz, Johm Gabel, Jacob Long, and
David Kamiar, and Isaac Barto and Marcus H. Fowler moved
GERMAN BAPTIST CONGREGATIONS. l8l
in. Joshua Schultz was ordained here in 1874, and Isaac Barto
in 1880.
Previous to 1880, one hundred and fifty-nine members were
received by baptism and sixty-eight by letter. Twenty-three
members died, twenty-seven were disowned, sixty-six moved
away, and fifteen were struck off by a change of territorial lines.
The church embraces Clinton, Scott, and the eastern one-half of
Jones County. The officers in 1880 were: Joshua Schultz and
Isaac Barto, elders; John Gabel and David Kamiar, ministers;
J. Kindig, J. Friday, Levi Snowberger, J. Scott, George Stramp,
and Fred Oberfelt, deacons.
They preached at Lost Nation, Grand Mound, South Grove,
Nashville, Mill Rock, and Calamus. The congregation had one
church at Lost Nation valued at $1,300.
MONOCACY, MARYLAND.
The territory constituting the Monocacy church was formerly
of the Beaver Dam congregation, and was organized into a sep-
arate church Dec. 3, 1855. There were at that time Vwenty-six
brethren and fifty-three sisters, who constituted the charter mem-
bers of the organization. They were much scattered over a terri-
tory 10x30 miles. There were thirteen different sects occupying
the same territory who regarded baptism by immersion as non-
essential. At the time of the organization Daniel P. Saylor was
the elder, Daniel Boyer minister, and John Weybright deacon.
The first baptism was administered Aug. 3, 1856, by Elder Saylor
to Peter Fogle. Since then to 1880 one hundred and sixty per-
sons have been baptized in this church. Daniel Harp, Isaac
Renner, D. R. Saylor, G. A. Hoover, and T. J. Kolb were chosen
to the ministry.
A committee appointed by the annual meeting of 1879 to visit
Maryland churches, did not deem it necessary to visit this con-
gregation. The church has two meeting-houses, one at Rocky
Ridge, the other at Double Pipe Creek, and a membership of
about 125 in 1880.
1 82 history of the tunkers.
Morrison's cove, Pennsylvania.
Extract from Charles B. Clark's "Semi-Centennial History of
Blair County" : —
"The first permanent white settlers of Blair County, coming
into the southern end of Morrison's Cove about 1760 or earlier,
are Tunkers, and that was probably the first religious denomina-
tion to obtain a foothold in Blair County territory. A Presby-
terian minister by the name of Beatty preached a sermon one
Sunday at Beaver Dams, now called McCann's Mills, in 1756;
but it is likely that the Tunkers, who resided here, as above stated,
held religious services at a still earlier date, and that the congre-
gation consisted of residents of the Cove."
I further glean from this history that about the year 1765
Jacob Neff, who was a Tunker, built a mill where Roaring Spring
is now situated. His mill was burned by the Indians, and rebuilt
by him prior to the Revolution. Later, but still long, long ago,
it was owned by John Ullery. He had a brother named Samuel,
who was the first Tunker minister in the Cove, a great grand-
father, on the mother's side, of S. B. Furry, the writer of this
article. He preached in the Yellow Creek congregation, south-
east end of the Cove, in the vicinity of New Enterprise. So far
as I remember, his successors in office were Martin Miller, John
Holsinger, David Brumbaugh, Jacob Miller, John Eshelman,
Leonard Furry, and Daniel Snowberger. All died before the
division except Jacob Miller.
According to the "Biographical Cyclopedia of Blair County,
Pennsylvania," "Jacob Neff killed two Indians who attacked him
at his mill at Roaring Springs in November, 1777, and then fled;
after which the entire war party came up and burned his mill."
This statement must be wrong; he killed only one Indian. The
facts, as I gather them from the early settlers, are these : While
in his mill, two Indians suddenly came upon him. He hid in the
water-wheel. He remained there until everything was quiet, for
a good while. Then he emerged with his gun, and ran up the
hill in the direction of East Sharpsburg. As he glanced back,
GERMAN BAPTIST CONGREGATIONS. 1.8 3
he saw one of the Indians close upon him, gaining on him, when
he suddenly turned and fired. The Indian fell dead, and Neff
escaped. But he was afterwards disciplined by the church.
Some said he was expelled. I do not vouch for the truth of the
last statement. S- B - Furry.
NAPERVILLE, ILLINOIS.
The first brother that loacted in Du Page County, Illinois, was
Jacob Netzley, probably in 1850. He was a lay member at that
time, but afterwards was made a deacon. They had no meeting
for two years. During this time they heard of brethren west of
them in Lee, Ogle, and Stephenson Counties. In 1852 Samuel
Garber, Daniel Fry, and Joseph Emmert responded to their call,
came over, and preached for them. This was the first meeting
held by the brethren in this county. Shortly afterward Levi
Hartranft and wife were baptized, being the first in the county.
Afterward the brethren visited them every eight weeks. In 1855
the church was organized by Elders Samuel Lehman, Daniel Fry,
and Joseph Emmert. After that they were five years without a
shepherd, when Elder Samuel Lehman came to labor. The first
minister elected was Christian Martin, the first deacon Jacob
Netzley. The church in 1878 numbered about seventy. Of this
number there were four ministers, Elder C. Martin, Jacob Solen-
berger, John Hollinger, George Mowery.
OREGON COAST CHURCHES.
The early Tunker Churches of Oregon had. the usual difficulties
incident to frontier work.
Like children learning to walk, they had much to learn before
they could keep step to the music of the gospel trumpet.
About the year 1867, a very ominous cloud hung over the scat-
tered membership in the communities of Salem, Albany, and
Lebanon, foreboding nothing but confusion. With a view of
reviving the work of the Lord among them, they sought the
assistance of the California churches, who sent Elder George
Wolfe and Henry Haines (a deacon) to their assistance. They
I84 HISTORY OF THE TUNKERS.
started on their mission April 27, 1867, by way of San Francisco,
Portland, and Oregon City, a distance of nine hundred miles.
After a voyage of seven days they reached their destination, and
found the brethren, as Elder Wolfe says, "in a tangled and
gloomy condition, but after laboring with them from house to
house, for nearly two weeks, all day and part of the night, with
occasional public preaching, hope began to revive, and a desire
was expressed in the church and outside in favor of union and
fellowship."
They called a meeting at the house of Brother Philip Balti-
more, near Lebanon, Linn County, where the main body of the
Oregon membership resided at that time. The meeting was held
May 13, 1867, when the following memorable document was
agreed to and signed : —
Lebanon, Linn Co., Oregon, May 13, 1867.
We, the brethren of Oregon, being assembled at the house of
Brother Philip Baltimore, agree : —
First : In order that we may have a union and practice love and
affection one toward another, to lay aside all hardness, past acts,
and feelings, forgiving one another and asking forgiveness of all.
Second: We promise to strive in the future to cultivate
brotherly love and peace.
Third: We agree to lay aside strivings and disputings (as we
have heretofore done) about the restitution, the devil, the judg-
ment, the resurrection, and the second coming of our Lord Jesus
Christ.
Fourth : We agree that we will not provoke one another on
those subjects.
Fifth : And whoever oversteps these agreements, we will
admonish and deal with them according to the Master's directions
in the eighteenth chapter of Matthew.
Sixth, and lastly: We agree to be subject to the decisions of
the brethren in the yearly meeting.
Hereunto we subscribe our names.
Signed in the presence of us, George Wolfe and Henry Haines.
J. Hardman, Anna Hardman, J. H. Ritter, Rachael Ritter,.
GERMAN BAPTIST CONGREGATIONS. 185
B. Hardman, Philip Baltimore, Mary Baltimore, Daniel Leedy,
Mary Leedy, David Peebler, M. Hardman, A. J. Wigle, Mary
M. Wigle, J. W. Hardman, H. Spurlock, S. R. Peebler, Catharine
Barnard, Peter Zell, Susan Peebler, Jacob Wigle, Nancy Wigle,
Solomon Ritter, Elizabeth Ritter, Samuel Hardman, Mary
Hardman.
Antedating the above organization we have a sketch of the
life of some of its charter members. Jacob W. Wagner, in a
letter to the Gospel Visitor, dated August 8, 1853, says : —
"My parents settled in Cape Girardeau County, Missouri, in
early days. They became members of the church under the min-
istry of Elder John Hendricks. I was born in that county, in
1807. My father removed to Illinois, and lived under the care
of Elder George Wolfe, who was my mother's brother. I
was brought up under religious instruction and joined the
church in my youth. I was baptized by Elder Wolfe in Sptem-
ber, 1827. I traveled much with Father Wolfe, visiting the
churches.
"In the spring of 1852 I and two of my brothers set out for
Oregon Territory. We were told before starting that in cross-
ing the plains we might be required to deny our faith by travel-
ing in a military form and under military protection, which, how-
ever, we did not find necessary, as the Indians were friendly
toward us.
"We live eighty miles above Oregon City, seven miles above
Calapoosa, on the east side of Willamette Valley. There are
seven of us, three brothers and four sisters. Three others crossed
the plains with us, but settled a hundred miles from us. The
church elected me deacon, which is the only church officer among
us.
In his remarks to the above the editor of the Visitor says : —
"There is one other subscriber to the Visitor in Oregon. His
address is David Peebler, Salem, Marion County."
1 86 HISTORY OF THE TUNKERS.
PHILADELPHIA, PENNSYLVANIA.
The subscribers and contributors for purchasing a lot on which
to build a church held their first meeting March 19, 1817.
Nearly five thousand dollars had been subscribed. At that meet-
ing James Lynd, George Gorgas, Jacob Ziegler, James Gorgas,
and John Rink were appointed to procure a lot of ground.
March 24, the committee reported that they had purchased a lot
on Crown Street below Callowhill, seventy-five by eighty-six feet,
for four thousand dollars. • A building committee was then
appointed, and held its first meeting April 11, 181 7. The Crown
Street meeting-house was built, and was dedicated October 12,
181 7. Brother Peter Keyset was their minister.
Election of Ministers. — I have no date for the election of
James Lynd and John Heisler. Timothy Banger was elected
April 24, 1824; John Righter elected November 18, 1841 ; John
Fox elected September 28, 1844, and ordained bishop November
16, 1867; Christian, Custer elected December 24, 1861. All the
above ministers preached in the old Crown Street church.
Deacons Elected. — Peter K. Gorgas and John Fox, July 13,
1842; John Goodyear and Christian Custer, February 23, 1850;
John Fry and Isaiah G. Harley, January 31, 1863.
The Crown Street church was sold September, 1872, and the
lot bought on Marshall Street below Girard Avenue in the same
month. The building was thereon erected for the worship of
God. The Sunday-school room was dedicated July 13, 1873.
The main church room was dedicated the second Sunday in Sep-
tember, same year. Brother Isaac Price preached the sermon
that day. The building was sold in March, 1890, and ground
bought at the northeast corner of Dauphin and Carlisle Streets,
in June, 1890. The church building was erected in 1891.
I. G. Harley, Secretary.
The church, corner of Carlisle and Dauphin Streets, was dedi-
cated May 3, 1 89 1. With that date my ministry began in this
church. In the fall of 1892 Sister Mary S. Geiger built a splen-
GERMAN BAPTIST CONGREGATIONS. 1 87
did Sunday-school-room addition to the church, and presented
it as a free gift to the church. In 1896 we started a mission
Sunday-school at Twenty-sixth Street and Lehigh Avenue. The
expenses of the work at this place were and are now entirely
borne by Sister Geiger. In 1898 she purchased a lot at the above
corner, built a splendid chapel and parsonage, and presented the
entire property to the church. Brother J. W. Cline is the min-
ister in charge at that place. The Sunday-school is large and
active. This work is under the care of the main first church.
The Philadelphia church has at present about three hundred
members. More than two hundred have been baptized in the
past eight years. The church is very active in all missionary,
benevolent, and charity work. T. T. Myers.
PANTHER CREEK CHURCH, ILLINOIS.
The first brethren that visited Woodford County, Illinois, to
preach, were Daniel Martin, Jacob Negley, and D. Zuck, of Ful-
ton County, all formerly from Pennsylvania. Brother Daniel
Martin preached the first sermon, June 27, 1852. On that day
eight of us came to the meeting with the purpose of uniting with
the church. This was the first meeting ever held by the brethren
in the county known to us. There were four men and their
wives. There were six members here that had moved from
Roanoke County, Virginia, at the time of the first meeting. The
brethren came back again the following October, when four more
were baptized. They organized a church on the 23d of October,
1852. Two brethren were elected to the ministry, George W.
and James R. Gish. Since that time we have had regular meet-
ings, but not without our tips and downs. After dividing twice,
we still have over one hundred members, six ministers, and four
deacons. We are still trying to do as well as we can in the Mas-
ter's cause, endeavoring to keep close to the gospel and ancient
landmarks. James R. Gish.
Roanoke, III, 18//.
i88
HISTORY OF THE TUNKERS.
SHARPSBURG, MARYLAND.
The town of Sharpsburg is situated in Washington County,
Maryland, twelve miles south of Hagerstown, and about an equal
distance north of Harper's Ferry. It is an historic town, noted
chiefly for the bloody but indecisive battle fought in its suburbs
and along the banks of Antietam Creek, September 17, 1862.
A national cemetery at the eastern end of town contains the mor-
tal remains of 4,667 Union soldiers. While probably an equal
number of the opposing army fell victims to the cruel war, a
much larger number were wounded, some of whom died subse-
quently, and others were maimed for life.
SHARPSBURG CHURCH AFTER THE WAR
It is conceded that more men were slain in a given time in this
engagement than during any other battle during the war. Large
shafts and monuments, numerous tablets, and silent artillery
mark the places of the severest engagements. Other points of
historic interest are "Burnside's Bridge," across Antietam,
"Bloody Lane," and the "Tunker Church." This meeting-house
is in the Manor congregation, is situated one mile north of town,
and was built in 1853. It stood within the lines of battle, and was
partly demolished by the batteries of both armies.
After the battle it was used as a hospital for both the "blue"
and the "gray," and is a silent witness of human carnage and
GERMAN BAPTIST CONGREGATIONS. 189
inhuman warfare. The building was repaired in 1864. The
War Department proposed to purchase the house and preserve it
as a relic of the bloody event. The offer, however, was declined
by the congregation, believing it would serve a better purpose by
using it as a place in which to worship the Prince of Peace and
teach the doctrine of love and good-will. A tablet has been
placed on the outer wall, to the right of the door, by the govern-
ment, which gives a brief history of the meeting-house and its
connection with this battle.
The central meeting-house of the congregation, known as the
Manor church, was built in 1832 by John Weaver and Peter
Shamel. The annual conference of 1857 was held in this house.
Previous to the building of the Manor house, this territory was
a part of the Beaver Creek church. Up to 1897 the bishops in
this territory were, Joseph Emmert, Jacob, Emmanuel, and Isaac
Long, and David Reichard. Brother Emmert was an uncle of
Elder Joseph Emmert, of Arnold's Grove, Illinois, who was the
grandfather of Mary Stover, of India. He preached mostly in
the German language. These faithful standard-bearers had all
gone to rest before the roar of cannon resounded within the walls
of this hallowed sanctuary.
Samuel Mumma donated the church lot, whereon the Sharps-
burg house was built in 1852 or '53. He was born in 1801. He
was living within the lines of battle at the time of this engage-
ment. His dwelling-house, barn, and nearly every building, with
most of their contents, were laid in ashes during the battle, leav-
ing scarcely a change of raiment for his family.
Elders Jacob Hibarger and David Long were next placed in
charge of the flock. Elder Long was well known in the brother-
hood, having served frequently on the standing committee of the
annual meeting and other important committees. He reared a
large family. Four of his sons, Joseph, Victor, Orville, and
Walter, and three of his sons-in-law, Eli Yourtee, Seth Myers,
and E. D. Kendig, are ministers.
During the war the Manor congregation numbered between
three and four hundred members. It now numbers two hundred
IQO HISTORY OF THE TUNKERS.
and forty. Many have removed to other localities, and the
Hagerstown congregation has taken a part of their territory and
membership.
SPRING RUN, PENNSYLVANIA.*
This church is a part of the old church, which, about fifty years
ago, was mostly known by the name of Kishacoquilas, and later
by the name of Lewistown. In 1857 it was divided, and the
western portion called Spring Run. The eastern portion is
known by the name of Dry Valley.
The Lewistown congregation was presided over for many
years by Joseph Rothrock, who resided near Lewistown, and
later by his son Abraham, who subsequently emigrated to Kan-
sas and died there. About 185 1 Joseph R. Hanawalt was
ordained to the bishopric of the church until it was divided, and
over both churches for several years, until Jacob Mohler was
ordained to the bishop's office. The first minister that lived in
the territory of the Spring Run church was Jacob Kinsel, who
died near McVeytown. About the same time John Hanawalt
resided near Newton Hamilton, but his residence was in the
Aughwick church.
The next resident minister in the limits of Spring Run was
Joseph R. Hanawalt, who died in February, 1877. At that time
the ministerial board consisted of Peter S. Meyers, George Hana-
walt, Abram Myers, Samuel Musser, George H. Swigart, John
S. Hanawalt, and William J. Swigart. There was a branch of
this congregation called Stone Valley, in charge of Archy Van
Dyke. The meeting-house where the love-feasts are held is at
Spring Run, about two miles from McVeytown station, and was
built in 1856. The whole number of members at present (1877)
is near three hundred and fifty. In 1858 the number was about
one hundred and twenty. The increase by baptism has been
about thirty per annum, and seems regular and substantial. . The
young people are nearly all members of the church, from ten
years upward, and many of them are quite intelligent and talented.
^Contributed by George Hanawalt in 1877.
I s
192 HISTORY OF THE TUNKERS.
The ministers are generally gifted, and have their labors reduced
to a perfect system. There is regular preaching at over twenty
different points.
SOUTHWEST MISSOURI.
Walnut Creek Church is located in the northeastern part of
Johnson County, about four miles north of Knobnoster, on the
Missouri Pacific Railroad. It is the oldest church in southwest
Missouri. It passed through a severe trial during the war. It
was under the care of Elder Joseph Wampler, and seemed to
prosper till toward the close of his life, when dark clouds threat-
ened its prosperity, but of late years those clouds have passed
away. In 1880 it was under the care of Andrew Hutchison.
They had a good church house in which to worship, and num-
bered about forty members.
Center View church is located in the central part of Johnson
County, around the village of Center View, on the line of the
Missouri Pacific Railroad. It was organized in 1870, and in
1880 was under the care of Elder Andrew Hutchison, who was
assisted in the ministry by Elder Alexander W. Reece. They
numbered about fifty members, and had a good church.
Mineral Creek church is located in the southern part of John-
ison County, and embraces also the northern part of Henry
County. As a church district it is large, and has a membership
of about one hundred and fifty. It was organized about i860.
A number have since moved in, and others have united by bap-
tism. S. S. Mohler, elder ; assistant ministers, J. M. Mohler and
!F. Culp. It is distant from Warrensburg (south) about twelve
miles. They have a commodious church house.
Holden church is in the southwestern part of Johnson County,
eight miles south of Holden. It was organized in 1879, with a
Ismail membership and two deacons, but no resident minister.
'The church was placed under the care of Elder J. S. Mohler.
Grand River church is in the southwestern part of Henry
Countv, south of La Due 'about three miles. It was organized
GERMAN BAPTIST CONGREGATIONS. 193
about 1 87 1, with a membership of about twenty. In 1880 it num-
bered about seventy, under the care of Elder J. S. Mohler and
J. C. Mays. They have a good church house.
The Mound church is in the northern part of Bates County,
at Crescent Hill. It was organized in 1878, with a membership
of about twenty, and was placed under the care of Elder D. L.
Williams.
Murrow Creek church is in Morgan County, about twelve miles
south of Tipton, on the Missouri Pacific Railroad. It was organ-
ized about 1874, with a membership of about thirty. It was
under the care of Elder D. Bowman.
Clear Creek church is in Saline County. It was organized
about 1875, and under the care of Elder D. B. Williams.
Brush Creek church is in St. Clair County, and was organized
soon after the war, and was placed under the care of Elder Jacob
Ullery. After his leaving, it was placed under the eldership of
Brother John Ullery. He also moved away, leaving the church
in the hands of Elder Lair. It was about three miles south of
Osceola.
Nevada church is in Vernon County, in the vicinity of Nevada.
It was organized about 1870, and was under the care of Elder
S. Click, assisted in the ministry by Brother Wine.
Cedar County church is located in the southwestern part of
Cedar County. It was organized about 1888, and under the care
of Elder S. Click, assisted in the ministry by Brother Thomas
Allen.
Spring River church is in Jasper County, in the vicinity of
Carthage. It was organized in 1872, and was placed under the
care of Elder Addison Baker. Since his death it was under the
care of Elder George Barnhart, assisted in the ministry by
William Harvey and S. Garber. In 1878 there was a member-
ship of about sixty.
Shoal Creek church is in Newton County, in the vicinity of
Newtonia, and was organized about 1872, having a membership
of about seventy-five. It was presided over by Elders C. Harader
and G. Barnhart, assisted by Brother William Hubbard. It was
J 3
194 HISTORY OF THE TUNKERS.
in this church that J. W. Stein identified himself with the
church. They have a commodious house in which to worship.
Texas County church is located in Texas County. It was
organized in 1879, and cared for by Elders Harader and Barn-
hart, and is the result of missionary effort on the part of those
elders.
The churches of southwest Missouri are generally in a pros-
perous condition.
SOUTH WATERLOO, IOWA.
The South Waterloo church was organized in April, 1856, with
twelve members. Among these were John Spicher and wife,
Matthias Miller and wife, John Dull and wife, John Berkley, and
John Myers. John Filmore was chosen first pastor, and John
Spicher was elected soon after. Meetings were held in the
neighboring schoolhouses, in the country, and in the halls in town
until 1868, when the church had grown numerically strong enough
to build a house of worship when the Orange church was erected.
It is 40x80 feet in size, and cost about $5,000. The house in the
city of Waterloo is located on the corner of South and Seventh
Streets, and was built in 1878. It is 30x48, feet, and cost about
$1,200.
The following persons were called to the ministry in the South
Waterloo congregation : John Filmore, Joseph Ogg, John Spicher,
S. M. Miller, S. H. Miller, C. Asquith, L. R. Peiffer, Martin
Beeghly, John Snyder, W. H. Liclity, H. F. Maust, E. B. Hoff,
A. P. Blough, L. W. Eikenberry, n' J. Miller, J. H. Fike, J. B.
Spicher, W. O. Tannreuther.
The following moved into the district : Jesse Myers, Henry
Gochenour, Jacob Hauger, E. K. Buechley, Jacob A. Murray,
A. B. Hochstetler, Tobias Musser, and Benjamin Buechley.
Of this church the Waterloo Courier says : "There are many
interesting spots in Black Hawk County, and one of no small
importance is the Tunker settlement south of Waterloo. In the
midst of this community, and at its most interesting point, stands
their meeting-house, the largest country church in Iowa, known
as the old Tunker Church of Orange.
GERMAN BAPTIST CONGREGATIONS.
195
"To many a visitor who goes to this place for the first time
there naturally comes the thought that he has been transported
back to the times of the early church, so devout and utterly devoid
of any semblance of ostentation are the people and their sur-
roundings. It is a picture of a people whose object in life seems
to be to live in perfect harmony with themselves and the rest of
the world, and at the same time uphold the teachings of Christ as
they recognize them.
"The church has two entrances, one for the women and the other
SOUTH WATERLOO, IOWA
for the men. At the ends of the room facing the center are sev-
eral rows of plain wooden seats, while those in front of the
pulpit — which is located at the side of the room directly opposite
the entrances — face the platform. An aisle running through the
center divides the room into two parts, one of which is occupied
by the men, the other by the women. The room will seat upwards
of eight hundred people. The ministers occupy the piatform dur-
ing the service, each taking a part. The singing is entirely con-
gregational. On Sabbath morning Sunday-school is held; then
I96 HISTORY OF THE TUNKERS.
follows the preaching service. The young people's society holds
a meeting in the early evening, and preaching services are held
again during the hour following.
"It is a custom among the Tunkers to attire themselves in a
peculiar style of dress. The men ordinarily wear a full beard,
without a mustache. The clothing of both sexei is entirely
plain. Broad-brimmed hats predominate among the men, while
the ladies have a plain bonnet extending beyond the face. It is
a custom for the men on meeting to extend the hand and salute
with a kiss. This rule is also observed among the women.
"This church has the honor, and we believe the pleasure also, of
entertaining the first annual meeting held west of the Mississippi
River, that of 1870. The congregation now numbers upward of
three hundred and fifty members."
SOUTHERN CALIFORNIA.
In the year 1884 J. S. Flory, M. Hasdel, and P. S. Myers made
a tour through Arizona and California, for the purpose of select-
ing a suitable location for a colony of brethren. After thorough
investigation they decided upon a tract of two thousand acres
twenty-five miles east of Los Angeles City. They projected a
town which was named Los Covinas, afterwards changed to
Covina. Arrangements were soon made for subdivision of the
land in ten-acre blocks, and settlement commenced.
A number of brethren with their families soon located there.
At that time there were but two members in southern California.
Meetings were opened in a hall near the colony. P. S. Myers
settled at Ontario, ten miles east of Covina, with some other
members, and held meetings there in a hall for some time.
June 20, 1885, an organization was effected at Covina, with
eighteen members and two elders, J. S. Flory and A. F. Deeter,
one minister in the second degree, no deacons. A meeting-house
was built near Covina, in 1886, named Southern California church.
The name was changed to Covina church in 1889. Number of
members now enrolled, one hundred and ninety-four. The next
organization was in Ventura County, January 5, T889. Their
I9# HISTORY OF THE TUNKERS.
church is now disbanded through removals. Lordsburg church,
thirty miles east of Los Angeles, was organized Nov. I, 1890.
John Metzger and John W. Metzger, elders. Number now, some
seventy or eighty members.
Tropico, five miles north of Los Angeles, was organized Aug.
15, 189 1 ; J. S. Flory in charge. A neat little meeting-house was
built at that place. Brother Reuben Wolf and others were the
active members there.
In 1892 P. S. Myers settled in the city of Los Angeles, and con-
ducted services in a hall, assisted by S. G. Lehmer.
In 1896 the name of the Tropico church was changed to First
Los Angeles church, and measures set on foot to build a house
of worship. Elder P. S. Myers had published a lithographic
chart representing the world in its struggle for higher life. He
made an extensive tcur through the eastern churches, selling the
chart and donating the proceeds to purchasing the lots on which
now stands one of the most modern and convenient church houses
in the brotherhood, P. S. Myers designer and builder. The
whole, complete, cost $3,200 ; membership, sixty.
San Jacinto came next in order of organization. Isaac Gibble
is the elder.
Englewood organization, J. W. Thomas ; then Colton, which is
under the mission board.
A mission is also conducted in West Los Angeles by S. W.
Funk, under the mission board.
Solomon's creek, Indiana.
In the year 1856 the Solomon's Creek church was organized,
with Frederick P. Loehr and Martin Weybright ministers, and
Jacob Arnold, John Weybright, Joel Rush, and Levi Wyland
deacons. In the year 1858 Daniel Shively was chosen to the
ministry, and F. P. Loehr was ordained elder.
The meetings were held in barns, schoolhouses, and dwellings
until the year 1864, when they built one of the largest meeting-
houses in northern Indiana. This was during the Civil War,
GERMAN BAPTIST CONGREGATIONS. 199
when drafts were frequent. Commutation money, in connection
with the expense of building a house of worship, taxed the
brethren very heavily. Just about the time the house was com-
pleted, in the year 1864, Martin Weybright died, never having
been permitted to worship in the new meeting-house ; and early
in the year 1865 F. P. Loehr moved to Michigan. In June, 1866,
George W. Cripe was chosen minister. In 1867 Joseph Hard-
man and George Domer moved in, and in 1868 Lewis Muntz was
chosen to the ministry. The same year George W. Cripe moved
into another district. In 1869 Jesse Calvert was received by let-
ter, and in 1 87 1 Joseph Hardman moved away, and Joseph Hart-
sough was received by letter. In 1872 Abraham L. Neff was
chosen to the ministry, and in 1873 George Domer moved away,
and Davis Younce moved into the district. In 1875 Jesse Cal-
vert, and in 1876 Joseph Hartsough, moved away, so that, in 1877,
the ministers were Daniel Shively, Lewis Muntz, A. L. Neff,
and Davis Younce. In 1877 twelve ministers and twenty-one
deacons had served in the church since its organization.
TENNESSEE.
The first Tunkers of Tennessee were emigrants from Virginia.
As early as 1799 the Shanks and Simmons families, of Greenbrier
County, Virginia, settled in what is now Hawkins County, Ten-
nessee. The former located on the Holston, the latter on Big
Creek. Christ Simmons was a minister among them, but died
soon after the settlement was made, and the membership was left
without organization.
Michael Krous, from Shenandoah County, emigrated to Wash-
ington County, Tennessee, as early as 1799. He located on Knob
Creek in 1801.
The Bowman families came from Franklin County, Virginia,
in 1801, some of them settling on Knob Creek, and others, later,
on Boone's Creek. One member of this family had settled here
some years earlier, but about the year 1797, he moved into the
mountainous wilderness of the adjoining state of North Carolina.
He and his companions were the first members of the church in
Yancey County, where they located.
200 HISTORY OF THE TUNKERS.
The church was regularly organized by Elder Samuel Garber,
of Rockingham County, Virginia, very early in the century. He
preached the doctrines of the church here while the country was
but sparsely settled and much of it a wilderness. Traveling on
horseback a distance of three hundred miles or more from his
home in Virginia, he is known to have visited the country as often
as three different times. He was the first of the brethren who
preached in Tennessee.
The first resident Tunker minister was Isaac Hammer. His
connection with the church was of short duration, on account of
heterodox views.
From the time of the organization up to 1834, the chief minis-
terial force of the church was Daniel Bowman, English, and
Michael Krous, German. David Molsbee, of Hawkins County,
on the organization of the church there, in 1824, was added to
the ministry.
The first communion service after the organization of the
church in Washington County, was held in a private house, in the
gap of the ridge between Knob Creek and Boones Creek. Only
five members engaged in the service.
The membership remained small up to 1833, when the Garber,
Nead, Miller, and Lair families, seven families in all, emigrated
from the Valley of Virginia, and settled in Washington County,
making quite an accession to the church.
In 1834 Samuel Garber and John Nead were added to the min-
istry, and about the year 1841 John A. Bowman, of Sullivan
County, and Benjamin Byerly, of Limestone, Washington County,
were added to the ministerial force. Solomon Garber, Sr., and
Solomon Garber, Jr., had been preaching some time before this
date.
In 1844 a church was organized in Yancey County, North
Carolina, with Henry Masters, and later, Peter Peterson, as min-
isters. Pleasant Hill, Sullivan County, and Limestone church,
Washington County, were separated from the Knob Creek
church, as distinct organizations, about the year 1846. Other
organizations followed, and have multiplied until, in the year
GERMAN BAPTIST CONGREGATIONS. 201
1890, there were twenty-eight churches, sixty-six ministers, and
a membership cf 1,700.
Houses of worship were erected on Knob Creek, in 1834, on
Limestone, 185 1 ; at Pleasant Hill, Sullivan County, 18—; Cedar
Grove, Hawkins County, 1858; Pleasant Valley, 1858; Cherokee
or Pleasant View, 1S58 or '59, and again in 1877; Whitehorn,
1864 or '65 ; others, later.
The above historical sketch is taken from an article by M. Nead,
published in Brethren's Almanac, 1890.
WESTERN PENNSYLVANIA.
In the spring of 1783 a young Tunker deacon by the name of
John Keagey, emigrated from York County, Pennsylvania, to the
back-woods of Bedford County, into the valley lying between the
Alleghany and Negro Mountains, and located at a point about
thirteen miles south of the ancient village of Berlin. At the time
of his arrival there were living in the vicinity a few scattered
members of the same denomination. One of those was John
Burger, who lived on the farm now known as the Buechley estate.
In the fall of the same year some ministering brethren from the
east visited Brother Keagey, hunted up the other members in the
valley, and held a love-feast at the house of John Burger, and
organized the little band into a church. Keagey was promoted
to the ministry, and another brother was elected deacon. This
was the first communion meeting held by the Tunkers west of the
Alleghany Mountains.
Peter Livengood, John Olinger, Michael Buechley, and Chris-
tian Hochstetler, all of them members of the Amish church, had
preceded Keagey. The four families soon after united with the
Tunkers, and Livengood, Buechley, and Hochstetler were called
to the ministry. From this time onward the church grew
rapidly, extending her borders southward into Maryland and
across the neck into western Virginia, and northward to the
Conemaugh. Some time afterward a separate church was organ-
ized on the south, called Sandy Creek ; and, later on, Conemaugh
was struck off into a separate church. Keagey was ordained
202 HISTORY OF THE TUNKERS.
bishop about the year 1790, and in the fall of 1806 he emigrated
to the vicinity of Dayton, Ohio. Michael Meyer, who had emi-
grated from Lebanon County in his youth, was ordained to take
the place of Elder Keagey, and was, consequently, the second
elder living in this valley. He presided over an extensive mem-
bership for thirty years. He died in the spring of 1836. In the
fall of the same year Peter Cover and John Forney were ordained.
Forney died in 1847, and Jacob Meyer, son of Elder Michael
Meyer, was ordained to the eldership.
By the year 1849 the membership had become so numerous
and the territory occupied so extensive, that it was deemed pru-
dent to divide again. A general meeting was called for the
purpose of deciding on the territory and boundaries. It was
determined to divide into six churches, namely : Brothers' Valley,
Ouemahoning, Middle Creek, Elklick, Bear Creek Cove, and Shade
Mills. The latter two were in Alleghany County, Maryland.
Peter Cover and Jacob Meyer, bishops of the Brothers' Valley
church, were given charge of Quemahoning and Middle Creek
churches ; John Berkley and Jacob Lichty were ordained elders of
the Elklick church, and given the oversight of the two Maryland
churches. A few years after the above work, Jacob S. Hauger
was ordained bishop of the Middle Creek, and Christian Smucker
of the Ouemahoning church.
The farm occupied by John Burger at the time of the organi-
zation above referred to, is now covered by the beautiful town
of Meyersdale, and contains two Tunker Churches — one Con-
servative and one Progressive — and more members to the square
acre than any other territory in the United States.
An incident occurred in a part of the territory described above,
which is worth recording. The Tunkers were, from their begin-
ning, great missionary people in their own way. Their method
was peculiar to themselves. They called it visiting neighboring
churches, and in olden times all. the churches of Pennsylvania
constituted the neighborhood or mission field. It was quite com-
mon for ministers from Franklin, Cumberland, and other eastern
counties to visit, once a year, the churches beyond the Alleghany.
GERMAN BAPTIST CONGREGATIONS. 203
During one of these mission tours, Elder George Price, grand-
father of Elder Isaac Price, and others, had been visiting the
church in the Glades. On their homeward journey they found it
necessary to stop at a hotel. They were politely informed by the
landlord that the house was promised for a dance that night, and
he feared they could not be made comfortable. But it was grow-
ing late, and it was seven miles to the next tavern, where the
accommodations were not so good for man or beast. They seemed
inclined to remain. The landlord remarked that his accommo-
dations were ample, if the music and dancing would not disturb
them. One of the old men remarked that neither the music nor
dancing would keep him awake, if nothing of more annoying
kind should follow ; and so they all said.
After supper the landlord came to their room and stated that
the leader of the dancing party desired to see them. He was
invited up, and, after a brief interview, he requested that a few of
his friends might also be permitted to enjoy their company. This
was readily acceded to, and after a number had collected in the
room, it was proposed to postpone the dance, and the old man
was invited to preach ; and preach and pray they did ; but further
deponent saith not. Eternity may reveal the results, but the Lord
has declared that "bread cast upon the waters shall not return to
Him void ;" and from the numerous crumbs scattered abroad
by the pioneer Tunker preachers a wonderful sentiment has
obtained, and a numerous membership is scattered over the ter-
ritory included between the Alleghany Mountains and the Ohio
River.
WOLF CREEK CHURCH, OHIO.
The Wolf Creek church is situated in the northwestern part of
Montgomery County, and the northeastern part of Preble County.
This district is about ten miles wide and twelve miles long.
Among the earliest settlers were brethren who came while Ohio
was yet a territory. The Bersts, Bakers, Cripes, Diehls, Nise-
wongers, Shocks, Ulricks, and Wogomans were prominent among
the earliest members in this part of the Miami Valley.
204 HISTORY OF THE TUNKERS.
All was under one organization — the Miami church — until
October 18, 1811, when a committee of four elders from the east
w r as called to settle the difficulties in which the officials were
largely involved, and which threatened the life of the church on
the Miami. The names of these elders were, John Garber, Mar-
tin Garber, Jacob Staley, and Frederic Klein. The church com-
mitted everything into their hands, and promised to abide by
their decision. The trouble was investigated, a decision made,
full satisfaction rendered, and the Miami church divided into four
churches, the Wolk Creek church being the northwestern division.
At that time it included all north of the Dayton and Western
road, and west of the old Stillwater road, an unlimited terri-
tory, but having the limited number of about twenty-five members
only. It was under the care of Elder Daniel Cripe, a resident
elder, assisted in the ministry by D. Ulrich.
The meetings were held in the houses and barns of the mem-
bers until the year 1837, when the first house of worship was built
in the center of the district. It was called the Dutch meeting
by the neighbors, as all the services were conducted in the Ger-
man language until that time, and mostly for ten years longer.
The German language has not been used much since 1879.
The meeting-house built in 1837 was enlarged with kitchen
attachment in 1856. In 1870 this was superseded by building the
big meeting-house across the road. In 1872 the Eversole meet-
ing-house was built in the southern part of the congregation.
In 1886 the Wolf Creek and the Salem districts built one in
.Arlington, on the line between the two churches.
The following is a list of the ministers of the Wolf Creek
church to 1897. Those marked with a star were elders.
*Daniel Cripe, 181 1-28; Jacob Shively, 1814-20; D. Ulrich,
181 1-25; * Emanuel Flory, 1820-30; *Michael Landis, 1822-33;
*Samuel Pfoutz, 1830-43; *Christly Arnold, 1834-55; * Abraham
Erbaugh, 1840-72 ; *Joel Wogoman, 1844-78 ; * Samuel Murray,
1847-51 ; *Samuel Garber, 1852-81 ; Samuel Bock, 1855-65; George
Sala ; Stephen Miller ; Ezra Gilbert ; John Wrightsman ; *Jacob
Garber, 1870; John Kimmel, 1872-81; Henry Garber, 1879-81;
GERMAN BAPTIST CONGREGATIONS. 205
*Conrad Brumbaugh, 1879-81; Simon Mikesell, 1880-82; *John
Calvin Bright, 1881 ; Samuel Horning, 1882 ; Geo. Erbaugh, 1882.
Of the above, Brethren Cripe, Flory, Murray, Bock, and Sala
moved to Indiana, and spent years of service in the Master's cause.
John Arnold was elected to the ministry in 1832, but as he could
not read, he asked to be excused, and said he was willing to serve
as a deacon. This was granted in 1834, when his brother, Squire
C. Arnold, was elected. From 183 1, for several years, Elder
David Bowman, Sr., of the Bear Creek church, had the oversight
of Wolf Creek.
A general council was held in this church September 4 and 5,
1840, by permission of the annual meeting of the preceding spring.
In 1862 the annual meeting was held at the place of the
former meeting, on the old Hay farm, with Brother Kline as
moderator, and Brethren Savior and Quinter as clerks. In
December, 1880, there was a large council held in the big meet-
ing-house, called by the Miami Valley elders, who were not satis-
fied with the disposition made of their petition by the annual
meeting the preceding spring. A large number of elders from
various parts of the brotherhood were present. The conserva-
tive counsel of Brethren D. P. Saylor, James Quinter, R. H.
Miller, Enoch Eby, and others, discomfited those who were
anxious for separating for the time being.
This church suffered considerably from divisions. In 1831-33
Elder Michael Landis, with some ministers of adjoining branches
of the church, caused a division. The principal points of differ-
ence were : They wanted lamb for the Lord's Supper, the single
mode of feet-washing only, and a greater distinction in non-
conformity in dress. They prospered for some years, then
became divided among themselves, and have been on the decline.
They never erected houses for worship. They were put in
avoidance and released therefrom by their own request.
The later falling away was the Old Order Brethren, from which
nearly all the churches of the Miami Valley suffered. The author
of the petition of 1880 and the resolutions of 1881 was a prom-
inent and influential elder of this district, and with him went one
206
HISTORY OF THE TUNKERS.
elder, two ministers in the second degree, and three deacons, with
a total of one hundred and forty members. The loss was greater
than that of any other church in the brotherhood. Their first
conference meeting was held in this district in 1882.
The first extended series of meetings was held in this church
February 19-26, 1882, by Elder James Quinter. Sound doctrine
that could not be gainsaid was preached in demonstration of the
Spirit and power, uniting the members together with the bond
of perfectness, so necessary after witnessing the troubles the year
before, and anticipating, at the time, the progressive development.
It was a most successful meeting. In 1886 they organized their
first Sunday-school. In the same year the church unanimously
concluded to go back to the original mode of feet-washing, with
the supper on the table.
CHAPTER IX
DOCTRINAL
The Tunkers having been avowedly opposed to creeds from
the beginning, it has always been a difficult matter for outside
parties to state, even approximately, what they did believe.
Their practice, so far as ceremonials are concerned, could be
observed and recorded with some degree of accuracy. However,
a form of government has evolved through the decisions of the
general conferences, which may be accepted as the rule of the
church upon all points acted upon. The aim of the author of this
work is to give the views of prominent members of the denom-
ination upon all paints touching theology, and not his own. This
course, I am persuaded, is both honorable and proper. It may,,
however, give occasion to repeat more than is desirable, as this
procedure will necessarily prevent a systematic arrangement of
the various subjects to be treated.
The first statement will be the testimony of Elder Daniel P.
Sayler, of Maryland, affirmed to in the Court of Common Pleas
of Franklin County, Pennsylvania, in a case involving church
property. Elder Sayler being under affirmation, his statement
must be accepted as being candid ; and being a prominent elder in
the church, he was qualified to speak for the denomination as one
having both knowledge and authority. This statement will also
indicate the facts of the separation of the Old Order element,
which faction became the nucleus for the organization of the Old
German Baptist Church.
The report of the court proceedings has been stripped of official
interpolations, but the facts as stated have been carefully
preserved.
The question at issue for the decision of the court was, Which
of the divisions of the fraternity was the church ?
r207^
208 HISTORY OF THE TUNKERS.
CHURCH TERRITORY,
On this subject Elder Sayler said: "Our churches are com-
posed of certain portions of territory, the boundaries of which we
know, and which are larger and smaller. Over that territory an
elder or bishop presides, and he may have one or more assistants
in the ministry. These, with the laity, compose the church. The
church has supervision, moral and religious, over its members.
DISCIPLINE OF MEMBERS.
"All matters of immorality are referred to our church council
meeting, in which the offenders are tried. The case is stated, and
when heard a vote is taken of all the members, male and female,
of the church, as to how they hold. That decision of the church
is mandatory. If the party feels aggrieved, and asks for a rehear-
ing or new trial, if a majority favors, it is granted, and adjoining
elders are called in to assist in the examination. If that does not
satisfy, he may appeal to the annual meeting for a committee.
ANNUAL, DISTRICT, AND OTHER COUNCILS.
"The annual meeting embraces all the territory over which the
church extends, — the United States, and Denmark, and all. It
is the highest authority in the church. That body is made up of
all who choose to attend it. The states are laid off in what we
call district meetings, and these are made to suit convenience.
Pennsylvania has three, and Maryland two, and so on. These
meetings are held annually, and are, in a general way, composed
of all who attend. Every church, however, has the right to be
represented by two delegates. These take the business of
their respective churches to that meeting. All questions are open
to free discussion to all who are present. Decisions are made by
'the vote of the delegates, without any rule. All questions not
agreed to are sent to annual meeting ; also all questions of a gen-
eral character are sent up, such as having the right to organize
Sunday-schools, holding series of protracted meetings, establish-
ing colleges. These come up generally in the form of petitions.
DOCTRINAL. 209
The district meeting asks concerning them. When these requests
are granted, all the churches of the brotherhood have the right to
avail themselves of the liberty. They are not mandatory to all
churches, some having accepted them, others having rejected
them, and hence the rebellion.
"The annual meeting meets once a year — the first Tuesday after
Whitsuntide. The district meeting elects a member of the stand-
ing committee of the annual meeting, and one delegate at large.
I further say that at the district meeting any who attend it may
discuss, but only the church delegates may vote on questions.
This standing committee of the annual meeting elects the mod-
erator of the meeting. The delegate at large does little more than
carry papers from the home church. The standing committee
regulates all the business of annual meeting. All business is
presented to the general meeting by the standing committee.
"When such business is presented, it is open for free discussion,
and all who are present may take part. The moderator decides
who is entitled to the floor, calls the speaker to order, if out of
order, and decides when the debate shall close. The question is
submitted to the vote of the whole congregation, male and female
members alike, formerly expressed by yeas and nays. A late
meeting (1882) has annulled that order of voting, and adopted
the delegate system. This is new, and yet untried.
"The standing committee makes its own organization annually.
They elect a moderator from their own number, and go outside
for a reading clerk, who reads all papers ; a writing clerk, who
prepares the manuscript for the press. A record is kept of the
proceedings of each annual meeting, and the last few years, a
stenographic report of the speeches. These proceedings are
printed. The churches get the printed minutes, and in this way
only do they get the action of the annual meeting. The annual
meeting has decided that these minutes shall be read to the several
churches. This, of course, is done after the printed proceedings
reach the elders. No action of the churches is needed to be taken.
The elders simply read them for the information of the churches.
"A business meeting of a congregation is called a church meet-
14
2IO HISTORY OF THE TUNKERS.
ing by some ; we call it a council. I think the times of holding
these meetings differ in the several churches. Some hold them
quarterly ; in mine we meet only when we have business. The
elder or the eldest preacher who has the charge, presides at such
meeting.
"Our ministry is, however, as the first degree, the second
degree, and the full ministry or eldership. The minister of the
first degree is merely an assistant, has no authority to appoint
meetings on his own account, and can preach only as liberty is
given him by older ministers, except at funerals, when he is
allowed to preach.
"Of the second degree, he is authorized to make appointments
in his own church territory, baptize, marry, administer the com-
munion, preside in the local councils, and in all minor matters,
but has no authority to preside in case an officer of the church is
on trial, can not install in the ministry, nor lay hands on in
ordination.
"If advanced to the eldership, he is invested with authority to
preside in all councils at home and abroad, and is eligible to serve
on the standing committee.
"In the first place, the presiding elder of a church sees the neces-
sity of having another minister ; he makes it known to the church,
and if the church assents to it, and it is desirable to have it unan-
imous if possible, the members are exhorted to fasting and
prayer, making the subject a matter of serious thought and prayer.
At a meeting, generally one of our communion meetings, to which
elders of other churches are called, before them all the members
of the church are exhorted to say, by their voice, whom they will
choose for their preacher. He who receives the majority is
installed in the first degree of the ministry by one of the called
elders.
"A congregational vote is taken upon the question whether a
minister shall be advanced to the second degree, and he is charged
by the elders. When an elder dies, the minister of the second
degree, who is next in seniority, is advanced.
"When a brother is called to the eldership, two elders are called
DOCTRINAL. 211
from adjoining churches; to them the matter is stated. They
retire to a private room, and all the members, male and female,
are called into their presence, one at a time, and their wishes
learned. It is desirable that they should be unanimous. If
objection is made, and the elders present consider the objection
well taken, there is no ordination ; but if the elders do not con-
sider the objection well taken or legal, they may overrule the
objection, and the ordination proceeds, his duties being clearly
defined what the gospel requires of him and what the church
requires of him. If he assent to it at all, and accepts his position,
he kneels down, and two elders lay their hands on his head, with
prayer, and he becomes an elder. Unless chosen in the manner
I have described, no one has a right in our church to exercise any
privileges of a minister.
"The territory of a congregation is called a church, and a num-
ber of them combined are a district. A church may have a num-
ber of meeting places. Each district ordinarily has a presiding
elder or bishop ; some have more.
"All questions in the councils, the district meetings, the annual
meetings, are decided by a majority.
MANDATORY DECISIONS.
"While heretofore there has not been a clear definition of what
is mandatory and what is not, in the decisions of the annual meet-
ing, it is hard for me now to define it. Matters come before the
meeting in different shapes. If a matter arises in the church not
involving a doctrinal question, and the elder may not be author-
ized to decide it, he may send it to the annual meeting for advice,
and the action of the annual meeting is advisory only. This
question must pass through the district meeting. Cases of
immorality, — criminal offenses, — the nature of which is not
defined in the gospel, for instance, billiard and drinking saloons,
which are not mentioned in the gospel, and similar cases, are
taken up to the annual meeting. The decisions upon such cases
are mandatory. If a petition asking the privilege to hold a
Sunday-school is granted, the privilege applies to all the churches,
212 HISTORY OF THE TUNKERS.
and all who choose may avail themselves of it. If my church
accepts the privilege granted, no other church has a right to inter-
fere with its liberty. The acceptance is determined by the church
at home — by its council — by all who were present at it. At a
council only members have a right to vote.
"If a church asks for a privilege from the annual meeting, and
it should be granted, but on the return of the decision from the
annual meeting, the minority should yet be dissatisfied, I can not
say what would be done, for no such case has ever arisen.
"When a difference arises in a church in regard to matters that
&re mandatory, the loyal members of that church will call a coun-
cil, and that council will call adjoining elders, and they will exam-
ine the case, and, if required, will expel the refractory members.
The expelled ones have a right of appeal to the annual meeting
for a committee, and that committee comes and examines the
case, and if the decision of the church that expelled them is
affirmed by the committee, and accepted by the majority of the
loyal members of the church, the decision is final.
"The highest jurisdiction in the church is the annual meeting.
All the churches are subordinate and subject to the control of the
annual meeting, if loyal. The loyal members of a church are
those who are governed by the proceedings of the annual meet-
ing, and that is so whether they are a majority or minority of the
church. After that the disloyal members are not regarded as
constituent members of the church. On doctrinal points, and
those of crime and immorality, the action of the annual meeting-
is mandatory, and that action must be obeyed by all the loyal
members of the church.
"In all cases that I can remember of appeals to the annual meet-
ing, and decisions thereon, favorable to such matters as Sunday-
schools, protracted meetings, and the like, if the local church or
churches were not unanimous about them after the decision and
a minority continued to oppose, the advice of the annual meeting
has been to defer until there could be unanimity in the matter.
If a minority in such cases as Sunday-schools, protracted meet-
ings, or the like, which, when acted on and permitted by the
DOCTRINAL. ' 213
annual meeting, are advisory simply, should, in its opposition to
the measure, refuse to agree with the majority and withdraw
from the church, they would be expelled from and be no longer
considered as members of the church.
"The membership of the church, according to the last census
taken (1882), is somewhat less than 100,000.
"The denomination or body has no written or printed creed that
I know of, except as developed by the minutes of the annual
meeting.
"The present dissension originated among the brethren in the
Miami Valley, Ohio, in 1869. They came before the general
council with a petition, and asked annual meeting to rescind cer-
tain grants that they had granted, and objected to the manner in
which the meeting was held; to the term "moderator;" to the
names of certain of the general committee brethren being signed
to the minutes. I, of the number, met them and satisfied them,
apparently, for the time being, and harmony was restored until
in 1880, when they presented to the annual meeting a petition, a
printed copy of which I present. This is a petition from the
elders of the Miami Valley to the district of southern Ohio, for
the annual meeting of 1880. This came up from the district to
annual meeting of 1880. It was presented and considered, but all
that was petitioned for was not granted. I have here in print
the action taken by the annual meeting. It is shown in the min-
utes of 1880, in this pamphlet, on page 8 and following. The
action of the annual meeting did not satisfy the petitioners. The
elders signed to this petition called a meeting. I was present,
and went there to prevent secession. This paper is headed "Min-
utes of the Miami Valley Council." This paper shows what was
officially done at that meeting. I believe that the object of the
meeting was to bring about secession. The meeting was called
for the 8th of December, 1880, and lasted through the 9th and
10th. These resolutions were offered at that meeting, and when
they failed to pass, it was agreed that these resolutions should
go to the annual meeting; but when they came there, they were
ruled out on the ground that they had not come from the district
214 HISTORY OF THE TUNKERS.
meeting. Then the petitioners called a meeting for August 24,
1 88 1. I was not present at that meeting, but at that meeting the
resolutions were adopted. With the exception of David Murray,
the resolutions are signed by the same persons as had signed
the former.
"On September 2, 1881, I was in Ohio, and the loyal members
of the Loudon and Painter Creek church held a meeting in the
same house as the meeting of August 24 was held. William
Cassel, the elder of that church, was the leader in that meeting of
the 24th of August. This of September 2 was called by the loyal
members of the church. At this meeting William Cassel was
tried on the following charges : —
"1. For taking an active part in the great schismatic meeting,
by which many of our beloved members have been induced to
separate themselves from the brotherhood.
"2. For telling the untruth, and railing against the church, by
saying, 'When I was at last annual meeting I did not know
whether I was at a show, a circus, or an annual meeting, or what/
"3-
"4. Preferred by Elder Joseph Kaufman : 'William Cassel said
at the meeting of the 24th of August, 1881, that all who accept
these resolutions, separate themselves from the brotherhood and
the annual meeting.'
"On these charges he was tried, and they were overwhelmingly
proved. A vote was taken in regard to his standing in the church.
One hundred thirty-nine answered, 'Not as a brother ;' eighteen
answered, 'We hold him as a brother ;' and he was expelled.
"In our faith we do not differ from any evangelical body of
Christians. The differences are in the practical part. We believe
in the atonement, as all Christians do. The only difference is in
the manner of the application. We believe that faith, repentance,
and baptism are inseparably joined together. We believe in
thrice immersion, face forward. We believe that the Lord's Sup-
per consists in a full meal, to be taken in the evening, according
to the example given by Christ, in the thirteenth chapter of John.
Directly after the meal is eaten, bread and wine are partaken of
DOCTRINAL. 2I 5
as the communion, representing the body and blood of Christ.
To obey all the truths is a cardinal injunction. By that we mean
to obey all the Scriptures teach.
"We all consent in our baptismal covenant to obey the church —
by which we mean the church, not the congregation.
"As doctrine we regard faith, repentance, baptism, the Lord's
Supper, feet-washing, communion of bread and wine, a kiss
of charity. The Bible, and the Bible alone, is the rule of
salvation as to matters of faith and practice, and has always been
the rule. Our present system was organized in Germany, in 1708.
Alexander Mack was one of the reformers. I think that in 1719
it began in America. The first congregation was organized in
Germantown, Pennsylvania. In essentials the doctrines are
unchanged. It is one of the rules that members do not go to law
with each other. We resort to equity to settle differences, as in
cases of succession to property.
"Touching the real estate belonging to the church, I know of no
rule about its disposition. This question was never brought
before the annual meeting, to my knowledge. There never has
been a question raised at law about real estate. My knowledge
is general, since 1841, of the doings of the annual meeting. Since
1842 the proceedings are in print — before in manuscript — and
were collected, at the grant of the annual meeting, by Elders
Tames Quinter and H. D. Davy, and printed in a volume. So far
as questions had been asked, these publications contain the action
and advice of the church from the beginning. The annual meet-
ings undoubtedly never assumed to themselves legislative power.
The word 'mandatory' is a new word, and perhaps was used first
at last annual meeting. When the meaning of the gospel is
expressed, the annual meeting can not assume to change it. In
the essentials of faith, repentance, baptism, and the Bible, all,
loyal and disloyal, agree. If a man does not subscribe to the
advantage of a Sunday-school, he is not disloyal. I accept such
schools. If another will not, and will not fellowship me, he is
disloyal. Objections to a paid ministry do not constitute dis-
loyalty, only disobedience to the mandates.
2l6 HISTORY OF THE TUNKERS.
"The seceders in the Miami Valley withdrew because they
objected to our tolerance of Sunday-schools, protracted meetings,
missionary boards, colleges, and paid ministry. I know of no
difference in doctrine at all. The seceders say that we have gone
away from the doctrines of the old. In my earlier days — twenty-
five years ago — this was the state of the church. We had then
no railroads, etc., either.
"I did not ever preach against the innovations. I do not know
that I ever preached against colleges. I might find fault with
those who oppose Sunday-schools. In an article in the Vindicator
of March, 1878, written by me, I did take the ground that the
church needed reorganization.
"The article in the Vindicator of June, 1881, headed 'Legislative
or Mandatory Only,' is my article. I have always contended that
the decisions of the annual meeting should be mandatory on all
subjects. I mean it in the strongest sense. I was the author of
the petition presented in the last meeting, and the annual meet-
ing decided that upon all subjects submitted to them its decrees
or decisions should be mandatory. This action is not yet printed.
The annual meeting sat for seven days.
"By the reorganization of the church, as set forth in the article
of March, 1878, I meant just what is set out in the petition pre-
sented at last meeting, — that the church should define in a written
rule what our faith, rules, and practices are ; should define minis-
terial duties. If the annual meeting would accept, and if a cer-
tain element would not, then, as I wished, that element should be
sloughed off, but I did not get it adopted. Since I have been a
member of the church, the majority rule in voting has been the
rule. I do not know of any effort to get back to an older rule
of unanimity. No man, for a mere matter of opinion, has ever
been put out in our church. Since 1864, the powers of the annual
meetings have not been changed, so far as I know. The rule has
been advisory only.
"Article 34, minutes annual meeting, 1865, 'Does the annual
council make laws or give advice only when it has no direct gosr
pel on the subject?' The answer being, Tt gives advice onlyjr
DOCTRINAL. 217
so far as I know, passed annual meeting, as appears by the
minutes.
"Article 41, pages 218-9, °f the published minutes of 1858, is the
method of receiving people into the church, so far as I know.
The covenant I speak of is that contained in Matthew 18: 10-22.
It was the intention of the minutes that the practice of the church
should be uniform, and this teaching was intended to make it
so. * * * Questions about Sunday-schools, educated or paid
ministry, are not put to candidates. These are not questions of
doctrine, but of expediency or policy.
"The rule of conduct touching suits at law was laid down in
minutes of annual meeting, 1867, section 24, page 325. There
have been some modifications since. One is that they might con-
sult the church, and if the church saw proper, the right to sue
might be given. Another is, that if a brother does sue, the church
can not give him authority, and he does it on his own responsi-
bility. When the suit is decided, the church may know what
amount of wrong he did, and can judge him farther on. I don't
myself consult the book of minutes, but consider the written law
of the church to be the Bible. If the annual meeting passed
what I thought to be in conflict with the Bible, I would oppose
it; but if the annual meeting did pass it, I would then consider
what to do. I would heed the decision as that of the church, and
would think that I was wrong. If it were proposed to change
baptism to sprinkling, then I would rebel. I make the Bible the
rule of my conduct, and not the decisions of the annual meeting.
As individuals, we are all permitted to hold our own views of
what the Bible teaches, but are not permitted to preach all our
private views.
EXPELLED MEMBERS.
"An expelled member is excluded from all participation in
church matters, from the whole church. Any church fellow-
shiping an expelled member can be brought into council.
"The expulsion of members in accordance with the rules of the
church, as we understand them, places such members out of fel-
2l8 HISTORY OF THE TUNKERS.
lowship with the whole body of the church at large ; and if the
members of another church would admit those expelled members
into their fellowship, they would be expelled also."
OLD-ORDER TROUBLE IN THE ANTIETAM CHURCH.
Then the case turned to local matters, and was confined to the
Antietam church, Franklin County, Pennsylvania. Elder Sayler
had been appointed bishop of that congregation by a committee
from annual meeting, and his testimony was mostly in reference
to cases of a personal or individual character. Then Elder Say-
ler proceeded: "Such circumstances as those of the Miami Valley,
and this of the Antietam church, Pennsylvania, never having
occurred here before in the history of the German Baptist Church,
I have no precedent on which to base what the mind of the church
would be. My private opinion is, looking at it from the fact that
a brother possessed of certain real estate dies intestate and has
minor heirs, that it is legal, just, right, and allowed by the church,
to sell and convey that realty through the court of equity. On the
same ground I hold it to be just and right for the church to
recover property by the same means.
"The rule of the church is, that when a committee is sent by the
annual meeting, that committee represents the church, and can
make precedents for future action.
"In the spring of 1881, a general visit of the whole church at
Antietam, Pennsylvania, was ordered by the council, of which I
was the presiding elder. A visit once a year is the order in our
church. The object of a general church visit is to ascertain the
standing and feelings of the membership, and to assist in recon-
ciling matters of minor differences between members. On this
visit the visiting brethren were instructed, in addition to their
general duties, to ascertain the feelings of the membership in
regard to the standing- in this division, and report to the council
the names of all who go with the division. This was done, and
at a council meeting to which the elders had again been called, all
who were reported as having determined to go with the division
were expelled without trial or notice. About eighty persons were
DOCTRINAL. 219
so expelled. There was a large congregation present that day, —
about one hundred and fifty."
The following is the paragraph from the Vindicator of June,
1881, referred to in the foregoing: "Now I propose that annual
meeting pass that all questions sent to her for decision shall be
fairly decided according to the spirit of the gospel in such cases
where there is no direct, Thus saith the Lord, applicable to the
case, and that decision shall be mandatory ; and all brethren
refusing so to observe it shall be dealt with as not hearing the
church.
"And that next annual meeting shall appoint a committee, to
consist of one member from each district, who shall make their
own organization, and shall, during the year, write out in regular
order and form, the order, faith, and practice of the German
Baptist Church, which shall be submitted to annual meeting of
1882 for approval and adoption ; and when adopted shall be man-
datory, as the rule and order of the church." — D. P. Sayler.
HISTORICAL EVIDENCE ON FEET-WASHING.
Brother C asset's Reply.
The following article was put in print by the Brethren at
Work, but was never published in the paper. It is a reply to
the report of the committee appointed by the annual meeting to
ascertain, if possible, which was the first mode of feet-washing
practiced by the church. There were several elders on the com-
mittee, but for some reason Elder Sayler alone . performed the
duties assigned to them. This explanation will account for the
personal character of Brother Cassel's article.
The article from the pen of Brother Daniel P. Sayler in the
Brethren's Advocate of March 30 was so far from the truth that
I concluded it did not merit a reply, and would have held my
peace, if brethren had not requested me to reply. I will, there-
fore, in the fear of the Lord, try to do so.
In the first paragraph he says : "In compliance with appoint-
ment by annual meeting of 1871, to ascertain as far as possible how
220 HISTORY OF THE TUNKERS.
the brethren first washed feet in America, I made as thorough,
an investigation of the subject as then could be made," etc. Now,
let me tell, with the strictest regard to truth, how thorough that
investigation was made.
He (Sayler) came here with another brother who is also an
elder (but because he has so far held his peace, I will not now
mention his name*) on a Saturday afternoon. I was not at home
when they came, but they were kindly received by my family
(who w T ere all members), and requested to stay, as I would soon
be home, but they would not. My son and others of the family
pressed them to stay, as it was our regular meeting Sunday, and
it so happened that we had no preacher, therefore they were the
more anxious that they should stay and preach for us ; but no,
they would not, and stayed all night (unknown to us) near by with
a stranger where they had no business. But while they were
here, Brother Sayler said they would for all like to see the library,
so as to have an idea of its nature and size. My son then took
them up (the room is forty feet long in the clear), and they
walked through to the end of it on the one side, and back again
on the other to the stairway, without asking a question or looking
at anything, and were, altogether, hardly five minutes in it. They
then reported that they had been to see Brother Cassel, but found
nothing on feet-washing, as he asserts.
This, dear brethren, is the truth, and to corroborate it I say
that in all my intercourse with the brethren I have not found a
bitterer enemy to the single mode than Daniel P. Sayler. He
had to come here because he was expressly ordered to see me,
as I was informed. But he did not want to see me or anything
pertaining to the single mode, and so he artfully slipped through,
without seeing anything, in the manner just told. And what
makes it still worse, the neighbor with whom they stayed over-
night says that after supper he offered to walk with them up to
my house, or he would bring them up, but they would not.
I would further say that since his visit here I traveled through
Maryland, and stayed with Brother Sayler all night, and to his
credit I say, he received me very kindly as a brother in the Lord.
* It was Elder Moses Miller. — Author.
DOCTRINAL. 221
It was a cold, chilly October evening, so after supper he raked
up the fire and said, "Now, Brother Cassel, sit here by me, and
let us have a real old-fashioned talk." "What shall be the sub-
ject, Brother Daniel?" said I. "Oh, anything at all," he replied,
"except feet-washing! I will hear nothing about that, for you
have your views and I have mine, and I mean to hold to what
I have. Therefore, there is no use talking about it." And so
my visit to him passed off without saying anything more about
it. For, from his previous knowledge of me, he knew very well
that I had such overwhelming testimonies in favor of the single
mode that he could not overcome them, and therefore he would
not hear or see anything relating to it. This, I trust, will suffi-
ciently answer his first paragraph.
In the second he ^says : "The only written testimony I found
on the mode of feet- washing is from the Ephratah Chronicon, on
pages 217, 218. It is written that G. A. Martin and J. Ham came
to Ephratah on a visit, and stopped with \ Father Friedsam (that
is, Conrad Beisel), when he washed their feet and Brother
Negley wiped them," etc.
This, he says, is the only testimony he could find, and this is
the double mode. I say it is no testimony at all ; or if it is any-
thing, it is against him, as it only proves their deviation from
their own, original single mode. But it does not concern us in
the least, as Ham and Martin were both at the time fallen mem-
bers, who had left the church. Ham became a Universalist of
the worst kind, and of Martin I might say a good deal, but out
of respect for his yet living descendants I forbear. And, further,
it was only a social act of humility, which was more or less cus-
tomary at that time to distinguished visitors, as I very well
remember myself; and as it was not intended for the sacred
ordinance to be observed in connection with the emblem, it did
not matter about the mode. But be that as it may, it does. not in
the least concern us now, for this took place about the year
1760, and Beisel and his adherents had left the brethren already
in 1734. And so completely did they leave them, that they
would neither "lot nor part with them any more;" and as a
222 HISTORY OF THE TUNKERS.
token of it Beisel said, "We even gave them their baptism back
again by being rebaptized." Therefore, I said it did not con-
cern us how they observed it so many years after they had so
completely left us. But, to enlighten Brother Sayler and others
equally ignorant, I will give you a short account of Conrad
Beisel, and the organization of the church to which he belonged.
He was born at Eberbach, in Germany, in 1691, and although
bred a Presbyterian, he was a ripe mystic before he left Ger-
many. He arrived at Boston, Massachusetts, in 1720, from
whence he came to Germantown, Pennsylvania, and had his
home for several years with my great-grandfather, Peter Becker,
and learned the art of weaving stockings while with him. After
he left Germantown he traveled westward, and lived for a while
as a hermit about Mill Creek, and the Swedespring, in Lancaster
County. He was long before convinced of the duty and neces-
sity of baptism, but considered himself so eminently holy and
far advanced in the divine life that he could see nobody fit to
administer it to him, until the thought struck him that, while
Jesus Christ condescended to be baptized by His inferior servant
John, so he might also be baptized by one inferior to himself, and
was accordingly baptized by Peter Becker, with six others, on the
1 2th of November, 1724, in the little stream called the Pequa,
in Lancaster County, Pennsylvania. These were the nucleus of
the old Conestoga or Ephratah church. Others were soon
added, and a church was organized there the same vear, with
the assistance of Peter Becker and others from the mother church
of Germantown, and entrusted to the care and oversight of this
Conrad Beisel. He soon began to make changes, and introduced
a number of innovations which the brethren would not sanction.
So, after a great deal of trouble and long years of vexation, they
finally split, as above said, and let him have his own way, which
included Brother Sayler's favorite double mode of feet-washing,
which you may rest assured has no higher origin than the fertile
brain of the mystic Conrad Beisel.
In the third paragraph he says : "One thing is certain, that the
claim 'mother church' does not apply to the Germantown church,
DOCTRINAL. 223
for mother implies offspring, and she has none, while her sister
Conestoga has many branches." With astonishment I ask the
reader, Did you ever hear anything further from the truth than
this assertion? I think I have already satisfactorily shown that
Conestoga was not the sister nor a sister of the mother church of
Germantown, but one of her legitimate and first-begotten daugh-
ters ; and as mother implies offspring, as he says, so sister must
necessarily imply a descent. I would, therefore, ask, Where did
this sister Conestoga descend from ? What is her parentage ? or,
Who was her mother? Even if we had no record of her origin
and organization, it is a well-known fact that all the brethren that
came across the ocean first stopped a while at Germantown, and
that the first and only organized church of the brethren then in
America was the one organized in Germantown, which was organ-
ized on the 25th of December, 1723, at the house of Brother John
Gomery. Now, as this was the first, and, as already said, the
only church in America, and which for a while embraced all the
members that came to America, how, then, could Conestoga be
her sister, or how could she be anything else but an offspring of
the mother church of Germantown, as he himself is, as I will
show. For his ancestor, Daniel Sayler, or Seiler as the name
was then written, was baptized into this Conestoga church on the
29th of March, 1782, by Michael Pfoutz, and Michael Pfoutz
by its then elder, Michael Frantz, in 1739, and Michael Frantz
was baptized by Peter Becker, of Germantown, on the 29th of
September, 1734, and also ordained by him the same year, which
proves that our servant D. P. S. is a direct offspring of that
mother church which he says had no offspring.
Further on in the same paragraph he says : "It is true that the
brethren always did wash feet in the single mode in the German-
town church, but in all subsequently-organized churches the
double mode was always practiced, ... for it is morally
certain that the single mode was observed in no other church."
This is another very erroneous assertion, for it is not only
"morally certain," but positively sure, that the double mode was
not always practiced in all the subsequently-organized churches,
224 HISTORY OF THE TUNKERS.
but on the contrary, the subsequently-organized churches did, for
a good while, all practice the single mode, and many of them held
to it till they were broken up by domineering elders. To clear
this assertion I shall resort to history, which is as follows : —
The double mode being introduced as above said by Beisel and
his adherents, it soon gained favor by others, who also took part
in it. Especially was this the case with the sister church of
Coventry, then under the eldership of Martin Urner, who was also
a mystic, born in Alsace, in Germany, in 1695 ; came to America
in 171 5, and settled with the Hermits of the Ridge, not far from
Philadelphia, in 1723. He was also baptized by Peter Becker,
after which he and several others moved to what is now Coventry,
in Chester County, who were the nucleus of that for many years
flourishing church of the same name, and of which he became
the overseer, in 1729; and while he was of a kindred spirit with
Beisel, he would see things as Beisel did, and, as a matter of
course, took sides with him in many respects, at least in the
double mode of feet-washing, which was early introduced in that
church. And as the country was beautiful, and the soil very
fertile, numbers flocked thither, until the price of land became
very high, and being mostly poor, they began to leave and seek
for cheaper homes elsewhere. Many moved to what was then
called the Conecocheague, now partly embraced in the counties
of Franklin and Perry, and established churches there as early
as 1743. Some also went to German colonies that were then
settling in Virginia and further south, where they likewise estab-
lished churches at an early day. In the surroundings of the
Conestoga church, the case was pretty much the same, as many
left there also to seek for cheaper homes elsewhere, going mostly
to Maryland, and settled within the limits of the present old
Pike Creek and Beaver Dam churches. The most prominent
among these was the above-mentioned Daniel Seiler, whose pos-
terity constituted the leading members of those churches for many
years ; and as he came from a church that had adopted the double
mode, it is quite natural that he took that mode with him to
Maryland, as we suppose the others also did to the places
DOCTRINAL. 225
whithersoever they went, which accounts for the early introduc-
tion and practice of it in those localities, especially in those
churches that were planted by them. By a careful research I
rind that nearly all the churches that sprung from them adopted
the double mode, and so strenuously did they adhere to it as if
it were of divine origin, while those churches which descended
more direct from the mother church of Germantown invariably
practiced the single mode. And they did establish many, as I can
abundantly show, in different parts of Pennsylvania, in New Jer-
sey, Maryland, Virginia, and in the Carolinas, both in North and
South, as also in Georgia. From there they began to "pitch
their tents" westward into Tennessee and Kentucky, where they
became very numerous, until elders from the north and east
began to make it their business to interfere with their mode of
feet-washing; and to such an extent did they interfere, that to
escape their fury, they found it necessary to leave those settle-
ments. Consequently, they dispersed throughout Indiana and
Illinois, and even beyond the Mississippi, until they reached what
was then called the Black Hawk purchase, now Jefferson County,
Iowa, and established the single mode wherever they went. But
they were nowhere allowed to enjoy their peace long, until they
were assailed for their single mode. Several were coerced
against their will to accept the double mode, and they even went
so far as to disown whole churches that would not submit, of
which I could give a number of instances in detail, but charity
forbids. On account of the great opposition that was every-
where exerted against the single mode, it declined very fast. For
these "lords over God's heritage" did also forbid to organize any
more churches in the single mode, and in consequence of their
persistent opposition, many that were organized in that way
finally changed, some because they were almost compelled to it.
Some, perhaps, voluntarily, after being made to believe that it
was indifferent, and so much more convenient ; and many for the
sake of gaining favor with the elders, and being more popular
with what came to be the general order of the day, so that in
many places where the single mode was extensively practiced it
15
226 HISTORY OF THE TUNKERS.
became nearly extinct, so that it is now a matter of history and
a surprise to the rising generation to hear that it was once so
prevalent. But I am happy to say that the adversary's counter-
feit is fast losing ground again, and the true mode is being estab-
lished almost everywhere, for many of the churches in the east
and some in the south and west are beginning to see their error,
and are now striving to recover the "old landmarks" of their
fathers, after the example of our great law-giver, Jesus Christ.
In conclusion I would say, that even our old Indian Creek
church here, which was so long under the pastoral care of the
mother church of Germantown, was also duped to the double mode
about seventy-five years ago, after the good old fathers had
dropped off, and practiced it that way until about ten years ago,
when we asserted our Christian liberty, and changed back again
to the original single mode.
I hope this may be sufficient to convince any impartial reader
that the mother church of Germantown really had "offspring,"
that the "Conestoga is not her sister," and that the double mode
"was not practiced in all the subsequently-organized churches ;"
and also that it is not "morally certain" that the single mode "was
never" observed in "any other church," except in that of
Germantown.
There are a few more assertions in Brother Sayler's article that
might have been replied to, but I hope truth will not suffer by
passing them in silence. Abram H. Cassel.
MANUSCRIPT NOTES BY ELDER GEORGE HOKE.
The following was printed in the Gospel Visitor, in 1864, with
the accompanying explanation : "These notes were lately handed
to us by his surviving widow, a beloved sister in the Lord, and we
hasten to give it a place in our columns, to preserve it from being
lost, and for the edification of the church."
Deacon or minister is one and the same thing or office. Christ
is called a deacon or minister of the circumcision. Rom. 15:8.
The word "deacon" can only be found five times in the New
DOCTRINAL. ' 227
Testament, once in the Epistle to the Philippians I : i, and four
times in I Tim. 3 : 8, 10, 12, 13.
The word "deacon" can not be found applied to those seven, or
any one of them, in Acts 6, or in any place of the New Testament.
Distribution. — It is very plain to be seen from Acts 2 : 45 ;
4:35, 37, and 5:2, that previous to the dispute which arose in
the church, or the murmuring of the Grecians against the
Hebrews (about or) in the neglect of their widows in the daily
ministrations, when any money was given, it was laid at the apos-
tles' feet, and distribution was made, as every man had need,
there must have been those that made them (or it). Tables were
served before the dispute arose, as well as after the seven were
chosen and installed into office.
Now upon such an important complaint, if the apostles had to
investigate the matter, it would have drawn their attention from
preaching the Word.
Therefore, the apostle said, "Look ye out among you seven
men of honest report, full of the Holy Ghost and wisdom [of
course of the first class], whom we may appoint over this busi-
ness," now in dispute, of course, in the church.
Who can say aught but that those seven brethren may have
been some of the seventy disciples, whom Christ Himself had
appointed and sent out to preach and to heal the sick, etc., whereas
Stephen, one of the seven brethren chosen and installed into
office in Acts 6:6, did begin (see verse 8 of the same chapter),
to preach, and did great wonders and miracles among the peo-
ple ; kept (continued) preaching unto them with power, until he
was stoned to death. See Acts 6, from verse 8 to the end of chap-
ter 7.
Philip, another one of those seven brethren chosen in Acts
6 : 6, and installed into office, went down to the city of Samaria,
and preached unto them Christ ; also did miracles, cast out unclean
spirits, healed the palsied and lame, and baptized, etc. Acts
8 : 5-7, 37, 38, 40. This same Philip is also called an evangelist,
an office next to the apostles, by Paul and his company. See
Acts 21 : 8.
228 HISTORY OF THE TUNKERS.
Now, from the Word it appears without any contradiction that
those seven chosen by the church at Jerusalem, were at least next
to the apostles in office, as can be seen by the acts, deeds, and
miracles done (performed) by them; I say again, were called
evangelists, but have never been called deacons ; no, not even one
of the seven by the Word.
Paul says (2 Cor. 12:12), "The signs of an apostle were
wrought among you in all patience, in signs and wonders, and
mighty deeds." These were wrought by Paul, who was not
of the original twelve.
The apostle Paul says thus to the Ephesians (chapter 4:11, 12),
"And He [Christ] gave some, apostles; and some, prophets; and
some, evangelists ; and some, pastors and teachers ; for the per-
fecting of the saints," etc.
Paul to the Corinthian brethren, enumerating the offices in the
church of Christ, says : "God has set some in the church, first
apostles, secondarily prophets, thirdly teachers, after that mir-
acles, then gifts of healing, helps, governments, diversities of
tongues." I Cor. 12:28.
We can plainly see from the aforesaid scripture passages of
the New Testament, that those seven brethren chosen by the
church and set before the apostles to be installed into their offices
in Acts 6:6 (or their office), must have been remarkably dif-
ferent from the office of our visiting brethren or overseers of the
poor, as they have ever been set apart by the church of the old
brethren, which they have again established upon the Word of
God in these United States something near a century and a half
ago, and has, down to the present time, been kept up by all the
churches, with few exceptions, in the manner laid down by the
old brethren aforesaid agreeably to the gospel.
Our visiting brethren or overseers of the poor, when put in
their office, are not commanded to go and preach the gospel, but
their duty merely is, to visit the sick and the poor, to have charge
of the church treasury, and serve tables at the communion. It
is even not required of them to rise in public meeting, when they
DOCTRINAL. 229
bear a testimony to the Word preached or spoken by the speakers
(ministers of the Word) in the church.
The old brethren have, therefore, always done, and do yet,
when a choice is made in a church, and they are set before the
elders, either for speakers or visiting brethren, that is, then they
are instructed in the order of the house of God, and in their duty
in their several offices, and then they are received by the old
brethren, and afterward by the whole church by the hand and kiss.
Old teachers, when they are to be set apart for a special pur-
pose, or to be ordained, are to be placed before two or three
ordained elders, one of whom will lay down the duty of his office
as an established, ordained minister in the church or house of
God, and those that officiate lay their hands on him and pray, and
then he is also received by the whole church then present by
hand and kiss, and is thus ordained "in the church of the living
God, the pillar and ground of the truth." I Tim. 3: 15.
Laying On of Hands at Baptism. â €” See Acts 8: 17; 19:5, 6;
Heb. 6:2.
Laying On of Hands in Ordaining or Setting Apart Ministers.
— See Acts 6:6; 13:3; 1 Tim. 4 : 14, and 5 : 22.
Laying On of Hands on the Sick. — Acts 28 : 8 ; James 5 : 14-16 ;
Mark 16: 18.
Laying On of Hands by Violence. — John 7:30; 8:20; Acts
4:3; 5- 18; 21:27.
Laying On of Hands. — A similar circumstance in the Bible,
where Moses was commanded by the Lord, saying, "Thou shalt
bring the Levites before the Lord, and the children of Israel shall
put their hands upon the Levites." Num. 8:9, 10. The number
then of the Levites was twenty-two thousand (Num. 3: 39), and
the number of the Israelites was six hundred and three thou-
sand five hundred and fifty, who were commanded to lay their
hands on the twenty-two thousand Levites, which, the Word says,
they did according to the command of the Lord. Chapter 8 : 20.
On the Lord's Supper. — John 13:2. Whether supper being
literally ended, or only ready and prepared, or served on the table
before feet-washing? Some translators give it, supper being
23O HISTORY OF THE TUNKERS.
finished ; some, supper being ended ; some, supper being prepared ;
and some, supper being done. But I can not find anywhere in the
New Testament, that supper was served on the table before feet-
washing.
Matthew writes, "Go and make ready, or prepare ; and they
made ready." Matt. 26:17-19. Mark records words to the
same amount. Mark 14:12; 15:16. Luke, also, 22:8, 9,
12, 13. John says (chapter 13:4), "He riseth from supper,"
which we understand from the prepared supper. As all the other
three say nothing about feet-washing, so I can find nothing that
the supper was served on the table before feet-washing.
Since Matthew, Mark, and Luke say nothing of feet-washing,
but merely mention (Matt. 26 : 20) , "When the evening was come,
He sat down with the twelve; Mark 14: 17, "In the evening He
cometh with the twelve ;" Luke 22 : 14, "And when the hour
was come, He sat down, and the twelve apostles with Him."
But after Jesus had washed the disciples' feet, He asked them,
"Know ye what I have done unto you?" In this He had shown
them by His example. He then began to command them to
observe the ordinance of feet-washing. Peter did not know
what use it was for ; but in giving the command Jesus gave other
instructions (John 13:26), when He dipped the sop and gave it
to Judas at supper. This took some time, — from the time He rose
from the table, and washed their feet, then seated Himself again,
and commanded them how to do it, and observe the ordinance ;
and shortly before His ascension He commanded them again,
"Teach them to observe all things, whatsoever I have commanded
you." Matt. 28 : 20. When we are commanded to do a certain
thing, reason and Scripture will give us time to do it in, as every-
thing in the house of God was to be done in order.
Jesus says, "Ye ought to wash one another's feet." In Ger-
man, "So sollet ihr audi cuch untereinander die Fucsze zvaschcn,"
that is, Ye shall wash feet among yourselves.
It was the custom of the patriarchs of old to wash feet always
before victuals were served on the table, as Abraham, Gen.
18*4, 5; Lot, chapter 0:9:2, 3; Bethuel, chapter 24:32, 33;
DOCTRINAL. 23 1
Joseph, chapter 43 : 24, 25. Some more testimonies see hereafter.
On Fasting. — As some think, there is no command to fast. See
Matt. 6:16, 17; 17:21; Acts 13:2,3; 14:23; 1 Cor. 7:5;
2 Cor. 6 : 5.
On the First Resurrection. — See Matt. 24:31; Rev. 14:1-5;
20:4-7; 1 Thess. 4: 15-17; 1 Cor. 15:20, 23-25, 51, 52.
"If I tarry long, that thou may est know how thou oughtest to
behave thyself in the house of God, which is the church of the
living God, the pillar and ground of the truth." 1 Tim. 8: 15.
Easter. — The festival of the goddess Eostre, worshiped by
Pagans, was six days after the Jewish Passover, and why so called
is from the Saxons. But why translated or called Easter in Acts
12:4, in our English New Testament, is not known certainly.
Never anywhere else is the name Easter found in the English
Bible, but always called the Passover, or feast of Passover.
Acts 12:4.
Matthew wrote his gospel about a. d. 44 ; Mark also in 44 ;
Luke wrote his in 55, and the Acts in 63 ; John wrote his gospel
in 97, his epistles in 66, and the Revelation in 96. He died about
a. d. 99, aged ninety-two years.
Any brother or brethren wishing to have any order changed in
the church, as a matter of course he or they should find and show
by the Word, that the order heretofore (observed) kept up by
the churches was not in accordance with the Word.
The general council meetings (annual meetings, etc.) are not
instituted by the apostles (see Acts 15) for debating (or dis-
cussing) meetings, but to bring things in a union of spirit and
of soul, according to the Word of God.
Christ said to Simon the Pharisee, when seated at the served
table in the Pharisee's house, "Thou gavest Me no water for My
feet." Now had it been the custom to set victuals on the table
before feet-washing, he would not have faulted Simon as yet.
Simon could have told Him, It is a-coming, or, It will soon be
here. Luke 7 : 44.
Feet-washing was always practiced before the meal was put on
the table. See above and examples of the patriarchs.
232 HISTORY OF THE TUNKERS.
The Lord Jesus sent out His disciples two by two. See Luke
10:1; James 5:14; Mark 16:8; Peter and John, Acts 3:1;
Paul and Barnabas, Acts 13:2.
The brethren's practice in feet-washing was the same. They
went two by two, and one to wash and the other to wipe, each
saluting- with the kiss of charity.
They were sent two by two. Mark 6 : 7. The twelve apostles
were thus sent, and so were the seventy. Mark 6:7; Luke 10 : 1.
FORM OF WORSHIP.
In order to afford the readers of church history, in the coming
generations, a full account of these peculiar and interesting peo-
ple, I will devote this chapter to a detailed statement of their
faith and practice.
I had intended in this connection to publish the contents of a
pamphlet entitled, "Doctrines and Duties, or Faith and Practice
of the Tunkers," by J. W. Beer, and had obtained permission
from the author to do so, but can not find room within the allotted
compass of this work.
In the first place, what they believe and teach may be compre-
hended in the statement that they accept the New Testament as
their creed and discipline. That is, the New Testament as it is,
and not as they would have it, or as they understand it, but as it
reads. They believe that the Book is inspired of God , has been
preserved by His almighty power, and translated into the vari-
ous languages through His direct instrumentality ; that the Book
means what it says, and says what it means, nothing more and
nothing less, and is not to be added to nor taken from, and will
suffer no deviations. That is Tunkerism, briefly but accurately
stated.
The application of the principles embraced in the above state-
ment must, of course, depend upon the intelligence of its adher-
ents. The same is true of the student or teacher of any science in
the use of any text-book.
First we will relate their method of selecting their ministers.
DOCTRINAL. 233
ELECTION OF OFFICERS.
When it is discovered by the congregation that more preachers
are required to perform the duties expected of the ministry, the
elder and his colaborers, ministers, and deacons hold counsel
among themselves as to the proper course to be taken. When
they have agreed upon a plan of procedure, the matter is sub-
mitted to the church in open council. The usual manner is to
call a council after the regular preaching service, where a number
of appointments are held in the same congregation. If a reason-
able unanimity of sentiment prevails, the time and place are
agreed upon and announced. This is usually fixed at the time
of communion, when ministers from a distance are expected. It
is necessary, according to the usages of the church, for at least
one ordained elder to be present when church officers are to be
chosen.
The business session generally follows the forenoon service.
Public statement is made, and the members are instructed and
admonished as to their duties and privileges. All members, male
and female, have the privilege of franchise ; and all male mem-
bers are eligible to office, but only those in the order can be
installed or ordained. This means, among the German Baptists,
that he must wear his hair and clothing after a certain prescribed
fashion, and of late that he must not use tobacco as a habit, and
must also possess the scriptural qualifications for the duties
required by his office.
An election board is agreed upon by the officials present. These
are stationed in a booth, generally the kitchen or in the attic. All
the members are then expected to come before this board, one
at a time, and cast their ballot for whomsoever they may wish,
having been cautioned to make the subject a matter of prayer,
and to avoid electioneering.
If a member should not be able to make up his mind in favor of
any one, he may be excused. I have assisted on occasions when
one candidate was far ahead of all others, when the question was
put to such undecided persons, "Will you be satisfied if
should be elected ?"
234 HISTORY OF THE TUNKERS.
In cases of advancements the question is generally asked, "Are
you agreed that shall be advanced to the second degree
of the ministry ?" Or, if a bishop is desired, "to the full minis-
try, or eldership?"
In all the divisions of the Tunker fraternity unanimity is sought
for in all church work. In the election of church officers a
majority of voices has lately been required; formerly a plurality
would answer. It is not deemed prudent to ordain a brother if a
respectable minority opposed his appointment.
The votes having been counted, everybody is expectant until
the announcement of the result has been made. This is usually
done after the opening of the next session. The officiating elder
may be expected to say, after having introduced the subject:
"While the choice was not unanimous, which scarcely ever occurs,
I am happy to say that the result of the election still shows that the
hand of the Lord has been in the work. The choice of the
church, by a respectful majority, is in favor of Brother ."
In some congregations the duties of the officers chosen are first
stated before announcement is made. Those who practice this
method believe that closer attention will be given to the state-
ments of the duties required by the newly-elected party while his
nerves are yet undisturbed by the knowledge that he is the party
who is to take on himself the grave responsibilities.
The person or persons who have been elected and named are
then requested to come forward. Having been suitably seated, he
is required to promise to conform to the order of the church, as
stated before. If his promises are satisfactory, the installation
will follow. In the German Baptist Church the following form
is used : —
"Dear Brother: Your duties, while in the first degree of the
ministry, are not very onerous. The church authorizes you to
exhort and to preach as an assistant to the elder and older min-
isters, as they may give you liberty to do. It is your duty, how-
ever, faithfully to attend the meetings of the church, and, when
liberty is given, to exhort or preach, and do it humbly, and will-
ingly, and faithfully, as the Lord will afford you grace to do.
DOCTRINAL. 235
But should it happen that none of the older ministering brethren
should come to the regular appointment, then it will be your
duty, and you are hereby authorized to conduct the meeting
according to the usual order of the brethren, to the best of your
ability, and to announce the regular appointments. But you have
no authority to make or announce any appointments on your own
private account. In case, however, you are called to preach on
a funeral occasion, you are at liberty, and are hereby authorized,
to go and conduct the services according to the usual order of the
brethren. And it is thought good that the elder and older min-
istering brethren should be liberal in giving you liberty to preach,
and not always confine you to the closing services, or you may
not soon learn to be a "workman of God, that needs not to be
ashamed, rightly dividing the word of truth."
As a confirmation, the minister and his wife, if a married man,
are then told to stand up, and all the members present are invited
and expected to come forward and extend the Christian salutation
to the newly-elected minister. (See Glossary.)
In the Brethren Church all officers of the church are installed
by imposition of hands, which they regard as a means of grace,
and not as a token of distinction.
When a minister is to be advanced to the second degree, the
process of election having been performed, the candidate is
required to reaffirm his satisfaction with the church and the
decisions of the annual meeting, and to conform to its rules.
That having been done, the following form of installation may be
used : —
"Dear Brother (naming him) : The church having called you
into the first degree of the ministry, and on trial has confidence
in your fidelity and integrity, now proposes to advance you into
the second degree, and thereby your labors will be increased, and
your duties will become more onerous, and will require a greater
sacrifice on your part. The church now authorizes you to appoint
meetings for preaching, according to the general order of the
brethren, to administer the ordinance of baptism, and, in the
absence of an elder, to take the counsel of the church on the
236 HISTORY OF THE TUNKERS.
admission of an applicant for baptism, to serve the communion
in the absence of any elder, or at his or their request, if present ;
to solemnize the rite of marriage according to the laws of the state
and the usages of the church ; in brief, to perform all the duties
of an ordained elder, except that you have no authority to install
officers in the church, neither by giving a charge, as I am now
doing, nor by laying on hands in ordaining a brother into the full
degree of the ministry. You have also no authority to preside
in the council meetings of the church in which official members of
the church are to be dealt with. You have no authority to go
into the acknowledged territory of any organized church to make
appointments for preaching, unless called by the elder or council
of said church. It is an assumption of authority for an ordained
elder to do so. But be it understood that while the church now
invests you with rights and privileges, she still holds you to the
apostolic injunction, 'Ye younger, submit yourselves unto the
elder; yea, all of you be subject one to another, and be clothed
with humility ; for God resisteth the proud, and giveth grace to
the humble' (1 Peter 5:5), and will hold you amenable to her
councils. And if you manifest an arbitrary self-will and dom-
ineering spirit, the same authority which now gives you these
privileges, will, if need requires it, suspend you, and take from
you all authority she now gives you/'
The same ceremony that was used at the time of his induction
to the first degree will now follow, that is, the Christian salutation.
ORDINATION OF ELDERS.
Every congregation of the Tunkers should have at least one
elder or bishop. If an elder is chosen at the time of the organ-
ization of a church, the congregation may take action in the case
in connection with the election of their other officers.
In addition to the choice of the church the candidate for bishop
must also pass the approval of the board of adjoining elders, who
usually preside at the election. Having passed the examination,
he is ordained according to the following form : —
"Dear Brother A. B. : The church having called you to the
DOCTRINAL. 237
ministry of the Word, and, on trial, found you faithful in your
calling, now proposes to advance you to the full ministry by
ordaining- you an elder, or bishop, by the laying on of hands by
the presbytery. In ordaining you an elder, the church gives you
all the rights and authority belonging to the ministry, such as
presiding in council meetings, in which official members are tried,
at home or abroad, if you are called to do so, in district or annual
meetings ; to give the charge to deacons, or ministers, and install
them into their respective offices. In short, the church now
invests you with all the rights and authority belonging to the
eldership, you being equal with all the elders. This phrase, never-
theless, in the apostolic injunction, 'Ye younger, submit your-
selves to the elder,' still applies to you ; and should you manifest
an arbitrary, self-willed, and domineering spirit, the church will
hold you subject to her councils, and suspend you, and take from
you all the authority she now gives you, and again reduce you to
the laity, or even expel you from membership if necessary.
"It will be your duty to faithfully preach the Word, and to care
for the wants of all the membership, being yourself an example
to the church in all holiness and purity of heart, walking in all
the commandments and ordinances of the Lord blameless. It
will be your duty in all the affairs of the church to counsel with
your official brethren and with the church, taking the oversight
not by constraint, but willingly ; not for filthy lucre, but of a ready
mind, and in no way to lord it over God's heritage. The church
will not allow you to depart from the order of the general brother-
hood in faith and practice, but will hold you to the faith and prac-
tice of the Scriptures as defined by the brethren in annual meeting
assembled.
"Now, dear Brother A. B., do you willingly accept the position
into which the church now proposes to put you? And do you,
in good faith, without any mental reservation, accept and adopt
all the order and practice of the general brotherhood, in her plain-
ness of dress and non-conformity to the world? And do you
promise to unite your labors with all your faithful brethren, every-
238 HISTORY OF THE TUNKERS.
where, to observe and enforce all the faith and practice of the
general brotherhood ?"
After having been instructed, the initiate is asked to kneel
down, and the officiating elder will lay his left hand on the uncov-
ered head of the candidate, while his assistant lays one hand on
the elder's, which is covered by the bishop's right hand, if only
two elders are engaged in the work, and then the assistant's sec-
ond hand is laid on last of all. Then follow solemn invocations
and prayer for the blessings of heaven, such as may be suggested
on the occasion, no especial form being required. And again, the
Christian salutation is introduced as an act of confirmation.
In cases of the organization of a church where all the officers
have been chosen, the confirmation of all will occur at the same
time ; the candidates, standing in line, accompanied by their wives,
the highest in office standing at the head of the line, will be
received by the salutation as described above.
DEACONS.
The ceremony attending the election of deacons is the same
as that of ministers. The charge and installation are performed
according to the following form : —
"1. Dear brother: It is your duty to visit and oversee the poor
in the church ; also to assist and attend to the annual general
visit made from house to house, prior to communion occasions.
"2. When things of importance are to be investigated, it is your
duty, when requested, to accompany the minister, or you may be
sent alone to investigate the matter and report to the minister.
"3. It is your duty to visit the sick, the poor, and distressed,
and report their condition, that their wants may be attended to.
In all their administrations a correct account should be kept, and
a report made to the church.
"4. It is your duty to assist the minister, when called upon, bv
reading the Scriptures, leading in prayer, and in bearing testi-
mony to what has been said by the minister. When no minister
is present, it is your duty to take charge of the meeting by sing-
DOCTRINAL. 239
ing, prayer, reading the Scriptures, and also to exhort, if it can
be done to the edification of the congregation.
"5. It is your duty, at times of communions, to see that the
necessary preparations are made, that the tables are served, and
that everything is attended to in proper time and order."
In the Brethren Church, deacons and their wives (when the
sisters possess the proper qualifications) are installed by the same
ceremony, — the imposition of hands. In justification of such
procedure they refer to Acts 6: 1-6.
TUNKER MEETING.
Regular preaching at a Tunker meeting at the present time is
conducted much like that of other denominations. Until about
twenty years ago the following practice was almost universal : —
The ministers were expected to take their seats behind the table
in rotation, according to their official ranks, the bishop at the head.
It was expected of the bishop, when present, to introduce the
service, either in person or by direction. The latter was usually
done by saying, "Brethren, it is time to open the meeting, and I
wish freedom." If the next in office felt moved to accept the
liberty, it was his privilege. If not, he would extend the liberty
down the line, and so on until some one would accept the offer.*
* Note. — An instance: At a regular appointment in my home church, at a
point where usually from six to eight ministers were present, the senior
elder extended the liberty by saying he had nothing on his mind. The
assistant made the same declaration, which was repeated by number three.
My place was about fourth or fifth. When it came my turn, I said aloud,
"Well, brethren," I can wish the freedom, but I can not say that I have
nothing on my mind; in fact, I'd be ashamed to say so, if it were the case."
In response, a deacon directly in front of me remarked aloud, " That's so."
When it occurred to him what he had done, he acted as if he wished he
were under the table.
I then rose and said: " I presume I'm in for it now. First, permit me to
explain. According to our method, nobody knows who is to preach at this
appointment, there being generally from six to eight of us present. I make
it a rule of my life whenever I attend any of our appointments, to go pre-
pared to preach, so that in case I should be called upon, I may not be put
to shame by making a bungled effort; but I do not have to preach every
24O HISTORY OF THE TUNKERS.
The first service consisted of announcing, lining, and singing
of a hymn. This was followed with an exhortation to prayer,
varying in length and strength according to the mental caliber
and sense of propriety of the exhorter. Prayer followed, which
was always in a kneeling posture. Two persons were required to
lead in prayer, in succession, the latter invariably closing with
the Lord's Prayer.
If asked for reason for this process the Tunker preacher would
reply that Christ had commanded that at the mouth of two or
three witnesses every word should be established, and that "when
ye pray, say, Our Father which art in heaven," etc.
The preaching will depend upon the intelligence of the preacher
more than upon the rules or customs of the church. The report
here made is intended to be an average discourse, and is based
in point of time at about 1850 to 1875.
The course commonly pursued consisted of an exposition of
the Bible ^om Adam to Moses and from Moses to John on the
Isle of Patmos. It may be said, however, that they all dwelt more
or less lengthily on Christ and His commandments, and invariably
closed with a warm exhortation, but scarcely ever was an invita-
tion extended to the penitent sinner.
CONVERSIONS.
The method of conversion among the Tunkers was peculiar to
themselves. They were dreadfully afraid of all appearance of
excitement or undue emotion. Occasionally it was stated by the
minister that if any one felt a desire to unite with the church, he
could make it known to any member of his acquaintance, who
would bring the matter before the church. Even such a state-
time I go to church, simply because I am prepared to do so. A sermon
will not spoil for want of being delivered. It may be salted down and
kept for weeks. More sermons are spoiled by premature delivery than by
being deferred."
Then I took my seat, again extending the liberty, which was returned to
me by the full board, with the unanimous consent of an interested audience,
probably in order to test the extent of my preparation.
DOCTRINAL. 24I
ment was seldom made in my early experience. It was more an
unwritten rule known and practiced among themselves.
When a convert had made application for membership it was
stated to the congregation that had made application
for membership in the church, and that if there was any one
present who knew of any reason why he should not be received
he should make it known.
The occasion for this announcement was owing to the peculiar
tenets of the Tunkers in the following particulars : —
1. They did not receive a person who had been divorced, and
whose former partner was still living, unless promising not to
marry again during the life of former partner.
2. They would not receive members belonging to secret
societies.
More generally, however, the congregation was requested to
withdraw and the members to remain for counsel. Then the sub-
ject was stated and, if no objection was offered, the candidate was
invited to come in, when it was stated to him that his request had
been laid before the church, and that they were all not only will-
ing but glad to receive him, and that he should now prepare him-
self to go to the water for baptism. In some cases the congrega-
tion was then invited to come into the church again, when the
statement would be made, while in other places some one would
announce to those outside that baptism would be performed at
the appointed place immediately.
Resorting to the water, a hymn was sung, and sometimes a
discourse on some phase of the subject of baptism would be deliv-
ered, while the candidate and elder were getting ready for the
ordinance. When all had been assembled, the candidate was
asked whether he was familiar with the order of the church in
regard to non-conformity to the world in dress, non-swearing,
non-resistance, etc. And whether he was in unison with those
points. If not, he was told what they were in detail, and then
asked whether he agreed with them, and would promise to obey
the church according to Matthew 18, which had just been read to
him.
16
242 HISTORY OF THE TUNKERS.
Then the administrator and the candidate would kneel, and
prayer was made for each one, according to the sense of pro-
priety in the estimation of the minister in charge of the service.
After prayer both would go down into the water, and the can-
didate would kneel so that the water would come to about the
arm pits. Then he was asked, among the German Baptists, "Do
you believe that Jesus Christ is the Son of God, and that He
brought from heaven the saving gospel?" — "I do."
"Do you willingly renounce Satan, with all his pernicious ways,
together with the sinful pleasures of this world?" — "I do."
"Do you covenant with God, through Christ, to be faithful unto
death?"— "I do."
"According to the promises which you have made before God
and the world, you are baptized for the remission of sins, in the
name of the Father, and of the Son, and of the Holy Ghost."
At the repetition of each name of the Trinity the candidate is
immersed, face forward, until the entire body is covered over, and
immediately drawn back.
Among some elders a custom which is called the rapid system
came into use about the seventh decade of the nineteenth century.
By that system the person is dipped three times without taking
breath or removing of the hands from the face, which can be done
without unnecessary haste, when it is expected by the candidate.
After the three actions have been performed the administrator
lays both his hands on the head of the person baptized, and offers
substantially the following prayer : "O Lord, we thank Thee that
thou hast caused this brother to covenant with Thee to be faith-
ful until death. Now we pray Thee to accept him as Thine own
child ; to write his name in the Lamb's book of life ; to blot out all
his sins ; to fill his heart with the Holy Spirit ; to keep him faithful
in the discharge of his duties through life, and finally receive him
with all Thy people into the everlasting kingdom. Amen."
Then he rises from the water, and is received by the minister
with the right hand of fellowship and the salutation of the kiss,
or, if a woman, by the right hand of fellowship only.
As they return to the shore the candidate is met by the church
DOCTRINAL. 243
officials and members, and received in accordance with the rules
of the church.
In the Brethren Church the laying on of hands and prayer and
salutation are deferred until after the parties have changed cloth-
ing. It is generally observed at the first meeting following, and is
termed confirmation service. It is believed that this method is
more impressive to the audience, as well as more edifying to the
parties directly interested. It is also believed to be more in
accord with New Testament precedent. See Acts 19: 1-6. It is
also made an occasion of admonition to faithfulness and steadfast-
ness in the performance of the duties belonging to the Christian,
which could not well be attended to at the time of baptism.
A beautiful and highly important part of the confirmation cere-
mony in many of the Brethren congregations, consists of the pre-
sentation of a copy of the Revised New Testament to the new con-
vert, with suitable inscriptions, as the creed and discipline of his
church, accompanied with an admonition to study it carefully and
implicitly obey it in all things. The author of this work com-
mends the practice to all the churches of the brotherhood.
Among the German Baptists and the Old German Baptists, the
services at the water close the initiation of members.
THE TUNKER MEETING-HOUSE.
Let us now take a look at the old meeting-house and its
surroundings. It usually stands in some stately grove of old
oaks, but is not itself a stately or imposing edifice. It is generally
a long, low building, capable of seating a large congregation, for
the brethren in old times worshiped in barns or private houses
until they were sure that a house of worship would be permanently
needed, and until they were well able to build large enough for
the present and prospective population of the community. The
old churches are all pretty much of the same style of architecture,
and adapted to large congregations and communion purposes.
On such occasions everybody attended, saints and gentiles. Nei-
ther inside nor outside was a dollar spent for any sort of ornamen-
tation. The style of architecture was bare in its simplicity, and
244
HISTORY OF THE TUNKERS.
far removed from such vanities as spires, towers, stained win-
dows, painted or cushioned pews, ornamental pulpits, or anything
else which could not show the passport of indispensable utility.
It included, also, a kitchen department, for the purpose of pre-
paring the food part of the Lord's Supper, as well as that of the
common meals, of which more will be said farther on. Many of
GROVE CHURCH, NEAR BERLIN, PA.
the old houses also have a nursery, generally in the attic, and
supplied with beds and cradles for the accommodation of sisters
with young children and the aged and infirm.
A SUNDAY MORNING SERVICE.
Let us stand among the grand old oaks, and witness the gather-
ing of the faithful. Evidences of rural prosperity abound on
every hand. The sleek, gentle horses bear testimony that "the
righteous man regardeth the life of his beast." Blessed is the
horse whose lot was cast with a good Tunker farmer. Trunk you
not that he came to reflect the peaceful, unworldly, unambitious,
DOCTRINAL. 245
and contented temper of his master? Their very looks and
actions were in harmony with their belonging. I have seen a
hundred horses lining the fences or standing by the great trees,
and heard the joyous neigh of recognition ringing through the
quiet Sabbath morn. There was no discord in the sound. There
was rather the harmony and sympathy of friendship and joy,
almost human in its intelligence, and none the less in its sincerity.
The very horses entered into the fraternal spirit of the worshipers.
The members, having alighted from their plain, almost rude
vehicles, are greeting one another with the holy kiss. They linger
around the church doors in quiet converse. It yet lacks ten min-
utes of the appointed hour for worship, but the worshipers have
all arrived. There is an unwritten law against the late comer
which no discreet Tunker will violate.
Our description concerns a typical Tunker congregation, such
as could be seen anywhere in the fraternity about the middle of
the nineteenth century. Meeting day, which was usually only
once a month at the old church, was the great Sabbath of the
month. All who were physically able to be out, were sure to be
there. Tunker houses were closed that day, the whole family and
the help at church. They never were and never will be more dil-
igent in this respect than during the period mentioned. Duty
called them to the house of God, but another and still louder call
urged them. It was the call of love. They loved one another,
and they loved to meet and greet each other at the doors of the
sanctuary. They loved the plain gospel hymns, full of consola-
tion and rest. They loved the glorious congregational singing,
which swelled triumphantly in the great church, and rolled its
billows of sublime harmony out through windows and doors, and
up through the solemn oaks toward heaven. They loved the
preacher, who earnestly and honestly, and in their own language,
spake to them the Lord's message. He might not be able and
eloquent, but they cared little for these things. His honest out-
giving, the tones of his voice, his very looks, rested and fed their
souls. The polish and accomplishments of the schools would
have separated him from them. Rhetorical language and flowery
246 HISTORY OF THE TUNKERS.
periods would have estranged them from each other. The "man-
ner of man" he was, became to them eloquence and power.
Peace is written in the faces of young and old, in the mild
looks, the quiet kindness in every eye, the modulated tones of
brotherly love in every salutation. It is the contagion of the
place, and broods over all, so that one feels himself immersed in
an atmosphere of peace. The world seems far away. Toil and
care and worry are forgotten, and you rest in the motherly arms
of peace, as one that is weary hastens to the enfolding of
maternal love.
The congregation is in its place. Behind the long, unpainted
table, instead of a pulpit, the long, plain bench is filled with the
elders and preachers. There are no upholstered chairs for this
unpretentious clergy. They allow themselves no luxury denied
to the people.
A steady, strong, musical voice on the deacons' bench raises
the tune, and soon the whole congregation join in the hearty
singing. This was always the most attractive part of the old-time
Tunker service. No congregation ever sang better. It was a
beautiful, spiritual, refreshing worship, and the sound of an
instrument in one of those old-time Tunker congregations, where
every voice made "melody unto the Lord," would have seemed
a discord and a profanation.
But the hymn, lined out in a rather unnatural and sanctimonious
style, is finished. Every verse was sung. The Sabbath is before
them. No conventional hour shall limit the heavenly feast. The
echoes of the last notes having died away, the preacher prepares
to further enforce the sentiment of the hymn, and gradually pre-
pare the minds of the people for prayer. His remarks are a
prosy repetition of the sentiment of the lines, but they do not
seem to be superfluous, or out of place. There must be no hurry
on the threshold of the mercy-seat. Plainly, simply, unostenta-
tiously he talks for five, ten, even fifteen minutes. An increasing
weight of solemnity comes down upon the congregation. They
are about to appear before God, and to speak with Him, as friend
DOCTRINAL. 247
to friend. The very place is holy, and profound seriousness is
marked upon every countenance.
The preacher calls to prayer. Immediately a great rustling is
heard throughout the church. Every man and woman is on
bended knees. No resting of foreheads on hands or bench backs
will suffice to express the reverent spirit of the congregation. The
leader in prayer tarries long at the mercy-seat. He may not be
gifted, though many of the old brethren were gifted in this grace.
They spake not the eloquence of the schools, but the eloquence of
the heart, which, after all, is the truest eloquence. The seeming
formality of the prayer is lightened by the evident sincerity of the
man. Some prayed almost the same prayer for years, without
becoming wearisome or disappointing. Like a chapter in the
Bible, it never grows old.
The initial season of devotion having closed, the oldest bishop
extends "the liberty" to his associates, who, in turn, offer it to
each other. This interchange of courtesies occupies a minute or
more, the congregation meanwhile looking on, and wondering
who would deliver the sermon, a point that in few congregations
was settled before the time had actually arrived. If there hap-
pens to be a visiting brother on the bench, he usually finds it
impossible to decline the "liberty." If there are none, one of the
home ministers yields, with apparent reluctance, to the importuni-
ties of the brethren, and arises to sound forth the Word.
Lifting the big Bible from the stand, the preacher of the day,
while looking for his text, or perhaps while trying to decide what
text he would take, requests the congregation to sing either one
or the other of two well-known hymns: —
"Father, I stretch my hands to Thee,
No other help I know;
If Thou withdraw Thyself from me,
Ah, whither shall I go?"
Or,
"A charge to keep I have."
One who never heard a congregation of Tunkers sing one of
these hymns just before the sermon, would find it difficult to
248 HISTORY OF THE TUNKERS.
form any adequate idea of the quiet, deep fervency and solemn
earnestness with which they were rendered. Deep feeling, not
the kind which takes emotional forms, for the Tunkers are not
and never were an emotional people, but the kind which springs
from profound sincerity, inward truth, marks the singing of this
hymn, and the preacher arises to his task with every spiritual
support, prepared at all points to speak his message, all but one,
and that the needful intellectual training and special preparation
which for so many years were regarded as mere human devices,
which could not possibly add to the saving power of the Word.
That this has been the fatal weakness of the Tunker ministry
throughout nearly the whole of the nineteenth century is now
recognized by the leaders of the church, with the result that this
hitherto conservative people are perhaps outstripping the most
progressive denominations in the matter of schools and colleges
for the thorough training of their talented youth.
Many a time, but not every time, we have heard a long, ram-
bling, illogical, ungrammatical, confused, vehement discourse,
which would scatter any other but a Tunker congregation to the
four winds. Some signs of disappointment and weariness might
be observed here and there, but the great majority of the members
followed the preacher through all his devious and obscure wan-
derings, apparently with unflagging interest. He fed their souls,
and that was all they were looking for. He ministered to their
spiritual life, whether that was strong or weak, and beyond this
they had no consciousness of comparatively unimportant defects.
The only eloquence that was eloquent to them was the purely
spiritual, and the dull apostle, if his heart and life were right, if
the spirit rested upon him, imparted as much grace as the brilliant
one, and in so vital a connection mere talent, oratory, phrase-
making, exegetical skill, was not to be mentioned at all.
Nevertheless, as we have already said, Tunker sermonizing in
the church of that period was their greatest, their almost fatal
weakness, for while an abler and more attractive ministry may
not have been specially needed as a pastoral agency, it was sorely
needed as a missionary agency, to extend the church beyond its
DOCTRINAL. 249
natural and hereditary limits. There was practically at that time
no question as to the gathering in of the young people belonging
to Tunker families, and their few dependents ; but how could it
be expected that intelligent, educated outsiders were to be favor-
ably impressed by preachers who were unable to present a logical
and convincing statement of their own doctrines ?
But we must cut short this digression and hasten to the end.
The sermon finally concluded, a word of testimony is borne by
one of the associate preachers, and this is followed by the con-
cluding prayer and hymn. Then, with the usual announcements,
the congregation is dismissed without the benediction, to return
to the beautiful farms and fragrant orchards, the better benedic-
tion of God's peace resting upon each one as he carries with him
the consciousness of duty done, the sanctifi 
