Full text of "Holsinger's history of the Tunkers and 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"

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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.

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 25_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'll7

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 552-64:

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 774~796

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.

Danie

1 Vaniman.

No.

Christian Myers.

No.

J c.

Harbaugh.

No.

G. B.

Royer.

No.

H. P.

Albaugh.

No.

C. S.

Holsinger.

No.

D. B

. Sturgis.

No.

S. Z.

Sharp.

No.

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.

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.

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.

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. WTilt.
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.

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.

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 wrere 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 SCHW7ARZENAU

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-

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.

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. — WTe 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- ■
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 wTith 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

I04 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 Pam* 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, whor
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. dv 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 wTife, 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

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.

iy0 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

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. Hic
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 LTpper 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

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
wras 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-

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. 2I5

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 wTere 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

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. — 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.

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 sanctified memories of a holy
place, and the sweet echoes of melody and song.

THE TUNKER LOVE-FEAST.

Let us glance for a moment at one of those remarkable assem-
blies. Within the long, low auditorium a vast congregation, often
numbering a thousand souls, throngs every foot of available space.
The members are all seated around long, immaculately white
tables. If it is a typical Tunker communion, the white caps of
the sisters, framing pure and peaceful faces, ranged on either
side of their separate tables, forms a picture which lingers long
in the memory, in its unique and singular beauty. A narrow
space along the walls of the church accommodates the audience,
the outsiders, and thickly standing upon the benches which have
been packed into this space, they gaze upon the scene before them
with eager and unflagging interest, not seeming to be conscious
of the long hours, nor of the fatigue attending their crowded and
uncomfortable position. At a central table solemn and venerable
men are conducting the service. A devout atmosphere pervades
the house. The reverent voice of the officiating bishop arrests
even the most careless ear, and all who are present feel that the
place is holy, and that God Himself is not very far away.

The Tunker love-feast embraced a series of services, beginning

250 HISTORY OF THE TUNKERS.

usually on the forenoon of Saturday, and ending with a great
assembly and a notable sermon on Sunday forenoon. If any other
day was selected for opening, substantially the same course was
pursued. The Saturday-forenoon service was followed by a din-
ner, which was served to the whole congregation, having been
prepared in the kitchen apartment. The young people belonging
to the Tunker families in the community would assist in spread-
ing the tables and waiting on the people. It was not unusual
for the dinner to continue until three o'clock in the afternoon, and
from three to nine hundred persons were fed. The menu varied
somewhat, according to the financial ability of the congregation.
It invariably consisted of the very best bread, good butter, apple
butter, pickles, and pies and coffee. If the church could afford
it, fresh beef was also supplied.

Illustrating the fact that the throng is often hungrier for the
loaves and fishes than for the spiritual gospel, it was often neces-
sary to appoint door-keepers to regulate the crowd while the meal
was in progress, and the strongest men in the community were
chosen for this office. The recess following this meal was enjoyed
by the members as a season of delightful social intercourse. In
later years, however, this Saturday-morning sermon and dinner
were abandoned by some congregations, and the services began
with the "examination" in the afternoon, — a. season of devout
seriousness, a spiritual preparation for the communion proper, —
which was soon to follow.

1 Cor. 1 1 : 38 was read as a basis for one or more discourses,
after which the officiating elder would deliver an exhortation to
prayer, being careful to remark in conclusion that there would be
perfect freedom to any one, brother or sister, who might feel
pressed to lead in open prayer, and the season would close with
the Lord's Prayer. It was not unusual for three or four brethren
to exercise in prayer, but it was very unusual to hear a sister pray
on such or any other public occasion.

Then followed a short intermission after the announcement that
the next service would be indicated by singing, when the mem-
bers who expected to participate in the communion would take

DOCTRINAL. 25 1

their seats on long benches at the tables immediately on entering
the house, so that the deacons might know whether sufficient
table-room had been prepared.

The song having been completed, the thirteenth chapter of
John was read to the end of the thirtieth verse. After reading the
scripture, with suitable admonition, the washing of feet began.
Later on, the time for commencing the washing of feet was indi-
cated when the reader came to the fourth verse, "He riseth from
supper." At this point those who had been appointed to lead
would arise, two by two, lay aside their garments, gird each
other with a white apron, pour water into a small vessel, and pro-
ceed, one to wash and the other to wipe the feet of such persons
as might be prepared to receive the service. The first two would
wash and wipe the feet of from six to ten or more persons, when
they would be relieved by such other two persons as might volun-
teer. This was called "the double mode." By "the single mode"
one person arose, commenced the service by laying aside his coat,
girding himself, and washing and wiping the feet of the member
seated next to him. Then he gave the towel to the person whom
he had served, who would proceed in the same manner to number
three. Thus the work continued to the last one on the bench at
a table, who, in turn, served number one.

After having washed and wiped the feet, the members engaged
salute each other with the holy kiss. This custom is invariable
among all denominations of Tunkers. In the Brethren congre-
gations this is the only occasion when the salutation is cere-
monially observed.

Clear water and clean towels are supplied for cleansing of
hands. Besides the esthetic purpose, this washing of the hands
indicates the sacredness of the succeeding ordinances of the
Lord's Supper and the Communion.

Feet-washing having now been concluded, the Lord's Supper
was next placed on the table. Certain ones had prepared the
food during former exercises. It consisted of bread, mutton or
beef, and soup made of meat broth. Thanks being offered, the
meal was partaken of. After supper, during the singing of a

252 HISTORY OF THE TUNKERS.

hymn, the tables were cleared of everything except the cloths,
which were turned. Then the Communion bread and wine were
placed upon the table.

Then, usually, the nineteenth chapter of John was read, fol-
lowed by a dissertation on the sufferings of Christ, by some
preacher of merit, and closed by the elder, with an admonition
to love and other duties. During this exhortation the elder pre-
pared the Communion bread by breaking the loaves into narrow
slices indicated by slight indentures before baking. These were
placed side by side and crossed until the process was complete,
and was performed with much exactness, and observed by all
within sight with as much solemnity as the ordinance itself.

Then the salutation was introduced, quoting 1 Cor. 16:20,
"Greet ye one another with an holy kiss," or kindred passages.
Then the elder would extend his right hand to and kiss the
brother next to him. Thus the salutation would pass to the last
brother at the last table, who would kiss the officiating elder, thus
completing the circle. After having started the divine command
with the brethren, the elder in charge extended the right hand
of fellowship to one of the sisters occupying an end of the table,
with instructions to pass the salutation among themselves, and
he followed the line to see that it was properly observed.

The following remarks were then made by the elder in cnarge :
"The apostle Paul says, T have received of the Lord that which
also I delivered unto you, that the Lord Jesus the same night in
which He was betrayed took bread, and when He had given
thanks, He brake it.' So, in like manner, we will also return
thanks for this bread." Then all arose, and thanks were given
for and a blessing asked upon the bread. After all were again
seated, he proceeded. "The apostle says, The bread which we
break, is it not the communion of the body of Christ?' which is
equivalent to affirming that it is. So I will say to my brother,
Beloved brother, the bread which we break is the communion of
the body of Christ," and while speaking these words, he breaks
a small piece from the long slice and hands it to him. The larger
piece, from which he had broken, is passed to number two, who

DOCTRINAL. 253

repeats the same to brother number three, etc. One or two sub-
elders accompany the line with supplies of bread.

The leader then turns to the sister to whom he had extended
the right hand of fellowship, saying, "Beloved sister, the bread
which we break is the communion of the body of Christ," break-
ing a piece and handing it to her. This he repeats substantially
to the next sister, breaking bread for and to every sister at the
table.

Both circles having completed the breaking of bread, the bishop
remarks, "We have tarried one for another until all have been
served, and we will now eat this bread, contemplating the suffer-
ings of our Saviour." After all had eaten in silence, the white
covering was removed from the wine, and two cups were filled.
If several bottles were at hand, wine was poured from each one
into each cup. This was done, we presume, to show that it was
all alike. "After the same manner also He took the cup, when
He had supped," is the bishop's next quotation, and he con-
tines, "from which we conclude that as He had given thanks for
the bread, He did also for the cup. Let us rise and give thanks
for the cup."

When the members are seated again, he says, "Beloved
brother, this cup of the New Testament is the communion of the
blood of Christ," and hands a cup to whom he had broken bread ;
who, after taking a sip of the wine, passes it to the next brother,
and so on until the circle is complete, the leader partaking last
of all. A sub-elder follows the line with a supply, replenishing
the cup when required.

The same quotation is repeated to the sisters, as the bishop
hands the cup to the first one. After taking a sip, she returns
the cup to the bishop, who hands it to the next sister, and so on
until all have been served. No matter how inconvenient it may
be for the leader to give and have returned to him, the cup must
be given to each sister by the officiating elder. This has been an
inflexible rule with the German Baptist and Old German Baptist
branches of the Tunker fraternity, to the close of the nineteenth
century.

254 HISTORY OF THE TUNKERS.

During the passing of the cup the congregation engages in
singing, but during the breaking of bread singing is not generally
permitted.

The last quotation, to close the Communion, is now repeated :
"And they sang a hymn and went out." This is followed by
prayer and song, and the congregation may consider itself
dismissed.

In the Brethren Church only one cup is used, the sisters being
served first, with both bread and wine, as a matter of courtesy
more than of theology. The officiating minister, in passing the
loaf to the first sister, remarks, "Beloved sister, the bread which
wre break is the communion of the body of Christ ;" and while
both are holding the bread, they break it, the sister retaining the
smaller part for herself, and then receiving the larger piece from
the elder, breaks it with the next sister, and so on until all have
been served. The last sister breaks bread with the brother desig-
nated to her by the leader. The cup is passed in the same man-
ner, following the line of bread-breaking. To avoid embarrass-
ment it will be well to seat the members so that husband and
wife may serve each other in the Communion exercises.

All now look forward to the Sabbath-morning service, which
is a fit consummation of the series. A great throng assembles,
for we have never known the interest in these meetings to wane,
whether the sermon be usually good or usually poor. Generally
the ablest preacher at command is selected to deliver the dis-
course. The members come, spiritually refreshed from the
recent communion, and filled with joyful prayer. It is a thrilling
moment when the preacher rises to face that vast congregation.
From the four corners of the great building a multitude of eager
faces look up at him. At every window and door new throngs
await his message. If there was ever a time for him to play the
man, it is now. All his powers are astir in him. The occasion
calls for his mightiest and best, but woe to the careless soul who
flounders in confusion over this great opportunity which comes
not often to many men whose mission it is to stand between God
and the people. Generally a fundamental gospel theme or a text

DOCTRINAL. 255

of invitation is selected like unto that one in Revelation which
proclaims, "The Spirit and the Bride say, Come, and let him that
heareth say, Come. And let him that is athirst come. And who-
soever will, let him take of the water of life freely." Inspiring
hymns, in which a thousand voices swell the sublime melody, fol-
low the great sermon, and then a tender prayer, and the people
depart, each one to his tabernacle of earthly rest.

GOD THE SOVEREIGN PROGENITOR OF THE HUMAN RACE.

BY ELDER P. J. BROWN.

Text: "We are also His offspring." Acts 17:28.

Saint Paul in his travels as a missionary of the cross, came to
the capital of Greece, where the people brought him to the hill
of Mars. There, in the midst of the venerable lawyers and
jurists of the supreme court of Athens, called the Areopagus,
he stood and preached Jesus and the resurrection. One of his
principal arguments in defense of the doctrine of the resurrection
was that we "live, move, and have our being in God." And to
clinch his argument and make it convincing to his talented and
polished auditors, he quotes from Arastus, a Grecian poet and
astronomer (whom he calls "one of their own poets"), the impor-
tant declaration that we are the "offspring of God."

Arastus was a man whose writings were regarded as being of
high authority. He wrote about 270 before Christ. He was a
Cilician, a native of the same province with St. Paul, and the
circumstances show that the latter was well acquainted with his
writings. The poem from which he quotes was one of his mas-
terpieces. The renowned Cicero has translated it into Latin.

Taking into account these facts, it becomes a matter of much
consequence as to what we are to understand from the statement
that we are the "offspring of God." And let it not be forgotten
that Paul accepts it as a fact, for in the succeeding verse he says,
"Forasmuch, then, as we arc the offspring of God."

The first question we wish to examine is, Who are the off-
spring of God ? We find that both Paul and Arastus take a com-

256 HISTORY OF THE TUNKERS.

prehensive, yea, an unlimited view of the case. Paul says, "All
nations of men which God has made of one blood, to dwell on all
the face of the earth." Arastus says, "We," the human race, are
the offspring of God ; not the few who accept the gospel and are
converted to Christ ; for Arastus knew nothing about the gospel
or any revelation from God ; hence he means all men, regardless
of any moral condition. Those who accept the offer of salva-
tion are subjects of a second offspring, or regeneration, or, as
Christ calls it, are "born again." The central truth remains, that
all men are in some sense the offspring of God. And it will
be our purpose in the second place, to find in what sense we are
the offspring of God. In order to do this successfully it will be
necessary to ascertain what we are to understand by the term
"offspring." And, since we are dealing with a Greek author, we
must, to some extent, consult Grecian literature. The Greek
word is "genos," and Downegan, a standard author, gives the
word the following definitions : "Birth, race, lineage, family,
original family, or stock." Offspring differs from generation,
which usually means an age or portion of time, while offspring
includes all ages and all times. The English definition, as given
by Webster, is : "That which is produced, a child, or children,
descendants, however remote from the stock."

From the beautiful harmony of sense in these high authorities
we are forced to the conclusion that the very flow and sound of
the word "offspring" means that the human race in some sense
sprang from God. This was the faith, not only of Arastus, but
of the still more renowned Plato, who died at Athens, three hun-
dred and forty-three years before Christ, who taught the same
doctrine. Of him, says Thomson Moore, the biographer, "His
writings are very valuable, his language beautiful and correct,
and his philosophy sublime." Such is the testimony of men of
comprehensive learning. While the novice may sneeringly say,
"I do not believe in the immortality of the soul, because Plato,
a heathen philosopher, taught it," be it not forgotten that Arastus
and Plato had not the Bible, but drew their conclusions from the
study of the broad field of nature. And if they, without the

DOCTRINAL. 257

Bible, reached better conclusions as to the nature and source of
the human race than some of the latter-day would-be revealers
of revelation do with the Bible, their memory should be the more
revered, and the latter should be the more ashamed.

Third. We shall next consider the relation between the parent
and the offspring. If the parent is an Indian the children will
be Indians. If the parent is an African the children will be
Africans. If the parent is an Anglo-Saxon the children will be
Anglo-Saxons. These differences are due to the difference in
the parents physically, but not spiritually. Their material being
is made of created and changeable matter, but the life power is
all by the same blood. All are the offspring of God because all
are capable of loving and serving God. Whatever their moral
or intellectual condition, they have His "breath of life," and spirit-
ually are His offspring.

A man's child is his child, and always will be, regardless of
moral conditions. The child may become a profligate, a drunk-
ard, or a prostitute, may be driven from home, and lose the
inheritance, but is yet the parent's child, bears his name and
image, though in a degraded condition. So in the other and
higher sense, the human race is the offspring of God, and never
can be otherwise. Though they rebel against Him, because they
are wicked, and are driven away from Him, and lose the inherit-
ance of eternal life, they are yet His offspring.

Again, if the parent is mortal the child is mortal ; if the parent
is immortal so is the child. Our parents were mortal, and they
died or will die. We inherited from them a mortal body, and
so far we, too, will die ; but God, our spiritual Father, is immor-
tal in every sense, and we derived from Him, through Adam, the
life, soul, or spirit, or whatever you may call it ; and that, being
the part of us which is the offspring of God, must of necessity
also be absolutely and emphatically immortal. Though through
the corruptibility of the flesh that soul should be lost, it never-
theless lives and always will live, for the very good reason that it
always did live. Immortality is from God, is a part of God, and,
like God, has neither beginning nor end. If this is not the kind

258 HISTORY OF THE TUNKERS.

of a soul we have, then, like the brute, we had a beginning, and,
like the brute, we will cease to exist after this life. Such is the
soul-sleepers' hope; it is not ours. Sirs, we never can die any
other death than the death of separation from God and from the
glory of His power. This is the second death ; this is eternal
death, but it is also eternal torment, "where the worm dieth not,
and the fire is not quenched." In this sense it is said, "The soul
that sinneth it shall die." The soul-sleeper may offer his snarls
and sneers about the "death that never dies." Such is, neverthe-
less, the sense that science and revelation will ever teach, for as
God our Father is immortal, will never die, so we are immortal
and will never die ; for as is the parent, so will be the child.

"But," says one, "is this the only text from which you claim to
prove the immortality of the soul, irrespective of moral or intel-
lectual condition ?" — Not so by any means. But suppose it were ;
we regard this one as absolutely invulnerable. Were it not that
Paul accepts the views of Arastus as being correct, thus giving it
the divine sanction of the Holy Spirit, under whose influence he
preached, there might be some possible escape for the soul-sleeper
from the position of the immortality of the soul, which is so clearly
taught in the text. But this one truth, presented by a heathen
poet, and sanctioned by an inspired apostle, is sufficient to crush
all the soul-sleeping out of the present generation, if the people
will but open their eyes long enough to let reason assert her
rights.

We are not done, however. This is only our introduction.
We do not boast of having read a "house full of books." The
retaining points of our memory are not strong and capacious
enough, and life is too short to risk such an experiment; for it
is our candid opinion that beyond a certain range, the more a
man reads the less he knows, and that if he persists in abusing
his brains, he is liable to turn up in some lunatic asylum. We do,
however, lay some claim to having read the Bible, and from the
Bible we shall farther endeavor to establish and prove to your
entire satisfaction the immortality of the soul, regardless of moral
condition.

DOCTRINAL. 259

It is sometimes said that all religious discourses begin in the
Garden of Eden. Whether this assertion be correct or not, there
is a potent reason why they should do so. There is an affinity,
a connection like an electrified wire, running through every intel-
lectual fiber of the human race, from the last one born back to the
time of our offspring. The Bible gives an account of the crea-
tion of Adam clearly in harmony with the thoughts adduced from
the text, and is as follows : "And the Lord God formed man of
the dust of the ground, and breathed into his nostrils the breath
of life, and man became a living soul." Gen. 2 : 7.

Two acts are here recorded. First, the body was formed of
created material, and hence is subject to dissolution. Second,
the life was given it by the act of breathing it into the body, and,
as a result, the man became a living soul. The quibbler will here
ask, "Was he then a dead soul prior to this second act?" We
answer, The term soul is here used to mean the entire person ;
same as in Acts 6 : 14, where it is said, ''Jacob and all his kindred,
threescore and fifteen souls." Again, in Acts 2:41, "And the
same day there were added unto them about three thousand
souls." In both cases the entire person is meant. So, in the
case of Adam, prior to the possession of life, he was a dead body,
but after that he was a living soul or person. It is not an unusual
thing for a person to be spoken of in his entirety as a single entity.
I say, "Somebody is coming." No one should think I mean a
soulless body like that of Adam prior to the influx of life or the
offspring of life from God. So, when we read of a given num-
ber of souls being added, or having journeyed, we should not
understand it to mean bodyless spirits.

But with all the quibbling that has been resorted to, the grand
fact remains that "Adam was the son of God." Luke 3 : 38.
And the history of the fact is that God breathed the life into
him, transferred it, gave it as a part of Himself, and it can never
be extinguished ; it is indestructible ; it is immortal ; it is the part
of God through which He becomes our Father. This declaration
by the evangelist Luke is so plain, so utterly incapable of being

26o HISTORY OF THE TUNKERS.

misunderstood, although thousands read it and have read it with-
out giving it sufficient thought to comprehend its import.

"Adam was the son of God." In what sense was Adam the
»on or offspring of God ? Was it the body of Adam that sprang
from God ? — Surely not ; for every act in the history of Adam's
creation points unmistakably to the fact that Adam's body was
the offspring of the earth, hence it was the soul of Adam that was
the offspring of God. There can be no other conclusion. And
the stream of life that God started in Adam still flows on, and
which He kindles in every child that comes into the world unless
it is still-born, and becomes the offspring of God through Adam.
Hence, Adam is our elder brother, and God the Father of all.

How clearly does the definition of Webster appear, when he
says, "The offspring is a descendant, a child, however remote
from the stock."

In Revelation 22 : 16 Jesus says, "I am the root and offspring
of David." Again we ask, In what sense is Christ the offspring
of David ? Turn to Acts 2 : 30. Here we are told by the apostle
Peter that, David, "being a prophet, and knowing that God had
sworn with an oath to him, that of the fruit of his loins, accord-
ing to the flesh, He would raise up Christ to sit on his throne. w
This makes it clear that Christ was the offspring of David accord-
ing to the flesh, and the flesh only. And when we remember
that there were twenty-eight generations between David and
Christ, it helps us to comprehend the stupendous fact that, as
Adam was the offspring of God, so is the last born of the human
race. All the souls that exist or ever will exist, are the offspring
of God through Adam, and hence are immortal, indestructible,
and yet susceptible of punishment. They can not be destroyed
in the sense of being annihilated, for the good reason that they
were not created. That which was made may be unmade. God
is an uncreated Being ; yes, every particle of Him, including the
breath that He breathed into Adam's nostrils, and which consti-
tuted Adam a living soul, thence an immortal soul. So, also, all
his posterity.

The soul-sleeper tries to meet our arguments with such pas-

DOCTRINAL. 26l

sages as Eccl. 3 : 19, where we are told : "For that which befalleth
the sons of men befalleth beasts, even one thing befalleth them, as
the one dieth so dieth the other ; yea, they have all one breath ; so
that a man hath no pre-eminence above a beast ; for all is vanity."
This language, like many of the sayings of Solomon, is very
ambiguous, to say the least of it. But, allowing it all the force
that language is entitled to, it must be admitted that Solomon
speaks with reference to the mortal part of man ; that as such he
must die the same as the beast; that the breath sustains the same
relation to life in beasts as it does in man; that all created, all
mortal things are vanity ; all of which we freely admit. But that
there is no difference between the breath of man and that of the
beast in their relation to God, we by no means admit. The dif-
ference is wide as eternity. God gave breath to all living crea-
tures, as well as existence itself, by the operation of general laws.
He commanded the waters to bring forth the living creatures in
them. God created great whales, which the "waters brought
forth." He commanded the earth to bring forth the living crea-
tures, cattle, and everything after their kind, and it was so. But
with man it was not so accomplished, for God formed him of the
dust of the ground with His own hands, by a special act; and by
a special act He breathed the breath of life into man, which was
by no means the case with any other creature. This, we think,
is a sufficient answer to such statements as the one cited in Eccl.
3 : 19. But as a further evidence of the difference between man
and all the other creatures, we call attention to the fact that man
stands, of all creatures in point of intelligence, the highest. What
has he not invented ? And invention is only one link below crea-
tion, and that link God will ever hold in His own hand. If man
were allowed to create things, he would probably enter upon a
career of rivalry with God ; a thing God never did and never will
suffer. He must and will maintain His sovereignty.

Not so with other creatures. The beaver builds his dam as did
his ancestors thousands of years ago. He has never so much as
invented an ax to cut down the trees, but continues to gnaw them
down with his teeth as did his father before him. The noble

262

HISTORY OF THE TUNKERS.

horse has never contrived means by which to make man his serv-
ant. Although possessed of superior strength, he lacks in intel-
ligence. And so all the way through the earth, sky, and seas ; man
is the master. And why ? Why does man, instead of the lion or
the elephant, build the railroads? Why does man, instead of the
whale or the sea-lion, lay the submarine cable? All these, and
a thousand more questions that might be asked, must be answered
in the light of reason and revelation, in the light of science and
intelligence, as follows: Man, by reason of his immortality, his
relationship to God, is endowed with such superior intelligence
that he stops short of nothing but creation itself.

And now, in conclusion, allow me to say that, owing to our
superior endowments of knowledge, means, and opportunities,
our Father will hold us correspondingly responsible. We owe
Him our best service, our most humble obedience, our love, and
our all, for He is our Father, and the Sovereign Progenitor of the
human race.

DR. C. H. BALSBAUGH

CHAPTER X

LITERATURE

The early history of the Tunkers is not as barren of literature
as one might be led to conclude from the erroneous statements
made by those who have attempted to give a true and faithful
account of their origin, faith, and practice. Indeed, the large
majority of their membership are unfamiliar with the enterprise
and ability of the fathers during the first twenty years of their
existence. The reason for such ignorances must be attributed to
the criminal indifference of the lukewarm period, dating from,
say, 1790 to 1850, in round dates; or, in plainer statement, from
the time when English speaking, reading, and writing were
introduced into use in the family and public worship. Had the
English-speaking Tunker been as faithful in translating what the
fathers had written and published as were those who wrote in
the mother tongue, they and their posterity would have been much
better informed, and the historian would not have been obliged
to draw so largely upon his imagination or to borrow so liberally
from the credulity of others.

The first two books published by the church were written in
the German language, a translation of which may be found else-
where in this book. Other small works were published by
Christopher Saur, but were not authorized by the denomination.

DAVIDISCHE PSALTERSPIEL.

The first hymn-book used by the Tunkers was entitled, "Das
Davidische Psalterspiel" — David's Psalm-song. The first edi-
tion was printed in 17 18. It was not printed by them, but was
privately published, and bears no imprint except the date. It
was used by the Pietists and other enthusiasts and dissenters
from the leading churches, including the Tunkers and Mennon-
ites. It contained 928 double-column pages, over one thousand
hymns, and most of them were very lengthy. The book soon

(263)

264 HISTORY OF THE TUNKERS.

became very popular among old classes of spiritual worshipers,
so that by 1740 three editions had been issued. It was to the
German people of that period what the " Gospel Hymns" were
to the American Christians of the latter half of the nineteenth
century.

The first Tunker emigrants to America brought but a few
copies of their song-book with them to their new home, perhaps
partly on account of its large size and great weight. As the
churches in America increased in numbers, there was a demand
for hymn-books. On account of the heavy expense and other
difficulties attending the importation of books from Germany, it
was found impracticable to import the old book. And inasmuch
as there was some objection to the book on account of its weight
and bulk, the brethren began to devise plans by which an
abridged edition might be published. We find it difficult to
learn who were the prime movers in this first work in America,
as no names were attached to the preface. This seems to have
been a preference among the early authors of religious literature,
as neither the original Psalterspiel, the German Reformed Hymn-
book of 1807, the Mennonite German Hymn-book, and four editions
of the Ephratah Hymn-book have any names of the compilers
attached to their introductions. However, we have good author-
ity for stating that Christopher Saur, Alexander Mack, and Peter
Becker took part in the work ; and it was decided to publish Das
Kleine Davidische Psalterspiel. Some of the longer hymns in the
old book were abridged, and some omitted entirely, some sub-
stituted by original productions ; and soon the work was ready
for press. The first edition was printed by Christopher Saur,
Germantown, Penn., 1744. It contained 530 pages and 536
hymns. Below we offer an introductory paragraph from the
preface of the first edition : —

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LITERATURE. 265

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ben ©laubigen auf (Srben fo lange todljren, bi§ ba% DoIIfommene Sob
fid) toirb offenbaren* @o laffet unS nun opfern burd) ifyn ba§ Sobs
opfer ©Dtt aUegeit, baZ tft, bie grud)t ber Sippen berer bie fetnen
D^amen befennen, ,§eb+ 13, 15*

@§ mirb bk 3dt nod) geboren merben, bafc biefe§ in bk (grfitttitng
gefjen mirb moDon oer ^rop^et 3efaia§ fpria^t: 2Bir f)bren Sobgefang
oom @nbe ber ©rben p (Srjren bem ©erea^ten; nun aber tjei&t e§ noc§
oftmal§: 2lber mie bin icb fo magen

9tun ber §@rr laffe feine SSerljeiffung batb in (SrfiiEung ge^en pm
Xroft alter martenben Seelen im ©tauben ber §offnung 3ton§, unb
bafe ber ©eift unb bk SBraut fprea^en: ^omm, unb mer e§ Joret ber
fprea^e fomm, unb mer ba mid, ber nejme ba§ SBaffer be§ Seber.§
umfonft

§aEeluja, §eit unb $rei&, @^re unb f raft fep ©Ott
unferm §®rrn in ©migfeit, 2lmen!

266 HISTORY OF THE TUNKERS.

This new book was extensively used throughout the entire
brotherhuod, and occasional copies of the later editions may still
be found, and, possibly, occasionally used in the German churches
of eastern Pennsylvania. Saur published four editions of it:
First, 1744; second, 1760; third, 1764; and fourth, 1777- Steiner
and Cist, of Philadelphia, published an edition in 1781. Then
Samuel Saur issued three editions, the first dated 1791, and the
third, 1797. Michael Billmeyer, of Germantown, printed three
editions, dated respectively, 1797, 181 3, and 18 17. So says our
historian ; but we have before us a copy of the book in excellent
condition, like new, and clean, bearing the imprint, 'Third
Improved Edition, Germantown, Printed by Michael Billmeyer,
181 3." It is probable that the second edition was issued previous
to 181 3. This copy was presented to the author of this book by
Sister Elizabeth Gantz, of Boonesboro, Maryland. I have also
in my possession a copy of the first edition, published by Michael
Billmeyer, 1797. This book was used by my grandfather, John
Holsinger, Sr., whose wife was a granddaughter of Alexander
Mack, Jr. On one of the fly leaves is written in his own hand, we
presume, the following: "Johannes Holtzinger, Geheart dieses
Buck."

I have also another copy printed by Schaeffer and Maund,
1 8 16, and being the first improved edition, This edition was
copyrighted by Frederick George Schaeffer in the District of
Maryland, of which Philip Moore was clerk. This is also in
good condition.

Then Henry Ritter, a German stationer of Philadelphia, had
an edition printed in Germany, which bears the imprint Germania,
1829. Next George Mentz and Son, of Philadelphia, had the book
stereotyped about 1833, and after that all traces were lost as to
editions. The elder Mentz died in 1850, and the plates were
destroyed by fire, hence no copy can be found of a later date.
Thirteen of the fourteen editions named above are in the custody
of the Cassel library.

LITERATURE. 267

EDUCATIONAL.

An effort was made by the early Tunkers to establish a high
school at Germantown, Pennsylvania. According to data, a pub-
lic meeting was called on December 6, 1759, at the house of
Daniel Mackinet (which still exists).

At this meeting it was resolved that a commodious building
be erected near the center of Germantown for the use of an Eng-
lish and High German school, and suitable dwellings for the
teachers to reside in.

At the same meeting a subscription was "set on foot," and those
present, generously subscribed thereto.'

"Christopher Saur, Batlas Reser, Daniel Mackinet, John Jones,
and Charles Bensell were appointed to promote and receive sub-
scriptions from all such well-affected and generous persons as
were willing to contribute to the undertaking." It was also
agreed that the trustees be chosen by and out of the contributors,
the first choice to be made on January I, 1760, and that a plan for
the government of the school should also on that day be laid
before the contributors, who should also choose from among them
managers for the building."

The contributors met, as arranged, on the first day of January,
1760, when it was discovered that the subscriptions had been so
liberal as to afford them good hopes of success.

A rough draft of the fundamental articles and a system for
the organization of the school was submitted, and after being
approved of, it was intrusted to Joseph Gallaway, an eminent
lawyer of the day, to be put into proper form.

Managers for the building were then selected ; Richard Johnson
was appointed treasurer, and Christopher Saur, Thomas Rosse,
John Jones, Daniel Mackinet, Jacob Keyser, John Bowman,
Charles Bensell, Jacob Naglee, and Benjamin Engle, were chosen
trustees.

The managers of the building were then directed to select a suit-
able lot, and to submit a plan and estimate of cost at the next
meeting.

This was held on the 25th of the same month. The plan of gov-

268 HISTORY OF THE TUNKERS.

government having been written out, as ordered, was read and
approved. After reciting, as an inducement to the enterprise, the
importance of a liberal education to the well-being of society, and
that the people of Germantown had long suffered inconvenience
for want of a well-regulated school, it provides, among other
things, that the institution about to be established shall be free to
persons of all religious denominations ; that the trustees shall be
annually elected by contributors to the amount of forty shillings ;
that the number of trustees "shall be thirteen, and no more, and
that they shall be reputable persons in the community."

At the same meeting the managers of the building reported that
they had selected a lot, "in the lane or cross-street, leading toward
the Schuylkill, commonly called Bensell Lane," which, being
agreed to, the lot was purchased from the owners, John and
George Bringhurst.

On the 8th of February a plan of the schoolhouse and houses
for the professors (or masters) was approved, and they were
directed to proceed with the building as soon as the season
permitted.

On the ioth of April following, the money was paid for the
lot, and a deed executed on the 17th.

April 21, 1760, was the day appointed to lay the foundation of
the schoolhouse. The trustees, with the managers and contrib-
utors, assembled, and four corner-stones were laid.

The occasion does not appear to have been distinguished by
any special ceremony, as only a simple record of it was made in
the minutes, but doubtless friendly greetings were exchanged,
and suitable recognition taken of the occasion.

In September, 1 761, the schoolhouse was finished and opened
for the reception of scholars. Hilarius Becker was the German
teacher, and David James Dove the English teacher, and Thomas
Pratt the English assistant teacher.

The school received the immediate encouragement from the
people, as appears from the fact that on the 16th of the following
October it had one hundred and thirty-one pupils, sixty-one in the
English, and seventy in the German department, proving that the

LITERATURE. 269

founders had justly appreciated the character and wants of the
community.

As has been intimated elsewhere, the Tunkers lost their repu-
tation for intelligence during the early years of the nineteenth
century. They were not only indifferent to their privileges, but
stood in opposition to all educational accomplishments beyond
that of ability to read the Bible. Let it be understood, however,
that this assertion has reference to individuals and individual
congregations only, for at least forty years after the days of the
Macks, Saurs, Becker, and Keyser. The cause of the degeneracy
is also accounted for in the same connection.

About the year 1850 the few friends of education in the
brotherhood began to make efforts looking toward the establish-
ment of schools of a higher grade. No sooner was this discern-
ible than the opponents of the work took the question to the
annual meeting, "How is it considered by the brethren, if brethren
aid and assist in building great houses for high schools, and send
their children to the same?" To this they received the reply,
"Brethren should be very cautious, and not mind high things."

We are not told whence the query came, but undoubtedly it was
in response to the first effort made to establish a high school.
This honor belongs to Brother Jacob Miller, of Bedford County,
Pennsylvania, of whom a biography will be found elsewhere. It
occurred in the year 1852, and there are still several of the first
students of the school living and in active life. Unfortunately
for the effort, Brother Miller was cut down by that relentless foe
of man's ambition, — death.

Nine years after the failure of this enterprise, on the 1st of
April, 1861, Prof. S. Z. Sharp took charge of the Kishacoquillas
Seminary, in Mifflin County, Pennsylvania. At this institution
several brethren of more or less prominence in the church received
their literary impulse, but it continued a few years only for want
of patronage.

About the same time Elder James Quinter attempted to build
up a school at New Vienna, Ohio, which he continued for four
vears, and it died for the same reason.

27O HISTORY OF THE TUNKERS.

The next effort was made at Bourbon, Indiana, and was called
Salem College, and advertised as being second to no institution of
education in Europe or America. Although its friends labored
hard to keep up the school with patronage and other influence,
after supporting it for about four years it died also, and at the
loss of considerable money, which had been invested in the prop-
erty, to the great discouragement of the friends of higher Tunker
attainment.

April 13, 1874, Brother Lewis Kimmel opened a school at
Elderton, Armstrong County, Pennsylvania, called Plumcreek
Normal School, which attained a very respectable attendance in
a short time ; but owing to opposition from within and without,
it died also, after a brief existence.

Nothing daunted by these failures, the friends of education
continued their efforts. In the winter of 1872 an educational
meeting was called by the western districts of Pennsylvania,
which convened at Martinsburg, Blair County. At this meeting
it was decided to establish a school of higher grade at Berlin,
Somerset County, to be called The Brethren High School of
Berlin. The following was the plan of procedure. H. R.
Holsinger was provided with the following subscription list : —

"We, the undersigned, hereby obligate ourselves to pay, or
cause to be paid, the amounts set opposite our .respective names,
for the purpose, in the manner, and upon conditions following : —

"1. Said moneys shall be appropriated for the building and
establishing of a school of the higher grade, at Berlin, Somerset
County, Pennsylvania, to be known as The Brethren High
School of Berlin.

"2. This school shall be under the immediate control of the
shareholders, subject, however, to the following rules of prin-
ciple : —

"1. Members of the Church of the Brethren, who are in full
standing in the church, shall alone be eligible to the office of
director, or to the position of teacher.

"2. While it shall not be the purpose or object of the school to
inculcate theological or sectarian doctrines, nevertheless, in life

LITERATURE. 27 1

and conduct it shall be the aim and purpose of the managers and
teachers to exhibit the distinctive features that characterize the
church.

"3. One-fourth of the amount subscribed shall be paid within
one year of the date of subscription, as may be demanded by the
board of directors.

"4. For the remaining three-fourths, we will give a bond or
mortgage, upon which we will pay six per cent interest, annually,
for the period of ten years, when the bond or mortgage shall be
null or void. Each shareholder shall, however, have the privilege
to pay up his interest in lieu of giving a bond.

"5. Each five hundred dollars shall be denominated one share,
and the holder thereof shall be entitled to five votes in the munici-
pal management of said school, and to his pro rata share of the
dividends. One hundred dollars shall be denominated one-fifth
share, and command one vote, etc.

"5. Unless subscriptions to the amount of one hundred thou-
sand dollars ($100,000) shall be secured, no part of these sub-
scriptions shall be collectable."

On this subscription over sixty thousand dollars were secured,
but the financial crash of 1875-76 struck it too hard, and the effort
miscarried.

The brethren of Berlin made an effort during the fall of 1874
to establish the school at the Old Grove church, one mile north
of town, and endeavored to secure the services of Prof. J. M.
Zuck, and would, no doubt, have been successful had not Brother
Zuck been attacked by one of his frequent indispositions just at
the time when it was desired to open the school. The flame kin-
dled by this effort, however, continued to burn. The next seen
of it was at Huntingdon, in 1875, where Brother Zuck opened a
normal school, which effort became eminently successful, and was
the first success met with in the history of the church. For
further particulars see Juniata College.

The success at Huntingdon seemed to inspire enthusiasm in
favor of high schools throughout the entire brotherhood. Even
conservative Ohio caught the contagion, and Ashland College

272 HISTORY OF THE TUNKERS.

proved the next enterprise. This institution was chartered in 1878,
by the German Baptist Church in the state of Ohio. Being located
in a wealthy settlement, there appeared to be no difficulty in rais-
ing money for building purposes, and being in the hands of thor-
oughly progressive members, the enterprise did not lack any of
the essential elements of success. Prof. S. Z. Sharp, founder of
the Kishacoquillas School, who had meanwhile drifted away from
the church into a Presbyterian College in Tennessee, was elected
president of Ashland College. The school started out with sixty
students the first day, and attained an enrollment of one hundred
and eighty-seven on the opening of the second year. While
Professor Sharp was a popular teacher, he lacked in executive
ability as the head of the institution. He soon became involved
in personal disputes with the trustees, and was obliged to resign.
Elder R. H. Miller was chosen successor to Sharp. He had none
of the qualifications of president of a Tunker college, except his
Tunkerism. He, too, found it more convenient to resign his posi-
tion than to fill it, and his resignation was promptly accepted. It
would be interesting to pursue the history of Ashland College if
the scope of my work would permit. With the retirement of
R. H. Miller, Ashland College ceased to be a German Baptist
School, and went into the care of the Progressives, and then into
the hands of the Brethren Church.

The next college established by the German Baptists is Mount
Morris College. The buildings of this institution had been erected
by the Methodist Conference of northern Illinois. It continues
to exist and to prosper. See the history of the institution.

Next in rotation is Bridgewater College, Virginia, which was
followed by McPherson, Kansas ; Lordsburg, California, North
Manchester, Indiana ; Plattsburg, Missouri ; Fruitdale, Alabama ;
and there are rumors of schools being established at Smithville,
Ohio, and Union Bridge, Maryland, as well as of the discontin-
uance of the Plattsburg College. Property of the German Baptist
colleges is now estimated at fully $500,000, and the number of
students is figured at 2,000.

CHAPTER XI
DENOMINA TIONAL

GERMAN BAPTISTS.

Note. — It was not my intention originally to extend the history
of the German Baptists and the Old German Baptists beyond the
time of the general division in 1882, but the splendid progress
which both the conservative branches of the Tunkers have made
since they have operated alone, has created a desire in the heart
of the author to bear testimony of approval to their work.
Besides, it appears becoming at the close of the second century
since their origin, to make a brief record of the facts relating to
the status of each denomination at the closing date of this work,
as it is not likely that another effort at writing the history of this
people will be attempted very soon. I have, therefore, endeavored
to secure data of the several interests of all the separate divisions
of the brotherhood. It is, however, unfortunate that the old-
order brethren are so indifferent, and I am afraid a little preju-
diced, in regard to keeping record of their proceedings that it is
almost impossible to obtain statistics of the number of churches
or membership. However, I shall do as the apostle said : "Such
as I have give I unto you." In the item of missions it is astonish-
ing to notice the progress the German Baptist denomination has
made during the last decade. I can truly say that I rejoice in
their progress almost as much as if they were my own denomina-
tion : For are we not all brethren ?

The German Baptist Church constitutes the main body of the
Tunker fraternity. The organization took nominal form at the
annual meeting of 1836, when it was unanimously agreed "To
call ourselves The Fraternity of German Baptists.' " This title
was modified to "The German Baptist Brethren" in 1871. Their
right to the name was sustained by the courts of Pennsylvania
and Ohio during the transitional state of the denomination in the
investigation of title to church property in several counties of the
18 (273)

274 HISTORY OF THE TUNKERS.

states above named. Their claims were sustained by the courts
upon the representation that the German Baptists had successively
maintained, sustained, and upheld and controlled the annual meet-
ings as the denominational conference of the body from its first
organization. The courts could not, therefore, do otherwise than
to recognize the German Baptist Church as the legal representa-
tives. It was not within the jurisdiction of the courts to decide
upon the claim to the ecclesiastical or doctrinal succession. That
question still remains open to discussion.

The Brethren Church, organized at Dayton, Ohio, in 1882, on
the gospel of Christ, is as precious to me as the organization of
the Church of the Brethren at Schwarzenau, in 1708. I am a
charter member of the former, and a legal descendant of the latter.
Either of them is good enough, and neither can help to salvation
unless the will of the Father is done.

Previous to 1836 no name was known among the Tunkers,
legally or otherwise, except that of the Brethren. By outsiders
they were called Dunkards, a vulgarism for Tunker. (For par-
ticulars see Glossary.)

While we are told that it was unanimously concluded to call
ourselves "The Fraternity of German Baptists" at the annual
meeting of 1836, it is a fact that, during my recollections, the
name of German Baptist was not generally acceptable. It was
tolerated because an idea had obtained among the membership
that another name than that of Brethren was required to validate
claims to church property. That was all a mistake, but it
answered the purpose of retaining the original name for the latest
organization, which is one of its technical inheritances.

It may, therefore, be said that from 1836 to 1882 all Tunkers
were German Baptists. Having had the prestige of priority and
seniority, as well as the advantages of a well-established organiza-
tion, they would naturally keep in the van of church work.
Whatever has been said of the Tunkers of the period above
referred to, may be attributed to the German Baptists. Their his-
tory may be found in this work in general up to the time of the
division of the Tunkers, during the period of 1879 to 1882, when

DENOMINATIONAL. 275

the body was divided into three parts : The ultra conservatives
withdrawing from the body, and becoming the Old German Bap-
tists ; the conservatives remaining the German Baptists ; and the
progressives, having been expelled by the German Baptists for
being progressive, organized the Brethren Church, as nearly as
possible, on the original platform.

Besides the advantages above mentioned, the German Baptists
had the benefit of the progressive era, dating from about i860.
This age of prosperity brought to the church not less than three
well-established colleges, an organized missionary society, with
at least an incipient endowment, several hundred thousand dol-
lars of church property with undisputed title, a host of well-
educated ministers, the fruits of their own schools, and a well-
equipped publishing house, and last but not least from a pecuniary
point of view, a large percentage of the wealthy membership.

I am unable to account for the wonderful enthusiasm which
entered the denominations almost immediately after the separa-
tion. Some of them claimed that it was because of their freedom
from incumbrances, while others declared that they had need of
the progressives, and felt the loss of them in their local and
general work. It is, however, a well-established fact, that from
that time onward the German Baptist Church has made splendid
progress. She has 2,400 names on her list of ministers, many of
whom are elders and bishops.

MISSIONARY.

The General Missionary and Tract Committee presented the
following report, for the year ending March 31, 1900: —

India. — At Bulsar ten sub-stations are visited regularly, at some
of which native members reside.

Number of members, native 45

Total number of members 55

Pages of tracts distributed 8,000

Whole or parts of Bible sold or given away 811

Accessions to the church, four of whom are orphans 17
Total membership in India 56

276 HISTORY OF THE TUNKERS.

Six native members are helping in the out stations.
During the past year an orphanage was built, and about two
hundred famine children were cared for and instructed. Over
fifteen thousand dollars were donated and disbursed in the sup-
port for the relief of famishing India previous to April, 1900, not
one cent of which was used for clerical purposes in this country
or by the missionaries in India.

Three persons were received into the church at Novsari.
Asia Minor. — No progress is reported for 1899. The com-
mittee is making an effort to send a man into the field, which is
regarded as a difficult place to occupy. A number of members
are faithfully adhering to the church without any financial sup-
port. Two traveling secretaries have been kept in the field,
developing missionary sentiment and soliciting funds. They
report the following for the past year : —

Endowment contracts $101,005

Cash endowment 3.700

World-wide mission fund collected 800

FINANCIAL.

The following summary of all money received during the year
of 1899 was presented to the conference of 1900: —

Cash on hand at beginning of year ......:. .$15,323 76

World-wide fund 28,518 41

Washington meeting-house fund 4>335 25

Asia Minor fund 268 69

India fund 19,677 81

Gish testament fund 502 01

Interest-bearing fund 74,128 87

Switzerland meeting-house 25 68

Total receipts $127,456 y2

Cash on hand with total receipts 142,708 48

Total expenditures 125,588 81

Balance on hand $17,191 67

DENOMINATIONAL. 277

The following statements of assets of the church were also pre-
sented to the conference of 1900 : —

Mission fund $ 9>926 92

Interest-bearing fund 167,686 47

Publishing house building and ground 73>721 85

Value of real estate above investment 3, 000 00

Gish estate 23,500 00

Total assets without pledged endowments . $277,845 24
Total assets without pledged endowments,

March 31, 1899 255,599 69

Increase $22,245 55

Pledged endowment, interest and non-
interest bearing $204,149 00

Assets as given above 277,845 24

Total $48i,994 24

Total, March 31, 1899 409748 66

Increase . . .' $72,245 55

LITERATURE.

The church owns a well-equipped publishing house, which,
during 1899, was m°ved from Mt. Morris to Elgin, Illinois. A
magnificent building was erected especially for the business, of
which I present the following description, accompanied by an
illustration made from photograph.

The building is three stories high and constructed of brick and
stone and cost $17,000. It is warmed throughout by steam, has
window lights on four sides, and is admirably arranged and
adapted to the purpose for which it was built. The front is of.
pressed brick with stone trimmings. The editorial and compos-
ing rooms are on the third floor, the mailing and business rooms
on the second, and the presses and other heavy machinery on
the first floor. The building is located between two railway

278 HISTORY OF THE TUNKERS.

depots, and so close to one of the lines, that goods may be trans-
ferred without expense of drayage.

The committee on publication report the following earnings for
the year ending March 31, 1900: —

GERMAN BAPTIST PUBLISHING HOUSE, ELGIN, ILL.

Merchandise account $ 3,274 70

Gospel Messenger 14,095 18

Young Disciple and Children at Work 2,597 69

Quarterlies 2,872 50

Annual meeting report 270 07

Subscription books 710 19

Advertisements 248 61

Job work 288 59

Reserve fund and special income 1,158 90

Total $25,516 43

Expenses 13,906 18

Net profit $11,610 25

DENOMINATIONAL.

279

Of the net gain $5,957.80 was turned over to the church mis-
sion fund.

The financial condition of the house on April 1, 1900, was esti-
mated at $50,046.92. This amount included cash on hand, reserve
fund, office material, book accounts for 1896 to 1899, merchandise.

The entire investment of the printing plant is given at
$73,961.85, toward which there has been donated $83,947.99.
The difference, $9,986.14, is earning interest for the world-wide
mission.

STATISTICAL.

There were represented at the conference of 1900 the follow-
ing:—

States. Districts. Congregations.

Tennessee, North Carolina, and Florida. 1 3

Virginia 2 26

West Virginia 2 4

Maryland 3 7

Pennsylvania 4 43

Ohio 3 59

Indiana 3 102

Illinois and Wisconsin 2 36

Missouri and Arkansas 3 8

Iowa, Minnesota, and Dakota 3 31

Michigan 1 7

Nebraska 1 7

Kansas, Colorado, and Oklahoma 4 13

Texas and Louisiana 1 1

Oklahoma and Indian Territory 1 o

California and Arizona 1 2

Oregon, Washington, and Idaho 1 1

Denmark 1 o

Sweden 1 o

Asia Minor 1 o

India 1 o

28o

HISTORY OF THE TUNKERS.

EDUCATIONAL.

The German Baptists support the following schools and
colleges directly or indirectly under the auspices of the church : —

MPHERSON COLLEGE.

This institution was chartered in 1877, and a dormitory costing
about $20,000 erected at once. This building was both used for
dormitory and recitation purposes during two years. The main
college building, 94x117 feet, was then begun. Due to financial

M'PHERSON COLLEGE, KANSAS

embarrassments this building was not placed under permanent
roof until 1897.

This institution has successfully fought its battle with the mort-
gages, is now without debt, possesses grounds, buildings, and
apparatus valued at $75,000, has a charter which forbids mort-
gaging the property of the institution, annually enrolls about four
hundred students, and its faculty and instructors number from
eighteen to twenty. Eight members of the faculty are college or
university graduates (from Harvard, University of Chicago,

282

HISTORY OF THE TUNKERS.

Illinois, Wesleyan University, Kansas State University, etc.), and
seven others are graduates of professional schools or departments.
The college sustains preparatory, commercial, normal, col-
legiate, oratorical, Biblical, German, and musical departments,
five courses in academic, normal, and collegiate departments,
the model school for teacher-training, and the chair of pedagogy,
which are recognized by the Kansas State Board of Education,
and normal and collegiate graduates receive state certificates to
teach in Kansas.

M'PHERSON COLLEGE, KANSAS

Present officers : Elder C. E. Arnold, Ph. B., A. M., president ;
Elder Edward Frantz, A. B. M., vice-president; S. B. Fahnestock,
A. B., M. C. S., secretary and treasurer.

PLATTSDURG COLLEGE.

Plattsburg College, Missouri, was for many years under the
auspices of the Disciple Church, but was purchased by the Ger-
'man Baptist Brethren, in 1897, and deeded to the state districts of
that church located in Missouri, and the state districts adjoining

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it ii

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II
II
II
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BRIDGEWATER COLLEGE, VA.

284 HISTORY OF THE TUNKERS.

Missouri west of the Mississippi River, and to those districts it
legally belongs.

Committee of reference: Elders M. T. Baer, David Hilder-
brand, F. W. Dove, Merril Hodgen, George Wise, and Archy
Van Dyke. S. Z. Sharp is president and professor of mental and
moral science and Bible department.

This college has academic, commercial, musical, Biblical, and
normal courses, and also correspondence department — Bible
course. The plan adopted for this latter course is unique and
simple, and suited to the aged as well as to the child of twelve
years. There is an earnest demand for this course by those who
can not afford to leave home. By this plan the student can obtain
instruction at a low rate, and save board and car fare.

For further particulars address, Plattsburg, Missouri.

BRIDGEWATER COLLEGE.

In 1880 Prof D. C. Flory opened the Spring Creek Normal
School and Collegiate Institute, being assisted by J. R. Shipman,
an efficient teacher. In the first session fifteen students attended,
and in the second session there were thirty students.

Before the third session the school was moved to Bridgewater,
and the name was changed to Virginia Normal School. Faculty :
D. C. Flory, principal ; Daniel Hays, J. R. Shipman, George B.
Holsinger. Attendance, fifty-two students.

A commodious building 40x80, three stories high, was erected,
and ready for the fourth session. Faculty : D. C. Flory, J. E.
Miller, Miss Sallie A. Kagey, and George B. Holsinger. Attend-
ance, eighty.

Fifth session. S. N. McCann was added to the faculty, and
eighty-seven students were enrolled.

For the sixth session Mrs. George B. Holsinger took the place
of Miss Kagey, and in the spring term Prof. Carson Miller was
secured. Eighty-one students.

Seventh session. Faculty : Daniel Hays, principal ; J. B.
Wrightsman, E. A. Miller, Mr. and Mrs. George B. Holsinger.
Students, seventy-two.

DENOMINATIONAL. 285

Eighth session. Faculty : E. A. Miller, A. B., Principal ; J. B.
Wrightsman, E. M. Crouch, Miss Kate M. Flory, J. M. Coffman,
C. E. Arnold, George B. Holsinger, and Mrs. Fannie Wrights-
man. Closed with one hundred and eleven students.

The name was changed to Bridgewater College, and in 1888-89
there were nine teachers and one hundred and sixty students, good
location, attractive scenery, and mild and salubrious climate.

MOUNT MORRIS COLLEGE.

Mount Morris College has been reared upon the ruins of Rock
River Seminary. Away back in the thirties of the nineteenth
century, a few public-spirited men of the Pine Creek settlement

MT. MORRIS COLLEGE, ILL.

determined that the Pine Creek Grammar School should develop
into a seminary. Some time afterward the Methodist Conference
concluded to establish an institution of learning in northern
Illinois. The committee on location decided in favor of Mount
Morris. On the fourth of July, 1839, the corner-stone was laid,
and the institution received the name of Rock River Seminary.
Under the liberal patronage of those enterprising settlers the
school prospered greatly.

The students developed with the spirit and energy of the new
country, and a large proportion of them rose to distinction.
Among their number are found cabinet officers, foreign minister,
senators, representatives, governors, judges, leaders in business
and finance, and ministers of the gospel.

However, the Rock River Seminary, during the seventies,

286 HISTORY OF THE TUNKERS.

gradually became involved in financial difficulties, which finally
ended her career. Hon. R. R. Hitt purchased the property, which
he later disposed of to Elders Melchor Newcomer, D. L. Miller,
and John W. Stein, for $6,000. They purchased the property
with the intention of starting a school to be conducted under the
auspices of the German Baptist Church. After expending sev-
eral thousand dollars in improvements, the school was reopened
under the name of Rock River Seminary and Collegiate Institute.
Elder Stein was elected president, and D. L. Miller business
manager.

On August 20, 1879, the first term of the school under the man-
agement of these brethren was opened. Sixty students were in
attendance. Professor Stein displayed remarkable ability as
president of the college and as an instructor, but in the year 1881
he became the principal of a disgraceful escapade.

On pretence of going to Europe for his health, he left his wife
and family, and eloped with his ward, Miss Delilah Tombaugh,
who had been living with the family and attending the college.

After his departure, Elder D. L. Miller became president, and
also continued as business manager of the college. Under his
management the patronage of the school rapidly increased, young
men and women coming from all parts of the country where mem-
bers of the church were located.

In 1884 the trustees obtained a new charter for the school, and
changed the name to Mount Morris College. The capital stock
at that time amounted to $30,000. In that year Prof. J. G. Rover
invested considerable money in stock. He was elected president,
which position he has filled with much credit ever since. From
that time the advancement of the college has been steady. Each
year new improvements have been added, and the equipment and
facilities of the college greatly increased.

During the latter part of the eighties, the two original seminary
buildings became inadequate for the growing necessities of the
college. Accordingly, plans were set on foot for the building of
a new temple of instruction, the present college. About $20,000
were necessary for the erection of the desired building, and Presi-

~~£&

288 HISTORY OF THE TUNKERS.

dent Royer started to solicit the amount by subscription through-
out the brotherhood. The canvass proved successful, and ground
was broken for the building in March, 1890, and the edifice was
completed and ready for occupancy at the beginning of the fall
term of 1891. This building is a massive structure. It is a plain,
substantial, brick-veneered building, with seventy-two feet front,
and including a spacious chapel, one hundred and twenty-two feet
long. The main part is three stories above the basement and
contains fifteen well-arranged rooms, most of which are of ample
size.

The faculty for the school year, 1899- 1900, was as follows:
J. G. Royer, president ; D. D. Culler, rhetoric, literature, and
German ; J. E. Miller, Greek and Latin ; O. R. Myers, psycology,
pedagogy, and French ; G. W. Furrey, higher mathematics,
astronomy, and political economy ; W. L. Eikenberry, science and
civil government ; A. L. Clair, principal commercial department ;
G. E. Weaver, principal art department; Mrs. Flora E. Teague,
phonography and typewriting ; Mrs. Libbie Robertson, director of
music ; Miss Josephine Royer, elocution and physical culture ;
A. W. Ross, vocal music. For the year 1900-01 there are several
changes. Prof. Heber M. Hays takes the place of J. E. Miller,
who accepted a position in the State University at Urbana, and
Miss Lucia McCosh, a graduate of the Chicago Musical College,
takes Professor Robertson's place as director of music. D. D.
Culler withdrew from the faculty at the close of the school year,
June, 1900, and is now president of Smithville College, Ohio.
His place is being filled by Prof. O. R. Myers. J. F. Souders is
a new instructor in the Bible department ; J. D. Suter is first
assistant in the commercial department ; Myrtle Royer conducts
the painting department, and is also assistant in music ; M. W.
Emmert teaches geography and U. S. history ; and Wallace Fike
is assistant in the art department.

LORDSBURG COLLEGE.

Lordsburg College was founded in 1891 by Daniel Houser,
David Kuns, Henrv Kuns, and Samuel A. Overholtzer, members

DENOMINATIONAL.

289

of the German Baptist Church. They associated with them
several other brethren who soon severed their relations with the
institution.

They purchased and fitted with suitable school furniture a
magnificent three-story building, which had been erected in 1888
for a hotel. The building originally cost $73,000, and contains
about 130 rooms with twelve bath-rooms and lavatories. It has
a south front of 183 feet, an east wing of 109 feet, and a west
wing of 183 feet. It is situated in a charming town wholly free

LORDSBURG COLLEGE, CALIFORNIA

from places of resort. The surrounding country is thickly settled
with an industrious and cultured class of people. Good roads
lead in all directions through as fine orange, lemon, and olive
groves as are found anywhere. The valley and mountain scenery
is magnificent.

The last two named founders have since died, and the present
trustees are Daniel Houser, David Kuns, John S. Kuns, J. W.
Cline, and W. I. T. Hoover.

The faculty this year is the largest and strongest in the history
of the institution. They are all Christian men and women of
high culture, a number of them being college and university
graduates.

29O HISTORY OF THE TUNKERS.

The courses of study in all departments have been greatly
strengthened. Many new subjects have been introduced, and the
latest and best text-books adopted. The character of the students
and grade of work being done this year is far in advance of what
it has ever been in the history of the college.

The college is now operated on a truly educational basis. It
has no debt, besides already a substantial beginning by way of
an endowment. The present board of trustees have in con-
templation the complete reorganization of the institution and
its enlargement along strictly college lines.

The circumstances attending the founding and maintaining an
institution of higher education are quite different on the Pacific
Coast from what they are in the central and eastern states, and
doubly so among the German Baptists or Tunkers, due to various
causes, in no way reflecting upon the church in the west. How-
ever, it is confidently predicted that within a few years Lordsburg
College will be equal to any, and superior to most of the Brethren's
colleges.

NORTH MANCHESTER COLLEGE, INDIANA.

This institution is conducted under the auspices of the German
Baptist Conference. The committee of examiners reported to
the annual meeting of 1899 that the teachers and students mani-
fest great earnestness in pursuit of the work laid out for them,
and that the work of the year has been of a commendable char-
acter ; that the teachers who are members of the church are well
conformed to the usages of the church in dress, and that there
seems to be a growing tendency among the students who are mem-
bers to comply with the usages of the church in their costume.

Financially, we are told that the management has invested over
$40,000 in the college grounds, buildings, and equipments. The
enrollment of students is reported to be 309.

The institution was founded in the spring of 1895. It was
formerly occupied by the United Brethren Church, but as they
were not strong enough numerically to furnish the required num-
ber of students, they sold the property to the German Baptist

DE N O M I X A T I O X A L.

29I

brethren, who have successfully conducted the school since in
their possession. Prof. H. P. Albaugh is the president, and
M. W. Sherrick vice-president. Several new buildings have been
erected, and ample accommodations are provided for several hun-
dred additional students. Male and female students are admitted
to this school.

FIRST FACULTY OF THE JUXIATA COLLEGE

HUNTIXGDON NORMAL COLLEGE, PENNSYLVANIA.

This institution is located at Huntingdon, Pennsylvania, 198
miles west of Philadelphia and 153 miles east of Pittsburg.

It was started April 17, 1876, by Prof. J. M. Zook, in a small
room in the Primitive Christian Building. The first day there
were only three students. At the close of the day Brother Zook
remarked, "It looks very small indeed, but if the work is of the
Lord it will grow," and by heroic effort it did grow. For years

292 HISTORY OF THE TUNKERS.

the teachers struggled on with barely enough money to live until
the first decade was passed. Building after building was erected,
until now four commodious edifices are occupied, a liberal col-
legiate course is pursued, able instructors are employed, and
nearly four hundred students are enrolled.

The college buildings stand on high ground overlooking the
town and the adjacent country, and are admirably adapted to the
purposes of the institution, and afford a pleasant and comfortable
normal home for teachers and students of both sexes.

On the main floor are the library, reception room, two recita-
tion rooms, and the chapel, a large room which will seat from
500 to 600 persons.

From the top of the building there is a grand outlook over the
town and surrounding country. The view is one that will delight
the eye of any one who can appreciate the beauties of natural
scenery. Many beautiful pictures have been painted on the can-
vas of Pennsylvania by the Great Artist, but our picturesque state
contains few lovelier scenes than that which greets the admiring
gaze of the students from the "Brethren's Normal."

Its charter places it forever under the control of members of
the Church of the Brethren, for the special benefit of the children
of the fraternity, to be a home, church, and school for them, where
they can receive an education free from the contaminating influ-
ences of fashionable life. It is designed to give a good, thorough,
practical education to all students, without regard to sect or creed.
Instead of a small room with its four inmates, the commodious
buildings erected for its use have been crowded with earnest
students intent upon making the best possible use of their time
and their talents. The work has met with divine favor, and,
therefore, has prospered.

The school year consists of forty-three weeks, opening Septem-
ber 5, and closing June 29, and is divided into three sessions, at
the opening of each of which the classes will be organized, thus
affording advantages to the students who may wish to enter at the
opening of any session, while those who continue during the year
can do so without the interruption and loss of time occasioned
by vacations.

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HISTORY OF THE TUNKERS.

The examining committee made the following remarks in its
report of 1900: —

"The teachers are all members of the church but two.

"The moral and religious influence is certainly very strong,
and of a high order. The prominence given to Bible study is
commendable, and deserves mention.

"There is a strong desire on the part of the management to
work in harmony with the church.

"While there is not that rigid adherence to form in dress that
some of our people desire, yet the peculiarity of the church is
plainly seen."

ELD. WM. C. THURMAN.

CHAPTER XII
GERMAN BAPTISTS— 'BIOGRAPHICAL

PROF. H. P. ALBAUGH.

H. P. Albaugh was born in Johnson County, Missouri, October
9, 1869. In 1875 he moved, with his parents, to Darke County,
Ohio, where he was brought up and educated. For six years he
was an instructor in public schools, after which he had a business
career of four years in Chicago, Illinois. He was elected presi-
dent of North Manchester College and Bible School in April, 1899.
Brother Albaugh was elected to the office of deacon by the church
of Chicago, and was duly installed with Brother Bruce Otto, on
Sunday, December 9, 1900. (Portrait 5, group 1.)

ELDER G. C. BOWMAN.

He is a descendant of a family prominent in the past history of
the brotherhood in Tennessee, among the lineal descendants of
which were a number who were talented quite above the ordinary
mass of men.

G. C. Bowman was born in the year 1832, on Carroll Creek,
Washington County, Tennessee, where he spent the early years
of his life under the religious influence and teaching of the
brethren. In the year i860 he married Anne Hylton, daughter
of Elder Austin Hylton. In the autumn of this year he and his
wife were received into the church. Within a year or two after
his baptism, he was chosen to the ministry.

Brother Bowman engaged at once in the work to which he had
been called. His first efforts in public were much like those of
one engaged in ordinary conversation, — without any apparent
effort in delivery, and entirely without that zeal and enthusiasm
that characterized his preaching in later years. But there was
something in his public talks that indicated his methods of study,
and gave promise and evidence of growth and development.

(295)

296 history of the tunkers.

His preaching consisted almost entirely of scriptural quotations,
with such comments as he could give. Fulness and accuracy of
quotation were quite apparent in all his efforts.

Three prominent traits appear conspicuous in his character:
First, he was an untiring student of the Scriptures ; second, he
was a man of much faith ; third, he was much given to prayer.
Had he in his earlier years been trained to habits of analysis and
to that close application of scriptural truth that is always effective
in religious discourse, he would indeed have grown into a man of
wonderful power in the pulpit.

The later years of his life were given entirely to the work of
preaching, and the burden of his thoughts was in line with his
work.

When his last sickness came, in the delirium of his last days,
his ebbing energies were given to repeating passages of Scripture,
to apparent efforts of preaching, and to prayer.

ELDER GEORGE BRUMBAUGH.

George Brumbaugh, Sr., was born in Huntingdon County,
Pennsylvania, January 9, 1795. He was the elder in the Clover
Creek congregation for about forty years, and although not an
eloquent preacher, he was a very successful housekeeper in the
church of Christ. I received the ordinance of baptism at his
hands, and always highly esteemed him for his Christian character.
He died March 26, 1875, aged eighty years, two months, seventeen
days.

ELDER GEORGE W. BRUMBAUGH.

George W. Brumbaugh, son of Deacon John Brumbaugh and
brother to Elder J. W. Brumbaugh, was born August 6, 1827.
He joined the German Baptist Church about 1850, and was elected
to the ministry in 1855, advanced to the second degree in 1862,
and ordained to the eldership in 1888.

Brother Brumbaugh and myself were intimate acquaintances
when young men. George was a blacksmith, and I used to strike
for him at the anvil, and many a sermon was forged out while

GROUP NO. i

298 HISTORY OF THE TUNKERS.

the horseshoe was being turned. Not a gospel sermon, however,
but an argument on politics, school work, or agriculture. Now
we are both ministers, and our heads are blossoming for the
grave. He still resides within ten rods of the spot where the
blacksmith shop stood, while I have drifted westward until reach-
ing the western coast.
(Portrait 90, group 9.)

ELDER JOHN W. BRUMBAUGH.

John Brumbaugh was born April 7, 1823, in Blair County, Penn-
sylvania. His father was John Brumbaugh, and his mother was
Elizabeth Wineland. He was married to Margaret Nicodemus,
April 21, 1844. He was elected to the ministry September 28,
1849; advanced October 26, 1855 ; and ordained August 26, 1867.
He died March 18, 1894, aged seventy years, eleven months, and
eleven days.

(Portrait yy, group 7.)

ELDER H. B. BRUMBAUGH.

Henry Boyer Brumbaugh, son of John and Catherine B. 1m-
baugh, of Huntingdon County, Pennsylvania, was born April
1, 1836. He spent his boyhood days on the farm, and received
his early education at home and in the public schools, at the
Williamsburg Academy and Cassville Seminary. He also
taught public schools for nine years.

He was baptized June 15, 1856. Married Susan F. Peightal,
November, i860. They have one son, Isaac Harvey, who is a
graduate of Juniata, Haverford, and Harvard Colleges, and is act-
ing president of Juniata College.

The first seven years of Henry's married life were spent on the
farm, an experience to which he looks back with feelings of much
satisfaction, assured that in this calling he was successful. Dur-
ing this period he was called to the ministry, and preached his first
sermon August 14, 1864, from John 11 : 25.

In 1870 he and his brother John commenced publishing the
Weekly Pilgrim, at James Creek, Pennsylvania.

GERMAN BAPTISTS BIOGRAPHICAL. 299

The office was removed to Huntingdon in 1875, and the Pilgrim
consolidated with the Christian Family Companion and Gospel
Visitor, out of which The Primitive Christian was formed. He
has been on the editorial staff for thirty years.

In 1876 he became one of the charter members in organizing
the Brethren's Normal College at Huntingdon, now Juniata Col-
lege. To this institution much of his life and means have been
devoted. He has been president of its board of trustees from the
beginning, and is now dean of the Bible department. After his
removal to Huntingdon, and his connection with the college, he
availed himself of the literary opportunities of the institution, in
New Testament Greek, etc.

In 1895 he made a tour of six months to foreign lands, visiting
England, France, Ireland, Belgium, Germany, Denmark, Sweden,
and eastern Germany. He made a special visit to Schwarzenau,
the original home of the Tunkers ; Switzerland, the country of
beautiful lakes ; Turkey, visiting Smyrna and Ephesus ; Damascus,
the Moslem paradise. He enjoyed his overland trips in the Holy
Land, traveling on horseback, living in tents, visiting Jerusalem,
the city of the great King and the Jewish Zion ; climbing Egyptian
pyramids, and other interesting experiences of eastern travelers.

In 1889 he was ordained to the eldership, and since then has
been in charge of the Huntingdon church. He is in full vigor of
life, is a close student, keeping abreast of the times, and is in the
midsummer of his usefulness.
(Portrait 48, group 4.)

ELDER ADAM BEAVER.

This worthy brother was born June 10, 18 16, in Union County,
Pennsylvania, and died near the same place, January 7, 1898, at
the age of eigty-two years, six months, and twenty-seven days.
He was a son of John and Anna Beaver, and was the next oldest
of a family of thirteen children. He had first belonged to the
Methodist Church, but some forty years before his death he joined
the Tunkers, and was soon called to the ministry, and rapidly
advanced through the various degrees to the highest position in

300 HISTORY OF THE TUNKERS.

the church. He served his people faithfully for many years, and
traveled much, all at his own expense.

PETER BECKER.

Peter Becker, the first minister of the brethren in America,
was born at Dillsheim, in Germany, in the year 1687. He was
brought up and educated in the Presbyterian faith, but embraced
the principles of the Brethren at Krefeld, in 17 14. He emigrated
to America, at the head of the first company of the Brethren that
crossed the ocean. This was in a. d. 17 19. He settled near Ger-
mantown, Pennsylvania, on his little farm of twenty-four acres.
This he tilled with his own hands, and followed his occuption
(weaving) besides, until October 14, 1746, when lonesomeness
and the infirmities of age prevailed on him to retire. He made
vendue, sold both his real and personal property, and moved to
his son-in-law, Rudolph Harley, at Indian Creek, Pennsylvania.
There he lived until the day of his death, March 19, 1758. He is
buried in the family cemetery, about one and one-half miles from
Indian Creek. He was married to Dorothy Partman, a very pious
and worthy woman. They had two daughters, Mary and Eliza-
beth. The former married the above-named Rudolph Harley,
and the latter Peter Stump, and they raised fifteen children.

Brother Becker appears to have been a man of ardent feeling
and considerable talent, accompanied with great zeal in the Mas-
ter's service, and he was the happy instrument in organizing most
of the early churches of the brethren in America. He traveled
and labored more extensively in the cause of the church than all
his contemporaries. His successor, who was also his colleague,
was Alexander Mack, Sr.

ELDER ALLEN B0YER.

Allen Boyer was born March 29, 18 19, in eastern Pennsylvania.
His father, John Reinhart Boyer, was born March 19, 1797, and
died June 26, 1879. His mother's name was Anna Maria Schan-
bach. His grandfather, Andon Boyer, was born 1766. His
grandmother was named Sally Reinhart.

302 HISTORY OF THE TUNKERS.

Allen was first sent to German school to a teacher by the name
of Carl Gro. His father was a Lutheran, his mother a German
Reformed, and his uncle, S. R. Boyer, was a Lutheran minister.
And it was intended that Allen should be a preacher of the same
denomination. His parents being in limited circumstances, Allen
was hired out to help support the family. In 1835 ^e was hired
to Elder Isaac Meyers, of the Buffalo Valley church, Pennsyl-
vania, at six dollars a month. He had read the Scriptures pretty
well, as he thought, and felt fully confirmed in the Lutheran faith,
and felt able to meet the old Tunker preacher ; but when Brother
Meyers met him in his fatherly, unassuming, affectionate manner,
he readily convinced his young friend of his errors, and he readily
accepted the new truths he had learned. In the spring of 1836,
he made application to Brother Meyers to be baptized. The
elder, however, advised him first to consult his parents, which
he did, and who, unexpectedly, cheerfully gave their consent.
Accordingly, he and Sister Susie Miller were immersed by Elder
John Royer, his mother taking affectionate care of him.

On the 1 6th of February, 1840, he was married to Leah Jorden.

In the fall of 1841 he and John Bogenreif were elected deacons,
Elder John Klein, the martyr, giving the charge.

In 1846 he moved to Stephenson County, Illinois. When he
came to that place he found a band of thirteen members. John
Lawver was their minister, and Allen was the deacon. They held
their meetings at private houses. In the fall of 1848 the Yellow
Creek and Waddams Grove churches were organized. And at
this time, of the thirteen original members, only Elder Allen
Boyer and his wife are yet living, having attained the age of
eighty-one years.

In the spring of 1862, Brother Boyer was elected to the minis-
try. He has been a member of the church sixty-four years, a
deacon twenty-one years, and in the ministry thirty-eight years.

ELDER ADAM BROWN.

Elder Adam Brown, a very able German and English minister,
was born in Adams County, Pennsylvania, about the year 181 1.

GERMAN BAPTISTS BIOGRAPHICAL.

303

His parents were members of the Tunker Church. He associated
himself with the Seventh-day German Baptist Church when quite
young. During his boyhood he lived in Waynesboro, Pennsyl-
vania, assisting his brother-in-law, John Deardorfr", in the drug
business. The seventh-day nunnery being only three miles north
of Waynesboro, he would frequently attend church there. Soon
after this, at the age of eighteen, he became a member, but not

being satisfied with their discipline, he withdrew from that per-
suasion after being a member a short time. When he became of
age, he traveled westward, and visited Indian camps, and became
a missionary among them, preaching for them wherever it was
practicable. After being with the copper-colored race for some
time, he returned to the home of his childhood, Abbottst'own,
Adams County, Pennsylvania. Here he joined the Tunkers,
being admitted on his former baptism, the Seventh-day Baptists
also baptizing by trine immersion. He became a zealous minister

304 HISTORY OF THE TUNKERS.

in that church, and when in middle age, he was ordained a bishop,
in what year is unknown. He was in every sense a self-made
man, an able school-teacher, as well as an able minister. What
he knew he acquired by diligent study, not having an opportunity
of attending even a good common school. In his day he traveled
much through this and adjoining states, as well as his western
trip in his younger years. He was not a wealthy man, but would
often go on extended ministerial tours with but little money in
his pockets. He was no begger for money, but every person loved
him. His mild and gentle manners endeared him to everybody.
He was a fluent speaker in English and German. He never wrote
for any periodical, but wrote intelligent letters, and could have
written for the press, also. He died in the year 1895, ag"ed about
eighty-four years. D. h. f.

ELDER ELIAS CAYLOR.

The father of Elias Cay lor (John Cay lor) came to America
from Frankfort-on-the-Main, Germany, when but sixteen or
seventeen years of age. He, with two sisters, landed in Phila-
delphia, Pennsylvania, in 1763. For his passage across the ocean
he was sold for three years to a man by the name of Lichtv, a
farmer living in the vicinity.

At the expiration of his indenture he married Magdalena Barn-
hart, and moved to Botetourt County, Virginia. To this union
nine children were born, — five sons and four daughters. After
this, death entered his home, taking away the companion of his
youth. A few years later he married Salome Kinsey, whose
mother had been stolen by the hostile Indians, prior to the War
of the Revolution, and had lived in captivity seven years, but had
been restored to her friends by a treaty of peace, and married
Kinsey, whose daughter Salome now became the second wife of
John Caylor.

To avail himself of the facilities for securing a home, which the
new country afforded, John Caylor and family emigrated from
Virginia to the Miami Valley, Ohio, about the close of the seven-
teenth century, where Elias Caylor was born May 22, 1805, said
to have been the first while child born west of the Miami River.

306 HISTORY OF THE TUNKERS.

The country, at that time almost an unbroken forest, afforded but
limited school privileges. He attended the district school only
two weeks, but, by industry and perseverance, he learned to read
fairly well, and acquired the art of writing . sufficiently for the
transaction of the ordinary business of the times.

In December, 1825, he married Sarah Umberger. Ten children
were born to them. They joined the Tunker church in Novem-
ber, 1827. About the year 1837 tnev moved to the Nettle Creek
Church, Henry County, Indiana.

In 1842 he moved into the Upper Fall Creek Church, same
county. Here he was elected to the office of deacon, May 16,
1843, and on March 30, 1844, he was elected to the ministry. He
preached much in the above-named church, including Lower Fall
Creek, and Hamilton County, Indiana. In 1849 ne moved to
Hamilton County, Indiana, to a few scattered members, which
was the nucleus of the Stony Creek church. He was the only
minister until they organized. In 1857 he was ordained to the
full ministry, and was the leading spirit building up the Cicero
Creek church, Beech Grove church, Hancock County church, and
often preached in Montgomery County, Indiana, where he baptized
Brother R. H. Miller.

He traveled much on horseback, as it was the best mode of
traveling in their pioneer life. He was at all times an uncom-
promising advocate of the faith and practice of the brethren.
One of his strong characteristics was his devotion to the cause
of the Master.

MILLS CALVERT.

Francis Calvert, of Bedford County, Virginia, married a mem-
ber of the Baptist Church, a Miss De Witt, about 1792. Their
sons were Robert, Mills, and John.

Robert Calvert was born in Bedford County, Virginia, Septem-
ber 9, 1794. He was married February 2yy 1 816, to Sarah Stretch,
who was born August 15, 1793, and who was, at marriage, a
member of the Brethren Church.

In the spring of 1817 they left Bedford County, having then

GERMAN BAPTISTS BIOGRAPHICAL.

307

one child. The mother and child on horseback, and the father
on foot, they came one hundred and sixty miles to the Kanawha
salt works. At this place they stayed one season, he working at
the cooper trade. In the fall of 1817 they came to Manchester,

ELDER JOHN FOX.

Was born 1786 and died 1880. He was pastor of the Philadelphia

church for a number of years.

Ohio, thence to a farm near New Lexington, Highland County.
Here they settled, and on November 8, 1818, Mills Calvert, the
subject of this notice, was born. To them were born eleven chil-
dren, two of whom died under two years of age. The others'

308 HISTORY OF THE TUNKERS.

names were, John, Mills, Ira, Francis, William, Moses, Joel, Jesse,
and Susanna.

The father first united with the Methodists, but in a short time
joined with the Tunkers, was baptized in 1821 or 1822, and, in a
short time, was put to tiie ministry. He was advanced to the
eldership, in which position he remained till his death. They
moved into the Brush Creek church, Adams County, in the spring
of 1839, and it was in this county, and in Highland and Ross
Counties, that he principally labored. It was said of him, "If ever
there were any good people in the world, Robert Calvert was one
of them." He died December 19, 1851, aged fifty-seven years,
three months, and ten days. His funeral sermon was preached in
the summer of 1852, by Sister Sarah Major. The mother died
August 2, 1870. Of the children, six sons and the daughter
joined the Tunkers, four of whom were elected to the ministry,
and two to the office of deacon.

Mills Calvert was a man of extensive information. His gift
of language was good, and his power to retain what he read and
heard was remarkable. The texts of Scripture so often used by
him, both in preaching and in conversation, he had learned from
his father's preaching. He once remarked, "If I could live my
life over again, there is one change I would make. I was once
offered a good chance to attend school, when a young man, and
did not take it; I ought to have taken it." He was married to
Susanna Garman, October 8, 1843, was baptized in 1849, an^ on
the 17th day of August, 1850, he was called to the ministry. His
labors were mainly in Adams, Highland, and Ross Counties, with
an occasional visit to other places. He baptized about two hun-
dred, married two hundred and four couples, and preached the
funerals of more than two hundred persons, besides attending the
burials of a great many more.

Although never ordained, he filled the specifications laid down
by the apostle, and especially that of having "a good report of
them which are without." As a preacher on general topics, he
was considered able, and on such subjects as the power of God
to save, the saving qualities of religion, the resurrection, and the
doctrine held by the brethren, he had few equals.

GERMAN BAPTISTS BIOGRAPHICAL. 309

They had three sons, all becoming- prominent members of the
church: one the treasurer, one the clerk, and one a minister in
the church.

In the fall of 1875 his health began to fail, and by January he

thought his case hopeless. He was visited by many persons,
especially by the old and religious people, and he enjoyed their
presence and conversation fully as well as one could in his con-
dition. To Brother Garman he said, "I am like the psalmist ; I
behold the Lord always before my face." He lingered on till

3IO HISTORY OF THE TUNKERS.

Tuesday night, June 12, when, with his mind perfectly clear, and
his faith firmly fixed on the Son of God, he quietly passed away.
He had selected the hymns to be sung at his funeral. The funeral
sermon was delivered by Brother A. J. Hixon, July 15, 1876, in
the Pleasant Grove church, from Job 14 : 10. It seemed to be
most suitable, as it was the greatest subject of his life.

ABRAHAM H. CASSEL.

Abraham H. Cassel was born September 21, 182 1. His father's
name was Yelles Cassel. Through the line of his mother he was
great-grandson of Christopher Saur.

One of his biographers said of him, "He is universally recog-
nized as a historian of his church," which is that of the German
Baptists or Tunkers. For half a century he has been a wise
counselor of his church, and his decisions on important questions
are accepted as final. He is the personification of benevolence,
and has a gentleness of manner and kindliness of heart, which win
for him recognition among all classes of people, who find in him
a worthy friend and charming companion. Crowning all his
noble qualities is the spirit of humility in all his daily acts. He
has a certain simple eloquence of speech which is made impressive
with his earnestness, and to which is lent a united charm by a
slight German accent. He dresses in the plain habit of his
brethren, and possesses a clean-cut face, which is lighted with
intelligence, and his manner kindles with enthusiasm when he dis-
courses on his favorite themes. It is one of the best evidences of
the complete development of Mr. Cassel's mind and character that
he is held in the highest esteem by his prosaic neighbors, who
care little for books, but everything for the crops, and for thrift
and economy. This is partly due to the fact that he has thrived
by holding the plow himself, and has accumulated a competency,
but the universal respect in which he is held by a large circle of
acquaintances in all classes of society, is mainly due to his sincere
and noble character. The atmosphere of piety pervading his
home, the beautiful simplicity of his manners, the endurance of
his friendship, and the story of his remarkable career have kindled

312 HISTORY OF THE TUNKERS.

a love for him which is not bounded by the county or the state,
but which even extends to foreign lands.

Brother Cassel's library, in its entirety, contained over fifty
thousand volumes. This includes bound books, pamphlets, and
documents, besides over one thousand specimens comprising com-
plete sets of the principal American almanacs from 1714 to the
present day ; also many ancient magazines and early periodicals
of Pennsylvania and American newspapers of the earliest days.
Brother Cassel also preserved all his correspondence, which was
very extensive, and has all letters sent to him on whatever subject
filed away and indexed, so he can refer to any personal corre-
spondence at a glance ; also has many autograph letters of
Christopher Saur, Alexander Mack, Peter Becker, Conrad Beisel,
Martin Urner, and others of the fathers of the Brethren Church.

( Portrait 47, group 4. )

PROF. AARON L. CLAIR.

Prof. Aaron L. Clair was born at Nora, Illinois, July 25, 1866,
and is the son of Preston and Mary Clair. His early life was
spent on his father's farm near Lena. In the fall of 1888 he
entered Mount Morris College. By June, 1890, besides the liter-
ary work done, he had completed the shorter commercial and pen
art courses. Within a year he was called to the position of prin-
cipal instructor in penmanship, and assistant in the business
department of Maryville Seminary, Missouri. The year follow-
ing he was promoted to the principalship of the business depart-
ment of the seminary.

In the fall of 1892 he again entered Mount Morris College.
During 1893-94 he served as an assistant in the business college,
and in September, 1894, he was promoted to the principalship,
which he still fills. Professor Clair is an instructor whom every
one likes because of his cheerful nature and his agreeable manner
of conducting recitations and the work in the commercial depart-
ment. With rare tact and skill he directs the work in the com-
mercial hall, and the large attendance in this department is a
testimonial to his ability as an instructor. He was married June

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314 HISTORY OF THE TUNKERS.

16, 1892, to Lizzie' Albright. In July, 1900, he was elected to
the first degree of the ministry.

ELDER JESSE CROSSWHITE.

The author's acquaintance with Elder Crosswhite is inseparably
associated with that of Doctor P. R. Wrightsman, and dates to
about 1865. He was then a Tunker preacher, but we learned that
he had formerly belonged to the Campbellites. We have been
unable to learn dates of birth, baptism, and installation to office.
He was a zealous advocate of the cause, able and influential in his
ministerial labors. He and Brother Wrightsman were colaborers,
traversing the hills and valleys of east Tennessee and North
Carolina on horseback, through all kinds of weather. On one
occasion, after an all day's journey in the rain, in Johnson County,
Brother Crosswhite's horse fell in the middle of a swollen stream.
He swam out with his overcoat and broad-brim hat on. His
horse also escaped, but the saddle-bags, containing their clothing,
went down the river, and were lost.

On another occasion these same brethren were holding pro-
tracted meetings in the same county. Among the converts was
a doctor's wife. She wished to be baptized, but the husband
swore that he would shoot the preacher that attempted to baptize
his wife. The ministers held a council over the matter. Brother
Wrightsman favored proceeding with the work, saying he did
not believe that the Lord would let the man's powder burn. But
Brother Crosswhite favored deferring the matter until the doc-
tor's wrath would abate, and his advice prevailed. Near the close
of the meeting the lady was baptized, and there was no shooting
done. Some time after the doctor himself was baptized and the
family made happy.

During the latter years of Brother Crosswhite's life he felt
convicted that the Tunker Church was placing too much stress
upon the subject of dress, by making it a test of official standing,
and in some cases expelling members for non-compliance with the
form of dress adopted by the church. He claimed that the
brethren added to God's Word.

GERMAN BAPTISTS BIOGRAPHICAL. 315

About 1890 he was so much agitated upon the subject that he
liad about concluded to withdraw his fellowship from the church.
He wrote a long letter to Brother Wrightsman for the unburden-
ing of his mind upon the subject which rested so heavily upon his
heart. Brother Wrightsman, like a true brother, his heart filled
with love for his colaborer. responded at equal length ; and, hav-
ing kept a copy of his letter, we are enabled to publish an extract
therefrom : —

"My heart yearns for your welfare, and for the best results of
your severe trials. While I, also, feel that our church has made
a mistake in placing so much stress on the dress question and so
little on the internal spiritual work, with holy living, yet with all
this weakness, where, my brother, could we improve our moral
situation? You can not accept open communion, single immer-
sion, or omit any of Christ's commandments, which you would be
required to do if you were to unite with any other denomination.
'Let no man take thy crown.' Stand still, and see the salvation
of God. O my brother in travail, let me beseech you, think of
our labors together in the Lord, by day and by night, in war and
in peace, over hills and mountains and through floods ! The
Lord is my Shepherd, I shall not want.' I make this one request ;
please study it well ; take it to the Lord in prayer ; stay upon His
Word, and trust Him. Make no change in your church relation-
ship for six months, and by that time I believe the Lord will direct
His children."

In the latter part of the following year he wrote to Brother
Wrightsman again, stating that he had seriously reflected over the
situation ; although he did not believe in adding to God's Word,
he felt that he could do no better by making the contemplated
change. He cordially thanked Brother Wrightsman for his
advice and interest in his welfare.

Brother Crosswhite was accidentally killed, the particulars of
which I am unable to learn.

ELDER JOHN P. EBERSOLE

was born in Franklin County, Pennsylvania, November 22, 1805.
His parents moved to Ohio in 181 5, remaining in Columbiana

31 6 HISTORY OF THE TUNKERS.

County until 1835, when they permanently located in Hancock
County.

He was converted and received into the Tunker Church in the
year 1844. He and his wife were baptized by Elder Israel Hanes.
He was chosen to the office of deacon in one year after joining the
church, and elected to the ministry in 1846. In 1852 he was
ordained to the eldership by Elder George Hoke and Joseph
Showalter, and he became a leader among the Brethren. His
ability as a preacher and a counselor was recognized, not only in
his own community, but throughout the entire state. He pre-
sided over six different churches. He attended forty annual
meetings, and was always in demand as a preacher on such occa-
sions, and he frequently addressed audiences numbering thou-
sands. He crossed the Alleghany Mountains twenty-two times
on church business.

Elder Ebersole was married to Susannah Green, October 12,
1827, and was the father of seven children. He died August 3,
1890, aged eighty-four years, eight months, eleven days.

Sister Ebersole was born October 8, 1805, in Newcastle
County, Delaware. She was of English descent. She died at
the house of her son-in-law, Jacob C. Hazen, January 20, 1892,
aged eighty-six years, three months, and twelve days.

ELDER ENOCH EBY.

Enoch Eby was born near Waterloo, Juniata County, Pennsyl-
vania, November 15, 1828. He was raised on a farm, in a
Catholic community in the north corner of Franklin County,
Pennsylvania, in the limits of the Aughwick church, Huntingdon
County. All the members of his family united with the German
Baptist Church in their youth, the result of good parental training.
Enoch is the only church official, however, in the family. x He was
baptized near the Aughwick church by its elder, Andrew Span-
ogle, in May, 1845, in his seventeenth year, and was elected to the
ministry in the same congregation. May, 185 1.

He was married to Hetty Howe, of Mechanicsburg, Pennsyl-
vania, November 18, 1847. They took charge of his father's

31 8 HISTORY OF THE TUNKERS.

farm, though isolated from the body of the church. The appoint-
ments for preaching were from fifteen to thirty miles distant,
across two and three mountains, which meant something in Penn-
sylvania, especially when afoot or on horseback.

On his return home from meeting, crossing the mountains
alone, he committed to memory two lengthy chapters in the New
Testament, and frequently on his way to and from meeting, he
would unconsciously catch himself preaching. At one time sev-
eral persons were herding cattle in a field close by the road-
side, unobserved by him. Supposing that he was intoxicated,
they inquired of a friend living with them whether he came home
sober that evening.

His enjoyment, however, was greatly marred for one season
by sickness, which the doctor and all his friends said would prove
fatal, during the first year of his married life. However, he
called for the elders of the church, and was anointed according
to James 4, and recovered in a remarkably short time.

Educational advantages were meager. School terms meant
only three to four months in a year. When the crops were good,
half the time was spent in tramping out the grain and hulling the
clover seed. But by using late and early hours, he succeeded in
obtaining an average log-schoolhouse education, so that he could
teach in the winter and farm in the summer. A Lutheran minis-
ter, a friend of his, asked a question, "When do you study your
sermons?" He replied, "While after my plow and sometimes
while others sleep." The Lord has preserved him for seventy-one
years, with more than ordinary health.

In March, 1855, they moved west with four children, and located
in Stephenson County, Illinois, where sunshine and dark clouds
were awaiting them. The church received them gladly, and for
about six years all went well with them. The church prospered,
and at almost every meeting some one was baptized. But dark
clouds were approaching. In January 28, 1867, death entered the
family and claimed the mother of eight children.

In 1870 he again united in matrimony, marrying Anna (Lauver)
Gilfilen, of Perry County, Pennsylvania. All his children were

GERMAN BAPTISTS BIOGRAPHICAL. 319

baptized into Christ in their youthful days, and three sons were
elected to the ministry in single life, in their twenties, and in the
same church in which they were raised.

In May of 1864 he was called upon by the adjoining elders and
the church to take oversight thereof, and was ordained to the
eldership, in which office he served thirty-two years, during which
time bereavements fell heavy on his family. His wife died Jan-
uary, 1867; December, 1869, a son of four years; July 6, 1871, a
daughter of sixteen years ; then his mother, who had been a mem-
ber of his family since his father's death, in October, 1872, aged
seventy-two years ; December, 1876, another single daughter, aged
twenty-three years. In July, 1885, a married daughter, with two
children, died in southern California, aged twenty-eight years.

In 1875 tne northern district of Illinois appointed Brother Fry
and wife, with Enoch Eby and wife, to go to Denmark, to organize
the first German Baptist Church on the other side of the ocean,
which was accomplished in November, 1877. They returned to
eastern Pennsylvania the latter part of March, and to Illinois in
May, 1878.

Crossing the ocean twenty-one years ago meant more than it
does now. He attended thirty-nine annual meetings ; served on
standing committee about twenty times ; twice door-keeper ; four
times reading clerk ; moderator eleven times ; and on committees
about twenty-five times. His home at present is at Booth,
Kansas.

M. M. ESHELMAN.

Matthew Mays Esheiman was born near Lewistown, Pennsyl-
vania, September 1, 1844. His ancestors were from the Canton
of Eshel, in Switzerland. For many years a gentleman from
said Canton represented it in the Swiss Parliament, as eventually
he was known as "Der Mon von Eshel" — ((Dcr Esheiman" hence
the origin of the name.

His grandfather, David, was born near Lancaster, Pennsyl-
vania, and died an elder in the Tunker Church, near Mohrsville,
Pennsylvania. His father, Andrew, died in 1872, near Lanark,
Illinois, and, at the time, was a deacon in that church.

320

HISTORY OF THE TUNKERS.

In August, 1862, he enlisted for the war, marching from Clarion
County, Pennsylvania, to Camp Howe, at Pittsburg. In a few
days the regiment was transported to the Potomac in time to par-

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ELDER M. M. ESHELMAN

ticipate in the second Bull Run defeat. From here they were
rapidly marched to Antietam, where he was wounded September
17, and was taken to Wolfe Street Hospital, Alexandria, where
he was "honorably discharged," December 29, 1862.

He then joined the Ohio National Guards. In May, 1864, they
were called into service for one hundred days. On arriving at

GERMAN BAPTISTS BIOGRAPHICAL. 321

Fort Ethan Allen, Virginia, he was made secretary to the adjutant
of his regiment. During Breckinridge's attack on Washington,
in August, his regiment participated, and his company was
assigned to duty at Chainbridge. Before returning home his reg-
iment was drawn up in front of the White House in Washington,
and President Lincoln delivered them an address.

His next experience consisted of the more peaceable vocation
of teaching in the common schools in the vicinity of Virden and
Lanark, Illinois, until 1876.

He was married to Miss Lizzie A. Best, October 25, 1865. In
1871 he joined the M. E. Church in Freeport, Illinois, and the next
year moved to Christian County, where his zeal and earnestness
continued. The German Baptists held services "every four weeks"
in the schoolhouse where he taught, and he attended those services,
and became interested. He read the New Testament through, and
after much wrestling in prayer, determined to obey from the heart
every requirement. When through, he united with the German
Baptist Church, June 1 1, 1873.

In 1875-76, he prepared three works, "Our Faith Vindicated,"
"Sabbathism," and "True Vital Piety," and wrote a history of the
Danish mission.

September 1, 1876, J. H. Moore, J. T. Myers, and M. M. Eshel-
man began the publication of the Brethren at Work, in Lanark,
Illinois, J. T. Myers having brought his printing outfit from Ger-
mantown, Pennsylvania, to Lanark. By January I, 1877, the
paper had a circulation of 2,000.

In 1877 a Bible school was opened in Lanark, and M. M. Eshel-
man conducted it successfully. In a few years similar schools
were in operation in nearly all the congregations in northern
Illinois, known as Sunday-schools.

In the spring of 1880 Elder J. H. Moore retired, and Eshelman
became sole proprietor of the paper.

Some time after the retirement of Elder Moore, S. J. Harrison
ana* L. M. Eby became associated with the journal, and after a
few months Eby retired, and Eshelman and Harrison assumed

322 HISTORY OF THE TUNKERS.

entire control. In the autumn of 1880, S. J. Harrison sold his
interest to Eshelman.

The Mount Morris College having been established about the
year 1879, in December, 1880, Eshelman moved the paper to that
place.

January, 1882, Elder Joseph Amick purchased a half interest in
the Brethren at Work, and prepared to move from Indiana to
Mount Morris, Illinois, to take charge of the business department.
Brother Eshelman, to recuperate his health, spent a month or two
in Missouri. In February, 1882, he transferred his interest to
Joseph Amick, D. L. Miller, and others, and retired from the
business in broken health, as compensation for his time and talent.

He next took up pastoral work in northwestern Kansas, where
he was ordained to the eldership in the Whiterock church in the
spring of 1885.

He served as a member of the standing committee for the years
1885 and 1887 from northwestern Kansas and Colorado.

He next took part in the establishment of McPherson College,
Kansas. To this institution he rendered valuable service, and
was involved in serious trouble for his reward, and for a time lost
his eldership.

He was next engaged in an effort to build up an educational
institution. In connection with T. J. Nair, Henry Frantz, and
D. A. Norcross, rre bought a large hotel property at Lordsburg,
California, which was converted into the Lordsburg College, and
in the spring of 1890 Brother Eshelman moved to Lordsburg, and
the college became an established institution.

This enterprise afforded Elder Eshelman plenty of work and
more trouble, financial and ecclesiastical. It would require a vol-
ume in itself to recount in detail all his sad experiences, and lest
I should do him injustice by enforced brevity, much is omitted of
which our data is full and complete.

After locating in California he was connected with the Santa
Fe Railroad Company, and became instrumental in colonizing a
large number of families from the east to southern California. He
also enlisted the influence and means of such men as Daniel

GERMAN BAPTISTS BIOGRAPHICAL. 323

Houser and S. A. Overholser at Covina, and Henry and David
Kims, of Cerro Gordo, Illinois, in favor of the Lordsburg Col-
lege, thus assuring its financial success.

April 24, 1892, Brother Eshelman went to Waterloo, Iowa, and
joined the Enon Brethren Church, of which S. J. Harrison was
pastor, H. R. Holsinger officiating. Shortly after this occasion
he wrote of himself: "Since that event I have been living in the
ethereal regions of spiritual delights. My joy is running over,
my cup is full, and the ecstacy of spiritual animations scarcely
knows any bounds."

In the summer of the same year, he became one of the charter
members in the organization of a Brethren Church at Lordsburg,
California, which was afterwards disbanded.

Sometime during the summer of 1893 Brother Eshelman
assisted in the organization of a Brethren Church in the city of
Los Angeles, California, and the same day he baptized three
young women in the Disciple Church pool. He was given charge
of the church, and for a while it prospered, but its existence was
very brief.

On the 5th of November, 1893, Brother Eshelman assisted in
the organization of the Rosena Brethren Church, and located his
membership in that congregation, his wife at the same time
transferring her membership from the German Baptist Church
to the Rosena Brethren Church. We verily thought that now
Brother Eshelman's cup of joy was full. Early in the year 1895
he returned to the German Baptist's communion, and was
restored to the eldership; and since then has been doing very
faithful service in that denomination. Sister Eshelman reluc-
tantly accompanied her husband in this last transfer.

PROF. W. LEWIS EIKENBERRY.

Prof. W. Lewis Eikenberry, B. S., is the son of William and
Susan Eikenberry, and was born near Waterloo, Iowa, July 12,
1 87 1. After leaving the country school, he attended a short time
at a private school in Waterloo, and finally came to Mount Morris
College in the fall of 1887, and after two years of solid work,

324 HISTORY OF THE TUNKERS.

graduated in the academic class of 1889. In 1890 he again
entered the college and did two years of seminary work, graduat-
ing from that department in 1892.

In the fall of the same year he enrolled at the University of
Michigan, Ann Arbor, and graduated after two years, receiving
the degree of Bachelor of Science. He was immediately engaged
as professor of science by his alma mater.

He is one of the exceedingly small number of men who have
had the presence of mind and the opportunity to photograph a
moving tornado, which feat he accomplished in 1898. Copies of
the picture have appeared in quite a number of papers and mag-
azines all over the United States, and, along with a number of
other photographs of the effects of the tornado, will be found in
a later chapter upon calamities.

In 1893 ne was elected to the first degree of the ministry, and
was later advanced to the second degree.

ELDER JACOB FAHRNEY.

Elder Fahrney was an eminent physician in his day, and prac-
ticed his profession in Franklin and Cumberland Counties, Penn-
sylvania, and Washington County, Maryland, for a period rang-
ing between 1821 and 1848. He was also a prominent minister
of the gospel, speaking both the German and English languages,
and was for several years the elder of the old Antietam church.
He was twice married, his first wife having been a Miss Welty,
with whom he had several children, one of whom, now deceased,
practiced the healing art in Philadelphia. His second wife was
Elizabeth Holsinger, daughter of Elder Jacob Holsinger, for
many years the bishop of the Antietam congregation. With this
second marriage he had six sons and four daughters.

An indication of the progressiveness of Elder Fahrney was the
radical position he assumed upon the temperance question. In
his day it was common, even among church members, to take
whisky into the harvest fields, and to give it freely to all working
hands. Elder Fahrney, noticing the injurious results of this cus-
tom, not only advocated its abolition, but took an active part in

GERMAN BAPTISTS BIOGRAPHICAL.

325

inaugurating systematic opposition to it. In those days such
reformatory measures were not popular in the Tunker Church,
and those who advocated them could all be numbered on the
fingers of one hand. In this work Brother Fahrney and Elder
Isaac Price were contemporary, and we feel assured they are now
both reaping a glorious reward for their labors ; for the Master
has said, "The laborer is worthy of his reward."

The portrait of Doctor Fahrney has been copied from a
daguerreotype taken early in 1848. At that time having one's
likeness taken was regarded as very progressive, and Elder

Fahrney was severely censured by some of his brethren for this
act, and it was said at the time, that the severe criticisms, with
the implied threats of ecclesiastical investigation, were the cause
of his premature death.
(Portrait 56, group 5.)

ELDER J. S. FLORY.

J. S. Flory was born in Rockingham County, Va., Maich 28,
1836. He was grandson of John Flory, one of the pioneers of the
church in Virginia, and a representative minister through Virginia,
Maryland, Pennsylvania, Ohio, and Indiana. At the age of
twentv-one lie married Miss Elizabeth Sanger, daughter of Jacob

326 HISTORY OF THE TUNKERS.

Sanger. He joined the church at twenty-three, and was ordained
as an elder at thirty-two. He built up the church in Fayette
County, western Virginia, and after the war, in 1872, he went to
Colorado. There were only three members in the territory at
that time, but he built up a church of about one. hundred mem-
bers. After eleven years, he went to southern California, at
which time there were only three members there. He was there
fifteen years and the church prospered, so that there are probably
five hundred members. He spent forty years mostly on the
frontiers and at his own expense ; and he served a number of
times on the standing committee, always paying1 his own expense
in going. They raised a family of nine children, six daughters
and three sons, and they have two sons-in-law who are ministers,
J. O. Tally, Chicago, and W. H. Neher, Inglewood, California,
and one deacon son-in-law, F. M. Calvert, Westport, Illinois.
J. S. Flory was the author of "Echoes from the Wild Frontier,"
"Mind Mysteries," and some smaller works. He is a graduate,
and a thorough student of the science of vital magnetism and
suggestive therapeutics, and helped to start the Peoples' Magnetic
Institute, at Bridgewater, Virginia, and is a practitioner of the
science.

(Portrait 93, group 9.)

KATHARINE FORRER.

Katharine Forrer was born near Hagerstown, Maryland, 1767*
and died at the Shenandoah Iron Works, Page County, Virginia,
July 18, 1859, in her ninetieth year. John J. Harsberger, in the
Gospel Visitor, January, i860, says of this estimable lady: "The
private virtues of Sister Forrer deserve more than a passing
notice. She was born in colonial times, and lived under the king
of England. She distinctly remembered the tour of General
Washington to select a site for the location of the seat of the
national government. Washington was a guest of her father.
Sister Forrer was then in the prime of girlhood, and treasured
faithfully the image of the father of his county. She took great
pleasure in recounting the personal traits of the great man as he

GERMAN BAPTISTS BIOGRAPHICAL. 327

appeared at that time on his snow-white charger. Her husband
died while yet young, and Sister Forrer remained a widow.

MICHAEL FRANTZ.

Michael Frantz was born in the Canton of St. Joseph, nigh to
Basel, Switzerland (date not given). He came to this country
in September, 1727, and settled in Lancaster County, Pennsyl-
vania, within the limits of the Cocalico church, about seven years
before its organization. He was here but a short time until he
was convinced of the correctness of the doctrine of the Brethren
Church, and he became a member of the small body. He was
baptized by Elder Peter Becker, September 29, 1734, on the same
day in which the little flock was organized into a regular church.
As this church was in need of a minister, Brother Frantz was
commissioned to serve as an exhorter. In this relationship he
served so satisfactorily, that, by the laying on of hands, he was
ordained to be their elder ; and the next year, 1735, he accepted
the entire care of the church. He was an approved and success-
ful laborer in the Lord's vineyard, and there was an abundance
of fruit.

It is said that he departed this active and devoted life in
December, in either 1747 or 1748. During his thirteen or four-
teen years' service, nearly two hundred members were added to
the Cocalico church, and many others in other places.

Elder Frantz was not only a good and highly-respected minis-
ter, but he was an apt writer and good poet. He composed a
number of excellent pieces that were published by Brother
Christopher Saw, in 1770. Selections from this work were pub-
lished in the Gospel Visitor, in 1858, and so, more than a century
after his decease, he still speaks ; and will continue to do good by
his influence as a faithful, diligent, persevering servant in the
Lord's house.

ELDER LEONARD FURRY.

Elder Leonard Furry was born in Lancaster County, Pennsyl-
vania, July 15, 1806, and died in Bedford County, Pennsylvania,

328 HISTORY OF THE TUNKERS.

December 8, 1877. His grandfather emigrated from Switzer-
land. The original name was Fohrer. Leonard was brought up
a Lutheran, but when he married, connected himself with the
German Baptist brethren. Soon after he was elected deacon,
then to the ministry, and finally ordained bishop of the Yellow
Creek congregation, embracing then quite a large territory. He
was firm in the faith, preached the gospel without fear or favor,
and traveled very extensively. His manner was mild, kind, and
persuasive. Once and sometimes twice a year, he would take a
tour to preach through the eastern and western counties of Penn-
sylvania, Virginia, and Ohio, by private conveyances; and fre-
quently by rail and stage through Indiana, Illinois, Kansas, and
other states, which in those days was considered quite an under-
taking. He traveled at his own expense, with but few excep-
tions. He attended almost every annual meeting during his
membership, but served only once on the standing committee.

His favorites were Elders John Kline, James Quinter, and D.
P. Sayler. He often gave glowing descriptions of them. From
these my idea of the first was a father in the church ; the second,
a theologian ; the third an orator. In after years I became per-
sonally acquainted with the three.

He always considered the decisions of annual meeting as sim-
ply advisory, and claimed that the gospel was sufficiently plain
and comprehensive without any additions, and deprecated any
strenuous measures. He kept well informed on all current topics,
read much history, both ancient and modern, and was a close stu-
dent of the Bible, church history, and commentaries. His life
was always strictly moral and temperate, and he abstained from
the very appearance of evil. In number of contributions to the
Gospel Visitor he was next to Elder Quinter and a great help at
that time to the literature of the church. S. B. Furry.

ELDER JAMES R. GISH.

Elder James R. Gish was born in Roanoke County, Virginia,
January 24, 1826, and in the year 1849, the daY after he was
twenty-three years old, he was married to Barbara Kindig, of

GERMAN BAPTISTS BIOGRAPHICAL. 2>29

Augusta County, Virginia. In the fall of 1849 Brother Gish and
wife, in company with others, in a covered wagon, came to Illinois.
They were six weeks on the road. Brother Gish drove to a beau-
tiful knoll, on what was known as Grand Prairie, looked over the
thousands of broad, unoccupied acres, and said, "Barbara, we will
drive our stake right here. Here we can live, and have all the
free range for cattle just as long as we may want it." There he
built his first residence. The free range did not last long ; and on
his farm the city of Roanoke has since been built.

In 1852, he and his wife and six others were baptized. Four
months later he was elected to the ministry, and the next year
advanced to the second degree. In 1863, he was ordained to the
eldership.

By occupation Brother Gish was a farmer, and from boyhood
was noted for his sober and industrious habits.

A short time before his death, which occurred April 30, 1896,
Brother Gish partly arranged for the publishing of a New
Testament, with the references following each verse. This
arrangement was lately completed by Sister Gish, and the book
is now on the market.

Brother Gish spent forty-four years in active mini-sterial labors,
preaching in not less than twenty-two states. He spent many
years in mission work, and laid the foundation of a number of
churches. The last nine years of his useful life were spent in
Arkansas, in which state he died. He was a man of noble moral
and Christian qualities. He had strong convictions, and in his
preaching never gave an uncertain sound. No one ever doubted
his sincerity.

ELDER GEORGE HANAWALT.

George Hanawalt was born near McVeytown, Pennsylvania,
April 2, 183 1. He is the oldest son of Joseph R. Hanawalt, and
grandson of George Hanawalt, who served in the Revolutionary
War a short time at its close. His mother was Mary Swigart,
daughter of John Swigart, of McVeytown.

Young George was of a studious turn of mind, and very fond

33o

HISTORY OF THE TUNKERS.

of books, with a preference for the marvelous. About 1850 a
school of the academic grade was opened at McVeytown by Prof.
M. W. Woods. George plead with his father to permit him to
attend this school, and obtained his consent. About this time one

ELDER GEORGE HAN AW ALT

of the deacons of the church paid an official visit to the elder
Hanawalt, informing him that high schools were worldly institu-
tions, and that he was spoiling his boy and setting a bad example
to others. Those who remember the characteristics of Joseph R.
Hanawalt can easily anticipate his reply. The young man
attended a term of sixteen weeks at this school. About ten vears

GERMAN BAPTISTS BIOGRAPHICAL. 33 1

later he taught in the same school, with Prof. S. Z. Sharp as prin-
cipal, and George Hanawalt assistant. After attaining his major-
ity, he was elected county auditor, and served six years. During
his incumbency as county auditor, he succeeded in exposing cor-
ruption, and bringing about several reforms in the county affairs,
especially in the almshouse department

He married Miss Caroline McKee, November, 1856. She died
June 8, 1858. He married Miss Barbara Replogle, ' daughter of
Daniel Replogle, of New Enterprise, Pennsylvania, February 9,
i860. She died June 8, 1873. June 4, 1874, he married Miss
Lucinda Stutzman, of Johnstown. Of these women Brother
Hanawalt has been heard to say that he always sought in prayer,
and that the good Lord had each time given him an angel for a
helpmate.

He became a member of the Tunker Church in June, 1858, and
was elected to the ministry in June, 1864. He labored in that
capacity in the Spring Run congregation during her most pros-
perous years. In 1879 he moved to Johnstown, Pennsylvania,
then the largest congregation in the state. At this place he
labored during the transitional period of the denomination, the
time which tried men's souls. He did what he could in a manly
and brotherly manner to avert division, but when the division
came, he went with the annual meeting party.

Brother Hanawalt took an active part in building the new
church in Johnstown, now owned by the Brethren Church, as well
as in settling the troubles that arose in regard to the disposition
of church property in the division of the denomination. He also
assisted in building several other houses of worship in the same
congregation, among them the Walnut Grove church.

Finding his family filling up with boys, he began to look about
for a farm which might afford employment for them. This he
found in the Ligonier Valley, Westmoreland County, Pennsyl-
vania. Here he found some scattered members of the church,
whom he soon organized into a congregation, which is called the
Ligonier. A small house of worship was built at Waterford, now
called Boucher. He also presided over the Bolivar church. He,

332

HISTORY OF THE TUNKERS.

however, resigned the charges at Bolivar and Cokeville, in 1898.
Elder George Hanawalt was a logical reasoner, inclining
toward verbosity; but the intelligent listener who carefully fol-
lowed his course could not fail to comprehend the truth set forth
by the speaker.

ELDER JACOB H. HAUGER.

Elder Jacob H. Hauger was born October 26, 1805, in Somerset
County, Pennsylvania, and
died at Opdyke, Jefferson
County, Illinois, August 13,
1887, aged eighty-one years
nine months and seventeen
days.

He was an active member
in the Reformed Presbyterian
Church till July, 1834, when
he and his wife united with
the German Baptist Church,
and were baptized by Elder
Peter Cober. He was elected
to the office of deacon in
1834, to the ministry in 1835,
and ordained as elder May 26,
1854. He preached two hun-
dred and thirty-nine funerals,
and performed one hundred
and thirteen marriage cere-
monies. He lived nine years
at Waterloo, Iowa, about fourteen years at Dutchtown, Illinois,
and four years at Opdyke. He married Catharine Yowler, May
4, 1829.

JOSEPH R. HANAWALT.

Henry George Hanawalt came to America about the year 1753,
and settled near Waynesburg, Cumberland County, Pennsylvania,
now McVeytown, Mifflin County. His second son, George, occu-

ELDER CHRISTIAN CUSTER.

Many years pastor of the germantown

and philadelphia churches.

GERMAN BAPTISTS BIOGRAPHICAL. 333

pied the Hanawalt homestead. He married Susannah Rothrock,
and his brother John married Mary Rothrock, Susannah's twin
sister, about the same time, and became a Tunker minister.

Joseph Rothrock Hanawalt was born January 4, 18 10, on the
homestead of his grandfather, being the son of George Hanawalt.
He married Mary Swigart. He and his wife were baptized in
the year 1840, in the Lewistown congregation. He was elected
to the ministry about 1844. He had a fair common-school educa-
tion and was a good reader. His mission occurred at a period
when there was great demand for English preaching in the church
and neighborhood, and he was the first in his community whose
labors were wholly in English. The meetings at that time were
held in the houses and barns of the members, the terms coming
around about every twenty weeks. The congregational territory
embraced the whole of Mifflin County. Previous to 1845, Joseph
Rothrock was presiding elder. About that time Joseph died, and
his son Abraham was ordained to the eldership. He was a wor-
thy man in every way, but was not gifted as a preacher. He
moved to Kansas Territory about the beginning of the Civil War,
and was fatally shot by raiders.

Joseph R. Hanawalt was ordained to the eldership about the
year 185 1. Under his administration two meeting-houses were
built in one year, in the panical year of 1857, one at Spring Run,
and the other at Dry Valley, being about sixteen miles apart. In
1866 the congregation was divided, the eastern part retaining the
name of Lewistown church, and the western part assuming that
of Spring Run. Brother Hanawalt retained the oversight of both
congregations for several years, until Jacob Mohler was ordained
elder of the Lewistown church.

Brother Hanawalt's church at that time had a membership of
about two hundred and fifty, with a good home mission spirit.
By the year 1867, he had quite a corps of assistant ministers in
his congregation. He introduced a system of itinerate mission
work. He had three committees of two preachers each, who
preached at sixteen different points, requiring from five to twenty-
five miles of travel to the several appointments. This system was

334 HISTORY OF THE TUNKERS.

maintained to the close of his life. He died February 15, 1877.

Brother Hanawalt was an energetic man, and created a great
demand for preaching over a wide extent of country, and faced
the most inclement weather to carry the gospel to those who were
anxious to hear it. He was married the second time, to Eve
Kauffman, and was the father of sixteen children. Four of his
sons were called to the ministry.

Brother W. J. Swigart, of Juniata College, gives the follow-
ing testimony to the worth of Elder Hanawalt : —

"He was the elder of the church in which I was born and bap-
tized and installed in the ministry. His life was largely given
to the church. He was possessed of more than ordinary natural
rhetorical power. His education, of course, was limited, but he
surely was an eloquent man ; and when he would preach on some
subject, like faith, he had few equals. He could make more use
of the little stock of information he had than any other man I
ever heard preach. He had "Josephus' History of the Jews,"
and, I think, one or two volumes of "Barnes' Notes," and a few
other books, but I have heard jhim grow eloquent over the
destruction of Jerusalem, and draw the scenes with wonderful
power and vividness."

ELDER HIEL HAMILTON.

Hiel Hamilton was born May 4, 181 1, in the state of New
York. His parents were of English descent. They emigrated
to Fayette County, Indiana, and resided a few miles southeast
of Connersville. When he was twelve years old His mother died,
leaving three sons and a daughter. A year later young Hiel
went to live with James Taylor, in the eastern part of Union
County, Indiana, where he resided until he was eighteen years
old. He then went to work by the month on Four-mile Creek,
where he first saw members of the German Baptist Church. The
brethren, wearing long beards and plain clothing, and saluting
each other, were an unusual sight, and were not without effect
on young Hamilton.

September 3, 1830, he was united in marriage to Nancy King-

336

HISTORY OF THE TUNKERS.

ery. In the fall of 1831 he and his wife united with the Church
of the Brethren, and were baptised by Elder John Moyer.

As Brother Hamilton had grown to manhood where school
facilities were very poor, his early education was somewhat
neglected, but he now procured some books, and by close study
he acquired a fair education.

In the fall of 1845 ne was elected to the ministry ; and on the
last day of August, 1846, he moved to Howard County, Indiana,
and located on a farm about ten miles northwest of the present
city of Kokomo. Howard County was then an unbroken wilder-
ness, there being no public road nearer than three miles. There
were, at that time, four or five families of the brethren living in
the county, who were members of the Bachelor's Run congrega-
tion. The services were held in private houses, in a rotation of
nineteen different places of meeting, and were held every two
weeks. June 21, 1856, Brother Hamilton was ordained to the
eldership of the Howard congregation. From that time until
November, 1880, he was connected with the church in Howard,
Carroll, and Cass Counties.

He was twice married, the second time to Mary Crull, of Car-
roll County, where he resided for some time, enjoying the respect
of a large circle of acquaintances in and out of the church.
Brother Hamilton attended twenty-one annual meetings, and
served on the standing committee four times.

PROFESSOR GEORGE B. HOLSINGER.

George B., son of Joseph H. Holsinger, was born in Bedford
County, Pennsylvania, May 10, 1857. He was fond of music
from childhood, but had no method of expressing his thoughts
except by song, his home being in the mountain regions, far
away from instruments which could be used in connection with
the human voice. More than that, there was a prejudice against
singing by note, among young George's most intimate relations.
However, his father manifested a progressive disposition in favor
of the gamut, which he regarded as essential to his son's success-
ful study of music.

GERMAN BAPTISTS BIOGRAPHICAL.

337

His first instrument was a German accordion, with which he
spent many pleasant hours. Then his father secured a reed
organ.

About this time, 1875, "Gospel Hymns," No. 1, was published,
and a copy found its way into the Holsinger family, and every

G. B. HOLSINGER

piece in the book was played and sung by George and his father.
In 1876 a severe accident disabled him for farm work, and he
was sent to a normal school for public-school teachers. After-
ward he taught school for some years. During this time he con-
ducted singing-schools at many places in the neighborhood, and
now blushes at the thought of the kind of work that he must
have done. A little incident worth mentioning threw him into

33$ HISTORY OF THE TUNKERS. '

the field of musical labor. In failing to prepare and to perform
satisfactorily a duty in a literary society, it was suggested that
he redeem himself by singing a song instead, which was so
well received that then and there he resolved to make music his
life-work. In a very few weeks he was on his way to attend a
musical normal. This was in 1881, and the same school was
attended again the next year, taking the first prize in musical
composition both years. In 1882, at the founding of the Bridge-
water College, at Bridgewater, Virginia, he was called to take
charge of the musical department, and has held the same
position ever since.

In 1888 he attended one of the most profitable normals of his
educational course. It was held by Prof. B. C. Unseld and
P. J. Merges. Other normals attended were as follows : One at
Silver Lake, under Dr. George F. Root and Fred W. Root, in
1892, which makes one of the most pleasant recollections of his
life, because of the inspiration and encouragement received ; one
under W. H. Pontius and J. M. Dungan ; and another at the
great Philadelphia Summer School, conducted by such renowned
teachers as W. S. B. Matthews, Wm. Mason, Fred W. Root,
J. C. Fillmore, Chas. W. Landon, and A. J. Clark. His first
musical compositions appeared in "Good Tidings," No. I. On
the title-page of this book appeared Mr. George B. Holsinger's
name as one of the assistant authors. In 1893 "Psalms and
Hymns" was published, with J. Henry Showalter and George
B. Holsinger editors, assisted by four of the pupils of the latter.

Some of Brother Holsinger's best new tunes are, "Gathered
Home," "At the Saviour's Right Hand," and "Steer Straight for
Me, Father." The latter, with a dozen others, are published in
sheet form.

George B. Holsinger is now in musical authority of the Ger-
man Baptist Church, compiling and editing the Tune and
Church Hymn-book and Sunday-school music. One of his
books, which is called "Psalms and Hymns," has attained a sale
of over 100,000 copies. He has been associated as author and
compiler of six different books. Of "Gospel Songs and Hymns,"
No. 1, 33,000 copies have been sold.

GERMAN BAPTISTS BIOGRAPHICAL. 339

ELDER CHRISTIAN HOPE.

Christian Hope, first missionary to Denmark, was born in
Fyne, Denmark, December 7, 1844.

Elder Hope came to Amercia in 1870. Six years later he was
sent to Denmark by the northern district of Illinois, to establish
the Danish mission. Here he labored continuously for about
eleven years. The work extended also to Sweden and Norway.
After returning to America, Elder Hope made three visits to
the Scandinavian Mission, under the direction of the mission
board. In all he labored about twenty-three years for the mis-
sion board. He was the pioneer in foreign missionary work of
the Tunker Church, and his influence in creating the present
missionary sentiment can not be estimated.

Brother Hope possessed unique powers of thought and
expression. He took hopeful views of life, the future of the
church, and the growth of God's kingdom. He was a close stu-
dent, and had accumulated an extensive library. In his spare
moments he could be found with his Greek Testament and
Lexicons.

A few weeks before his death he came home from the mission
field in Texas, carrying with him the germs of the fever to which
he succumbed. He died at Herington, Kansas, July 31, 1899.
(Portrait 50, group 4.)

ELDER DANIEL M. HOLSINGER.

Elder Daniel Mack Holsinger was born in Bedford County,
Pennsylvania, October 22, 1812. He was a son of Elder John
Holsinger, who was born July 21, 1768. His mother was
Elizabeth Mack, and she was born October 13, 1776.

In his boyhood days opportunities for obtaining an education
were very poor, being confined to the old-fashioned log school-
houses, with their slab benches to sit on. He and Polly Ritz
were married August 12, 1832, and both joined the Tunkers the
following year. He was elected to the ministry about 1841.
Feeling the need of a better education in order to become pro-
ficient and useful in his new calling, he attended night school

34-0 HISTORY OF THE TUNKERS.

in the town of Martinsburg, taught by Prof. John Miller. At
that time he was carrying on the coopering business for a liveli-
hood. His principal study was English grammar and such other
acquirements as would assist him in his ministerial duties. In
his early ministry he was about the only English-speaking Tunker
preacher in the community. For that reason and because of his
satisfactory administration of his duties, he officiated at most of
the marriages and burials in Central Morrison's Cove.

He was possessed of an exceedingly retentive memory, and,
being a close student of the Scriptures as well as a lover of poetry,
he had at his command almost the entire Word of God, as also
the hymn-book of his day, and could recite page after page from
many of the poets. During the last fifteen years he was almost
totally blind, but his great store of knowledge was a constant
source of consolation to him, and lighted his pathway to the
grave.

A local biographer said of him : "Daniel M. Holsinger adhered,
during his lifetime, tenaciously to the conservative branch of the
church, and so averse was he to any encroachments of its rules
and doctrines that he could not have any sympathy with the new
departure. Indeed, his convictions were so deep-rooted that he
had no patience whatever with the progressives. To him the
German Baptist Church owes a debt of gratitude for his services
and self-denials, that should be perpetuated in a monument of
stone and marble erected to his memory."

He was ordained to the eldership in 1863, and served on the
standing committee on several occasions. He was a member of
the John A. Bowman Committee, sent by annual meeting to
Tennessee, and was sent as a missionary to the state of Maine.
He died at Clover Creek, January 31, 1886.

His wife survived him more than eight years, passing from
this world on July 15, 1894, at the age of eighty-three years four
months twenty-six days.

These parents had eight children, four sons and four daughters,
of whom the author of this work was the first-born, and all were
living on January 1, 1901.

342 HISTORY OF THE TUNKERS.

SAMUEL W. HOOVER.

Samuel W. Hoover was born April 16, 1837, near Liberty,
Montgomery County, Ohio. There thirty years of his life were
spent on the farm. The pioneer log schoolhouse was his col-
lege, yet this meager advantage enabled him to secure a practical
education. January 26, i860, he was married to Catharine
Basore.

In August, 1882, he entered the ministry. Though well
advanced in years, he took into the pulpit the energy of youth,
and indomitable spirit to press on into larger usefulness. His
voice gave no uncertain sound. "Growth," "progress," "develop-
ment," were the key-words of his discourses. He saw clearly the
needs of the church in missionary, benevolent, and educational
lines, and set to work at once to create sentiment in favor of
advancement. His most active ministry was spent in the West
Dayton church.

In church council he was prompt and fearless in asserting the
right of individual opinion. He made no boast of his independ-
ence, yet he was, in the fullest sense, independent. His wisdom
and keen sense of justice fitted him especially to be an arbitrator.
He advocated strongly the principle of arbitration and the law
of Matt. 18: 15-17. Many were the times that he was called to
adjust some unpleasant case in family or church, and rarely did
he fail to reach an amicable settlement. Thus he was a true
lawyer.

He was best known to the brotherhood through his connection
with the book and tract work, and since its consolidation, as a
member of the General Mission Board. General Conference
located the work at Dayton, Ohio, but without any means to
begin operations. Sentiment was not yet ripe for this movement.
Solicitors were appointed, but acted too slowly, or failed alto-
gether. Money was the first thing needed. Accordingly, after
many discouragements and failures, a few dollars were secured
from the "Gentiles." This fact is not generally known. The
real beginning will some day be written in the light of its success ;

GERMAN BAPTISTS BIOGRAPHICAL. 343

then the church will wonder why she hesitated to support it
liberally from the start.

He had a wide circle of friends, who will remember him for
his genial, social nature. It was not learning, or wit, or brilliancy
that won friends, but a humor peculiar to himself. Children
were his first friends, in whom he took delight. If he was ever
too jovial, it was because a nature like his must find expression in
humorous moods, as well as in the solemnity of the pulpit. He
frequently indulged in that humor which makes life sunnier and
religion more human. Youth, he thought, should dwell immortal
in the aged frame.

As a preacher, he delighted in the work of the pulpit, though
he was no sermonizer. His fixed habits were against acquiring
ease and grace of manner. What he lacked in these he supplied
in practicability, for if he was not practical, he was nothing. His
methods were his own. Most of his subjects were taken from
the gospels or Paul's writings, Paul's being his favorite.

The powers of an athlete were given to him, but they were
wasted in overwork until the pink of health was gone forever.
He was not overtaken by old age or infirmity; he was not ripe
for the grave. He was growing into larger usefulness. He saw
the cause growing to which he had given his best thought, — the
benevolent institutions, — and was glad.

He often expressed a desire to die in active service, but never
did he suppose that his would be a tragic end, for God had erected
a pulpit for his death-bed. On Sunday, March 10, 1895, he
preached in the morning. The afternoon was spent in hard
study for the evening service, in communion with God. What
his prayers were, none will ever know, but God answered them
strangely and tragically. He entered upon that memorable serv-
ice somewhat weary, but with a glowing spirit. "Whatsoever a
man soweth, that shall he also reap," was the text. As he neared
the end of the discourse, his words became prophetic. "One by
one we are passing over," were spoken, and, in an instant, his
great soul stepped into the eternal world.

What a change of audience ! Angels instead of mortals ! His

344 HISTORY OF THE TUNKERS.

sermon was to be completed in the "temple not made with hands,"
or, rather, a new one of joy and praise begun. He left no fare-
well, for "God took him, and he was not."

ELDER JOHN HOOVER.

John Hoover was born in Morrison's Cove, Pennsylvania, Feb-
ruary 3, 1782, and died November 7, 1839, aged fifty-seven years
nine months and four days.

Although under seven years of age at the time when Elder
Hoover died, I distinctly remember hearing my parents discuss
the seriousness of the occasion. He was regarded as a minister
of unusual eloquence and ability, and was cut down in the prime
of life. His wife was a sister to Elder George Brumbaugh, and
was favorably known in the Clover Creek community as a
Christian woman.

ELDER CYRUS HOOVER.

Cyrus Hoover was born in Lancaster County, Pennsylvania,
October 16, 1821. His parents moved to Wayne County, Ohio,
in 1840, and settled on a farm, which became the property of
Brother Cyrus Hoover, on which he lived and died. He and
his wife joined the German Baptist Church in 1853, and he was
elected to the ministry by that denomination in 1869, and ordained
to the eldership of the Wooster congregation in 1878. The
annual meeting of 1872 was held on his place. Elder Hoover
died January 8, 1901. Age, seventy-nine years.

PETER KEYSER, JR.

The Keyser family was notable in Europe, principally on
account of its strict adherence to the doctrine of Menno Simon.
Leonard Keyser, one of the ancestors, was publicly burned at the
stake near Scharding, Bavaria, in August, 1527, on account of
his religion.

Persecution caused the family to shift about from place to
place, until they settled at Amsterdam, the chief city of Holland.
From thence Peter Dirck Keyser, great-grandfather of the sub-

GERMAN BAPTISTS BIOGRAPHICAL. 345

ject of this memoir, emigrated to America, in 1688, and became
one of the original settlers of Germantown. Here his grand-
father, Dirck Keyser, was born, September 26, 1701, and his
father, Peter Keyser, August 8, 1732.

Our Peter Keyser, Jr., was born November 9, 1766, at German -
town. Peter Keyser, Sr., was the first of the family to unite with
the Tunkers. He was baptized by Elder Alexander Mack, Octo-
ber 5, 1769. He died April 10, 1818, and is buried in the Concord
burying-ground, where most of the old brethren were interred
before they had a cemetery of their own.

Peter Keyser, Jr., was baptized by Martin Urner, September 25,
1784, when in the eighteenth year of his age. In his youth he
was remarkable for quickness of perception and his wonderful
memory. He could commit whole chapters of Scripture with
little effort. This remarkable trait of character made him prom-
inent among his friends, and stimulated him to still greater effort
in the line of committing Scripture to memory. It is related that
he fixed a shelf above the hopper of the bark-mill, on which he
placed his Bible so that he might read while grinding bark for his
father, who was by occupation a tanner. In this way he was
enabled to commit chapter after chapter, until he had the whole
of the New Testament and the greater part of the Old Testament
fixed in his memory. He also had the reputation of leading an
exemplary life in unaffected piety. He was called to the ministry
in 1785, not long after having been baptized. In this calling he
acquainted himself so well that he was ordained elder on August
2, 1802. He died May 21, 1849, in tne same house in which, as
he used to say, he was twice born, in the eighty-third year of his

age.

He was pastor of the Germantown and Philadelphia churches,
and elder forty-seven years. It is doubtful whether the Tunker
Church ever had a more efficient preacher in the German or Eng-
lish language than Peter Keyser. He was also distinguished as
an orator, and drew large crowds of hearers of all denominations ;
even Roman Catholics are said to have attended his preaching.

He was, like Saul, "higher than all the people," being six feet

346 HISTORY OF THE TUNKERS.

three inches tall, spare in form, and very athletic. He was blind
for many years, but continued to preach. He would name a
chapter, open the Bible, and repeat it without missing a word. If
others should omit a word in reading a chapter in his presence,
he was sure to correct them.

He continued in the tanning business with his father in Ger-
mantown until 1794, when he removed to Philadelphia, and
embarked in the lumber business. In this he continued until
1828, when he retired and returned to Germantown, and occupied
the house left him by his father.

He was in the habit of rising regularly at four o'clock in the
morning to read and study until time of business. This was a
source of great interest and pleasure to him, but may also have
been a cause of losing his sight.

Mr. Simpson, the author of the "Eminent Philadelphians,"
says : "He had the most intimate knowledge of the sacred Scrip-
tures, both in English and in German, and it is doubtful whether
any other man could repeat them more accurately than he. It
appeared as though he remembered the very words, verses, and
chapters of the entire Bible."

Reverend Dr. Philip F. Mayer is said to have made the remark
that if by accident every copy of the Scriptures should be
destroyed, they would not be lost as long as Peter Keyser lived.

He was "diligent in business, fervent in spirit, serving the
Lord." Besides faithfully discharging his secular and ministerial
duties, he was also engaged in many other measures for the good
of his fellow-man. He was, for a long while, a member of the
board of health, and for some time its secretary. He was
inspector and treasurer of the public prisons. He was director
and controller of the public schools when the system was adopted
by the state, and continued in that office until his removal to his
estate in Germantown. Our biographer says he was like Job,
"Eyes to the blind, feet to the lame, a father to the poor, and the
cause which he knew not he searched out." During the whole
of his extensive business career, he never sued anybody nor was
sued.

GERMAN BAPTISTS BIOGRAPHICAL. 347

ELDER JOHN KLINE.

Elder John Kline, of Rockingham County, Virginia, was born
June 17, 1797. During his active life he was not only a farmer,
but a physician, an author, and a minister of extensive and varied
experiences. He was married and lived on a homestead near his
place of birth. Having no children of their own, the farm fur-
nished an ample living, so that he was enabled to devote most
of his time to other pursuits. As a physician he practiced the
botanic system of medicine, and his practice grew largely out of
his conviction that the sick needed his knowledge as a medical
advisor, as well as his counsel for their spiritual benefit.

He kept a diary of each day's transactions, his travels, texts,
sketches of sermons, council meetings, and journeys. He
possessed a commanding presence, an orotund voice, a ready
delivery, and as a minister, he was impressive and successful.
The lucid manner in which he treated his subjects, his calm and
collected demeanor, his immense store of scriptural knowledge,
and his intimate acquaintance with human nature, gave his gospel
ministry an immediate and lasting influence. His descriptions of
the judgment day make deep and lasting impressions.

He traveled extensively on horseback, from church to church
and from house to house. In many a place the people heard the
gospel for the first time through Brother Kline. He attended
the annual meetings of the church regularly, and extended his
journey to engage in preaching. During one of these tours his
wife received word of his death, and fell into a state of mental
imbecility, from which she never recovered.

He was a pillar in the temple of truth, and he left the stamp
of his life and character upon the church where he lived, and
upon the members wherever he labored. He was a wise and
efficient counselor, faithful to every trust committed to him. He
advised young ministers to study the Bible in order to sustain the
doctrine of the church.

He considered it his privilege and duty to represent his district
in the annual meeting, and to assist in the work of the confer-

348 HISTORY OF THE TUNKERS.

cnce. During the Civil War he continued to attend, and he was
a connecting link in the chain that bound the church together,
though separated by the clash of contending armies. The last
annual meeting he attended was in 1864. He was then in his
sixty-seventh year; and he built better 'than he knew.

On June 15, 1864, near the summit of a little ridge, about two
miles from home, he was found dead, having been slain by violent
hands, in the covert of the woods by the roadside. Amid the
lamentations of the people he loved and who loved him, and whom
he faithfully served, he was laid to rest in the Linville Creek
cemetery, by Elder D. Hays.

We copy the following remarks from the Christian Family
Companion, as published by the author on receiving the news of
the death of Elder Kline : "The painful intelligence of the death
of this esteemed old brother will be more the signal for sorrow
than of surprise. Being anti-slavery, anti-war, anti-secession, it
could not be expected that he should escape the vengeance of the
pro-slavery animosity of the confederates. The name of Brother
John Kline of Virginia will pass down to posterity as the first
Christian martyr of our church in America. He was moderator
of the annual meeting at Clover Creek, Pennsylvania, in 1863,
where my home was at that time. I still remember very dis-
tinctly the sympathy felt and expressed when the old veteran de-
parted for his home in the sunny south, and can still see the tears
which rolled down his manly cheeks as he bade farewell to the
brethren and sisters, as we felt, for the last time. He, however,
reached his home safely, and at our last conference, in Indiana,
in 1864, I had the pleasure of meeting him again, and interchang-
ing sentiments on moral and religious subjects. He was again
chosen moderator, and discharged his duties with credit to him-
self and the church. After laboring in the community where
conference had been held, he started upon his journey to his
home and his flock in Virginia, to be seen no more by us, as the
sequel proves. We mourn, but not as those who have no hope,
feeling assured that if martyr blood was required of our church,
no nobler victim could have been selected."

GERMAN BAPTISTS BIOGRAPHICAL.

349

ELDER GEORGE KLINE.

George Kline was a German. He was born at Zwei-Brucken,
October 9, 171 5. When twenty-three years of age, in 1739, he
emigrated to America. He first settled near Amwell, New Jer-
sey. Here he was baptized in 1739, by John Naas, who was pre-
siding elder at that time.
Soon after he was chosen to
the ministry, and in 1750 he
moved to Northkill. In 1757
he was ordained to the elder-
ship in this church by Elders
Michael Pfautz and Martin
Urner. In his official rela-
tion he seemed to be faithful
during a long and useful life.
His descendants are now
scattered over a number of
states, many still holding to
the Tunker faith, and a num-
ber are in the ministry.

ELDER HENRY KOONTZ.

Henry Koontz was born in
the Grossnickle Valley, Fred-
erick County, Maryland, April
20, 1797. He was a son of
Jacob Koontz, and a grandson of Michael Koontz, well-known res-
ident of Frederick County, Maryland. He was married to Julia
Ann Whisman, December 2, 1819. In his younger years he was a
class leader and local minister in the Methodist Episcopal Church.
About the year 1839 he united with the Tunkers, and in October.
1840, he was elected to the ministry. For a while he resided at
Burkittsville, Frederick County, Maryland. From there he moved
to Boonesboro, Washington County, Maryland. About the year
1855 he moved to Mapleville, same county, in the Beaver Creek
church.

ELDER HENRY KOONTZ

350 HISTORY OF THE TUNKERS.

In May or June, 1858, he was ordained to the bishopric of said
church, to succeed the late Elder Daniel Reichard, who was one
of the founders of the present Sunday-school system. Some
years later Elder Koontz moved into the Antietam church, Frank-
lin County, Pennsylvania, locating near the town of Waynes-
boro. He died at this place February 24, 1882, aged eighty-four
years ten months and four days.

Elder Koontz was one of the ablest ministers in the Brethren
Church during the time he served it. He traveled much among
the churches of Virginia, Maryland, and Pennsylvania, and was
frequently a member of the standing committee at annual con-
ference, and was often sent by annual meeting, on committees by
that body, to assist in settling difficulties in the churches. He was
a good writer, and frequently contributed to the Gospel Visitor.
His articles in this magazine were highly appreciated by its read-
ers. His education was altogether in the English language, and
it is doubtful whether he could understand a word of German,
although he often preached in German communities, where at least
some of the congregation could understand him. His ancestors
came from Ireland. (Portrait No. 29.) d. h. f.

ELDER HENRY KURTZ.

Elder Henry Kurtz was born in Bunnigheim, Germany, July
22, 1796. His father was engaged in teaching, and young Henry,
inclining toward the same profession, received a fair education,
including some knowledge of the dead languages. In 181 7 he
emigrated to America, and engaged in teaching. In the mean-
time he prepared himself for the ministry ,and was received into
the synod of the Lutheran Church, June 10, 1 819. He entered
upon his charge August 8, 18 19, in Northampton County, Penn-
sylvania, where he became acquainted with Anna Catharine Loehr,
to whom he was married in 1820. In 1823 he left this charge,
and removed to Pittsburg, Pennsylvania, where he resided until
1826, when he settled in Columbiana County, Ohio, and in the
spring following removed to Stark County, same state.

While in Pittsburg he became troubled in mind concerning the

GERMAN BAPTISTS BIOGRAPHICAL. 35 1

validity of some of the church ordinances, especially that of infant
baptism, but still continued preaching for his people until he felt
himself compelled publicly to avow his sentiments and disclose
his convictions. What hastened this step was the fact that he
was called by the parents of a family and members of his church
to baptize their children. In company with an elder, he repaired
to the home of this family, and found some of the children old
enough to be instructed. This he at once undertook to do, but
while he was engaged with one, the others would stroll away,
and he found this task a difficult one, as the children could not
be kept together, so that the elder remarked, "Es hat bald noth das
man den hund hat fner sic bei holen." (It is almost necessary to
have a dog to bring them together.) Finally he made known his
convictions to the church, and, as might be expected, it created
no small stir. One council after another was held, in which a
difference of opinion prevailed at to whether he should be excom-
municated or not, but finally the decision was rendered against
him. Being thrown out of employment, he met with some
difficulty to support his family.

Before moving to Stark County he had heard of Tunkers living
there, and perhaps had visited them once, and soon after locating
in this county he united with the church. He was baptized
April 6, 1828, and placed in the ministry in 1830. As a means
to support his family, he resorted to printing and publishing.
In December, 1838, he returned to Europe, where he had the
pleasure of seeing his parents and one sister once more. One
object of his visit was to become acquainted with the various
religious denominations, and to preach the Word where there
was an open door. During his journey he visited Switzerland,
and on the 14th and 15th of April, 1839, he baptized nine persons,
several of whom afterwards emigrated to America. Returning to
this country in July, 1839, he remained in Stark County until
1842, when he was called to settle in the Mill Creek church,
Mahoning County (now Mahoning church), in which he was
ordained an elder in 1844, and had the care of this congregation
for more than thirty years. In 1851 he commenced the publica-

352 HISTORY OF THE TUNKERS.

tion of the Monthly Gospel Visitor, which he continued until a
few years before his death, which took place January 12, 1874.

Elder Kurtz was a prominent member of the German Baptist
Church, and labored zealously for unity of form and practice
among its members. In the general council of the brotherhood
he ever held a prominent position as a member of the standing
committee, and often as clerk of the meeting.

I was personally and well acquainted with Brother Kurtz, hav-
ing learned the art preservative under his tutelage, and lived in
his family for six months or more. He then lived on a farm five
miles from Poland, Mahoning County, Ohio. The office was in
the spring-house loft, a short distance below the dwelling. The
location was as undesirable a spot for residence or business,
other than farming, as could well be found. It was low, foggy,
and boggy, in that part of the state designated as the Western
Reserve. Of course the place had not been selected as a business
location ; that part was accidental, pure and simple. Elder Kurtz
had selected the place with the double view of making a home for
his family, and furnishing employment for his four sons, all of
whom had attained to manhood when I went to live in the family,
in the autumn of 1856. Paul, the eldest son, was then married,
and lived in Elkhart County, Indiana. George was the farmer,
and Jacob and Henry were printers. Brother Kurtz was editor,
proprietor, foreman, proofreader, and general manager. Elder
James Quinter was nominal associate editor, and moved into the
neighborhood the same year. He was a valuable acquisition to
the office in the way of furnishing copy, which was about the
extent of his knowledge of the printing business up to that time.

Referring to his trials, Brother Kurtz said, in the Gospel Visitor
for June, 1853 : "The other dark cloud hung for a while threat-
ening over the Gospel Visitor and its humble editor. In fact,
he has been under a cloud this long time. For more than fifteen
years he has been clerk of the yearly meeting, and many of his
dear brethren know him only from occasionally seeing him acting
in that capacity, being overwhelmed with business, and constantly,
in and out of meeting, harassed, urged, and pressed on every side.

GERMAN BAPTISTS BIOGRAPHICAL. 353

Thus circumstanced, embarrassed, not being able to speak when
he ought to speak, nor to be silent when silence would be best, he
stands before many of his brethren in an unfavorable light, — in
a cloud. But, thanks be to God, the cloud has been lifted up, the
yearly meeting has again declared that it is none of its business to
interfere with the private affairs of members, and the Gospel Vis-
itor may continue its course, if not rejoicing, at least unmolested,
yea, with fear and trembling."

Elder Henry Kurtz was a German of the Teutonic caste. Any-
thing that was not purely German might pass, but could not be
set down as first-class. I was selected as apprentice from a long
list of applicants, because I was of "German extract," and could
speak and read the language. Most of the editorials were writ-
ten in German, and were translated into the English for the Vis-
itor. He was an excellent German reader, and eloquent in prayer
in his mother tongue, but hesitated and almost stammered in
English. He was very religious in his forms, and held family
worship every evening, and frequently in the morning, also.
Under his charge I learned to exercise in prayer. Sister Kurtz
would repeat the Lord's Prayer, but never attempted anything
farther, and it was to relieve her that I made my first attempt.
His favorite morning hymn began thus, quoting from memory : —

"Wach auf mein Hertz und singe,
Dem Schaepfer aller Dinge:
Dem Geber aller Gueter,
Dem frommen Menchen Hueter.

"Heunt als die dunkeln Schatten,
Mich ganz umgeben hatten,
Hat Satan mein begehret,
Gott aber Hat's gewehret."

The melody was peculiar, and, of course, also German.
Brother Kurtz was quite a musician, vocal and instrumental, and
had an organ in the house, but rarely used it. I shall long remem-
ber one occasion on which I heard him perform and sing one of
his favorites. I went to the house, where the editorial sanctum
was, on business connected with the office. After 'entering the

354 HISTORY OF THE TUNKERS.

hall, I heard music, and, finding the door ajar, I stopped and lis-
tened till the hymn was completed, much delighted with the
strains. When I complimented him on his success, he explained
that he had been tired of reading and writing, and had sought
recreation and solace in the music. I prevailed on him to play
and sing another piece for my gratification, which is the only
occasion I remember that I was with him when the inspiration
was upon him.

There was one German habit that Brother Kurtz had con-
tracted which was a painful thorn in his flesh in his declining
years. It was the tobacco habit. According to the flesh, he
dearly loved his pipe, but he groaned in spirit to be relieved of the
slavish bonds it had woven into his nature. And his experience
furnished me with my strongest anti-tobacco sentiment. Poor
old man ! I would gladly have granted him full absolution, but
his conscience would not. It was sad, and yet it was amusing to
witness the pranks resorted to by this good man of mighty intel-
lect and finished education. After dissipating with his pipe until
dyspepsia and conscience came to his rescue, he would take the
instrument of his torture to his wife, with the instruction, "Now,
gib mir sic niwwiermehr." From the tone of her reply I'm very cer-
tain that she had received the same instructions before. Her reply
was, "Es Doart nicht lang" and she knew what she was saying.
Perhaps he held out faithfully a whole week, and sometimes pos-
sibly longer. The first time he went to the kitchen, he feigned
sociability and business, and returned to his room without any
farther advancement, to continue the warfare with the giant
habit. After battling a day or two longer, he went again,
ostensibly upon marital duties, but, in fact, with a view to the
gratification of the baser passion. The mistake which he would
invariably make before he was overcome would be in overdoing
himself by unnatural smiles and courtesy. In this case he was
told where he could find his old pipe, and he went his way rejoic-
ing, although defeated and humbled.

GERMAN BAPTISTS BIOGRAPHICAL. 355

ELDER JOHN LAWYER.

Elder John Lawver was the first Tunker minister in the vicin-
ity of Lena, Stephenson County, Illinois. He was a man of
much ability as a minister, and stood high in the community for
his Christian character. He removed from Union County, Penn-
sylvania, to Stephenson County, Illinois, in the spring of 1846,
where he died August 8, 1851, aged sixty-eight years eight
months.

His wife died several years later, and both were buried at
the Waddam's Grove church.

ELDER C. G. LINT.

Conrad G. Lint was born May 2, 1834, at Meyers' Mills, now
Meyersdale, Somerset County, Pennsylvania. His father was
Gillian C. Lint, who was a blacksmith and a mechanic of some
prominence in the community. Conrad learned the trade in his
father's shop. So had P. J. Brown some years previous. Con-
rad also learned what was taught in the common schools of his
day.

When yet quite young he was married to Miss Catharine
Flickinger, daughter of Brother Samuel Flickinger, a wealthy
and influential citizen of Somerset County.

Sister Lint proved to be a valuable helpmate to her husband.
She had the esteem of the Christian people of the entire
neighborhood.

Soon after his marriage he joined the German Baptist Church,
and on the same day on which he was baptized he was elected to
the office of deacon, and one week later he was advanced to the
first degree of the ministry. He thereupon quit the smithing
business, and devoted himself entirely to the ministry, reading
many books, and applying himself diligently to the preparation
for his duties.

This close application to his studies soon exhibited marked
improvements, and in a few years Brother Lint became one of
the ablest and most popular Tunker preachers in Somerset

356 HISTORY OF THE TUNKERS.

County. He was ordained to the eldership in 1867, and from
that on took the name of Bishop Lint. (See portrait 13,
group 2.)

JACOB M. LICHTY.

Jacob M. Lichty was born in Somerset County, Pennsylvania,
April 26, 1832. He was a son of Daniel Lichty, and was raised
on the farm on which he died, near Mechanicsburg church. He
was married December 29, 1859, to Susannah, daughter of Elder
David Livengood. He was a progressive member of the Ger-
man Baptist Church, a kind neighbor, and a good citizen. His
death occurred December 24, 1900.

ELDER JONAS A. LICHTY.

Jonas A. Lichty was born in Somerset County, Pennsylvania,
September 25, 1830. He was a son of John C. Lichty. He
and Mary Miller were married at Meyers' Mills, December 1,
185 1. I have no data relating to his baptism, call to the minis-
try, or ordination. However, I know he was a worthy mem-
ber of the German Baptist Church, and a minister of the gos-
pel previous to 1870, and was ordained to the eldership several
years later. Elder Lichty spent his best days in Somerset
County, Pennsylvania, and in the decline of life he moved to
Waterloo, Iowa, where he died in 1893, loved by his family and
honored by all good men.

ELDER MICHAEL LYON.

Michael Lyon, of Hudson, Illinois, was born in Maryland,
September 25, 1793. During his earlier years he taught school
in West Virginia. He often met those who had received
instructions from him in their childhood, and who had still
cherished the warmest affection for their teacher of long ago.
In early life he united with the Tunkers, and while yet a youmg
man, entered the ministry, in which he distinguished himself as
an evangelist, traveling through the mountains and preaching
extensively. In 181 6 he married Louisa Stingly, who died in
1863. In J865 he came west. He was the father of a large

GERMAN BAPTISTS BIOGRAPHICAL. 357

family, all belonging to the same church. He was an exten-
sive reader, and the last ten years of his life, except two, were
improved in studying the prophecies, in which he found great
comfort. He was a model of patience, never known to murmur
or complain, and he had unwavering faith in God's promises,
which were fresh in his mind to the last. He passed away
quietly on March II, 1880, aged eighty-six years five months
and sixteen days.

ELDER THOMAS B. MADDOCKS.

Thomas B. Haddocks was born at Mackworth, Derbyshire,
England, March 27, 1834. He came to America March 8, 1852.
I first met him in the summer of 1855, and was favorably
impressed with the young man because of his sociability, and
persuaded him to visit our home. He did so, and engaged to
teach the Clover Creek school during the winter of 1855. He
soon espoused the Tunker faith, and was baptized in March,
1856, by Elder Daniel M. Holsinger. Soon afterward he mar-
ried Lydia, daughter of Elder George Brumbaugh. He was
elected to the ministry December 25, 1868, advanced December
25, 1872, and ordained August 11, 1894. (Portrait 92, group 9.)

ALEXANDER MACK, JR.

Alexander Mack, Jr., was the son of Alexander and Anna
Margaretta Mack. He was born in Witgenstein, Germany, Jan-
uary 28. a. d. 1 712. He was baptized, and became a member of
the mother church at Schwarzenau, in 1728, when but sixteen
years of age. He came to America, with his parents, in the
autumn of 1728, and he was called to the ministry June 1, 1748.
On the 10th of June, 1753, he was advanced to the office of
bishop, by the laying on of hands, and the care of the church at
Germantown was publicly given him.

On January 1, 1749, he married Elizabeth Nice, of German-
town, by whom he had one son, William, and five daughters.
Their names were Sarah Margaretha, Hannah, Lydia, Elizabeth,
and Anna Margaretha. Sarah Margaretha married Jacob Zieg-

358 HISTORY OF THE TUNKERS.

ler; Hannah, Adam Weber; Lydia, Dilman Kolb, and afterward
Jacob Lentz; Anna Margaretha, Emanuel Fox, the father of
Elder John Fox, of Philadelphia. These raised him a great
number of giand and great-grandchildren, who were dispersed
through different states of the Union. Elizabeth died young.

As to character, he is represented as a sincere, good man,
much given to retirement. By occupation, he was a stocking
weaver. His worldly possessions were but small, his wants few,
which made his contentment quite complete.

In his preaching it is said he did not manifest much oratory,
but with the pen he was very ready and fluent. He had a special
talent for poetry, as many hundreds of his verses and poetic
stanzas still prove. A remarkable degree of sagacity and dis-
cernment was his, so that no art could ensnare him, nor hypocrisy
beguile him. He died on the 20th of March, 1803, aged ninety-
one years one month and twenty days.

During his brief sickness he was visited by a number of his
fellow-laborers, whom he very feelingly admonished to be faith-
ful in the discharge of their various duties, and he grieved over
the several deviations which were creeping into use, especially
in that of feet-washing, which distressed him so much that he
charged them, with his last expiring breath, to be faithful to the
pattern which Christ gave us. His last words were, "Nan reisz
ich gegen M or gen, wer mit will dor mache sick eilends fertig:"'
"Nov/ journey I toward the morning; who will accompany, let
him prepare himself hastily."

Although he was as well as usual, he had a strange presenti-
ment of the nearness of his dissolution, and he therefore com-
posed the following epitaph for his tombstone. This he gave to
his daughter, Anna Fox, telling her that his departure was at
hand now, and that this was his last visit to her. So it proved to
be. The epitaph, in the following words, was placed on his tomb-
stone in the Brethren's gravevard, in Germantown, Pennsyl-

vania

'Gott, der uns hat aus staub gemacht,
Und weiderum Zu staub gfebracht,
Wird Zeugen seiner Weisheit-macht,
Wan wir nach seinem bild erwacht."

GERMAN BAPTISTS BIOGRAPHICAL. 359

God, He who us of dust did make,
And unto dust again did bring,
Will show His might for wisdom's sake,
When in His likeness we awake.

ALEXANDER MACK, SR.

Brother Mack was born in a. d. 1679, at Schreisheim, Ger-
many. He was educated a Calvinist, and by occupation he was
a miller. He was one of the founders of the Brethren Church,
in A. d. 1708, and he came to this country, with a number of his
congregation, in 1729. The same year he became a minister of
the Beggarstown church. On January 18, a. d. 1735, he died,
and he was buried in the public cemetery at Germantown.

He was married to Anna Margaretta Kling. They had four
children, namely, Valentine, John, Alexander, and Anna. Val-
entine married into the Hildebrand family, John into the
Schneider family, and Alexander, into the Nice family. Anna,
their fourth child, for different reasons, took a voluntary vow of
perpetual celibacy, and became an inmate of the sisters' convent
at Ephratah, Pennsylvania.

Elder Mack was a man of extensive education and deep piety,
and he had formed a firm, unchanging resolution to serve God
faithfully, whatever he might be called upon to lose or suffer.
He had a handsome patrimony at Schreisheim, Germany, also a
very profitable mill, and several vineyards ; however, he suffered
the loss of all in building up and maintaining the church, amidst
his persecutions at Schwarzenau. He was succeeded by his
youngest son.

SARAH RIGHTER MAJOR.

Sarah Righter was born in Philadelphia County, Pennsylvania,
August 29, 1808. Her father, John Righter, was a Tunker
preacher, of the Philadelphia church. He had but two children,
Sarah and Mary.

Sarah was brought under conviction through the ministry of
Harriet Livermore, a lady preacher of wide reputation in her
day. She preached in the Tunker Churches in Germantown and

360 lil STORY OF THE TUNKERS.

Philadelphia, and Sarah Righter attended the service, and was
converted and joined the Tunker Church in her eighteenth year.
Soon after her conversion she felt that she was called by the Lord
to preach. For some time she suppressed those feelings, but suf-
fered much distress of mind for her disobedience to the heavenly
calling. She realized the great responsibility of such a calling,
and with womanly timidity she shrank from assuming its duties.
Her family and intimate friends observed her distress, but did
not know the cause of it. Her father observed her trouble, and
pressed her to reveal to him the cause of her distress. Having
learned it, he interviewed Elder Peter Keyser, pastor of the Phil-
adelphia church, and acquainted him with the circumstances.
He sympathized with the young woman, and encouraged her to
take up the cross, but all the members of the Philadelphia church
did not take the same view of the case as did the pastor. In fact,
some were strongly opposed to women preaching, and some
trouble arose in the church, thus throwing new trouble in the way
of the young herald of the cross. However, she began her pub-
lic ministry in a very humble manner in her home congregation.
Elder Israel Poulson, of Amwell, New Jersey, was also one of her
admirers, and encouraged her by inviting her to occupy his pul-
pit. His congregation was the first place she preached outside
of Philadelphia.

Sister Righter had great influence over her audiences, and when
she became deeply interested in her subject, she grew eloquent.
Her appeals were especially effectual to those of her own sex.

Notwithstanding the strong prejudice against women preach-
ing which existed in the brotherhood, Sister Righters extreme
modesty and her exemplary life subdued much of it, wherever
she was once permitted to preach; and one of her biographers
says, "Some brethren went to hear her preach, with considerable
prejudice, but when they had heard her, that feeling was greatly
diminished, if not altogether removed." That remark suits my
own case very well. I had the satisfaction of sharing the Phil-
adelphia pulpit of the Tunker Church some time during the six-
ties of the nineteenth centurv with Sister Major. It was my

GERMAN BAPTISTS BIOGRAPHICAL. 36 1

turn to preach in the forenoon, and I confess guilty of a feeling
closely akin to humiliation, at the thought of being in the same
stand with a woman preacher. In the evening Sister Major
preached, and I now humbly acknowledge that I was very much
ashamed of myself and of my effort, but most of all was I dis-
satisfied with myself because of the prejudice confessed to above,
but which I am thankful to have the assurance I had carefully
concealed. She preached an excellent sermon. Her style was
simple, her manner perfect, and every gesture in place.

At the Sunday-school she was called on to address the chil-
dren. The Sunday-school was held in the gallery. Sister Major
arose, and walked around the pulpit opening in the floor of the
gallery, to a point opposite the writer. She stood for a moment,
looking about as if to decide as to whether she was occupying the
proper spot, when she said, "Years ago to-day, at this very hour
of the day, I stood in this same spot ; I was converted to Christ,
and felt the assurance of my sins forgiven," or words to that
effect, as I am quoting from memory, after a lapse of thirty odd
years.

Sarah Righter and Thomas Major were married March 10,
1842, by Elder Peter Keyser. Major was also a minister in the
Tunker Church. He was born September 19, 181 1, and died
April 17, 1888. They raised three chlidren, neither of whom
belonged to the Tunker fraternity.

Sister Major was never licensed to preach, nor even authorized
to do so by any congregation of her people. She was simply
tolerated or permitted to preach in certain congregations. She
died September 18, 1884, at their home in Highland County,
Ohio, aged seventy-six years and nineteen days.

ELDER JOHN METZGER.

Elder John Metzger was born in Blair, then Huntingdon
County, Pennsylvania, December 20, 1807.

When about eight years old his parents moved to Montgomery
County, Ohio, where, on Easter Sunday of 1828, he was married
to Miss Hannah Ullery. To them were born five children, J. W.

362 HISTORY OF THE TUNKERS.

Metzger and Mary Kuns, of California ; Catharine Shively and
Barbara Shively, of Cerro Gordo.

In 1834, he moved to Tippecanoe County, Indiana; in 1849, to
Clinton County, Indiana; in 1864, to Macon County, Illinois; in
1867, to Piatt County, Illinois; and in August, 1881, to Cerro
Gordo. His wife died May 31, 1887. February 26, 1889, he-
was married to Sister Permelia A. Wolfe, who survives him.

In January, 1890, he made a visit to southern California,
returning in March following. In September of the same year
he went to Lordsburg, California, where later he built a home.
After that he divided his time between his two homes, making
the trip back and forth each year. Since 1890 he made the trip
across the plains fourteen times.

In early life he united with the Tunker Church. In 1835 he
was elected to the ministry. A few years later he was ordained
to the eldership.

On the morning of the day of his death, he appeared unusually
bright, and said he felt well, and thought he would go to his
daughter's for dinner. When they raised him up to eat his
breakfast, he said, "Lay me down ; it seems as if the house was
going around ;" and in about twenty minutes all was over.

He died May 25, 1896, aged eighty-eight years five months and
five days.

The Gospel Messenger, in obituary notice, says of Brother
Metzger : "He was one of the most widely known preachers in
the brotherhood, and in his day did as much preaching as any
minister among us. He was not noted for either learning or elo-
quence, but as a pure, earnest Christian preacher he had few
equals. He was loved and respected wherever he was known.
He was the means of leading thousands of sinners from the
error of their way. Few men among us have done more baptiz-
ing, and solemnized more marriages, and preached more funerals.
He was among the most active pioneer preachers of the west, and
generations to come will tell of the good he has done as a minister
of the gospel.

His first wife died while the annual meeting was in session at

GERMAN BAPTISTS BIOGRAPHICAL. 363

Ottawa, Kansas. He afterwards married Sister Wolfe, the
widow of Elder David Wolfe, son of the noted Elder George
Wolfe, of the "Far Western Brethren" fame. He was on inti-
mate terms with most if not all of the pioneer preachers of the
brotherhood in the west for nearly two generations. He was an
honor to our people, and goes to his grave mourned by thousands
from the Atlantic to the Pacific.

Elder Metzger was a very kind-hearted man, and I learned to
love him after becoming personally acquainted with him. In the
summer of 1894 he paid us a visit at our home at Rosena, Cali-
fornia, where we enjoyed a very pleasant interview, recounting
our experiences and associations. He took a special interest in
referring to our own work at the Ashland annual meeting, of
1 881, when we stood side by side conducting the collection for
the Danish mission. If all the elderly Tunker preachers had been
of the same spirit and disposition as Elder John Metzger, there
would now be no schism in the fraternity.

JACOB MILLER.

Brother Jacob Miller was born February 18, 1828. His brief
existence deserves more than a passing notice, although he had
no title to indicate notability. Yet such was his short career that
I feel justified in saying his would have been "one of the few
immortal names that was not born to die."

This Jacob Miller is entitled to the distinction of a pioneer
Tunker educator, and had he lived, in the providence of God,
would have been preeminently successful in his calling; but, like
Jacob Zook, another pioneer teacher, he was cut off at the thres-
hold of his usefulness. In the Gospel Visitor of July, 1853, page
34, will be found his obituary notice, in the following words : —

''Departed this life May the nth last, after a short illness,
Brother Jacob Miller, of Bedford County, Pennsylvania, aged
twenty-five years two months and twenty-three days."

This was supplemented by the following editorial remarks,
Brother Henry Kurtz being editor at the time : —

"Though young in years, he was, according to the testimony

364 HISTORY OF THE TUNKERS.

of all who knew him, a worthy member, and highly gifted,
acceptable minister in the church, and we may be allowed to add,
an able and useful correspondent for the Gospel Visitor, as those
articles may testify which came from his pen." See Vol. 1, page
212, the article headed ''Rejoice Evermore ; Vol. 2, page 34, "Ben-
efits to be Enjoyed by Those Who Love the Saviour and Keep
His Word;" page 247, on Hebrews 11:6.

In these last two articles he had distinguished himself under
the assumed name of "Onesimus." These articles will make our
dear brother, with whom we never had any personal acquaint-
ance, better known to all our readers than anything we can add.

We also copy the following remarks from his father, in con-
nection with the notice : —

"My dear son was very obedient to me from a child. In early
life he became a member of the church, and about one year after
he was baptized he was elected to the ministry, wherein he labored
faithfully while living and in health, and even on his dying bed.
He was buried May 13. His was the largest funeral we ever had
in our neighborhood". He had made every preparation to go to
the yearly meeting. The very day he was to leave home for that
purpose, he went into eternity.

"He often stood by my side, and expounded the gospel of our
Lord Jesus Christ in its purity. I" attended two appointments
since his death in our congregation, and, oh, how he was
missed ! Andrew Miller."

Brother Miller received his intellectual training principally
from Professor Harris, a strict, old-style Catholic teacher, at
Bedford, Pennsylvania. He taught school near his father's
home, in the winters of 1849, ^o, and 1851. In the summer of
1 85 1 his great uncle, George Buterbaugh, of Illinois, offered him
great inducements to come west, and Jacob had already made sale
of his personal effects, intending to go west, and grow up with
the country, but his father took it so hard that the young man's
heart failed him, and he relented. This incident turned his atten-
tion to the educational work of the church, and in the summer
of 1852 he put up a building for school purposes, fifty by thirty-

GERMAN BAPTISTS BIOGRAPHICAL. 365

six feet. John S. Holsinger was the architect and builder. The
same building was also used for church purposes. He opened
school in the fall of 1852, and was very successful from the start.
There was a large home patronage, and a number of students
came from abroad and boarded with his family. Among the
students from a distance were Jeremiah Beeghley, Nelson Mey-
ers, Lewis S. Keim, Israel Berkly, Edward S. Miller, William
Snowdon, Eli Miller, John S. Holsinger, Joseph Elder, Jonas
Flickinger, John B. Furry, and others whose names we have not
been able to secure.

He married Miss Eleanor Arnold, eldest daughter of Peter and
Hannah Arnold, December 16, 1848. They both joined the Tun-
ker Church in August, 1849, being baptized by Elder James
Quinter.

It is the opinion of the author of this work that he was a
descendant of Elder Peter Miller, of colonial reputation, and that
the foundation of the work in Millikan's Cove was laid by Elder
George Adam Martin, during his visits to the Stony Creek set-
tlement, in Somerset County.

For a number of years, dating from 1850 to i860, or later,
Millikan's Cove, or Will's Creek as it was known to us, was a mis-
sion point, and was supplied by the Bedford and Somerset County
churches, jointly. Clover Creek congregation took her turn, and
my father, Elder Daniel M. Holsinger, made at least two trips to
the mission, and on one occasion assisted in conducting a com-
munion service. I can not tell the exact location where the com-
munion was held, but one incident I remember hearing him relate.
The family at whose house the meeting was being held, had not
provided any meat for the Lord's Supper, and in this emergency
they killed a chicken, which supplied both meat and sop. The
narration of this incident was indelibly fixed on my young mind,
as my father related it with all the gravity of a sacred dilemma.

Brother Miller's effort to establish a school for the accommoda-
tion of the young people of the church was undoubtedly the first
movement of the kind in the history of the denomination. And,
although made in the most unpretending manner, it would have

366 history ob THE tunkers

been eminently successful if his life had been spared, but he died
before the close of the second term.

Brother S. B. Furry says of Brother Miller as a teacher and
preacher: "He taught the public schools at New Enterprise in the
winter of 1848. He was ambitious, bright, and sociable. He
revolutionized the system of teaching then in vogue, and created
among the students a wonderful interest in education.

"The last sermon he preached at Xew Enterprise was from the
text, 'Cut it down; why cumbereth it the ground?' Luke 13:7.
It was a masterly effort, full of pathos, warning, and persuasion.
He was considered kthe boy preacher,' and to see him back of the
long table beside the grave-looking old elders, was a sight seem-
ingly odd— youthful, smooth-faced, sprightly, and beaming with
animation. He was fluent in language, pointed in logic, and
had great influence over the young."

Brother Lewis S. Keim writes in relation to Professor Miller
and his school: "Forty-eight years ago I attended the school at
Buffalo Mills, Bedford County, Pennsylvania, taught by Pro-
fessor Jacob Miller. He was a young minister, and his prospects
were of a high grade ; his manners were fine ; and the longer we
were about him the better we liked him as a teacher. He was a
Christian. He had about forty scholars, mostly from the
neighborhood."

ELDER SAMUEL MOHLER.

Elder Samuel Mohjer was a member of a large family, who
resided in Juniata County, Pennsylvania. At the age of twenty
he was married to Catharine Sayler, a relative of Elder D. P.
Sayler. Soon after this union, they journeyed over the moun-
tains to one of the Antietams, near Waynesborough, Pennsyl-
vania, where they united with the church.

Shortly after this they moved to Ohio, and located near Cov-
ington. In this vicinity he lived about sixty-two years.

There were born unto them eight sons and five daughters. In
1891, three of his sons were ministers; Samuel S., of Warrens-
burg, Mo. ; Martin, of Cornelia, Mo. ; and John S., of Morrill,

GERMAN BAPTISTS BIOGRAPHICAL. 367

Kansas. Jacob and Levi were deacons in the Covington church,
Ohio.

In 1858 Brother Mohler was elected to the ministry, with his
son, Samuel S., Elders Peter Need, and Abraham Flory officiat-
ing. His special line of work in the ministry was not in preach-
ing, but in watching the general interests of the body, keeping the
church in order. In this line Brother Mohler had great natural
ability. He was a quick observer, and rather slow in rendering a
decision ; but when his decision was once made, his mind was not
easily changed. It is said that he controlled all his business with
great order and system. The hours to commence and quit work,
and the hours for worship, were all known and promptly observed.

His manner in church work was similar ; everything was prompt
to the time announced. His success in raising his children, so that
they all early united with the church, aided in giving force to his
efforts in church work. His long years in the vicinity in which he
lived were years of strict honesty and unbending integrity. He also
had an open hand of charity to all in want. It was not uncommon
for him, on the Lord's day, to take up a public collection in
response to a letter received from some brother who had lost his
crop by storm, or buildings by fire. Brother D. L. Miller once
remarked, "If all our elders would send in their missionary col-
lections as Brother Samuel Mohler does, our treasury would be
well filled."

There was something peculiarly striking and impressive in his
person and appearance, and he was a man of remarkable vigor of
body and mind. On the night of April 13, 1891, when trying to
walk across the room alone, his strength failed and he fell, and
in the fall his left leg was broken. The limb never properly
healed, and through the natural decline of age his vigor was
reduced, until, on the morning of July 26, he passed away, aged
eighty-three years two months and seven days.

I express the sentiment of many, both in and out of the church,
by the following editorial note from the Covington Gazette:
"Probably no man in this community was more highly respected.
As a Christian he practiced what he preached, not only one day

368 HISTORY OF THE TUNKERS.

in the week, but every day in the year. His counsel was always
wise, and it will be hard for the German Baptists to fill the place
of 'Elder Sammy,' as the people loved to call him."

ELDER HIRAM MUSSELMAN.

Hiram Musselman was born in Somerset County, Pennsyl-
vania, June 5, 1837. He and Christian Musselman were brothers,
and their father died when they were quite young. Hiram Mus-
selman and Frances Yoder were married in 1858, and both united
with the German Baptist Church in their youth. He was called
to the ministry about 1862, and at once became a persistent
student of the Bible. Although not an eloquent speaker, he had
great influence among the people. He was a faithful, devoted
servant of God, abounding in sympathy for his fellow-men. Tic
was of a genial, hospitable disposition, and his house was the
home of traveling ministers. He solemnized two hundred and
fifteen marriages, and ministered on numerous funeral occasions,
among all classes of people and denominations of Christians.

By industry and economy he accumulated considerable prop-
erty, most of which he gave to his church and other charitable
purposes. He died on Sunday, December 9, 1900, at his home
at Scalp Level, aged seventy-three years six months.

ELDER T. T. MEYERS.

Elder T. T. Meyers was born March 29, 1865, in Somerset
County, Pennsylvania. In 1876 his parents moved to Carroll
County, Illinois, where he received a thorough training on the
farm. He was called to the ministry in the Milledgeville church,
Illinois, January 1, 1886. After attending Mt. Morris College
four years, he was called to the Philadelphia church, in the spring
of 1891, and has continued in charge to the present. In Phila-
delphia he took a course in the National School of Oratory, and
also took the A. B. degree from Temple College.

In 1895 he took an extended tour through Europe and Pales-
tine. At present he is taking a course in theology, in the Crozer
Theological Seminary, Upland, Pennsylvania. While doing this,

GERMAN BAPTISTS BIOGRAPHICAL. 369

C. C. Ellis is associate pastor in the church. (Portrait 16,
group 2.)

JACOB T. MEYERS.

Jacob T. Meyers, a son of Elder Tobias Meyers, was born in
Somerset County, Pennsylvania, in 1857. He was baptized and
received into fellowship in the German Baptist Church in the
Middle Creek congregation, in the same county. He was stu-
dious from childhood, and fond of religious reading and service,
and made it a point never to fail to fill his place at church, unless
prevented by sickness or foul weather.

He was called to the ministry at the age of twenty years, and,
in order to prepare himself for his calling, he went to Phila-
delphia in the spring following his election to the ministry, and
took a course of study, at the same time preaching for the church
in the "City of Brotherly Love." He remained there about four
years. During his service there he conducted the funerals of a
number of the venerable of that noted congregation.

September 20, 1877, he married Miss Lydia Belle Quinter,
daughter of Elder James Quinter. They were married in the
college chapel at Huntingdon, Pennsylvania, by Elder Quinter.

Immediately after their marriage, Brother Meyers took charge
of the Green Tree church, "until such time when it might be
mutually agreeable to discontinue." He has now served twenty-
two years, and it is still mutually agreeable to continue. When
he took charge, the church numbered one hundred and thirty-
seven ; present membership, over three hundred, mostly young
people. He has two services each Sunday. (Portrait 14,
group 2.)

PROFESSOR OSCAR R. MYERS.

Professor Oscar R. Myers comes from the "Keystone" state.
He was born at Lewistown, April 16, 1873, being the son of
George S. and Susanna Myers. From the time of his arrival at
the school age until the fall of 1889, he attended the public school
at Lewistown, and worked in his father's lumber establishment.
He then came to Mount Morris College, and completed a business
24

370 HISTORY OF THE TUNKERS.

course. He completed the preparatory work, and graduated with
the academic class of 1894, but continued two more years in the
seminary department.

In 1896 he entered the University of Michigan, at Ann Arbor.
After two years' work he graduated from that institution, with
the class of 1898, receiving the degree of Ph. B. He returned to
the university in the fall of 1898, and in the spring of 1899
received his second degree, that of Master of Philosophy. In
the fall of 1899 he became a member of the faculty of his alma
mater, and soon became recognized as one of the best.

ELDER GRABILL MYERS.

No Tunker preacher in the state of Pennsylvania attained a
wider reputation or was more esteemed in the hearts of his peo-
ple than did the subject of this sketch. Although he did not have
a good education as school men would have it, I frequently over-
heard the remark, "Der Mann nuts gute lerning haben:" "That
man must have good learning." He was liberal and broad-minded
for his generation and environments. While he was unswerving
in his devotion to the doctrine and practice of the church, he was
kind and respectful toward all other denominations. This fact
was confirmed by his preaching for a pastorless Lutheran con-
gregation near Williamsburg, Blair County, for a term of three
months, at a salary mutually satisfactory to both parties.

Like all extemporaneous speakers, he had his certain line of
subjects. He used to tell me, "Sometimes I take a text to suit
my discourse, and at other times I choose a subject to suit my
text." And it did not appear to make much difference to him
or his hearers, for he invariably entertained his audience. Among
his favorite texts were the following: "Let us hear the conclusion
of the whole matter: Fear God, and keep His commandments."
Eccl. 12:13. "Behold, to obey is better than sacrifice, and to
harken than the fat of rams. For rebellion is as the sin of
witchcraft, and stubbornness is as iniquity and idolatry." 1 Sam.
15:22, 23. "And they gathered themselves together against
Moses and against Aaron, and said unto them, Ye take too much

GERMAN BAPTISTS BIOGRAPHICAL. 37 I

upon you, seeing all the congregation are holy, every one of them,
and the Lord is among them; wherefore, then, lift ye up your-
selves above the congregation of the Lord?" Num. 16: 13.

I regret very much that I can not give my readers the detailed
account of the life of this truly good man. It is remarkable, too,
that only one or two of his children followed his example, and
became members of the church. His daughter Eliza, intermarried
with Brother John Oyer, was a noble exception. She lived and
died in the faith of the Master.

Brother Myers was elder of the Warrior's Mark congregation
when I lived at Tyrone, and under his charge I was called to the
ministry, and advanced to the second degree. He was a faithful
bishop, and kept in view the development of his flock. A few
letters from his pen will be found in the epistolary department,
which will indicate his sentiments on religious subjects. He
died at his home near Eldorado, Blair County, Pennsvlvania.
(Portrait 10, group 2.)

ELDER ISAAC MYERS.

Elder Isaac Myers was one of the younger of ten brothers and
one sister. Isaac and David and their only sister, Susannah,
were all young married people when they moved from Lancaster
County to Union County, Pennsylvania, about one hundred miles
from Lancaster, between 1825 and 1830. Two of his brothers
settled in Clarion County, and one, George, in Hill Valley, Mifflin
County. George was the father of Grabill, Reuben, Isaac, Abra-
ham, John, Benjamin, George, and Christian, all Tunker preach-
ers except John and Benjamin. John is the father of Clara Myers
Flora, of Dallas Center, Iowa, a well-known minister in the
Brethren Church. Isaac Myers was born February 24, 1804, and
was married about 1829 to Sally Weidler, also of Lancaster. He
spent his entire lifetime in the vicinity of Lewisburg, Union
County, Pennsylvania. His address for the last tweny-five years
was Mifflinburg. There he joined the church, served for some
time in the office of deacon, and was called to the ministry about
the year 1840, exact dates not being attainable. He served quite

372 HISTORY OF THE TUNKERS.

acceptably as a minister for about ten years, when he and John
Sprogel were both ordained elders at the same time, in the year
1849, John Kline and another Virginia elder officiating. During
the joint eldership of John Sprogel and Isaac Myers the church
of Buffalo Valley was very prosperous. Sprogel was a sweet-
tongued and fluent speaker, and a persistent visiting .evangelist,
and Myers a safe and conservative counselor, and so affectionate
(Liebreich) and self-sacrificing in his disposition, with a social
magnetism that gained him respect and influence among all classes
of people. During his administration in the eldership of thirty
years the church was not harrassed and distressed by visits of
officious adjoining elders. Isaac Myers exercised a judicious pro-
tectorate over the flock. He was a man of correct business judg-
ment, and made it a rule to be more strict with himself than with
his fellow-men. A test was presented to Elder Sprogel at the
time of their joint ordination, which created much inside gossip
among the membership. Sprogel, up to this time, was a clean-
shaven man. Elder Kline told him that unless he would grow
his beard, he could not be ordained. Sprogel consented, and from
that time on cultivated the beard of a Tunker elder.

During the administration of Isaac Myers, the Sugar Valley
church in Clinton County, about twenty-five miles north-
west of Buffalo Valley, was built up, and placed upon an
enduring congregational and financial basis of usefulness. He
solemnized many marriages, and baptized many converts dur-
ing his long ministry, because the people generally had full con-
fidence in his Christian integrity. He died near Mifflinburg,
Pennsylvania, November 12, 1879, aged seventy-five years eight
months and eighteen days. The term of his active ministry
extended over about forty years.

ELDER MARTIN NEHER.

Martin Neher was born in Rockingham County, Virginia, May
21, 18 1 2, where he grew to manhood, and was married to Susan-
nah Simmons, February 16, 1834. To them were born twelve
children. His wife died during the winter of 1895, and he joined

GERMAN BAPTISTS BIOGRAPHICAL.

373

her in the spirit world, October 18, 1899, aged eighty-seven years
four months and twenty-seven days.

The preaching spirit seems to have been in the family blood,
for early in life several of the brothers aspired to enter the holy
work. He was elected to the ministry at Ladoga, Indiana, many
years ago, in the congregation presided over by Elder R. H. Mil-
ler. He was advanced to the full ministry in the Okaw church,
Piatt County, Illinois, about twenty-two years before his death,
and just prior to his removal to southern Kansas. The members
in the vicinity of his new home, near Monmouth, Crawford

ELDER MARTIN NEHER AND WIFE

County, Kansas, were soon organized and became the Osage
church, and Elder Neher and Robert Edgecomb were ordained
to the eldership, Neher presiding over the new congregation
almost continuously to the day of his death. He was a man of
deep convictions, and having once made up his mind on any point,
it was almost impossible to convince him of the incorrectness of
his conclusions. Of his descendants, three sons and two grand-
sons are in the ministry, and through them, "he being dead, yet
speaketh."

374 HISTORY OF THE TUNKERS.

H. MICHAEL PFAUTZ.

Hans Michael Pfautz was another of the patriarchs, whose
memory deserves more than a passing- notice. He was born in
the Palatinate of the Rhine, in Germany, in 1709. He emigrated
to this country in 1727, when about eighteen years of age. He
came over in the ship William and Sarah, last from Dover, Eng-
land, under command of Master Hill, as by clearance of his
majesty's customs there.

They arrived early in September of the same year, with one
hundred and nine Palatinates on board. When said master was
asked if he had any license from the court of Great Britain for
transporting these people, and what their intentions were in com-
ing hither, he said that they had no license, or allowance, for their
transportation, more than the above clearance, and that he believed
they designed to settle in this province. Then, at a meeting of
the Board of Provincial Council, held at the court-house in Phila-
delphia, on the 21st of the same month (September), all the male
persons above the age of sixteen were required to repeat and sub-
scribe their names, themselves, to the following declaration : —

"We, subscribers, natives and late inhabitants of the Palatinate
upon the Rhine, and places adjacent, having transported our-
selves and families into the province of Pennsylvania, a colony
subject to the crown of Great Britain, in hope and expectation of
finding a retreat and peaceable settlement therein, do solemnly
promise and engage that we will be faithful, and bear true
allegiance to his present majesty, King George the Second, and
his successors, kings of Great Britain, and will be faithful to the
proprietor of this province, and that we will demean ourselves
peaceably to all of his said majesty's subjects, and strictly
observe and conform to the laws of England and of this province,
to the utmost of our power and to the best of our understanding."

Afterward they landed, and settled in the Tunker settlement,
in Lancaster County, Pennsylvania. Here he became convinced of
the truth of the doctrine taught by the brethren, and was baptized
by Michael Frantz, first elder of the Conestoga and White Oak

GERMAN BAPTISTS BIOGRAPHICAL. 375

churches, in the year 1739. In 1744 he was elected to the minis-
try, and was advanced to the office of bishop on the 25th of Sep-
tember, 1748, by unanimous consent of both churches. He was
ordained by the laying on of hands by Elder Michael Frantz,
whose successor he became, and only a few weeks before the death
of Elder Frantz.

From that time the care of the two churches rested entirely
upon Elder Pfautz. His duties were very onerous, and were pre-
eminently successful and blessed of the Lord. During the first year
of his oversight fifty-seven persons were added to the church, and
during the years up to 1755, nearly a hundred more were added.
Then he met with a series of troubles, so that he had no accessions
to record for seven years. About the year 1762 he again received
the spirit of revival, and the few remaining years of his eventful
life were full of zeal and usefulness.

He was married to Catharine Schlauch, by whom he had four
children, followed by a numerous generation, many of whom are
in fellowship with the church, and several in the ministry. He
died May 14, 1769, in the sixtieth year of his age. Jacob Sontag
became his successor in office.

JACOB SONTAG.

Jacob Sontag was born in Geneva, Switzerland, in the year
1700, came to America in 1733, and settled in Lancaster
County, Pennsylvania. Here he became acquainted with the
Tunkers, accepted their religion, was baptized by Elder Frantz,
and entered into fellowship with the Conestoga church in the
year 1743. He led an exemplary life, and was chosen to the
ministry September 25, 1748. He was ordained to the eldership,
after fifteen years' faithful service, in May, 1763. The next day,
on coming to church, he resigned his office and ministry before
the whole congregation, and never afterward exercised in either
calling. This is a most remarkable circumstance in the history
of the church, and one which was not repeated since, and may
never occur again. A letter dated May 29, 1763, contains the
following account of the affair, which we copy verbatim: —

376 HISTORY OF THE TUNKERS.

"Anno 1763, im Mai, sind dem bruder Jacob Sontag die Haend
auf gclcgt zvorden, sum Dicner oder Forsteher. Aber den
folgenden Tag kam er in die versammlung, und hat sein Anit und
Dienst vor dcr gonzcn Gemcinde zvieder nieder und abgelegt, und
hat niemals etnas von diesem Dienst und Anit angcnommen,
weder bei unsers Vorsteher's Leben, noch nach seine in Tode.
Hat also ganzlich seinem Anit abgesagt/'

It is said he remained in the neighborhood and in fellowship
with the church as a private member, but never gave a satisfactory
reason for his peremptory refusal to serve in his office. He was
married to Mary Landis, and had one son, but nothing farther is
known of his posterity. His death is noted in the church rec-
ords, but without date.

ELDER WILLIAM W. PRICE.

Elder William W. Price was a grandson of Jacob Price, who
was born in Witzenstein, Prussia, and emigrated to this country
about 1 7 19, and settled at Indian Creek, Montgomery County,
Pennsylvania. His father's name was Johannes (John), who was
the only son of the above-named Jacob. John Price had thirteen
children, but only seven lived to raise families. William was born
August 29, 1789, on the homestead of his grandfather. He was
a tailor by trade, but early manifested an eager desire for knowl-
edge, and improved all his spare moments in. reading and study.

He was elected to the ministry in 18 14, and ordained an elder
in 1830. He was "instant in season and out of season." Besides
the care of a large family, he traveled much as an evangelist,
without pay. He was a preacher of more than ordinary ability,
hence was often called upon to preach outside of his own denom-
ination. He understood the science of music, and sang with great
compass and power. He also was a poet of no mean ability, and
wrote a number of hymns. He wrote a poem of some length on
the promises to the patriarch Abraham, and another on the his-
tory of the prophecies, which have never been published.

He died on August 7, 1849. He was the father of ten chil-
dren. He belonged to a priestly family. Probably twenty-five of

GERMAN BAPTISTS BIOGRAPHICAL. 377

his near relatives before and after him were preachers, among
them Elders John and Isaac Price, of Green Tree and Coventry,
in Pennsylvania.

ELDER ISAAC PRICE.

Elder Isaac Price was born in Coventry Township, Chester
County, Pennsylvania, on the 24th day of September, 1802. He
was the son of Elder John Price, a widely-known and eloquent
minister of the Brethren Church, and an early friend of Sabbath-
school work.

Elder Isaac Price was the eldest of twelve children, and a
descendant, in a direct line of ministers in the Brethren Church,
from Elder Jacob Preisz, the ancestor of the family in this coun-
try, who was born in Witgenstein, Prussia, and emigrated to
America in 17 19, having been driven from the old country by
persecution. He settled at Indian Creek, in Lower Salford Town-
ship, Montgomery County, Pennsylvania. His son, John Preisz,
was also a minister, as were also Daniel Preisz, of the third gen-
eration, and George Price (modern style of spelling name), of the
fourth, and his son, John Price, of the fifth generation, who was
the father of Elder Isaac Price, and who was therefore the great-
great-great-grandson of the first settler of the family in this
country.

Elder Price taught school in early life, and at one period lived
in Pottstown, Montgomery County, Pennsylvania, and for a time
was one of the editors and proprietors of the Lafayette Aurora,
a newspaper started in Pottstown, about 1825. He subsequently
removed to Schuylkill Township, Chester County, Pennsylvania,
where he engaged in the mercantile business, and continued in the
same nearly all the rest of his lifetime. He was appointed post-
master there, during the administration of President Jackson, and
held that office under all changes of administration, until about
two years before his death, when he resigned. For a long time
he was one of the oldest and in later years the oldest postmaster
in the United States, as to length of tenure of office.

He was a minister of the Tunker Church for nearly fifty years.

378 HISTORY OF THE TUNKERS.

He had great ability as a preacher and orator. At Green Tree
church, in Montgomery County, Pennsylvania, was his principal
place of preaching, but he frequently preached in the old Coventry
meeting-house, and also at Lawrenceville, both in Chester County,
Pennsylvania. He was not only active in the cause of religion, and
an earnest and successful revivalist, but active and earnest in
every branch and department of the Master's work. He was a
great friend of children, and was highly appreciated by them
everywhere.

He was a strong advocate of the abolition of slavery, laboring
manfully in the cause, and had the great satisfaction of seeing
that curse removed. He was an equally strong advocate of the
temperance cause, down to his last days, and protested by word
and action against the use of alcoholic wines for communion
service, instead of the pure fruit of the vine, unfermented.

Elder Price not only stood high in his own religious denomina-
tion, as a pious and zealous Christian man and preacher, but
enjoyed the love and respect of all other churches and people
wherever he was known.

It may well be said of Elder Isaac Price, as it was at the death
of his father before him, "Lo, a great man is fallen in Israel !"
He was married to Hannah H. Umstead, March 17, 1826. They
had three children.

In reference to the troubles in the church, Elder Price strongly
condemned the actions of the German Baptists expelling com-
mittees. His sympathies were with the progressives, but he was
willing to fellowship the good in both divisions of the church.

The following extracts from letters addressed to the author of
this work, will indicate the intensity of his desire to avert a divi-
sion in the church : —

Dated March 4, 1884.
"Should annual meeting readopt minutes as advisory only,
accept the New Testament as our creed and discipline, would not
the greater part flow together by congenial attraction? I do
think many see their error. Oh, try to keep the way open for all
who have the same views of the gospel to flow together ! It will

GERMAN BAPTISTS BIOGRAPHICAL. 379

require self-abnegation, and earnest devotion to the good cause,
but nothing is impossible with God."

Dated February 29, 1884.

"I deprecate the causes of this division ; I mourn over the
result ; but I am not without hope that the brethren and the Ger-
man Baptists may yet become one communion. Those who really
are progressive Christians, of the number who practice as we do
in the ordinances, should all be one communion. Oh, do try to
move that such a union may be possible ! The Old German Bap-
tist brethren are a fixed fact, and they have no progressive root
in all their movements.

"The brethren have accepted the true foundation, — the gospel
of Jesus only, — and I hope they will move very carefully. The
German Baptists are still the large body, but they are not a unit
in the sense that the other two parties are. A large portion of
them are in unison with the brethren, but do not feel prepared to
unite with them ; but they are the leaven which is working to the
end, viz., unity."

Dated March 17, 1884.

"Your paper is well filled, and breathes a good spirit in gen-
eral, but an occasional word shows want of charity for what are
deemed erring brethren. The Lord has precious saints in each
of the three sects of the Tunker Church, or I might more properly
say, in two sects, as the Brethren Church is not a sect of the
body, but the remaining branch, who hold to the name. Each
of the others has taken a departure. I am pleased that you
hold to the true, good, old name, and would be glad to see the
day, or even to think of the day, when all will be so named. O
my clear brother, how I love you, and how earnestly I pray God
to bless you, lead and guide you in everything you say, think, or
do, that is prompted by the good Spirit, and fill your heart with
hope, faith, and charity ! . . .

"Keep in mind and hope for the possibility of all flowing into
one again." (Portraits 11 and 55.)

380 HISTORY OF THE TUNKERS.

ELDER JAMES OU INTER.

James Quinter was born February 1, 1816. His parents were
John and Alary Quinter. His father was a native of Phila-
delphia, and in that city he made his home, and there the eldest
two of his children were born. Mrs. Quinter s maiden name
was Mary Smith, and she was a native of New Jersey. The
family was dependent on the father's daily labor for support.
In 1824 they removed to Phcenixville, Pennsylvania, about
twenty-five miles from Philadelphia, where the father found
work at the iron mills. The boy, James, was also employed
during the intervals between the short school terms. He drove
a donkey and cart, gathering the work as it was finished. The
father died in 1829, leaving his wife, one son, and two daughters,
with little means of support. Thus, at the age of thirteen, the
duty of helping to care for his mother and sisters rested upon
James.

The children were sent to school as much as possible. The
schools of those times were very different from those of the
present, yet with the lessons of the school-books were inculcated
lessons of truth, purity, and nobility.

The Bible was in daily use in many schools, and their read-
ing books contained selections from the writings of their stand-
ard authors. A love of books and a desire for an education
were awakened by such lessons. This, no doubt, had an impor-
tant influence in the formation of those noble purposes and high
ideals which characterized the subject of this notice. In his
boyhood he manifested a determination to obtain an education.
His mother shared his desire, and did all she could to help him.
After leaving school he obtained a situation in the store of
Brother Isaac Price, near Phcenixville. Brother Price said, "I
soon found he was too reserved to make a good storekeeper, and
asked Brother Fitzwater to take him on the farm/'

We next find him in the family of Brother Abel Fitzwater.
To the influence of this kind Christian family he attributed his
early conversion, and they were ever kindly and gratefully

GERMAN BAPTISTS BIOGRAPHICAL. 38 1

remembered. In the community were the homes of John
Umstead, George Price, and Isaac Price. These brethren, with
Brother Fitzwater, were among those who came into the church
during a religious revival in the community in 1831. They were
baptized in the Coventry church, near Pottstown. Through the
efforts of these brethren, meetings for public worship were held
in the schoolhouses, and prayer-meetings wrere held at their
homes. During a meeting in the old Green Tree schoolhouse,
his mind was aroused upon the subject of his salvation. It
engaged his thoughts deeply for a time, and one day as he was
working at the barn he suddenly stopped, exclaiming, "I've got
it ; I've got it ;" and ran to the house. "I've got it, — peace with
God." He was baptized in the Coventry church in his seven-
teenth year.

Later a church was organized in the village of Lumberville,
now Port Providence. Their first love-feast was held in Brother
Umstad's barn. The church grew and increased in numbers and
power. In this church, prayer-meetings and protracted meetings
were first held among the brethren. These prayer-meetings
afforded good opportunities for exercising gifts. They were
excellent promoters of spiritual life, and good schools for
improvement in many ways.

From the beginning of his Christian experience his life was
characterized by deep piety. His exemplary character, his ear-
nestness, and his sincerity, won for him the love and confidence
of all who knew him.

His friends, noting his zeal and his manifest disposition to
learn, were interested in him, and by their assistance he was
enabled to prepare himself for teaching. He began teaching in
Limerick Township, Montgomery County, Pennsylvania, in
Hobson's schoolhouse. In the spring of 1834 he came to Lum-
berville, and continued to teach here seven years, from 1834 to
1 84 1. To his work in the school-room he devoted all his ener-
gies, and not only labored to impress upon the minds of his
pupils the temporal truths of their daily lessons, but also by
precept and example endeavored to lead them to the higher
truths of the spiritual life.

382 HISTORY OF THE TUNKERS.

Shortly after his conversion he was impressed with a call to
follow his Master in the work of the ministry. His conviction
of this duty grew stronger, yet in this, as in all things else, he
was willing to submit the time to the Lord's will. In 1838, in
a council meeting, held at the home of Brother George Price, he
was called by the church to the ministry.

In his calling as a minister he grew rapidly in favor with the
church and in the estimation of the public. Having a good use
of the English language, his labors were especially appreciated
by the more intelligent classes, and Elder Quinter must be cred-
ited with the conversion of a greater number of that class of
people than any other minister in the Tunker Church before his
time.

While his preaching was somewhat emotional, his sermons
were logical, and free from everything sensational. He scrupu-
lously avoided all pleasantry in his discourses. The nearest
approach to the humorous which I can recall occurred during
my first attendance at his services in Columbiana, Ohio. In
referring to the incident of Jacob and Rachel he remarked that
"Jacob must have loved Rachel very dearly if his seven years'
service would appear as but a few days for the love he had to
her," which remark was accompanied by a smile.

He soon became popular as an evangelist, and his service was
in great demand in all the English churches of Pennsylvania,
Maryland, and New Jersey, where he traveled much. He was,
indeed, the boy preacher of his age and denomination. Although
history says he was called to the ministry by the church in 1838,
those who are able to read between the lines may readily dis-
cover that he commenced preaching "shortly after his conver-
sion," which occurred in his seventeenth year. His official call
and installation to the ministry added dignity and authority to
his youthful appearance, and he soon became as popular a coun-
selor as he had been a preacher.

During my apprenticeship to printing in the office of the Gos-
pel Visitor, after its removal to Columbiana, Ohio, I boarded at
Elder Ouinter's during the summer of 1857. In September of

GERMAN BAPTISTS BIOGRAPHICAL. 383

this year, Sister Quinter returned to the home of her parent,
Daniel Mosers, in Fayette County, Pennsylvania, in the last stage
of consumption, where she died October 9, 1857.

My relation and associations with the family were the most
pleasant of my life among strangers. Sister Quinter being ill
all the while of my sojourn with them, afforded me an excellent
opportunity to learn the disposition of Elder Quinter in a time
of trouble and trial. Being of a very quiet, studious, and devout
nature, he was inclined to accept every misfortune as the inev-
itable. Sister Quinter was of the opposite nature, and disposed
to take everything to heart. Elder Quinter was very strict in
the family, both as to his own habits and those of the members
of the household. He was courteous in his domestic relations,
and always agreeable. He was very strict in keeping the Lord's
day, even so that he objected to having fruit in the process of
drying carried into the sunshine on Sunday morning.

I attended a four-days discussion on baptism between Elder
Quinter and Joseph Fitchner, a Lutheran preacher. The debate
was held in the vicinity of Claysburg, Blair County, Pennsyl-
vania, in the winter of 1853. In this discussion Elder Quinter
showed his Christian manhood and strength of purpose to per-
fection. It was, in the estimation of the writer, a fiery ordeal,
almost equal to martyrdom. It appeared as though Mr. Fitchner
was determined to break down his opponent by provocation. He
taunted him, mocked him, ridiculed him, and did everything that
he thought might provoke Brother Quinter and throw him off his
guard, but Brother Quinter appeared to be clothed with a coat
of mail, proof against the darts of his enemy. Nothing but the
grace of God could sustain a man under such trial.

Brother S. B. Furry, of Martinsburg, Pennsylvania, who also
attended the debate says of Mr. Fitchner's manner of discussion :
"He simply misrepresented and ridiculed his opponent. In ref-
erence to Paul's baptism, he said, 'Paul could not have been
immersed ; why, he was so sick, he could not even raise his head/
As he said this, he let himself down almost to the pulpit to give
emphasis to his assertion. On another occasion, Quinter asked

384 HISTORY OF THE TUNKERS.

permission to correct some of Fitchner's misstatements. Fitch-
ner stepped back, leaned against the wall, and granted permis-
sion. Quinter proceeded very mildly, when he was suddenly cut
short by Fitchner stepping forward, and, with defiant gesture,
crying out, 'I will not yield my stand if hell resist.' "

I will add one more incident. Fitchner said he would now
"give out" a Tunker hymn, and this is his hymn : —

"Ho, every son and daughter,
Here's salvation in the water,
Come and be immersed,
O, come and be immersed!"

And as he repeated these words he would duck his head down to
his knees, in the most dramatic style, in derision of the Tunker
mode of baptism.

I also attended the debate between Elder Quinter and Mr.
Mitchell, in Cumberland County, Pennsylvania, in June, 1868.
This discussion was conducted more nearly on Christian princi-
ples. Mr. Mitchell was a Christian gentleman, and profession-
ally a lawyer. He used much Christian persuasion in his argu-
ments. He appeared to be entirely indifferent as to the decision
of the technical results of the discussion, and directed his remarks
to the propagation of his favorite views of the subject under
discussion. Neither did he confine himself strictly to the sub-
jects under consideration, but would digress, and theorize, and
exhort, and teach from the entire Campbellite confession of
faith. It was universally granted that Brother Quinter ably
defended his cause, and fairly met every proposition. One inci-
dent I recall. I was appointed to conduct one of the morning
services. Being a novice in religious discussions, I asked the
Lord, in my opening prayer, for a special blessing on Brother
Quinter, that he might be enabled to successfully defend the
truth. And in order to show impartiality, I offered a prayer
also for Mr. Mitchell, that the Lord would give him light to see
his error and accept of the better way. My prayer evidently
irritated Mr. Mitchell's natural and acquired evenness of temper,
as was manifest in his speeches during the day. In the evening,

GERMAN BAPTISTS BIOGRAPHICAL. 385

on our way homeward, Brother Quinter kindly admonished me
to be more impartial in my prayers on such occasions. To this I
replied that when I go to the Lord, I ask for favors exactly such
as I want, and that I had asked for that which I desired, and I
believe for that which all the brethren desired, and could say
amen. To this he assented, with the remark that in a public dis-
cussion each party must grant the possibility of himself being in
the wrong and his opponent in the right, and that in our prayers
this impartiality should be recognized, if for nothing else, as a
matter of courtesy and consistency (the truth of which I now
acknowledge), and that it had been manifest during the entire
day that Mr. Mitchell felt aggravated, and that it appeared to
him that the morning service was the cause of it, all of which
appears very reasonable to me at this time.

Brother Quinter became associate editor of the Gospel Visitor
about the year 1856. He moved into the vicinity in which the
paper was being printed, some time during the same year. His
first editorial was published in the June number of that year.

In June, 1857, the office of the Visitor was removed to Colum-
biana, Ohio, a village on the Pittsburg, Fort Wayne, and Chicago
Railroad. In the autumn of 1866 the office was moved to Cov-
ington, Ohio, where it remained until May, 1869, when it was
moved to Dayton, Ohio, the editorial office abiding at Covington.
In 1873 Elder Quinter purchased Brother Henry J. Kurtz' inter-
est in the Gospel Visitor, and the Christian Family Companion,
then published at Dale City (now Meyersdale), Pennsylvania,
of H. R. Holsinger. The Companion, being issued weekly, and
having a circulation of about five thousand copies, and having a
large and well-stocked office, took the preference, and was
continued.

Brother Quinter removed his family to Meyersdale some time
about the close of the year 1873, and took editorial charge of the
Companion on the first of October. January, 1876, the name of
the paper was changed to the Primitive Christian, and in Octo-
ber of the same year he consolidated with Brethren H. B. and
J. B. Brumbaugh, publishers of the Weekly Pilgrim, and removed

386 HISTORY OF THE TUNKERS.

to Huntingdon, Pennsylvania, where the Primitive Christian was
continued, published by Quinter and Brumbaugh Brothers.

In June, 1883, the Primitive Christian and the Brethren at
Work were consolidated, and the name of the paper changed to
the Gospel Messenger, Brother Quinter remaining editor-in-
chief, which place he held till the day of his death.

Brother Quinter died a glorious death, while on his knees
offering prayer, at one of the services preceding the national
conference of his denomination, in the midst of his friends, and
admirers, and associates in the service of the Lord, apparently
without pain or distress, or even threatening danger. He was
thanking God for His blessing, and with a cheerful heart
exclaimed, "We are glad to meet again !" which were his last
words on earth ; and as his spirit winged its way to heaven, it
was accompanied by the same happy salutation in the memorable
words, "We are glad to meet again." The conference that year
was held at North Manchester, Indiana, and his death occurred
on Saturday, May 19, 1888. Age, seventy-two years three
months eighteen days.

For data of the first part of this sketch, I am indebted to
"Life and Sermons of Elder James Quinter," by Mary N. Quinter.
(Portrait 53, group 5.)

ELDER LEVI ROBERTS.

Prominent among the early settlers of the southern part of
Cambria County, Pennsylvania, was Elder Levi Roberts. His
grandfather was a native of Wales. He first settled in Virginia,
where his children were born, and where, probably, he died. He
had several children, but little is known of them, except of his
son Joseph, the father of the subject of this notice. Joseph
Roberts married Agnes Seabrooks, daughter of William Sea-
brooks, of Maryland, and resided for a while in Virginia and
Maryland, but subsequently settled in what was known as Wood-
cock Valley, Huntingdon County, Pennsylvania. He had a num-
ber of children, only five of whom lived to years of maturity,
viz., Richard, Nancy, Jemima, Mary, and Levi.

GERMAN BAPTISTS BIOGRAPHICAL. 387

Richard, his eldest son, joined the American army during the
Revolutionary War, and never returned.

Nancy married Jacob Sheets, but never lived west of the
Alleghany Mountains. Jemima married Patrick Dimond, and
Mary married John Shaffer. They both died in this county.

Levi was born in Huntingdon County, Pennsylvania, on the
9th day of February, 1779. That part of the country was, at
that time, overrun by the Indians, and the lives and property of
the settlers were in perpetual danger. When about two years of
age, his father, Joseph Roberts, was killed by the Indians.

Levi's mother and the family remained together at the same
place after their sad bereavement until the end of the war, but
were continually driven from place to place by the Indians. On
the 19th day of November, 1799, he married Elizabeth Gochnour,
daughter of David Gochnour, of Bedford County, and in the
spring of 1803 he, with his mother and his two brothers-in-law,
Dimond and Shaffer, moved to what is now Cambria County, and
settled on a tract of land called the "Vineyard," which he had
purchased from Martin Reiley, of Bedford, and which has been
surveyed on a warrant in the name of John Gregg, and after
sundry conveyances was patented to Reuben Haynes, of Phila-
delphia. It is situated about five miles north of Johnstown.

His mother resided with him till the time of her death, which
occurred on the 24th of August, 1833. She was born March 18,
1743, Old Style.

Elder Roberts possessed a remarkably strong physical consti-
tution, and surmounted difficulties and endured hardships which
men of the present time would not dare to encounter. As soon
as he had a shelter erected for his family, he commenced a war
of extermination upon the wild animals around him, and numer-
ous panthers, wolves, bears, deer, and smaller animals yearly fell
victims to his keen sagacity as a hunter. Often when engaged in
hunting he would camp out in the most inclement seasons.
Building a large fire, and sleeping upon a bed of hemlock boughs,
with his unerring rifle by his side, and surrounded by his faithful
dogs, he had little to fear from the savage denizens of the forest.

388 HISTORY OF THE TUNKERS.

In 1839 he sold his farm, but remained in the neighborhood till
1844, when he moved to Iowa, then a territory, and settled in
Jefferson County, where his wife died on the 6th of December,
1846. In 1848 he returned to Cambria County, and remained
here till the time of his death. About the year 1820 he joined
the Tunkers, and a few years afterwards was chosen and ordained
a minister of the gospel.

In his ministerial capacity he labored with commendable zeal
and energy. He traveled much through Cambria, Somerset,
Bedford, Huntingdon, Indiana, and Armstrong Counties, fre-
quently passing over rugged and almost impassable roads, some-
times on horseback, and sometimes on foot, yet he seldom failed
to fill an appointment.

He died on the 6th of December, i860, just fourteen years
after the death of his wife, and is buried in Angus' graveyard.
His age was eighty-one years nine months and twenty-seven days.
He was much esteemed by his neighbors and acquaintances, as
an honest, upright man, and a sincere Christian, and we may
safely say, he died without an enemy.

I frequently heard Brother Roberts preach, and on several
occasions listened to his thrilling tales of adventure and pioneer
life.

ELDER PHILIP ROTHENBERGER.

George Philip Rothenberger was born at Bartenheim, Hesse
Darmstadt, Germany, August, 1802. His parents were Luther-
ans, and he was christened and confirmed in that church. His
father died when he was twelve years old, and his mother after-
ward married a man who proved to be a very cruel stepfather,
who mistreated his wife and her children.

The following biographical sketch was written by Jacob Rothen-
berger, a son of Elder Philip. Jacob became a minister in the
Brethren Church, soon after its organization, and lived and
labored at La Paz, Indiana. He had an excellent reputation
for truthfulness, honesty, and godly zeal, but was not noted as a
preacher. He had, also, a good education, and engaged in
teaching a number of terms. He died about 1898.

GERMAN BAPTISTS BIOGRAPHICAL. 389

"111 the year 1839 Elder Henry Kurtz went to visit his father, in
the kingdom of Wurtenburg, Germany. He also went into
Switzerland. He came to father's about Easter. I first saw him
at the house of my grandfather. He preached several times in
that vicinity, and baptized several persons, my father being the
first. Mr. Froelich heard of it, and wrote quite a long letter to
the church, in which he denounced Brother Kurtz as a deceiver,
and by a series of arguments succeeded in winning back some of
those who had been immersed by Brother Kurtz. Father, with a
few others, remained faithful. He continued to hold meetings
at our house and other places. He was severely persecuted.
Once he was nearly killed. He was actually left for dead not
far from his own house. His beard was pulled out. Father and
Brother Kurtz kept up correspondence, which resulted in coming
to the United States, where he labored among the Tunkers as a
minister for forty years. He traveled very extensively, and sold
books among the brethren. Soon after coming to the United
States he lost his second wife. He was again married, in 1842,
to Mary Kleisly, who accompanied us to the United States.

In 1845 he moved to Carroll County, Indiana, and in 185 1 to
Kosciusko County, where he died Oct. 30, 1882. His son Daniel
is a minister in the German Baptist Church.

I remember, also, of meeting Elder Philip Rothenberger,
who called at my father's when I was a boy, and of seeing the
bare sport in his beard where the hair had been plucked out dur-
ing the persecution in Germany, and of hearing him relate his
experience during that trying ordeal.

PROFESSOR J. G. ROYER.

Professor John G. Rover, M. A., president of Mt. Morris Col-
lege, was born April 22, 1838, at Hartleton, Pennsylvania, being
the son of Jacob and Susan (Myers) Rover. His father was a
minister of the German Baptist Church, preaching as opportuni-
ties were afforded him. Professor Rover gained his early edu-
cation in the country schools of his native county, and later
attended the academy at Mifninburg, but completed his literary

390 HISTORY OF THE TUNKERS.

course at Union Seminary, at New Berlin, Pennsylvania. At
twenty he had completed his college education, and decided to
pursue teaching as a life profession. From 1858 to 1863 he was
engaged in teaching in the graded schools of his native state.

At the age of twenty-five, he went to Darke County, Ohio, and
there continued teaching in graded schools eight years, being
principal of the schools at Webster and Versailles the last six
years. In 1871 he went to Burnettsville, White County, Indiana,
and was principal of the high school at that place four consecu-
tive years. He then accepted the superintendency of the high
school at Monticello, Indiana, and held it with honor for eight
years. While at this place the degree of Master of Arts was
bestowed upon him, entirely unsolicited. From Monticello he
went to Mount Morris, and was assigned the chair of English
literature in the college. The year following his arrival he was
elected to the presidency of the college, and has fulfilled that
position with much credit ever since. President Rover is a strict
disciplinarian, and his advice and admonition, given in private
and chapel talks, have been of untold value to the students.

December 8, i860, Professor Rover was married to Miss Lizzie
ReifT, of his native county. Professor Rover was elected to the
ministry in 1872, at Monticello, Indiana, and along with his
school work, he has always taken an active part in church matters.
In 1 88 1- he was advanced to the eldership, and has continued to
act in that capacity ever since. He is now regarded as one of the
most able ministers of the German Baptist Church in Illinois.

ELDER DANIEL P. SAYLER.

Elder Daniel P. Sayler was born near Beaver Darn, Frederick
County, Maryland, June 23, 181 1. He was a grandson of Elder
Daniel Sayler, who, with his parents, was the first Tunker that
settled in the territory known as the Beaver Dam church. The
family emigrated from Lancaster County, Pennsylvania, about the
year 1772, and in course of time built the home in which the Elder
Daniel and, after his death, the Elder Jacob Sayler lived and
entertained the brotherhood of the church for ninety years.

GERMAN BAPTISTS BIOGRAPHICAL. 39 1

Daniel Sayler, great-gandfather of Daniel P., was a native of
Switzerland, but emigrated to America about the year 1750.

Elder Sayler was twice married. His first wife, a Miss Root,
died in 1874. His second wife was a Miss Rohrer, of Washing-
ton County, Maryland. He died June 6, 1885.

The life of Daniel P. Sayler forms a conspicuous part in the
history of the Tunker Church. During the last thirty-five years
of his life, he was a leading figure in the movements of this relig-
ious body, took a prominent part in its councils, and was fore-
most in establishing the notable "Mandatory Resolution," which
led to a separation of the German Baptist Church. He was the
author of this resolution, which made the decisions of the annual
meeting final on questions submitted to it for advice.

He united with the church at the age of twenty-six, three years
thereafter was called to the ministry, and on the 7th of May, 1850,
ordained as elder. He was elected to the ministry the same year
his grandfather died, the grandson thus taking up the mantle laid
aside by the ancestor. It was a source of apparent satisfaction to
the grandson in his later days to remind his friends that his
family had preached the gospel in an unbroken line for a century
of years.

The first divine service ever held within the present limits of
the Monocacy congregation was conducted by Elder Sayler, at
Rock Ridge, Easter Monday, 1843. The country was then com-
paratively a wilderness. Usually in good weather the meetings
were held amid groves, and his congregation seated around him
on the rocks or on the trunks of fallen trees. In bad weather a
schoolhouse, now in ruins, was occupied. These were initial
meetings that led to the formation of the Monocacy church. It
was then part of the Beaver Dam district. The church was
organized in 1856.

In the year 1842 he began his ministerial labors in the Pleasant
Hill or Monrovia community, and organized a congregation that
at the termination of his work, which occurred when the district
was divided, numbered over two hundred members. During all
this time, Elder Sayler was active in the missionary work beyond

392 HISTORY OF THE TUNKERS.

his congregation. Some of his pilgrimages extended far down
the valley of Virginia.

In the sense of schools, Elder Sayler was not an educated man.
He was a man of positive opinions and strong convictions, never
shrinking from their avowal, and always ready to maintain them
by argument to the best of his ability. This characteristic, united
to a very decided oratorical ability, soon gave him a reputation
throughout the entire brotherhood. ( Portrait 78, group 7.)

CHRISTOPHER SAUR, SR.

Christopher Saur, Sr., was born at Laasphe, a small town in the
province of Westphalia, Germany, 1693. Not much is known of
his early life. Some historians have speculated largely, antici-
pating and drawing from imaginations, forming entertaining
chapters of interesting reading matter without much solid infor-
mation. It may be presumed that he grew to manhood much
as other German boys with the same environments.

His early home was in the vicinity of Berleberg and Schwarz-
enau, both literary and ecclesiastical centers, and therefore amidst
theological and educational opportunities. These should be suf-
ficient for the formatory period of a promising young man's life,
and that they entered largely into his make-up will be abundantly
proven by his future career. He was married in Germany to a
woman spoken of as Maria Christina, at some time in the early
part of the eighteenth century. Their only child was born Sep-
tember 26, 1821. He was given the name of his father, Chris-
topher Saur.

The next we learn of the Saur family is at Germantown, Penn-
sylvania, where they landed toward the close of the year 1724.
They remained at Germantown nearly two years, and in the
spring of 1728 removed to Millbach (Mill Creek), Lancaster
County. Here the elder Saur engaged in agricultural pursuits,
purchasing fifty acres of land in Leacock Township. We are not
told whether or not he made a success in his rural pursuits.

At this place Father Saur met Conrad Beisel, whom he had
known in Germany as a Separatist. Beisel had, in the meantime,

GERMAN BAPTISTS BIOGRAPHICAL. 393

joined the Tunkers, and become the head of the Ephratah settle-
ment. Up to this time Mr. Saur had not attached himself to any
church, but after attending the services of Elder Beisel for some
time, he was baptized by him, on Whit Sunday, 1728, with
Michael Eckerlin and Jacob Gass.* This being before the sepa-
ration of Beisel and his party as a distinct organization, we have
Christopher Saur, Sr., in the Tunker Church, through the
administration of Conrad Beisel, founder of the Seventh-day
German Baptists. It is not material, however, that this should
have occurred prior to the division of the denomination, as, for
many years thereafter, members were received into the German
Baptist Church from the Seventh-day German Baptists without
disfavor. To my own knowledge, Barbara Long, who was bap-
tized by the Seventh-dayers before her marriage to my uncle,
John Holsinger, was afterward received into the German Bap-
tist Church without rebaptism. Similar cases occurred fre-
quently in Morrison's Cove, Bedford County, where the two
denominations flourished from about 1800 to 1850, when the
seventh-day people began to decline.

While Father Saur was a church-member, he was also a busi-
ness man, and it is possible that he kept the injunction, "Not
slothful in business," more diligently than that other instruction
as to fervency in spirit, which is common to all active business
men. It has been reported that he had never even belonged to
church, which, however, is a mistake. He was not only bap-
tized by Beisel, but participated in a communion service at
Ephratah, in 1738. His wife, also, was an enthusiastic member,
and through Beisel's persuasive preaching was induced to leave
her family, and enter the sisters' house, or cloister, at Ephratah,
and she became a nun, being known as Sister Marcella. Here
she remained until November, 1744. Then she was persuaded
by her son to return to her home, but for some time afterward
she simply assumed the duties of the household, without taking
her place as wife and mother. She was, however, fully reenstated

* Chronicon Ephratense, pp. 41 and 42.

394 HISTORY OF THE TUNKERS.

to her marital place in the family before her death, which occurred
December 14, 1752. After these disturbances in his family rela-
tions, Brother Saur lost his interest in the Ephratah services, and
he and his son returned to Germantown.

ELDER S. Z. SHARP.

Professor S. Z. Sharp was born at Airy Dale, Huntingdon
County, Pennsylvania, December 21, 1835. His boyhood was
spent on the farm. His common-school advantages were poor,
yet at twelve years of age he determined to become a teacher, and
bent all his energies, during his spare moments, summer and
winter, to prepare himself for that profession. He not only mas-
tered all the common branches, but, unaided, made some advance-
ment in Latin, Greek, some of the sciences, and higher mathe-
matics. At twenty he began teaching and attending school, until
he graduated at the State Normal School of Pennsylvania, in
i860.

On April 1, 1861, he bought and took charge of Kishacoquillas
Seminary, in Mifflin County, Pennsylvania, and taught the first
high school ever taught by a Tunker (excepting the effort of
Jacob Miller, of Bedford County), preceding Elder James
Quinter's effort at New Vienna, Ohio, by six months. During
the five years he was principal of this seminary, he had a very
scholarly Presbyterian minister for an assistant, under whose
instruction he continued his studies in the ancient languages.
Selling this seminary in 1866, he taught one year in the Penn-
sylvania State Normal School, and then went to Maryville,
Tennessee, where he established a private normal school, with
marked success. After acting as principal of this school seven
years, a professorship in Maryville College, Tennessee, was
offered to him and accepted, which he filled three years.

During the ten years he was in Tennessee he preached nearly
every Sunday in a territory where the Tunkers were little known.
Here he soon organized a congregation and built a commodious
meeting-house largely at his own expense.

When Ashland College was projected in Ohio, he was called

GERMAN BAPTISTS BIOGRAPHICAL. 395

on to assist in raising the money to build it, and to become its first
president. In September, 1879, he opened school, with an attend-
ance of sixty students, and raised the number enrolled to one
hundred and eighty-seven the next year. His policy and that of
the trustees not being in harmony, he resigned his position here,
and accepted the chair of mental and moral science in Mount
Morris College, Illinois, and also acted as chairman of the
faculty. After teaching here seven years he was called to the
presidency of McPherson College, Kansas, for nine years, which
institution he organized and built up until it reached an enroll-
ment of three hundred and eighty-seven regular students.

In February, 1897, Plattsburg College, Missouri, was pur-
chased by brethren, and Professor Sharp called to be its presi-
dent, which position he now holds, in the forty-sixth year of his
career as a teacher.

While actively engaged in teaching and preaching, he also
devoted himself to special departments of science, taking a course
in geology under Professor Shaler, of Harvard University, and
spent some time in original investigation of this subject. In
1876 he was elected a member of the "American Association for
the Advancement of Science," and in 1895, one of the two state
geologists of Kansas. He was also elected a member of the
Kansas Academy of Science. In school work he makes Bible
instruction a specialty, and holds Bible normal institute, also con-
ducts Bible instruction by correspondence. He received the
degree A. M., of Jefferson College, Pennsylvania, and LL. D., of
Mount Morris, Illinois.

Elder S. Z. Sharp's parents and relatives were Mennonites.
In his study of the Greek language while at school, he became
convinced that trine immersion was the gospel mode of baptism.
This led him to unite with the Tunker Church, in 1861. He was
elected to the ministry in 1863, in Pennsylvania, and to the elder-
ship in 1868, in Tennessee.

On March 26, 1879, he published Our Sunday-School, the first
Sunday-school periodical published by a Tunker. For this he
prepared the Sunday-school lessons, issued weekly. The circu-

396 HISTORY OF THE TUNKERS.

lation reached over three thousand in six weeks, and five thou-
sand within a year. Next year he bought the Children at Work,
and united the Young Disciple with his paper. The combined
issue reached a circulation of over thirteen thousand, and sup-
plied nearly four hundred Sunday-schools among the Brethren
Churches, during the second year.

He also prepared the lessons for the Brethren s Quarterly
when first started, and discontinued only on account of too much
other work. ( Portrait 8, group i . )

ELDER THOMAS G. SNYDER.

Elder Thomas G. Snyder was born in Stark County, Ohio, in
December, 1825. In 1846 he was married to Esther B. Stifler,
and located in Blair County, Pennsylvania. There he united
with the German Baptist Church, and shortly afterward was
chosen to serve as a deacon.

In 1854 he and family left Pennsylvania for the far west, and,
after a tedious journey, they arrived in Linn County, Iowa, April
15. He and his wife were the first members of the German Bap-
tist Church in said county. The first love-feast was held in his
barn in the fall of 1856, when he was called to the ministry. His
wife died July 18, 1876. On November 8, 1877, he was married
to Catharine Miller.

About 1888 he was ordained to the full ministry. He was
industrious, economical, and prosperous, and an exemplary
Christian. On the morning of October 31, 1899, he arose as
usual, and ate a hearty breakfast. About eight o'clock he
dropped to the floor and passed away.

ELDER D. B. STURGIS, M. D.

The parents of Daniel B. Sturgis settled in Delaware before
the Revolutionary War, but soon after emigrated to Tennessee.
Daniel was born at Maryville, Tennessee, June 17, 181 1. Dur-
ing his childhood his parents located near Dayton, Ohio. In
182 1 they removed to Sangamon County, Illinois, near Spring-
field,.then a small village of a few cabins. He was the youngest

GERMAN BAPTISTS BIOGRAPHICAL. 397

of the family, and his father died when Daniel was thirteen years
of age. He labored on a farm, and helped to raise the family.
He obtained an education mostly by the light of an old-fashioned
fireplace. Then, by diligent application and nine months of
instruction in the subscription school, he was enabled to master
everything taught in those days, and to take a degree of M. D.,
by the use of books. His parents were Episcopalians, but by
association he joined the Calvinistic Baptists. He used to relate
his troubles in accepting the doctrine of approbation, and that it
almost drove him into infidelity. He read Payne's "Age of Rea-
son" and Voltaire's works.

When quite a young man he became acquainted with Elder
I sham Gibson. About the year 1830, he inquired of Elder Gib-
son in regard to the faith and practice of the Tunker Church, and
especially asked to see their creed and discipline. Elder Gibson
handed him a small book, which he always kept near him for any
emergency. Sturgis looked at the book a moment, and then
handed it back, with the remark, "You gave me the wrong book :
this is a New Testament." "True," remarked the elder; "it
is the only creed, guide, and discipline God ever gave to the
church, and it is all I believe, teach, or enforce."

This seemed to satisfy him, and he and his wife were baptized
by Elder Gibson.

He served as a deacon for a short time, and was then called to
the ministry. He was ordained a bishop September n, 1841, by
Elders George Wolfe and Isham Gibson. The following is his
certificate of ordination : —

"To whom these presents may come, greeting:

"This is to certify that, at a meeting appointed at the house of
Brother Isham Gibson, at Apple Creek, Morgan County, Illinois,
at the request of the church, Brother Daniel B. Sturgis was
ordained a bishop of the church or fraternity of Baptists, by lay-
ing on of hands of the presbytery, on the nth day of September,
in the year of our Lord 1841. Given under our hand, day and
date above written. George Wolfe,

Isham Gibson/'

398 HISTORY OF THE TUNKERS.

Elder Sturgis held a number of debates on religious subjects.
The first was with a Mormon elder, during the great Nauvoo
trouble, in the early forties.

Being a member of the Far Western Brethren, he used all his
energies to bring about the union with the general brotherhood.
He also served on a number of important committees, and
attended twenty-seven annual meetings, and thirty-one district
conferences. The first district meeting in southern Illinois was
held at his house, in 1863. He had an excellent voice for a
preacher, but spoke in a cadence style. With a little imagination
I can still hear him preaching, as I heard him at a distance of
perhaps twenty rods in the open air, at the annual meeting, in
Somerset County, Pennsylvania, in 1859.

Doctor Sturgis had an excellent reputation as a physician, and
was widely known as a skilful practitioner.

He died at Mulberry Grove, Illinois, March 16, 1897, aged
eighty-five years eight months and twenty days.

These facts were supplied for this work by his son-in-law,
Elder D. B. Gibson, of Cerro Gordo, Illinois. (Portrait 7,
group 1).

ELDER MICHAEL THOMAS.

Michael Thomas was born in Somerset County, Pennsylvania,
January 18, 1804. He was one of a family of fifteen children,
twelve of whom attained to manhood, and whose combined ages
aggregated nine hundred and twenty-two years in 1898. Brother
Thomas was twice married, and was the father of sixteen chil-
dren, one hundred grandchildren, one hundred eighty-one great-
grandchildren, and fourteen great-great-grandchildren. Total
descendants, three hundred and fourteen. He was a minister of
the old-style Tunker brethren for many years. His energy and
labor were confined to his local church. He died and was buried
on the farm on which he had lived many years, in Fayette County,
Pennsylvania, July 28, 1898, in his ninety-fifth year.

ELDER JOHN H. UMSTAD.

We had the pleasure of a personal acquaintance with Brother
Umstad, and of laboring with him at several communion meet-

GERMAN BAPTISTS BIOGRAPHICAL.

399

ings in 1872. He was an original character, and in some partic-
ulars, quite peculiar. He had a few favorite texts, from which
he preached quite frequently. One of them was, "Mene, mene,
tekel, upharsin." Dan. 5 : 25. From this we heard him speak

ELDER JOHN H. UMSTAD

several times, and he handled it well. He was fond of fishing,
and it is said of him that, once upon a time, while holding meet-
ings in Huntingdon County, Pennsylvania, he was out fishing,
and tarried rather late in the evening, so that when he arrived,
the meeting had been opened. He was so informed, and immedi-
ately he stepped before the audience and said, "I go a-fishing."

4-00

HISTORY OF THE TUNKERS.

This was his text, and we are told that he preached a good sermon
from it.

Brother Umstad was by nature almost a Christian, having a
kind, companionable disposition, not only toward his relatives and
friends, but toward all men. He was very courteous in his own
way, but cared little for conventionalities. On being introduced
to a young person, one of the first things he was likely to say was,
"Does thee love Jesus?"

On one occasion when taking leave of him in the cars, — a rail-
road coach, — I offered him my hand, but he rose and said.
"Brother Henry, I want to kiss thee," and we saluted each other,
I sincerely believe, with a kiss of love.

These incidents are related to enable our readers who were not
personally acquainted with the patriarchs of the brotherhood, to
form an accurate conception of their personality.

Our portrait is from a photograph, and is a very exact like-
ness of Elder Umstad. He was born in Montgomery County,
Pennsylvania, January I, 1802. He was not religiously brought
up, but received a fair education, such as the common schools of
the locality afforded. In 1829 he married Miss Ann, daughter
of Daniel and Frances Brower, and sister of Abraham, Christian,
and Daniel R. Brower. They had four children, one son (who
died in infancy) and three daughters.

From 1830 to 1840 was a period of extensive revivals of
religion all over this region of country, in which all evangelical
sects more or less participated. In the fall of 1831 a great
awakening, conducted by the brethren, commenced in the neigh-
borhood where the subject of this notice lived. His sister, Mrs.
Isabella Fitzwater, already belonged to the church, but being of
a lively disposition and fond of worldly enjoyments, he had not,
up to that time, given religion any attention. His sister was
very devoted, and deeply concerned for her brother, and was
instrumental in bringing him within the influence of the revival.
The result of a series of meetings was that Sister Fitzwater's
husband, her brother, J. H. Umstad, and Elder Isaac Price were
converted and baptized. The inroad made upon the society of the

GERMAN BAPTISTS BIOGRAPHICAL. 40I

neighborhood opened the way for the organization of a church in
the locality. In 1834 Green Tree church was built on land
belonging to or adjoining Elder Umstad, and he and Isaac Price
were ordained ministers.

Brother Umstad's labors in winning souls were very success-
ful. The cheerfulness of his Christianity, added to his natural
vivacity, made him an agreeable companion, and when in private
company with his friends, he seldom failed to use the opportunity
of recommending Christ to them, which was often done success-
fully. In his public preaching he was warm and pointed, and
his direct appeals to sinners were often very strong.

He wras blunt and outspoken even to eccentricity, but these
qualities were but a spice to his exuberant honesty and kind-
ness of heart. Soon after his union with the church, he laid
aside his fashionable attire, and conformed to the habit of the
church in dress.

He preached his last sermon to the people of his charge on
April 13, 1873, and left home on the 15th, to visit his daughter
and her family at Baltimore, Maryland. Here, on the 27th of
the same month, he expired, and his remains were interred in the
cemetery of the church he had helped to found many years
before.

ELDER GEORGE WOLFE.

Elder George Wolfe was born in Lancaster County, Pennsyl-
vania, April 25, 1780. His parents were both members of the
Tunker Church, and of German descent. His father, whose
name was also George, was an elder in the church at the time his
son George was born. He had one other son, whose name was
Jacob. When the subject of our sketch was about seven years
old, his parents moved across the Alleghany Mountains, settling
near Uniontown, the county seat of Fayette County. This was
in the year 1787. This Elder Wolfe, Sr., is said to have been
the first ordained elder who settled west of the mountains.

In the vear 1800, Elder Wolfe with his family, started down
the Ohio River, landing in Muhlenburgh County, Kentucky, near
26

4-02 HISTORY OF THE TUNKERS.

the middle of the western part of the state. There were other
members of the church in Kentucky at that time, but how many
we have no means of knowing. They emigrated from North
Carolina in an early day. Elder Casper Rolland was the first
minister to settle in the state, and Elder John Hendricks, of
North Carolina, the next.

It was in the year 1800 that Elder George Wolfe landed in
Kentucky, March 3, 1803. His son George, the subject of this
sketch, was married to Anna Hunsicker, the only young, unmar-
ried woman in the community. A young lawyer sought her hand,
and threatened to severely punish the young farmer for winning
the heart of his expected bride. George reasoned with him, telling
him the lady had her choice, and made the selection of her own free
will, that the "knot was tied," and there was no use in making
trouble over it. Reason would not satisfy the young attorney,
and, in regular western parlance, he told Wolfe that he could
prepare himself for a good thrashing.

Seeing that the lawyer could not be satisfied with reason and
good common sense, George, who was a man of large bodily pro-
portions, great strength, and inured to the hardships of a frontier
life, told him plainly that he had married the woman in good
faith, and that if he thought a little spindling lawyer could
handle a strong, robust farmer like himself, he was at liberty
to have his satisfaction. The lawyer never troubled George
any more.

Five years later, in 1808, young George and his brother Jacob
emigrated to Illinois, and settled in Union County. Jacob
Wolfe was the father of Elder George Wolfe, of California.

The next year, 1809, the Elder George Wolfe, Sr., whose
home was still in Kentucky, traveled through southwestern Mis-
souri and southern Illinois on a preaching tour, and on his way
home took sick at the old town of Kaskaskia, about fifty miles
northwest of where his two sons were living, and died and was
buried at that place. His death was probably the first among
the members in the state.

In the year 181 1 occurred the remarkable earthquake in the

GERMAN BAPTISTS BIOGRAPHICAL. 403

Mississippi Valley, which lasted six months. The convulsions
of the earth were so great as to create lakes and islands. Deep
chasms were formed in the earth, from which vast volumes of
water, sand, and even coal, were thrown to the height of nearly
one hundred feet. It was a year of intense excitement and great
religious awakening in the west. The Methodists held a revival
in the Wolfe neighborhood, and George, being of a religious turn
of mind, united with them, there being ten others who professed
conversion at the same time. Brother Wolfe was appointed
their class leader. He had a good knowledge of the brethren
and their doctrine, but up to this time had made no profession.

He had taken his conversion and appointment as class-leader
quite seriously, and the first time the class met, he took his place
as their leader, and addressed the members of his class as fol-
lows : "Brethren and sisters, we are now organized into a class.
I have pondered and prayed over the matter, and have come to
the conclusion that if John Wesley is the Saviour, we are all right,
but if Jesus Christ is the Saviour, then we are all wrong."

This speech from the bold young class-leader sent a thrill of
horror through the hearts of the members of the newly-formed
class. They said, "Jesus Christ is our Saviour," and in amaze-
ment they asked, "But what shall we do?" Brother Wolfe said,
"Let us send to Kentucky for a Tunker preacher to come and
baptize us." A young man by the name of Hunsicker, Wolfe's
brother-in-law, was immediately started to Kentucky, a distance
of about one hundred and fifty miles. On the road he met
Elder John Hendricks, who was on ;. visit of love to his friends
in Union County. His arrival was hailed with joy, for the
harvest was fully ripe. He held meetings, and baptized the
entire class in Clear Creek, there being about fourteen in all,
including the two Wolfe brothers and their wives. Brother
George was the first one to enter the water. He was probably
the first person ever baptized by the brethren in the state. This
was in the year 1812, at which time George was thirty-two years
old.

The same year the little band was called together and organ-

404 HISTORY OF THE TUNKERS.

ized by selecting George for the ministry and his brother Jacob
for the deacon's office. Brother George entered earnestly upon
the active duties of the ministry, being the only minister in Illinois
or Missouri.

The next year, 181 3, Brother Wolfe was ordained to the elder-
ship by Elder John Hochstettler and Hahn, of Kentucky. This
was the first ordination among the brethren in Illinois.

October 17, 18 18, James Hendricks was ordained to the elder-
ship by Elder George Wolfe. This was the first ordination in
Missouri.

Under the able preaching of Elder Wolfe the churches in Illinois
and Missouri prospered greatly. He and Brother James Hen-
dricks, of Missouri, were fast friends, and were much together in
their traveling, preaching, and church work.

The first love-feast ever held in Missouri was about the year
1 810, or about two years before Elder George Wolfe united with
the church. It was held under the direction of Elder John
Hendricks.

Elder Wolfe continued his labors in Union County for about
nineteen years, traveling and preaching much, and became widely
known. Many remarkable things are related of him, one of
which is that he held a public debate with a Roman Catholic priest
in the town of Kaskaskia. The place had been a Catholic strong-
hold for more than a hundred years. The debate created a
wonderful excitement. It was attended by the governor of the
state, who afterwards said of Elder Wolfe, :TTe is the profoundest
man, for an illiterate man, I ever heard." So crushing were
Brother Wolfe's arguments against Catholicism, so powerful
were his appeals for primitive Christianity, so complete was his
victory over his opponent, and so thoroughly did he arouse the
Catholic hatred, that his life was greatly in jeopardy. At that
time a company of soldiers was stationed at Kaskaskia, and the
governor, unknown to Brother Wolfe, had detailed a number of
soldiers to protect him on his homeward journey. When he
mounted his horse to leave the place, he was greatly surprised to
find himself surrounded bv a band of cavalrv, with drawn swords,

GERMAN BAPTISTS BIOGRAPHICAL. 405

whose officer explained to Elder Wolfe that he had orders to
accompany and protect him on his journey. After guarding him
a safe distance from the town, the soldiers returned.

In August, 183 1, Elder George Wolfe emigrated, with a num-
ber of his members, to Adams County, Illinois, and settled near
the present town of Liberty. A love-feast was held in September
of the same year, being the first feast held by the brethren in that
county.

After settling in Adams County, he traveled very extensively,
mostly on horseback. He is known to have visited the churches
in Morgan, Sangamon, and Macuopin Counties every year for
over thirty years. In 1858 the ferryman at Naples, Illinois,
speaking of Elder Wolfe, said, "I have ferried that man over the
river nearly every year for twenty-five years."

In appearance he was almost a giant, being nearly six feet
and a half tall, and weighing about two hundred and sev-
enty-five pounds. He had a very large head, arched eye-
brows, a high, broad forehead, and wore a long white beard.
A powerful and erect form contributed to his commanding
appearance. In manners he was as gentle as a child, and
vet as bold as a lion. He knew no fear. He was a great
reader, and possessed a wonderful stock of information, which
was always at his command. As a reasoner his resources
seemed unlimited. Colonel Richardson, of Ouincy, said he
regarded Elder Wolfe as one of the profoundest thinkers the
state of Illinois ever had. Elder Gibson says, "His manner of
preaching, like his presence, was commanding."

In one of his last sermons he said : "I have preached the
gospel for over fifty years. I labored much when Illinois was
a wilderness. My work is now nearly done. I have, like Paul,
finished my course, and when eternity shall dawn, and as I gaze
with enraptured vision on the mighty hosts of the redeemed,
if, in that mighty throng, one soul shall be numbered with the
blest because I worked, prayed, and preached, I shall be fully
repaid for all my labors here."

November 16, 1865, in the eighty-sixth year of his age, he

406 HISTORY OF THE TUNKERS.

quietly closed his labors on earth, and was buried near Liberty,
Adams County, Illinois. He was the father of eight children, six
sons and two daughters.

It is related that word was brought to him that a mass-meeting
was to be held in the western part of Indiana, at which the ablest
ministers to be found in the wilds of the west were to deliver
addresses, setting forth what they considered to be the best
religion for a pioneer life. Elder Wolfe resolved to attend that
meeting and address the assembly in behalf of his church. He
started on horseback, his usual way of traveling, and, after a
long journey, reached the immense, rudely-constructed house in
the woods, where the meeting was to be held. A vast concourse
of people had already assembled, and the house was then filled.
Wolfe's fine appearance and venerable looks attracted attention
at once. He was a stranger, of course, but everybody seemed to
know that he was a preacher.

To satisfy the curiosity of the people, he was invited to deliver
the first address. His mind was well prepared for the task. It
is said that for hours he held that vast assembly of hardy pio-
neers, who listened intently, and drank eagerly everything he
presented in behalf of the religion which his people had accepted,
and which he considered so eminently adapted to the wants of
a frontier life. It is further related that, after he had finished
his discourse, not another preacher ventured, in his presence, to
present a contrary view. He had made it clear that the simple
form of religion, as set forth in the New Testament, if taken in
all its parts, was perfectly adapted to all the necessary conditions
of mankind, in every age and in every clime, and, of course, to
the man and his family on the frontier as well.

PETER R. WRIGHTSMAN.

P. R. Wrightsman was born about the year 1835, in East Ten-
nessee. He was converted when twenty years of age, while
alone at work, with rather a remarkable spiritual experience.
Soon after his conversion he attended a Baptist revival meeting.
The minister, having learned of his spiritual condition, invited

GERMAN BAPTISTS BIOGRAPHICAL.

407

him to join his church, offering him inducements which were
very tempting to young Wrightsman, who was then exceedingly
anxious to obtain a liberal education. But Peter had been read-
ing the New Testament as a text-book in school, and, having a
retentive memory, he committed most of it ; so he excused him-
self, by saying that he did not consider himself a fit subject for
church fellowship, that so
many joined the church and
afterwards became stumbling-
blocks to others and brought
disgrace to the cause. Peter's
father was a pious, spiritual-
minded, Scripture-reading,
devoted Tunker brother. His
mother was a noble woman,
a member of the Missionary
Baptist Church, as were also
four of his sisters. This
brought our young convert
into a strait between two
ideas, and under the influence
of different views of influen-
tial parents, in whose Chris-
tianity he had the most im-
plicit confidence. So he took
the matter to the Lord in
prayer. Day and night he
prayed: "Lord, Thou know-

est where I may best glorify Thy name. Thou didst direct Thine
ancient people in answer to their prayers. Do Thou, dear Lord,
influence me, and direct me where I shall unite with the people of
God. Lead me; and, where Thou leadest, I will follow." The
Lord must have heard him, for, on the first Sunday in May, 1853,
his youngest brother, John, who was converted about the same
time, and two of his sisters and himself, were baptized by trine
immersion, and received into the Tunker Church.

DR. P. R. WRIGHTSMAN

408 HISTORY OF THE TUNKERS.

In i860 he was elected to the ministry, while yet unmarried
and unlearned. He was still laboring to obtain an education, and
trying to do the best in the ministry, laboring with his own hands
at grading railroad track for his bodily support.

In 1863 many of our brethren were shut up in prison for refus-
ing to fight, although they had complied with military require-
ments. The law had provided that all Christians who were con-
scientiously opposed to bearing arms should be exempted from
military service, by paying the Confederate authorities $300 per
capita, in Confederate money, which our brethren did. But men
were getting scarce, and many of our brethren were dragged off
and forced into the army. The church at Limestone, Tennessee,
desiring to care for its membership, met in council, and decided
to get up a petition and send it to the Confederate congress, pray-
ing that body to release our members from bearing arms, aver-
ring our non-resistant principles. Brother Wrightsman was
chosen to carry the petition to the seat of government.

When he set out upon his mission, he found the train loaded
with southern soldiers. At Jonesboro a Methodist minister came
into the car and took his seat by the side of Brother Wrights-
man. From this point we will permit Brother Wrightsman to
tell his own story, as related in the Brethren's Almanac for 1871.

"Presently he asked me whether I was not a minister. I told
him I was. He inquired of what persuasion. I told him the
Brethren. He wanted to know what we believed, and, in enumer-
ating to him different points, I mentioned non-resistance. 'And
do you not believe,' said he, 'that it is right to fight for our glori-
ous Confederacy ?' To which I replied, 'No ; for the Savior has
said, "Put thy sword into its sheath," and we are to love and do
good to our enemies." (Soldiers in Confederate uniforms were
thick around.)

"Methodist : 'Then do you not think General Washington was
a good man ?'

"'My Bible, sir, does not say anything about Washington.'

"Methodist : 'Well, do you not think that God set up this gov-
ernment by Washington ?'

GERMAN BAPTISTS BIOGRAPHICAL. 409

" 'Yes,' said I, 'but does not God use one wicked nation to
scourge another, and make use of individuals to carry out His
purposes, and yet they be wicked? And do you not think Gen-
eral Washington was a good man, and that God set up this gov-
ernment by him?'

"Methodist : 'Yes, I do believe it.'

"Then said I, 'What do you think will become of you Con-
federates who are trying to pull down and destroy what God has
built up?'

"And they went their way, being condemned.

"The soldiers standing around us during this conversation
threatened my life. They said one to another, 'Shoot him,' 'Spear
him,' 'Bay him ;' but none of those things moved me. I felt that
the Lord was with me, 'strong to deliver, and mighty to save.'
But I proceeded on to Richmond, then the capital of the Con-
federacy, presented my petition, and made my speech. I told
them we would not fight, because the Captain of our salvation
commanded us, 'Thou shalt not kill ;' and if we were taken to the
battle-field, we would be in their way, and an expense to them ;
that 'we are the best subjects of our government ; we stay at home,
mind our business ; we never disturb nor bushwhack your men.
Our people are mostly farmers. They raise grain, and your men
come and take it, and we do not resist. We are the best subjects
in your government ; but fight our fellow-man wre will not.'

"They granted my petition, and I came home, went to Knox-
ville, and turned our brethren out of prison. To God we give
all the glory.

"After the war, and in 1867, I married Elizabeth Witter, at
South Bend, Indiana. We both went to Cincinnati, Ohio, in
1867, where I graduated from the Eclectic Medical College ;
thence to Dayton, Ohio, where the Lord blessed my ministry in
the city. Praise His name. After three years we moved to
South Bend, Indiana. Here the Lord blessed my labor in busi-
ness and in the church. There I was ordained to the eldership
in 1875, by Elder James Miller. Here I lived with my family
ten years, until my health failed. I then moved to Kansas, and

4IO HISTORY OF THE' TUNKERS.

thence to Georgia, on account of our daughter's failing health,
where she has much improved.

"I am still preaching the gospel. Blessed be the Lord for all
His mercies."

DANIEL WRIGHTSMAN.

Daniel Wrightsman, father of Dr. P. R. Wrightsman, was one
of the old brethren of southwestern Virginia. October, 1849,
he moved to east Tennessee. He was one of the best scriptorians
in the brotherhood. He was elected to the ministry in his church
on the headwaters of Roanoke River ; but because his wife was
not a sister in the church, but a worthy Baptist, the elder ruled
that, as Brother Wrightsman's wife was not a member, he
thought best not to install him ; that he might come home some-
times cold or hungry, and his wife would probably not arise to
comfort him. So the elder suggested that his son-in-law be the
choice ; and so it was done.

Such ruling very much discouraged Brother Wrightsman. As
was his custom, he took it to the Lord in prayer. The Holy
Spirit comforted him, and signified to him that he did well that
he had it in his heart ; and, while he did not exercise his gift,
God would raise up out of his loins sons who would preach the
gospel. Two of his sons, Peter and John, became preachers.
Brother Daniel kept up the family altar, did strictly as he would
have others do to him, and died happy.

PROFESSOR JACOB M. ZUCK.

Prof. Jacob M. Zuck was born near Mercersburg, Franklin
County, Pennsylvania, Oct. 29, 1846. He was the son of Jacob
and Susannah Zuck. When he was 18 years old he had a fall
in which he displaced the knee-cap of the right leg, and by mal-
practice he became lamed for life. He first walked with two
crutches, but finally became able to walk with a cane. Soon after
he took white swelling in the same limb, which grew in length,
but failed to gain flesh. He was a great sufferer in bodily afflic-
tion, but during all manifested much patience.

GERMAN BAPTISTS BIOGRAPHICAL. 411

On account of his lameness he did not receive the amount of
schooling that he would have had under more favorable circum-
stances ; but having a bright mind, he learned rapidly, and passed
the examination to teach in public schools in Franklin County, at
the age of 16 years.

PROF. J. M. ZUCK

He became a member of the German Baptist Church at the
age of 16 years, being baptized at Welsh Run, Pennsylvania.
About this time he entered the state normal school at Millers-
ville, Pennsylvania, where he spent the summer months and
taught in the winter, thus paying his own expenses. This shows
what may be done by an ambitious, energetic young man of push
and grit, even against adverse circumstances.

412 HISTORY OF THE TUNKERS.

He graduated from Millersville about 1868, with compli-
mentary honors from Professor Brooks. He was chosen prin-
cipal of the Tremont schools, in Schuylkill County, and taught
there in 1871-72. October, 1872, he commenced teaching at
Waynesboro, which was continued for two years.

He entered the National Normal, at Lebanon, Ohio, Sept. 21,
1873, remaining until May, 1874, when his health gave way, and
he was obliged to abandon school work. He continued home
studies, and was thereby enabled to graduate, August 14, 1874, in
the scientific course, taking the title of B. S. His graduating
address was entitled "Spanish Struggle for Liberty." The effort
brought him numerous compliments. He took up a classic
course at Lebanon, Ohio, Sept. 8, 1874. But, on account of
some change in teachers, he left Lebanon, and entered Professor
Carver's Normal, at Medina, Ohio, Nov. 24, 1874, and remained
until 1875, when he was compelled to abandon school, and
returned to his home.

His next effort was at Huntingdon, where he opened a school
in the Pilgrim Building, April 17, 1876. The enrollment con-
sisted of three students. The school grew rapidly in number, and
soon required larger apartments, and became what is now known
as the Juniata Normal College, with its spacious and beautiful
landscape and edifice. The first building was erected and ded-
icated in 1877, of which I am happy to present a fine engraving.
For the history of the institution see a sketch under "Literature."

Of this humble effort the following is the first announcement ; —

NORMAL SELECT SCHOOL.

The undersigned will open a normal select school, in the Pil-
grim building, Huntingdon, Pennsylvania. The school year
will consist of four terms of eleven weeks each, beginning April
17, September 4, November 20, 1876, and February 12, 1877.

TERMS.

Tuition for eleven weeks n $6 50

. For less time, per week 65

Boarding, per week 3 00

GERMAN BAPTISTS BIOGRAPHICAL. 413

The patronage of all is solicited. Special attention given to
those desiring to teach. For further particulars address,

J. M. Zuck,
Huntingdon, Pa.

RECOMMENDATIONS.

"I take pleasure in certifying that Mr. Jacob Zuck is a graduate
of the State Normal School, that he is a young man of Christian
character, a good, thorough scholar, and that he taught with suc-
cess in our normal school. I cordially recommend him to any
desiring a good teacher. Edward Brooks,

"Principal State Normal School."

"Mr. J. M. Zuck graduated in our scientific class in 1874. He
is a man of correct habits, of remarkably clear and strong mind,
mastering with certainty every subject to which he applies him-
self. He is well qualified in the higher mathematics, in the nor-
mal sciences, and in the Latin language, to teach them with
success. It is my opinion that he will win the respect and good-
will of his pupils and patrons wherever he may locate.

"A. Holbrook,
"Principal National Normal School, Ohio.

"April 7, 1876."

Brother Zuck possessed exceptionally strong religious convic-
tions, and was fearless in maintaining them in public or private
life. He fought the battles of life bravely against odds. He was
a constant reader of the Bible, and meditated much upon the
blessed truths revealed therein. This frequently caused him to
take the unpopular side of questions in school. He was known
to withhold criticisms and arguments from others until they were
delivered in public, when his opponents were confounded with
the force of his arguments. He observed daily seasons of devo-
tion, and his heart was full of prayer and praise to God, and his
intimate associates will testify to his bedside prayers upon retiring.

Brother Zuck opened the first Sunday-school in the Welsh Run
congregation in the fall of 1867, which has been continued unin-
terruptedly by his brothers. He died May 11, 1879, aged 32
years 6 months 14 davs.

414 HISTORY OF THE TUNKERS.

ELDER JOHN ZUG.

John Zug was born in Lancaster County, Pennsylvania, May
14, 1797, and died in Lebanon County, Pennsylvania, July 19,
1873, aged 76 years 2 months and 5 days. He was a member
of the church for more than half a century, and a minister some
30 years. He ever manifested a zeal in the Master's cause, trav-
eling and preaching, visiting the sick and afflicted, both friend
and foe, and especially was he vigilant in the church of his charge,
which he left in a thriving and prosperous condition. He was
the eldest son of Elder Abraham Zug, and became his successor
in office.

Brother John Zug, had he lived in the present, would have been
considered eccentric. We may say he was peculiar in a harmless
sense. He was very much opposed to new things, and especially
to manners or etiquette. One story I heard him relate of himself,
which he thought too good to be lost ; and, as I coincide in that
opinion, it is here repeated : —

He had a niece living in Harrisburg. On one occasion, when
eating at their table, the bread plate was passed. This was too
much "style" for our humble brother, and he said, 'Teh kann mil
selver helfe." Thereupon the plate was directed to be placed on
the sideboard. When Brother Zug wanted to eat bread, and
called for it, the stern host replied, "You said you could help
yourself; over there is the bread." And he went and helped
himself.

A similar incident occurred at the house of Brother Christian
Brumbaugh, at Clover Creek, Pennsylvania. Sister Brumbaugh
had prepared a special dish at his own request. At the table, in
the exuberance of her kind heart, she handed Brother Zug the
dish, when he replied, 'Teh kann rnir selver helfe." The dish was
set down, and Brother John spread himself over the table, accord-
ing to the good old order, and helped himself.

When the annual meeting was at Bareville, Pennsylvania, in
1868, the author of this work was entertained at his house, and
found the old brother and his wife to be of the true Tunker style
in hospitality.

CHAPTER XIII
OLD GERMAN "BAPTISTS.

Modern Tunker literature abounds in misnomers. As this is
a history of the Old German Baptist Church, the reader may infer
there is a new or later German Baptist Church. It may also be
inferred that we are treating alone of German people, while the
fact is there was not a German address delivered and likely not
a sentence spoken in the German language in all the deliberations
attending the organization of this body. However, every parent
has the privilege of naming his own legitimate offspring; these
people chose the appellation at the head of this chapter as their
denominational name and title.

The occasion for this organization grew out of dissatisfaction
with the rulings of the German Baptist Church in her general
councils. Three elements had obtained and taken form in the
Tunker fraternity, all of which seemed to strive for supremacy.
They were called Progressive, Conservative, and Old Order, the
last implying ultra-conservatism.

In a pamphlet entitled "The Brethren's Reason for Producing
and Adopting the Resolutions of August 24, 1881," are set forth
the particulars anteceding the organization. It was published at
the office of the Vindicator, the official organ of the denomination.
It is prefaced by the benedictus of Elder Samuel Murry, George
V. Siler, and Samuel Kinsey, dated January, 1883. The object of
the publication is said to be to show how frequently the Old Order
Brethren had entreated the annual meeting to put away the new
and fast movements in the church, and to leave on record the
earnest labors of the "old faithful brethren to maintain the old
landmarks of the German Baptist or Dunkard Church."

I am greatly indebted to this little book, not so much for infor-
mation as for reminders and exact dates of events, with which I
was familiar at the time of their occurrence.

The reader will find elsewhere the statement that the pro-

(415)

416 HISTORY OF THE TUNKERS.

gressive period in the Tunker Church began with the first issue
of the Monthly Gospel Visitor, their first church paper. In this
view our Old German Baptist brethren concur ; for, in an address
preceding the report of one of their meetings, they say : "Up to
the year 185 1 peace and union existed in the church. In that year
the first paper was permitted to be printed among us." They
thus associate the departure of peace and union with the introduc-
tion of the paper, which was no doubt true, so far as their own
peace and comfort were concerned. It was prophesied by the
opponents of the paper, in their arguments against its introduc-
tion, that it would lead to the implantations of other innovations ;
and it required neither inspired prophecy nor remarkable perspi-
cuity to make the discovery.

Let us learn the name and character of the things which
disturbed the peace of these good people. On the same page (35)
it is stated : "In 1857 Sunday-schools were rather warranted, and
in 1858 privilege was granted to hold lengthy revival meetings,
and also high schools. These somewhat disturbed the peace of
many brethren. Thus, when the order of the church was once
broken, one innovation after another crept in among us, to the
sorrow of many members."

In the following paragraph other grievances are mentioned,
most of which need explanation to the uninitiated reader. After
having read the chapter headed the "Tunker Love-feast," we will
be able to proceed intelligently, having learned that it is essential
to the proper observance of the Tunker communion to have a
prepared full meal, of which all may and should partake, as each
may require or desire. For many years it was the custom not to
have this meal on the tables until after the service of feet-washing.
Upon close study of the institution of the ordinance by Christ,
it was observed that He rose from a prepared supper, and after-
wards sat down to the same meal, and addressed the twelve, until
He introduced the elements of His broken body and shed blood.
True to the Tunker idea of implicit obedience to the commands
of Christ, having learned better, they proceeded to do better, and
the elements of the Lord's supper and the communion were

OLD GERMAN BAPTISTS. 417

placed on the tables at the opening of the services. To this the
Old Order element objected, because, they said, "During the Old
Testament dispensation it was not permitted to have two sacrifices
before the Lord at the same time."

Another source of trouble to these brethren was the mode of
observing the ordinance of feet-washing. The reader is again
referred to the very full account of these services in the chapter
headed the "Tunker Love-feast" and the Glossary. It is remark-
able that an intelligent body of such devoted people should suffer
themselves to become alienated from each other in regard to the
manner of observing an ordinance which was instituted for the
special purpose of uniting them more closely, by inculcating the
spirit of self-abnegation and humility. In all the controversies
that ever disturbed the Tunker fraternity, none was so prolific in
the propagation of bad feeling, harsh sayings, and unholy conduct
as was that upon the mode of feet-washing. The Old Order ele-
ment was greatly offended at the manner of soliciting money for
church purposes. They had so little use for money in their
method that they knew practically nothing of the financial problem
of church work. It must not be inferred that these people were
penurious because they were opposed to giving money for mis-
sionary purposes. They were liberal in their own way of giving,
and outdid all other sects in feeding the poor, keeping all their
own indigent, and contributing liberally to every other worthy
charity ; but they were conscientious on this subject, as on all
others.

They began to seek redress, first by talking the matter over
among themselves privately, then by consultation among the
adjoining elders, until they agreed the time had arrived when
some public effort must be made to check the constantly-growing
source of their vexations. Accordingly, the 14th day of Novem-
ber, 1868, was set apart to consider the matter. However, a
caucus was held on the 13th of October preceding, composed of
about twenty persons, when it was decided to change the time
for the public council to the 13th of November, for what reason
we are not told. They claim that Elders Henry Kurtz and Peter
27

418 HISTORY OF THE TUNKERS.

Nead originated the idea of the council of November 13, 1!
To what extent the meeting was advertised is not on record, but
presumably only by private letters to the elders whose presence
was desired. At this 13th of October caucus it was further
decided the most prudent step would be to petition next annual
meeting, in the first place, to fall back upon the ancient order of
doing busienss, "and that in case it would refuse to do so, they
were fearful that many churches would not be represented at the
next annual meeting."

The author of this work was editor of the only weekly church
paper at the time, and he knew nothing of the council of Novem-
ber, 1868, until some time in the beginning of the following year.
In the editorial department of C. F. C, volume 5, number 13, we
find the following remarks : —

"This is the sum and substance of the petition. What is the
plea for the proposed reformation ? Is there any point of doctrine
involved? — Not any. But that is in exact accordance with all
schisms. If ever there will be any general division in the church,
it will not be upon any point of doctrine, but upon some matter
of tradition or theory. Oh, that we could all adopt the beautiful,
and, we believe, holy sentiment expressed by Augustine in the
words, Tn essentials, unity ; in doubts, freedom ; in all, however,
love.' Then we would not have these petty bickerings about how
our fathers used to do, what was the old order, and a host of
other questions not any more essential."

We are told that the meeting of November 13, 1868, was well
attended by prominent elders, mostly from Ohio, and some from
other states. After two days' deliberation it was agreed to send
the following petition to annual meeting of 1869. The petition
is said to have been signed by many brethren, but I have not been
able to secure a list of the signatures ; but I copy the petition com-
plete, as follows : —

"We, the undersigned elders, teachers, and visiting brethren
from various districts of the church in the state of Ohio, being
assembled in the fear of the Lord and prayer, upon the 13th day
of November, 1868, for consultation upon matters with regard to

OLD GERMAN BAPTISTS. 4X9

the present condition of the church, do unanimously and most
earnestly petition for our next annual conference, to be held in the
state of Virginia, in the spring of 1869, to change, at least in the
following particulars, its present manner of conducting business,
etc., etc., so that in the future our annual conference meeting be
conducted more in simplicity, and after the manner of our first
brethren.

"1. From the elders present at the place of annual meeting let
there be six or eight of the old, experienced, and established breth-
ren selected, and these need not be selected, like our representatives
in Congress, a certain n.imber from eacn state, as each state, from
its peculiar circumstances, condition, etc., has its peculiar laws
adapted to its own wants ; but not so with regard to the church.
Her rules and understandings must be trie same throughout all
the states, and hence let those brethren be selected from either or
all of the states, as prudence and the Holy Spirit may suggest ;
and let not their names appear on the minutes as ' Standing Com-
mittee.' After having withdrawn, let those brethren receive the
queries, etc., from the different districts represented, and let them
present the same in order before the meeting, for consideration.
A minute of the proceedings of the meeting to be kept by some
brother present. Let those old selected brethren see that there be
order, if necessity require; but let no brother be selected as
(human) moderator; rather, submit that office to the dictations
of the Holy Spirit. Let all the business, we entreat, be trans-
acted in great simplicity, and thus do away with those worldly-
wise regulations, such as selecting a certain portion of the stand-
ing committee from each state, appointing a moderator, etc., and
to have their names affixed upon the minutes.

"These points we look upon as tending to elevation, through
which also the business and power is gradually concentrating too
much into the hands of a few. Let us all be members one of
another, and, above all, we say, Close the door against that which
has a tendency to elevate and exalt the mind, lest Paul would say
of us, 'But I fear lest as the serpent beguiled Eve through his sub-
tility, so your minds should be corrupted from the simplicity that
is in Christ.' 2 Cor. 11:3.

420 HISTORY OF THE TUNKERS.

"We think it advisable that the minutes of conference be again
read to all at the close of the meeting ; then let them be witnessed
by several of the old elders, but avoid especially designating
those who had been selected to receive the reports of the churches.
"2. We petition conference to desist from sending committees
to various churches where difficulties exist. We advise that all
churches who need assistance call upon the elders, etc., in adjoin-
ing districts to come to their help, for it is probable that in most
cases these have a better knowledge of the case than those
brethren sent to them from a distance. And let all cases where
any of the ordinances or doctrinal points be involved, be reported
to conference, and let conference, after having considered the
case, write accordingly to the church where the difficulty exists.
Let two brethren be chosen to carry and deliver the epistle to
said church. This will be according to the practice of the
apostles' days, for proof of which see the fifteenth chapter of Acts.
"3. We further petition this meeting to counsel and advise
Brethren Quinter and Kurtz and H. R. Holsinger to publish
nothing in their periodicals that disputes the practice of the pre-
cepts and ordinances of the gospel, as handed down to us by
Christ and the apostles, through and by the forefathers of the
church. And let Brothers Nead, Kinsey, and all the brethren
who write, be cautioned upon this head.

"In conclusion we say that if this Conference Meeting shall
hear and grant this petition, well; but in case it shall refuse to
do so, it is very probable that many churches will not be repre-
sented at our next annual conference, and hence the result will
be reorganization of our conference meetings by said churches
in accordance with this petition."

In order to strengthen their forces, a number of the Miami
Valley elders and Old Order members held a meeting at the Bear
Creek church, west of Dayton, Ohio, on Easter Monday, March
29, 1869. At this meeting they reiterated their grievances, and
endeavored to devise some system of manipulating Annual Meet-
ing so as to carry their point. They declared the object of their
labors to be to "unite the brotherhood upon the ancient principles

OLD GERMAN BAPTISTS. 421

of the church, and thus save her from a corrupted Christendom."

A supplement was then prepared in the form of a petition, and
with a view of circulating it and obtaining signers thereto. By
way of preamble, and as an inducement to obtain signatures
thereto, they said: —

"The brethren need not be alarmed, neither need they entertain
the slightest fear in putting their names to this paper, seeing we
plead not for any new thing, in which there may be danger, but
for, Thus saith the Lord, Stand ye in the ways and see, and ask
for the old paths, where is the good way, and walk therein, and
ye shall find rest for your souls.' Jer. 6: 16."

Finally it was agreed to place the following pledge, or bond of
union, at the head of the petition : —

"And that there may be as much accomplished as possible in
this direction, the brethren in council on the 13th day of October,
1868, and again on the 13th day of November, and we, the under-
signed, do most earnestly entreat our annual conference of 1869
to hear the accompanying petition, and to grant the requests
therein stated — giving a definite reply — after which the steps nec-
essary to be taken will manifest themselves. We, the under-
signed, do hereby signify that we will be firm and faithful to that
which is herein contained, and that we will be true to each other,
by evil report and good report."

This petition, we are told, was signed by 126 members at the
meeting. How many additional names were obtained at other
times and places deponent saith not. It was printed, and circu-
lated extensively.

In due time the paper, with the signatures attached, was pre-
sented to the annual meeting, which that year was held in Roa-
noke County, Virginia. It received respectful consideration at
the hands of the Conference, with the following reply : —

"i. Whereas there have been certain petitions from southern
Ohio presented to this annual meeting, and which have been exten-
sively circulated through the brotherhood, wherein the petitioners
have set forth certain grievances, and desire some change or
modification in holding the annual meeting, and also in certain

422 HISTORY OF THE TUNKERS.

practices among the brethren ; and whereas this annual meeting
desires to maintain all the practices and ordinances of Christianity
in their simplicity and purity, and to promote 'the unity of the
spirit in the bonds of peace ;' therefore, though it can not grant
the changes and objects desired by the petitioners to the full
extent petitioned for, it will make the following changes in the
manner of holding the annual meeting, and endeavor to guard
with increased vigilance against the abuse of the practices referred
to in the supplement, by advising and urging the brethren to
observe the cautions and directions in reference to said practices,
as hereinafter stated: —

"i. In relation to the appointing of the standing committee,
we advise that the district meetings select old, experienced, and
established brethren ; and that, in signing the minutes, we advise
that a suitable number of elders sign them, but not as members
of the standing committee, and the signers need not be confined
to the committee. We also advise that the minutes be read to
all at the- close of the meeting, provided there is time, and it be
found practicable to do so ; and that the term Moderator, as
applied to the brother who keeps order, be dropped.

"2. In relation to holding protracted meetings for worship, we
feel much impressed with the propriety of conducting said meet-
ings in strict accordance with the gospel ; that all disorder and
improper excitement should be avoided ; that care should be
taken that the understanding be enlightened as well as the pas-
sions awakened ; that on all occasions when candidates for church
membership are visited and examined, they be dealt with as the
gospel seems to require, and as the order of the brethren has
sanctioned ; that in noticing the success of preaching, we advise
that the number of additions to the churches be omitted.

"3. In relation to Sabbath-schools, we feel the great necessity
of guarding against the prevailing manner in which these schools
are conducted ; of cautioning the brethren who take any part in
them against having festivals, or anything of the kind that does
not comport with the spirit of Christianity, which such schools
are designed to promote ; that care be taken lest pride be taught

OLD GERMAN BAPTISTS. 423

rather than humility, and that nothing be encouraged thereby that
will conflict with the established order and character of the
brethren ; and that care should be taken that no offense be given to
brethren in these things.

"4. In reference to the controversial articles published in our
religious papers, we counsel and advise our Brethren Qu inter and
Kurtz and H. R. Holsinger to publish nothing in their peri-
odicals that disputes the practice of the precepts and ordinances
of the gospel, as handed down to us from Christ and the apostles,
through and by the forefathers of the church ; and that Brethren
Nead and Kinsey, and all the brethren who write, be cautioned
upon this head, and are hereby given to understand that a disre-
gard to this counsel will subject a brother to the counsel of the
church.

"5. In reference to prayer-meetings, social meetings, and
Bible classes, we would say that we advise the brethren to be very
careful in conducting such meetings, when they have been intro-
duced, and to conduct them not after the prevailing custom of
the religious world, but in the order that the brethren conduct
their meetings for worship ; that brethren be cautioned against
introducing such meetings where their introduction would cause
confusion in the churches, and that elders always be consulted
in introducing such meetings."

The author of the aforesaid pamphlet criticises the action of
annual meeting pretty severely ; he also declares that the petition
did not come before the public meeting at all, which is probably
true.

Then he refers to the difficulty existing upon the mode of feet-
washing.

In the year 1871 they made another effort to control the annual
meeting in regard to this question. The article on the minutes
of the annual meeting reads as follows : —

"Whereas this annual meeting finds, to its great regret, that
the subject of feet-washing, in its single or double mode, as
the difference is called, has produced serious difficulties among
us, and threatens still greater difficulties in the future questions

424 HISTORY OF THE TUNKERS.

relating to this subject having come from different localities in
the brotherhood, it has assumed such a degree of importance as
to commend it to the serious and prayerful attention of the
brotherhood. Under these considerations, with prayerful reflec-
tion, the propriety has suggested itself to us of calling the elders
of the brotherhood together to consider this matter, as the apostles
and elders did to consider the case of circumcision. We have
therefore concluded to request all ordained elders of the brother-
hood to meet, in the fear of the Lord and under a sense of their
responsibility, in solemn assembly, on Whit-Monday, 1872, at the
place of our next annual meeting, to dispose of the subject as
the peace and prosperity of the fraternity may require. In the
meantime no church should be organized under the single mode,
neither should any change from the double to the single mode.
And in order to obtain all information posible, to present unto the
council of elders above alluded to, we appoint the following
brethren as a committee to ascertain, as far as possible, which was
the first mode practiced by our brethren in America, D. P. Sayler,
Jacob Reiner, James Quinter.

The committee discharged their duties, it is presumed, to the
best of their ability, and in due time laid the report of their inves-
tigations before the council of elders. Annual Meeting was held
that year in Wayne County, Ohio, on the farm of Elder Cyrus
Hoover. The council was referred to as Episcopal and as an
ecumenical council. As it was composed exclusively of ordained
elders, and the author of this work not belonging to that class at
that time, he was not admitted into the council chamber. Among
those who participated in the discussion the following are named :
Henry Kurtz, Peter Nead, B. F. Moomaw, D. P. Sayler, H. D.
Davey, James Quinter, J. H. Umstad, Jacob K. Reiner, D. B.
Sturgis, John Cadwalader. The report of the committee was as
follows : —

sayler's report to the elders at annual meeting.

Dear Brethren : In compliance with appointment by annual
meeting of 1871, Art. 37, to ascertain, as far as possible, what

OLD GERMAN BAPTISTS. 425

was the first mode in the observance of the ordinance of feet-
washing by the brethren in America, I, being governed or guided
in the field of my research by this history : "The first appearing of
these people in America was in the fall of the year 17 19, when
about twenty families landed in Philadelphia, and dispersed them-
selves, some to Germantown, some to Skippeck, some to Olev,
some to Conestoga, and elsewhere. This dispersion incapaci-
tated them to meet for public worship, and therefore they began
to grow lukewarm in religion. But in the year 1722 Messrs.
Baker, Gomery, Gantz, and Frantz visited these scattered breth-
ren, which was attended with a great revival, insomuch that soci-
eties were formed wherever a number of families were in reach
of one another." — Benedict's History of the Baptists, page 599.
This, being from Morgan Edwards' "History of the Pennsylvania
Baptists," is authoritative.

To visit these points, I started on a tour on the 27th of
September, 1871, in my private conveyance, taking with me Elder
Moses Miller, who kindly consented to go along. I was out
8 days, and traveled upward of 300 miles, traveling as many as
47 miles a day. And, passing from one point to another, we
passed through territory not occupied by brethren, and, being
strangers, we were obliged to lodge overnight and for dinner in
public houses sometimes. Having learned that, although Oley
had the second meeting-house built by the brethren in America,
yet, by death, removal, and other causes, the church had gone
down so that there had been no preaching there for forty years but
of late years had been revived through the labors of Elder John
Zug, so that it now numbers about sixty members, with David
Eshelman elder, I could ascertain nothing, although Elder J. Zug
is a living, walking encyclopedia on church matters. We did not
visit this church, though we passed through its territory. We
also learned that Skippeck was a point within the territory of the
Indian Creek church. So we traveled east as far as to the old
meeting-house in the Indian Creek church, which is in Mont-
gomery County, and answers the historical Skippeck. We also
visited all the oldest members named to us, in order to ascertain
all the traditional information we could.

426 HISTORY OF THE TUNKERS.

We did not find Samuel Harley, elder of the Indian Creek
church, at home, neither A. H. Cassel, they having gone to a
love-feast some distance away. This I regretted much, though
Brother Cassel's son kindly showed us through his father's
library, but, of course, we could ascertain nothing by a personal
inspection of manuscript, etc., not knowing where to find them.
In order to meet this deficiency I appointed Brother Abraham
H. Price, who, in my stead, should have Brother Cassel to search
all the written manuscripts in his library to obtain all the written
information on the subject, and write the same to me. In com-
pliance with this arrangement Brother Price writes: "November
1 8, 1 87 1. I have done as you have requested me to do. I asked
Brother Cassel whether he had a journal of the ancient church
that would show or tell how the German Baptists practiced feet-
washing. He said he had. Yes, a journal he has from the Ger-
mantown church wherein we can see many things to our satis-
faction of the housekeeping of the old brethren in the church.
But nothing of feet-washing, whether single or double, nothing
in his library. But he has much to tell of what he heard of old
Brother Fox and others. They tell him that single mode was
the practice of the mother church in Germantown.'

To give Brother Cassel an impartial hearing I insert the fol-
lowing letters from him. He writes voluntarily, October 19,
1865, as follows : "I have read your article on feet-washing
{Gospel Visitor, Vol. 15, page 112) with a great deal of interest,
and cheerfully endorse every word of it, excepting the assertion
at the close, that the present order has been the order of the
church since hei; organization in America, I can not endorse,
because I know the contrary is the fact. But I am very well
satisfied with the order as the church observes it. St. Paul's
reasoning in 1 Cor. 12 satisfies my mind against any scruples on
the subject. And, although it is an ancient order, as you have
traced it eighty-one years back, and might be traced still further,
it is, nevertheless, not the ancient, or first order, and can not be
traced back to her organization in America. For that the
brethren originally did wash and wipe is a fact that admits of no

OLD GERMAN BAPTISTS. 427

doubt, and therefore needs no argument to sustain it. But that
many branches of the mother church did early deviate from it, is
also a fact, and that some did never observe it that way at all,
must be likewise admitted, among which is Indian Creek, one of
its most early branches, and under the immediate patronage of
the mother church at Germantown, did not observe it that way
until many years after its organization, where, in compliance to
the wishes of some of its members, the attempt was made for
once to wash and wipe, but found it so inconvenient that we went
back again to our former mode, and never attempted it since.
This also proves the assertion of Brother Thurman in regard to
Indian Creek having changed the order is entirely groundless."

"From all that I can learn, it appears as if the Brethren were
at first somewhat indifferent about the mode, or, rather, as if they
had left it optional, while some practiced it in this way, and some
that way, even during the lifetime of its founders, and yet were
all loving and sociable together as we are yet to this day with
those that do still retain the ancient or first order.

"I said the brethren at first appeared somewhat indifferent
about the mode of feet-washing. They did so, but justice
requires me to say that they did not at all continue so, for A.
Mack, Jr., was always inclined to observe it according to the
pattern of Christ, and when upon his death-bed, in 1803, he was
visited by several of his junior colaborers, whom he admonished
very feelingly to continue steadfast in the external forms of our
religion, especially in that of feet-washing, for although he bore
with the deviation, he for all grieved it on his death-bed. And
to use his own words, he feared it was opening a bar in the
inclosure for still greater deviations to creep in. They were
faithful to his dying injunctions, and to this day observe the
old mode of washing and wiping. But, oh, what deviations did
they allow to creep in in other respects ! I allude to the man-
ners of holding love-feasts, and to their general intercourse with
each other, etc. Yours in love, Abraham H. Cassel."

January 8, 1865, he writes again : "In the first place I would
inform you yet of what I forgot to mention in the proper place

428 HISTORY OF THE TUNKERS.

in my former letter, — that for many years after the organization of
our church the brethren had a deal of trouble concerning the time
of washing feet, which occasioned two changes already. For, in
the beginning of our fraternity, we washed feet after the supper and
the breaking of bread was over. After observing it in this way for
a while, we began to see a little more, and washed them between
the supper and the bread, and that way we continued to do until
I. H. Reitz' translation of the New Testament appeared. That
and the arguments of a brother that understood the Greek lan-
guage convinced us of our error. Since then we observe it as
we still do, before supper. But concerning the mode, or order,
of washing them, I can not find anything more explicit than what
I have already stated, namely, that he who washed also wiped,
and that A. Mack and the mother church at Germantown never
did observe it otherwise, but, as already said, bore with the
branches that deviated. Fraternally yours, A. H. Cassel."

In my charge to Brother A. H. Price I requested him to ascer-
tain which were the next oldest churches to Germantown. To this
he replies : "The first one was the Coventry church, in Chester
County, and the next one was either the Indian Creek or Ephra-
tah, we can not positively tell which. But this we do know, that
feet-washing in these was always performed in the double mode."
I, however, being guided in my research by the historical direc-
tion, and learning from that of the apparent simultaneous organ-
ization of churches at the four points named and that neither
one is mother or the offspring of the other, but each being an
independent organization by the same authority, and having
ascertained all about Oley, Skippeck, and Germantown, I turned
to Conestoga, which is in charge of Elder Christian Bomberger.
Here I found a written record from the date of her organiza-
tion, by Elder Peter Becker, of her first love-feast, the names of
all her ministers, the names and dates of all her baptized. This
rceord I was told is not in A. H. Cassel's library. I report as
follows : —

The church at Conestoga was organized by Peter Becker, in
1722, and Conrad Beisel was baptized, and the first love-feast

OLD GERMAN BAPTISTS. 429

served by Becker, and, after the meeting, when Brother Becker
was leaving the place, he told the brethren that he could not
visit them regularly ; he put the New Testament into the hand
of Beisel, and told him he should do the best he could in church
housekeeping. This way of authorizing Beisel to take charge
of the church caused much dissatisfaction among the brethren,
and to settle this he was elected to the ministry, in 1724, with
John Hildebrand, deacon, to serve in the Conestoga church,
under Peter Becker, bishop. Beisel, however, caused a schism in
the church in reference to the Sabbath, which caused consider-
able trouble in the church, and, in 1732, it culminated in a sepa-
ration, six brethren and five sisters adhering to Beisel, and
twenty-seven remaining with Becker, all Conestoga members.
This Beisel was baptized by Brother Becker, in the Conestoga
church, and the same day communed, and was informally author-
ized to preach, and in 1724 was regularly elected to the minis-
try, and in December of the same year served his first communion.

Brother Becker was minister in Germantown and Conestoga
churches till 1724. During his administration fifty-two were
baptized in Conestoga church.

Brother Michael Frantz succeeded Becker. He was bishop
thirteen years. He died in 1747. During his administration
one hundred and nineteen were baptized.

Brother Michael Pfautz succeeded him, and was her bishop
from 1747 to 1769, a period of twenty-two years. He died in
the sixtieth year of his age. During his administration one
hundred and sixteen were baptized.

Brother Christian Longanaker succeeded him, and served
three years, when the church was districted into three, namely,
Conestoga, White Oak, and Swatara, Berks County. Jacob Stoll
was ordained bishop for Conestoga, Christian Longanacker and
Johannas Zug for White Oak, and Martin Gable for Swatara.
Jacob Stoll was in charge of the Conestoga church from 1772 to
1822, a period of fifty years. He died in 1822, in the ninetieth
year of his age. During his administration two hundred and
sixtv-three were baptized, and during the three years of Longan-

430 HISTORY OF THE TUNKERS.

aker seventy-nine were baptized. (This is the offspring a
church must have to entitle her to the appellation of mother.
Of these Germantown has none, and hence she is not the mother
church. )

In 1815 (Stoll's administration) the Conestoga church elected
Abraham Zug and Jacob Pfautz to the ministry at the same time,
and in 1823 both were ordained together. Zug died in 1841,
and Jacob Pfautz had charge of the church forty-one years, and
died in 1864, in the eighty-eighth year of his age. During his
administration three hundred and sixty-seven were baptized. In
1830 (Zug and Pfautz' administration) Christian Bomberger
was elected to the ministry, and in 1864, the year Pfautz died,
Conestoga church was again districted into three, namely, Cones-
toga, West Conestoga, and Ephratah. C. Bomberger was
ordained for Conestoga, in whose charge the church now is, and
up to the time of writing, October 3, 1871, of his administration,
three hundred and ninety were baptized. In all this carefully-
kept record there is not one word written on the mode of feet-
washing, and as in Germantown and Indian Creek (the historical
Skippeck) churches, we are dependent on tradition alone on the
subject.

After having learned that Beisel was baptized by Becker in
the Conestoga church, in 1722, and at the same time authorized
to preach, and was duly elected to the ministry in 1724, and in
December of the same year served the communion in the Con-
estoga church, thus identifying him with the early history in
America, and keeping a written (now printed) record of all that
transpired in the church, whether good or bad, I turned my
investigation in that direction, seeking written testimony. I
made a special personal visit to the nunnery in Franklin County,
Pennsylvania, but only learned that a David Landis (not a mem-
ber, but one who communed with the church) had caused some
little trouble among them in urging the single mode, and that in
1826 they had a meeting on the subject in Ephratah, and it was
concluded to make no change, as the church had ever observed
the double mode, and if that had not been the right way it cer-

OLD GERMAN BAPTISTS. 43 1

tainly would have been revealed to the holy fathers and founders
of the church. Elder John Zug having access to a copy of the
Ephratah Chronica, I requested him to examine it and ascertain
whether anything is written on the mode of feet-washing. He
kindly consented to do so. He writes : "I have read the Chron-
ica through, but find nothing by Beisel on the mode of washing
feet ; but it confirms the Conestoga record, that he, as a minister,
served the community for the first time in the Conestoga church
in 1724, etc. But on page 216 one George Adam Martin writes
and says, 'Although I am separated in time and eternity from
their (the Brethren) doctrine and teaching, excepting baptism,
Lord's Supper, and feet washing, yet I have great respect before
God towards them, especially towards Alexander Mack.5 This
G. A. Martin was baptized by the brethren in Martin Urner's
Coventry church, in 1735. For what cause he afterwards went
with Beisel I have not ascertained, but on pages 217, 218 it is
written that this G. A. Martin and John Ham came to Ephratah
on a visit, and stopped with Father Freedsome (Bissel), when
the old father arose and said, 'Come, brethren, take a seat here,
and I will wash your feet,' and Brother Nageley wiped them."

This, dear brethren, is the only written testimony I could find
on the mode of feet-washing, in all the diligent investigation, and
this you will observe was in the double mode, and this I think
is conclusive testimony that the single mode was not practiced
in the churches when Beisel became a brother, for if it had been,
in this act of hospitality the single mode certainly would have
been in order.

Failing to obtain written testimony I made diligent search to
ascertain all the traditional information I could. To this end
the brethren pointed out the oldest living members, but I found
none that ever heard tell of any other but the double mode being
observed outside of Germantown. Elder John Zug remembers
his grandfather well, who was baptized in the Conestoga church,
in 1749, and was elder in the White Oak church, as was also his
father, yet he never heard them mention the single mode outside
of Germantown. My own great-grandfather was baptized in

432 HISTORY OF THE TUNKERS.

1752, and migrated with my grandfather to Beaver Dam, Frank-
lin County, Virginia, in 1772, and I communed with my grand-
father several times, and had many conversations with him on
church matters, and though he told me all about the changes in
feet-washing, in reference to the time of washing, he never men-
tioned any but the double mode being observed.

The Antietam church, Franklin County, Pennsylvania, was
formed and organized by emigrant brethren from Coventry,
Indian Creek, and Conestoga churches, in the eighteenth century.
I requested Elder J. F. Oiler to ascertain all the information on
the subject he could. He informs me that the brethren made
diligent search, but have only traditional testimony. They have
a sister ninety-two years old, whose mental faculties are unim-
paired. She has a traditional knowledge from old members in
her early age. She never knew or heard of any other than the
double mode.

Thus, dear brethren, in all my diligent and personal research
into the subject throughout different counties in eastern Penn-
sylvania, personally interviewing members who are far in their
fourscore years, whose parents were members in the church,
I failed to find even a trace of the single mode ever being
observed in the churches outside of Germantown, excepting one
time in the Indian Creek church.

Dear brethren, the result of my investigation may be summed
up as follows : —

First. Peter Becker (and perhaps others) organized churches
at Germantown, Skippeck (Indian Creek territory), Oley, and
Conestoga, as near simultaneous as circumstances would admit,
and while Germantown was the first, and had the first love-feast,
she is, nevertheless, no more entitled to the appellation mother
than any of the others. Mother implies offspring, and neither
of the first-organized churches are her offspring, but all were
organized by the same authority. And while the term is offen-
sive, and belongs to the Papacy, let it be forever dropped.

Second. Tradition says the church at Germantown always
observed feet- washing in the single mode ; even so it says that all

OLD GERMAN BAPTISTS. 433

the other churches observed it in the double mode. And it is
certain that none observed it in any other mode since the change
as to time was made, excepting the one time in the Indian Creek
church, which A. H. Cassel says was done at the request of some
of her members. But members who lived at that time, and are
yet living, told me that it was done at the unceasing importunity
of John Price, of Fitzwater, who preached at Germantown, and
say but for him the members would never have thought of such
a thing.

Third. Great stress is laid on the reported dying regrets and
injunction of Brother Mack by the advocates of the single mode
as given in A. H. Cassel's letter above, but as such regrets as
reported are so unbecoming a great and good man, and a leader
of a religious association, and are so clearly anti-apostolic, that,
if true, I wish the mantle of charity had been thrown over his
apparent weakness. St. Paul's dying words to Timothy were
not, Don't do as I did. And I am very slow to believe what is
reported as Brother Mack's dying regrets by his friends to sus-
tain a doubtful favoritism. But if it is positively true that he
had regrets, I think I see a different cause for it than bearing
with the double mode. As seen above, Beisel caused a divi-
sion in the church, and it was a long time before the brethren
ceased to mix with them, and partake with them in their religious
services. Brother Mack once left his charge, and dwelt with
Beisel one year at Ephratah, and only left it when he became con-
vinced that it would fall through. And Sister Saur time and
again would leave her husband and home in Germantown, and
seclude herself in Beisel's nunnery at Ephratah. So, if anything
caused Brother Mack any regrets on his death-bed, I am much
inclined to believe such a mixing in with a cut-off faction was the
principal cause.

Fourth. Brethren from seventy to eighty years old told me
they heard old brethren say that the church was the body of
Christ, and that in her the ordinance of feet-washing must be
observed by her members, where there is with God neither male
nor female, bond nor free, but are all one in Christ, and while the

434 HISTORY OF THE TUNKERS.

church is the body of Christ and we members in the body, none
dare to assume the position of Christ.
All is humbly submitted by

D. P. Sayler.

The following resolution contains the decision of the meeting
upon the subject: —

"Make no change whatever in the mode and practice of feet-
washing, and stop the further agitation of the subject."

This decision should have satisfied the most pertinacious
defender of the double mode. We can not refrain from drawing
comparisons between the advocates of this double mode of feet-
washing with the course pursued by the advocates of American
slavery. That was exactly what the slaveholders requested of
the National Congress: That the agitation of the subject of
slavery, especially on the anti side, should be prevented by law.
It does not seem possible that the motives could have been the
same, nevertheless the process certainly was very similar, and
so, too, were the results. And so it always will be, for it is
decreed by the inevitable of cause and effect. No good cause
will require the suppression of discussion, and an evil cause will
be advocated by the very attempt to prevent a thorough investiga-
tion of all there is of it and in it and about it. It is like hiding
straw from an ox, — the bars that separate the animal from the feed
will incite the appetite, and infatuate the desire to obtain that
which otherwise he would trample under his feet. Bryant says
truly : —

" Truth crushed to earth shall rise again:
The eternal years of God are hers;
But error, wounded, writhes in pain,
And dies among her worshipers."

In the case of slavery the effort to suppress the agitation of the
subject gave stimulus to the anti-slavery side of the subject,
and so it occurred in the discussion of the matter under consid-
eration, for at that very time the double mode received its death
stroke from the hands of its own friends, and at this time there
is scarcely a single congregation in the German Baptist Church

OLD GERMAN BAPTISTS. 435

that practices the double mode, and the single mode is universally
observed in the Brethren Church. Hence the Old German
Baptists are the exclusive custodians of the double mode.

The reader must not conclude, however, that the members of
the German Baptist Church, who now compose the Old German
Baptist Church, were the only advocates of the double mode.
The great division of the fraternity was not always on the line of
principle. A very large percentage of preference and prejudice
and feeling entered into the cause of the separation. It is
remarkable how easily these people could become reconciled to
each other after the division had taken form. Shortly before-
hand it was declared by prominent men on both sides that "two
can not walk together- unless they be agreed," implying that peo-
ple could not dwell together in peace in the same church unless
they agreed upon all questions of theology. The champion of
the double mode, for example, became one of the most inveterate
persecutors of the Old German Baptists, but immediately after
the division he meekly submitted to the change in the practice
of the ordinance.

The advocates of the double mode claimed that they had the
prestige of annual meeting decisions, and they were determined
to make the most of it. This was true at least up to 1876. The
decision of 1876 states that the so-called double mode of feet-
washing is the recognized mode of the general brotherhood;
therefore, the annual meeting can not grant the liberty prayed
for, and no church can change from the double to the single
mode under authority of annual meeting. But they forgot that
what man does man can undo, and that annual meeting was a
fallible institution, made up of fallible men, and consequently
subject to changes. Of this fact they were reassured by the
action of the conference of 1877, which decided that those
churches which stood to observe the single mode, we will bear
with if it can be done unanimously, without causing trouble or
offense in the church. The advocates of the double mode recog-
nized this relaxation, for they say, "Here we notice that liberty
was granted by annual meeting to practice the single mode, and

436 HISTORY OF THE TUNKERS.

though a caution was given not to urge a change, the caution was
not regarded as the door was now opened." In the year 1879
they appointed five brethren to correspond with leading elders and
members of other states for the purpose of obtaining their views
as to what course to pursue.

The sentiment of many of the letters received by this commit-
tee was to the effect that the church was "shaking hands with the
world," and that "we can not expect anything from annual
meeting."

On November 25, nearly all the elders of the Miami Valley
met in council in the Salem church to read and consider the letters
reported by the committee. This consultation resulted in what
is known as the Miami Valley petition of 1880, which is as
follows : —

MIAMI VALLEY ELDERS^ PETITION.

"Dear Brethren: We do hereby most earnestly petition the
annual meeting, through the district meeting, to consider the
present condition of the church in her confused and divided state,
and to make an effort by which may be removed the fast element
among us, which is the cause of the troubles and divisions in the
church.

"Now, as all former efforts have failed — in sending query after
query to the annual meeting, the exercising of patience and for-
bearance from time to time, all of which have accomplished but
little, the so-called fast element gaining ground year after year,
and one innovation after another being introduced among us,
which, if suffered to continue, will lead the church off into pride
and the popular customs of the world and the other denomina-
tions— we think we feel the propriety of a renewed effort on our
part to accomplish the object of this petition.

"We, in southern Ohio, have of late years felt and observed the
element more than ever, and in serious meditation have we felt
the weight of Paul's language in 1 Cor. 1 : 10, and in 1 Peter
5: 12. We, as elders of the church, over which the Holy Ghost
we trust has made us overseers, do feel that dutv demands of us

OLD GERMAN BAPTISTS. 437

to make this effort, that we may have order, peace, and union
again restored among us. We offer the following as the rem-
edy, in our wisdom and judgment, whereby a union can be
affected, namely, to hold and maintain the ancient and apostolic
order of the church in her humility, simplicity, and non-
conformity to the world, and we feel that we can no longer
suffer or tolerate those innovations in the church of Christ. The
causes of the trouble must be removed before peace and union
can be restored ; and among some of these causes are the high
schools among us, popular Sunday-schools, with their conven-
tions and celebrations, long, protracted meetings, and the way
they are generally conducted, by singing revival hymns and giv-
ing invitations to rise or come forward, a salaried ministry, and
the single mode of feet-washing.

"Now the things here named we do not regard as being in
harmony with the spirit of the gospel, neither are they in har-
mony with the ancient and apostolic order of our church ; and
when we speak of the ancient order of our church, we have refer-
ence also to non-conformity to the world, not only in dress, but
in the building and fancy painting of our houses, barns, etc.,
after the customs of the world, the gaudy and costly finish put on
them, and fine furniture, etc., to set off our rooms and parlors,
after the fashions of the world, together with fine and costly
carriages, etc. In these things we confess that southern Ohio
has gone too far out of the way, and we hope will be willing to
reform and make any sacrifice for Jesus' sake.

"i: With regard to high schools among us, we fear they will
greatly operate against the simplicity of the gospel of Christ, as
well as create or cultivate the desire for an educated ministry,
which is not in harmony with the teachings of Christ and the
apostles, nor with the ancient views of the church. Paul says,
'Knowledge puffeth up, but charity edifieth/ i Cor. 8: i.
'Mind not high things, but condescend to men of low estate.'
Again, 'Be not wise in your own conceits.' Rom. 12 : 16. The
views of our old brethren were in perfect harmony with the
gospel as regards this matter, as will be seen by reference to the
following queries and decisions : —

438 HISTORY OF THE TUNKERS.

"Annual meeting of 1831, Article I, 'Whether it was consid-
ered advisable for a member to have his son educated at a col-
lege? Considered not advisable, inasmuch as experience has
taught that such very seldom will come back afterward to the
humble ways of the Lord.'

"Annual meeting of 1852, Article 22, 'How is it considered by
the brethren, if brethren aid and assist in building great houses
for high schools, and send their children to the same? Consid-
ered the brethren should be very cautious, and not mind high
things, but condescend to men of low estate.' Rom. 12 : 16.

"Annual meeting of 1853, Article 28, 'Is it right for a brother
to go to college or teach the same? Considered, that we deem
colleges a very unsafe place for a simple follower of Christ, inas-
much as they are calculated to lead us astray from the faith and
obedience of the gospel/ And in 1857, when the subject again
came up, the answer of the annual meeting is definitely given
thus, lIt is conforming to the world. Knowledge puffeth up, but
charity edifieth.'

"Thus we see that high schools were not permitted to come into
the church for at least twenty-seven years after they were first
urged.

"2. Sabbath-schools we consider to be more of human origin
than by command of Christ or His apostles, and hence are more
of a worldly custom than of gospel principle and authority, and
are not in harmony with the apostolic order of the church, the
principles of the gospel, and were never sanctioned by the annual
meeting in the way many are and will be conducted. Paul says,
'Fathers, provoke not your children to wrath, but bring them up
in the nurture and admonition of the Lord.' Eph. 6 : 4. This
command is given to parents, and not to others.

"3. Protracted or revival meetings, in the way they are gener-
ally conducted, are, we claim, not in harmony with the old order
and the apostolic rules of the church. 'And Paul, as his manner
zvas, went in unto them, and three Sabbath days reasoned with
them out of the Scriptures.' Acts 17:2. Again, 'And he rea-
soned in the synagogue every Sabbath,' etc. Again, 'And when

OLD GERMAN BAPTISTS. 439

the Jews were gone out of the synagogue, the Gentiles besought
that these words might be preached to them the next Sabbath.'
Acts 13:42. 'And the next Sabbath day came almost the whole
city together to hear the Word of God.' Verse 44.

"4. A salaried or paid ministry is also against the apostolic
order. Hear Paul on this subject : 'I have coveted no man's sil-
ver or gold or apparel ; yea, ye yourselves know that these hands
have ministered unto my necessities, and to them that were with
me.' Acts 20 : 34. 'What is my reward, then ? Verily, that
when I preach the gospel I mav make the gospel without charge,
that I abuse not my power in the gospel.' 1 Cor. 9: 18. Again,
'Neither did we eat any man's bread for naught, but wrought
with labor and travail night and day, that we might not be charge-
able to any of you.' 2 Thess. 3 : 8. And when Christ sent out
His disciples He forbade them the carrying or providing of gold
or silver in their purses. These were to constitute no part of the
considerations of the labor before them.

"5. And with regard to the subject of feet washing, what
method had we best adopt to provide against the troubles growing
out of having different modes of performing the ordinance among
us? We hereby recommend and pray that the decision of 1872
be re-adopted by this meeting. The subject was brought before
the elders of that annual meeting ; a committee had been appointed
and a careful investigation made for a final decision of the matter,
and after this special investigation and a thorough examination
of this matter, the annual meeting decided to 'make no change
whatever in the mode and practice of feet-washing, and stop
the further agitation of the subject.' And in 1876, when it
again came up, it was decided that 'no church can change from
the double to the single mode on the authority of annual meeting.'

"Now, the decision of 1872 should, we think, have forever
settled the feet-washing question, and to this we desire to hold as
the order of the church, unless we can be convinced that the double
mode is wrong, or that Christ will be pleased 'with different modes
or practices of worship in His church. All do admit that the
command is fulfilled by the ancient or general order, and why

44-0 HISTORY OF THE TUNKERS.

not abide by it ? Why should we have such troubles in these last
days with an ordinance that has so long stood under the bless-
ings of God while the church prospered?

"Dear brethren, in order to have permanent peace and union
restored — which we hope all are praying for — we will have to
deny ourselves of the recent inventions among us, and fall back
and unite upon the principles of the gospel and the ancient prin-
ciples and apostolic order of the church. Upon this we were all
once united and satisfied, until the innovations herein alluded to
crept in among us, which are now disturbing our peace. Can we
not, dear brethren, all acknowledge that we were not watchful and
guarded enough in suffering these things to come into the
church, and repent for our want of faithfulness? Forbearance,
we think, is the door through which these things came into the
church, one after another, and now, it seems, there is no door
to be found by which to get them out again.

"Do not, dear brethren, find fault with us, and conclude we
are taking too much upon us. We have with sorrowful hearts
looked upon the very fast drift and movement of things in the
church, and as all efforts to exterminate from the church the
things which mar our peace have thus far failed, we saw no
better source than the one presented. Our plain decisions have
been disrespected and overruled, and if this state of things shall
continue to exist, we will lose all our power in the controlling of
the church. We, for the present, can see no better plan by
which to restore brotherly harmony and peace than to direct our
efforts to the causes from whence the disunion arises.

"Now we pray, dear brethren, that this may receive your
prayerful and serious consideration, and our wish and desires
are that it may pass the annual meeting without any compromise.

"Conrad Brumbaugh, Samuel Garver, Jacob Miller, David
Murry, George V. Siller, Emanuel Miller, Joseph Arnold, Eman-
uel Hoover, Abraham Flory, David Brumbaugh, William Cassel,
Samuel Murry, Nathan Haywood, Jesse Rover."

This petition was signed by a number of elders from various
parts of the brotherhood. It was also presented to the district

OLD GERMAN BAPTISTS. 44 l

meeting of the southern district of Ohio, and the district meet-
ing consented to send it to the annual meeting, although not
unanimously.

The standing committee of the annual meeting of 1880 formed
a condensed substitute for the petition, which, says the "Reasons,"
though it made a plausible appearance to restrict certain things,
it still retained in the church about all that the petition wished to
have done away, and consequently the answer did not give
satisfaction.

This Substitute and Resolutions and Answer are as follows : —
"Whereas, Our beloved fraternity has been considerably dis-
turbed by brethren holding extreme views, some being disposed
to enforce more rigorously the order of the church in regard to
non-conformity to the world in giving form to our costume, than
has commonly been done by our ancient brethren ; while some, on
the other extreme, would abandon the principle of non-conformity
so far as that principle has anything to do with giving form to
our costume ; and,

"Whereas, The principle of non-conformity in giving form to
our costume, as well as in everything else, has been a peculiar char-
acteristic of our fraternity, and is so stated in our written history,
and has had its influence with our non-swearing and non-
combatant and our general principles identifying our fraternity
with the primitive and apostolic church in preserving us from the
extravagant expenditures which both the religious and secular
world have fallen into and in obtaining for us as a body the
character of simplicity, honesty, purity, and uprightness, in the
world ; and,

"Whereas, It is thought by many, and even so declared, that

as a body we are opposed to all improvement and progress ; and,

"Whereas, Contention and strife in the church are great

obstacles in the way of both its holiness and its usefulness ;

therefore,

''Resolved, First, that we will labor in the spirit of the gospel
and in brotherly love to maintain the principle of non-conformity
in giving form to our costume, and in every way that the
recognized peculiarities of our fraternity require.

442 HISTORY OF THE TUNKERS.

"Resolved, Secondly, that while we declare ourselves conserva-
tive in maintaining unchanged what may justly be considered
the principles and peculiarities of our fraternity, we also believe
in the propriety and necessity of so adapting our labor and our
principles to the religious wants of the world as will render our
labor and principles most efficient in promoting the reformation
of the world, the edification of the church, and the glory of God.
Hence, while we are conservative, we are also progressive.

"Resolved, Thirdly, that brethren teaching, through the press
or ministry, or in any way, sentiments conflicting with the recog-
nized principles and peculiarities of our fraternity, shall be con-
sidered offenders, and be dealt with as such. And to specify
more particularly the subjects named in the petition, we offer the
following as an answer : —

"i. Inasmuch as there exists a widespread fear among us that
the brethren's high schools are likely to operate against the sim-
plicity of the gospel of Christ, as also likely to cultivate the desire
for an exclusively educated ministry, to guard, therefore, these
schools from producing these effects, we think the principals of
these schools should meet and adopt rules that will prevent such
tendency, and said rules be in harmony with the principles of
annual meeting.

"2. Sabbath-schools, when held in the spirit of the gospel, may
be made a means of bringing up our children in the 'nurture and
admonition of the Lord,' but should have no picnics and celebra-
tions or any vain things of the popular Sabbath-schools of the
day connected with them.

"3. All meetings for worship should be held as our stated or
regular meetings are held, and we be cautious not to use such
means as are calculated to get persons into the church without
a gospel conversion, — such as over-persuasion or excitement,
simply to get them into the church, — but use the gospel means
to get them to turn away from sin.

"4. In regard to a paid ministry, we believe that it is not right
in the sense for brethren to go and labor for churches in the hope
of receiving monev for services, and the offer of money as an

OLD GERMAN BAPTISTS 443

inducement to brethren to preach, but to poor ministers who are
faithful both in the doctrine and practice of the church, we
would encourage giving towards their necessity, as also defraying
the expenses of traveling in attending to church interests.

"5. Inasmuch as our old fathers have always admitted the
validity of the two modes of feet-washing, and as much as we
desire a more perfect union in this matter, we can not condemn
either mode as being invalid. And, inasmuch as former decisions
have failed to settle this question to the satisfaction of all, we
advise more forbearance and liberty to the conscience of our
brethren in this matter, because both have been practiced among
us, and the best way to stop the agitation of this question is to
allow the same liberty of conscience for our brethren that we ask
for ourselves. But this shall not be construed to annul the
present decision and advice of annual meeting."

The statement that the church was "progressive as well as
conservative" gave offense to the old-order brethren, although
they acknowledged the truthfulness of the statement. They also
objected to the decision in Article 5, that the best way to stop
the agitation of the subject of different modes of feet-washing
is to "allow the same liberty of conscience for our brethren that
we ask for ourselves." As a matter of fact, the old-order
brethren were disposed not to be suited with anything short of
the entire elimination of all innovations to church observances of
the order for fifty years preceding 1876, and discovering that
to be impossible, they concluded that the only certain way of
becoming liberated from the fast element was to withdraw from
it. If they could not expel the progressive element from the
church, they could withdraw or secede from the church, and thus
become liberated from the responsibility of tolerating the evil.
Accordingly, another caucus was held on November 9, 1880, at
which a special meeting was appointed to be held at the Wolf
Creek church, Montgomery County, December 8, 1880. To this
meeting all the faithful and steadfast brethren— in the ministry
and at the visit — who were in favor of the ancient and apostolic
order of the church, as set forth in said petition, were most

444 HISTORY OF THE TUNKERS.

heartily invited. The meeting was advertised; railroad privi-
leges were secured, of which announcement was made in the
I 'indicator. This announcement was signed by Elders Abraham
Flory, Samuel Garber, David Murry, Samuel Mohler, William
Cassel, G. V. Siler, Samuel Murry, and Emanuel Hoover. And
all the "Brethren papers were requested to please copy."

We have two reports of the meeting, but as neither attempts to
give anything more than simply the business transaction, we
prefer to make use of the authorized minutes as published in the
"Reasons," which are as follows : —

MINUTES OF THE MIAMI VALLEY COUNCIL.

"At the special or great council meeting held with the brethren
of the Wolf Creek church on the 8th, 9th, and 10th of December,
1880, brethren from the various states being assembled, the fol-
lowing resolutions with regard to the subject of feet-washing,
after the evils of the present manner of observing it were fully
considered, was prosposed and passed the meeting unanimously : —

"Resolved, That with regard to the mode of feet-washing, we
ask the annual meeting of 1881 to readopt the decision of 1872,
and repeal all decisions made since then that do in anywise
favor or encourage the single mode. This resolution to be sent
to the annual meeting of 1881 for confirmation.

"The question was asked the meeting, whether brethren had
the right to petition the annual meeting, and to sign the same.
Answered, that they had the right to do so and sign it, of course.

"Question 2. Asked if the committee of last year authorized
any brethren to go abroad out of their own territory to ordain
two brethren. The brethren present of the last standing com-
mittee said they gave no such privilege.

Question 3. Is such a course legal? Answered, that adjoin-
ing elders should be consulted in all such cases, and that if such
work was done, it was illegal, and the elders are not bound to
recognize it.

"A decision of southern Illinois was read on the same subject,
which gives it as wrong to do so. It was, therefore, decided that,

OLD GERMAN BAPTISTS. 445

"Whereas, Offense has been given to churches by elders going
from home and ordaining brethren without consulting the elders
of the adjoining churches in which the ordination is .made, and
contrary to the general order of the brethren ; therefore,

''Resolved, That all elders be admonished not to do as above
stated until next annual meeting, when the duties of elders in
regard to this work will be more definitely defined.

"A supplement to the Miami Valley Petition was read, but it
was concluded to consider the petition first.

"Commencing at the petition, the subject of high schools was
first read. It was found that one great objection to these schools
was that some have assumed the authority to call them and adver-
tise them as the 'Brethren's School,' when the annual meeting
never gave them such authority.

"Query I. With regard to high schools among us, we fear
they will operate greatly against the simplicity of the gospel of
Christ, as well as create or cultivate the desire for an educated
ministry, which is not in harmony with the teachings of Christ and
the apostles, nor with the ancient views of the church. Paul says,
'Knowledge puffeth up, but charity edifieth.' I Cor. 8: I. 'Mind
not high things, but condescend to men of low estate.' I Cor. I.
Again, 'Be not wise in your own conceits/ Rom. 12: 16. The
views of our old brethren were in perfect harmony with the gos-
pel as regards this matter, as will be seen by references to the
following queries and decisions : —

"Annual meeting of 1831, Article 1, 'Whether it was consid-
ered advisable for a member to have his son educated in a college.
Considered not advisable, inasmuch as experience has taught that
such very seldom come back afterward to the humble ways of
the Lord.'

"Annual meeting of 1852, Article 12, 'How is it considered by
the brethren if brethren aid and assist in building great houses
for high schools, and then send their children to same ? Consid-
ered that brethren should be very cautious, and not mind high
things, but condescend to men of low estate.' Rom. 12 : 16.

"Annual meeting of 1853, Article 28, 'Is it right for a brother

446 HISTORY OF THE TUNKERS.

to go to college or teach the same? Considered that we would
deem colleges a very unsafe place for a simple follower of Christ,
inasmuch as they are calculated to lead us astray from the faith
and obedience to the gospel.' And, in 1857, when the subject
again came up, the answer of the annual meeting is definitely
given thus: 'It is conforming to the world. Knowledge puffeth
up, but charity edifieth.'

"Thus we see that high schools were not permitted to come
into the church for at least twenty-seven years after they were
first urged ; therefore,

"Resolved, That this meeting petition the annual meeting of
1881 to readopt the answer to Query 28 of 1853, with the fol-
lowing amendment : 'It is conforming to the world, and repeal all
the decisions that have been made that favor the high schools
conducted amongst us by the brethren.'

"The above passed the meeting almost unanimously.

"Query 2. Sabbath-schools we consider to be more of human
origin than by command of Christ or His apostles, and hence are
more of a worldly custom than of gospel principle and authority ;
are not in harmony with the apostolic order of the church, the
principles of the gospel, and were never sanctioned by the
annual meeting in the way many are and will be conducted.
Paul says, 'Fathers, provoke not your children to wrath, but
bring them up in the nurture and admonition Of the Lord.' Eph.
6 : 4. This command is given to parents, and not to others ;
therefore,

"Resolved, That we petition our next annual meeting to with-
draw the right of holding Sunday-schools in the brotherhood.

"Passed nearly unanimously.

"Query 3. Protracted and revival meetings, in the way they
are generally conducted, are, we claim, not in harmony with the
old order and apostolic rules of the church. 'And Paul, as his
manner was, went in unto them, and three Sabbath days rea-
soned with them out of the Scriptures.' Acts 17:2. Again,
And when the Jews were gone out of the synagogue, the Gentiles
besought that these words might be preached to them the next

OLD GERMAN BAPTISTS. 447

Sabbath.'' Acts 13 : 4. 'And the next Sabbath day came almost
the whole city together to hear the Word of God.' Verse 44.

"Resolved, That this meeting petition annual meeting to revise
the answer of Article 3 of the petition, so as to read, 'And we be
not allowed,' to use instead of the words 'be cautious.'

"Passed unanimously.

"The answer as revised will read thus : 'All meetings for wor-
ship should be held as our stated or regular meetings are held,
and we be not allowed to use such means as are calculated to get
persons into the church without gospel conversion, — such as over-
persuasion, or excitement, simply to get them into the church, —
but use gospel means to get them to turn away from sin.'

"Query 4. A salaried or paid ministry is also against apostolic
order. Hear Paul on this subject: T have coveted no man's sil-
ver, or gold, or apparel ; yea, ye yourselves know that these hands
have ministered unto my necessities, and to them that were with
me.' Acts 33 : 34. 'What is my reward, then ? Verily, that
when I preach the gospel, I may make the gospel without charge,
that I abuse not my power in the gospel.' 1 Cor. 9: 18. Again,
'Neither did we eat any man's bread for naught, but wrought
with labor and travail night and day, that we might not be
chargeable to any of you.' 2 Thess. 3 : 8. And when Christ sent
out His disciples, He forbade them the carrying or providing of
gold or silver in their purses ; these were to constitute no part of
the considerations of the labors before tnem.

"Resolved, That this meeting urge the elders of our fraternity
to carry out the decision as given by last annual meeting, which
is as follows : —

" 'In regard to a paid ministry, we believe it is not right in the
sense for brethren to go and labor for churches in the hope of
receiving money for services, and the offer of money as an induce-
ment to brethren to preach, but to poor ministers who are faith-
ful in the doctrine and practice of the church, we would encour-
age giving toward their necessities, as also of defraying their
expenses of traveling in attending to church interests.'

"The above being disposed of, the condition of many of the

448 HISTORY OF THE TUNKERS.

members in parts of the brotherhood was considered ; and it was
further

"Resolved, That by the general voice of this meeting, we advise
our brotherhood to bear with all our brethren and sisters in the
several localities, who have been threatened by a majority, who
perhaps have limited their time — members who seem to want to
abide by the general order and petition, and against whom there
is no individual charge existing. The united voice of this meet-
ing is to bear with all such until the annual meeting shall con-
sider the business of this meeting. And we further advise that
all those who have been expelled for holding the sentiments in
the Miami Valley Petition shall be held as members of the church,
and that they shall not be held to acknowledge for simply holding
those views.

"Query. With regard to the present missionary plan, with its
board of directors, etc., we are not in full harmony with, and do,
therefore, offer the following: —

"That we ask the annual meeting of 1881 to recall said decision
of last year, in which we fear a paid ministry is encouraged, and
urge it earnestly upon the brotherhood to be more actively
engaged in spreading the truth among us, and to all as much as
can be done, but in a more simple manner, after the pattern and
advice of the church, as given us heretofore.

"Decided by this special council that this paper shall be first
presented to the district meeting.

"The conduct of the brethren generally, and the spirit of
humility and Christian courtesy manifested during the time of
this meeting, was commendable, and had, we trust, its good
effects. The special call for this meeting was by many thought
to have been quite needful, and it is hoped that its salutary effects
would be felt and appreciated by all.

"By order of the meeting. Samuel Kinsey/'

It will be observed from the proceedings above given that hope
had not been entirely abandoned of controlling general confer-
ence, as all the resolutions passed were directed to the annual
meeting of 1881, and accordingly the proceedings of the meeting,

OLD GERMAN BAPTISTS. 449

with their petitions and resolutions, were presented to annual
meeting of 1881, which was held at Ashland, Ohio, that year. And
the "Reasons" again claim that their paper did not come before
the open council, but was taken in charge by the standing com-
mittee, and abridged and condensed into a compromised paper,
which passed the general council, and is as follows : —

"Accordingly, this petition was handed to the standing com-
mittee. But now these same annual meeting brethren, who, on
December 8, helped and said it should go, began to draw back,
saying that it did not come there legally, and would likely be
objected to. So it was not permitted to come before the general
council for consideration in the way it was agreed upon by these
leading brethren, but was declared illegal. None of the leading
brethren who helped to send the petition up again did defend it
before the meeting save one. And not only was this petition
rejected as illegal, but the following was passed against it at the
same meeting. Article 22, 'Resolved, That the decision in regard
to what is called the Miami Elders' Petition is as near right
as any that can be reached upon the questions embodied in said
petition, and the prosperity of the brotherhood demands that said
decision of annual meeting of 1880 remain unchanged.' ':

In the spring of 1880 the Dry Creek church, Iowa, had pre-
sented a petition similar to the one from the Miami Valley, which
had passed the district meeting of middle Iowa, and was sent
to annual meeting, but got not farther than into the standing
committee. Rejecting the Miami Valley Petition, and ignoring
the Iowa paper, and then passing the above resolution destroyed
all hope, and confirmed the old-order brethren in their opinion
that "nothing could ever be expected from the annual meeting
that would do away with the innovations which caused the trouble
and threatened division;" and to use and to quote from "Rea-
sons:" "Here laid the cause which was now fully ripe for a
movement to afford relief. Here many of the fathers and mem-
bers over a great portion of the brotherhood, who felt to hold on
to the form of practice and usages of the church, were not only
disappointed, but greatly discouraged, and regarded it as a waste
of time to go to annual meeting again."

450 HISTORY OF THE TUNKERS.

Accordingly, notice was given through the Vindicator that a
meeting would be held in the Ludlow and Painter Creek church,
Darke County, Ohio, August 24, 1881. The object of the meet-
ing was stated to be "that all the faithful part of the church may
consult for the preservation of a unanimity of sentiment in faith
and practice, and the purity of the church." This meeting was
said to have been largely attended. After rehearsal of griev-
ances and the hopelessness and fruitlessness of their efforts to
accomplish any good through the annual meeting, they finally
passed the following resolutions : —

"Be it therefore, Resolved, That we will more strictly adhere
to the self-denying principles of the gospel, as practiced by our
ancient brethren and as set forth in our petition of 1880, to
which we wish to hold. With this amendment as the petition
mentions popular Sunday-schools, and revival meetings the way
they are generally conducted ; to be more clearly understood, we
say that we feel to suffer none in the brethren's church, and then
we will be sure to have no trouble with them. No Sunday-
schools, no high schools, no revival meetings, no paid ministry, no
missionary plans or mission boards, as now granted by annual
meeting. No money soliciting, or begging to carry out such
plans. No single mode of feet-washing, no musical instruments,
as pianos, melodeons, and organs, etc. No unlawful interest to
oppress the poor.

"Resolved, further, That we fully adhere to primitive Chris-
tianity as taught by Christ and His apostles, in all His command-
ments and precepts, as practiced by our forefathers. (The first
above-named things we do not understand as belonging to prim-
itive Christianity as taught by Christ and His apostles.) And
that we strictly adhere to a plain and decent uniformity of dress,
as soldiers of King Immanuel. That the brethren wear a plain,
round-breasted coat, with standing collar, hat, overcoat, and
everything else to correspond. A plain way of wearing the hair
and beard, no fashionable mustaches, and no roached or shingled
hair. The sisters also to wear a plain, modest dress and bonnet,
also a plain white cap in time of worship or on going abroad.

OLD GERMAN BAPTISTS. 451

In short, that the brethren and sisters let their light shine as a
light on a candlestick, and not part or wholly under the bushel,
but to show to the world that we try to possess what we profess.
And above all, that brethren and sisters be more upon their guard,
and more reserved in their conversations, as that 'unruly tongue
is doing much mischief among us.' "

The same meeting also decided upon the following course of
procedure : —

"Now, after this resolution is accepted, we advise that all our
members be counseled in every church in the valley, and in all
other districts in our brotherhood that unite with us. Do the
same to get the minds of the members. And we advise that two
faithful and impartial elders be present at those councils, as we
want nothing but honesty and fairness. But first, before any
council is gone into, the members should be well instructed and
enlightened in every point, showing no partiality nor forbidding
brethren to give their opinion in love on both sides. After the
members are well enlightened, let each member express his own
mind, that a fair decision may be made, so we can learn how many
will stand united to the ancient order of our church. And if
some should ask time to consider, let it be granted them. To
such the door of the church is open. But such as will express
themselves not willing to stand united with the ancient order of
our church, we could not help them, and if they would afterwards
change their minds and wish to unite with us, they will then have
to enter legally, according to order, the door of the church to be
opened for them also. But such as will not stand united with us
in the apostolic order of our church would then have to be dis-
fellowshiped from the old brethren's church."

Signed in behalf of the meeting by the following elders : —

Abraham Flory, Samuel Garber, Jacob Miller, Nathan Hay-
wood, David Murray, Conrad Brumbaugh, Emanuel Hoover,
William Cassel, George V. Siler, Joseph Arnold, Emanuel Miller,
Jacob Metzger, David Wise, Samuel Musselman, and Stephen
Metzger.

It may be said that now the die was cast, in which a new
organization would be moulded.

452 HISTORY OF THE TUNKERS.

Had these good people realized the sad consequences of their
action, we doubt whether even their zeal for the perpetuation of
the landmarks could have inspired them to inaugurate their plans.
Presumably they thought they might proceed peaceably and
unmolested in opposing innovations in the brotherhood. They
had decided for themselves to resort to no coercive measures, and
had expected similar leniency from their conservative brethren,
but in that they were disappointed, for "the same evening after
the resolutions were adopted, plans were already talked of by
their opponents by which they might be defeated. And in a few
days after active operations were commenced, by ordering visits
to be made to members, and the appointment of council meetings.
Young elders sent visits to and arraigned old bishops who had
had charge of congregations for a score of years, and in many
cases obtained judgment against them, casting them out of the
church. In these actions they claimed and quoted in their behalf
the words of Christ: 'Blessed are ye, when men shall hate you,
and when they shall separate you from their company, and shall
reproach you, and cast out your name as evil.'

"There were a number of annual meeting leaders who went
from church to church, conducting expelling meetings, until hun-
dreds of old and faithful members, deacons, ministers, and elders
had been excommunicated. In some churches perhaps only six
or seven members stood by the order, but the number soon
increased to thirty or forty ; in other churches sixty or seventy
went with the old order, but soon increased to double the num-
ber. Many were intimidated by fear of expulsion, but constantly-
increasing numbers had a tendency to allay such fears."

On September 2 a council was held in the same church in
which the resolutions originated. In this church the elder, two
ministers, three deacons, and a number of members had already
been expelled for working for the maintenance of the ancient
usages of the church, as set forth in the resolutions.

It is claimed by them that advantage was taken of them in get-
ting up the meeting and attempting to intimidate some of the
members. Ministers and old faithful elders were forbidden to

OLD GERMAN BAPTISTS. 453

preach and worship in the church-houses which they had helped
to build.

In places where the old-order element held the keys and the
church officials, new locks were put on the doors by the conserva-
tive party. The old brethren proposed to open the houses and
use them alternately, or to divide amicably, to neither of which
the conservative party would consent. They carried their oppo-
sition so far as to announce that the old-order ministers would
subject themselves to a fine of $500, by solemnizing marriages,
so the "Reasons" claims. I received similar notice by church

officials, while residing at Ashland, Ohio. In order to settle the
question of privileges, the judge visited my office, and assured
me I could proceed with all my official duties as before. The old-
order brethren took the same course, and received the same
information. Upon this action they quote the language of Paul
to Timothy : "Now the Spirit speaketh expressly that in the latter
times some shall depart from the faith, . . . forbidding to
marry."

The "Reasons" also claims that many things were said at those
expelling councils to break down their reform work. It was
even intimated that some of those who had been expelled might
be put under the ban. It was also predicted that the reform work
would soon come to naught, as all former factions which had
been expelled or left the annual meeting party had done. At
some places the resolutions were loudly denounced as being very
bad, and at one council meeting they were ruled out by the elder
in charge, although the issue was whether to stand by the reso-
lution or remain with the general brotherhood. I quote again
from the "Reasons," on page 42: "The severing of churches in
such a rash manner, locking their meeting-houses, and grasping
all the church property, expelling of elders and ministers and
some of the most faithful members, commenced in a few days
after the meeting of August 24, and in about six weeks, twelve or
fifteen churches in the Miami Valley had been visited. In the
meantime the same work had been carried on in Indiana, Penn-
sylvania, and Maryland. In this time hundreds had been expelled,

454 HISTORY OF THE TUNKERS.

and most of the church property had been taken, and the doors
locked against the old-order brethren, who made no resistance,
but endeavored to bear it with patience. "

It is but just to say that some who took an active part in
expelling the old fathers and mothers in Israel for standing by
the usages of the church as set forth in the resolutions, had them-
selves signed the petition, but afterwards changed their course,
and took a conspicuous part in endeavoring to put down the very
things they had helped to bring about.

After the expelling work and locking of church-houses had
been well accomplished, it occurred to some of the leaders that
their work should be ratified by annual meeting. Accordingly,
at the conference of 1882, the following petition was presented : —

"Whereas, Certain elders and others became aggrieved at our
annual meeting in her manner of doing business, and also at some
of her decisions, and hence have framed certain resolutions in
which are set forth the cause of their aggrievances ; and on the
24th of August, 1881, they met together from different states, in
the Ludlow and Painter Creek church, Darke County, Ohio,
where those resolutions were read, and some remarks made upon
their merits, and after an explanation by their foreman, when he
said 'that all who vote for these resolutions separate themselves
from the general brotherhood and its annual meeting,' they
then took a rising vote to ascertain who were willing to accept
their resolutions, thereby causing a division in the brotherhood,
and especially in southern Ohio, hence bringing about a neces-
sity for the elders and officers of the church, who were still will-
ing to stand by the general order and usages of our annual meet-
ing, to bring the matter before their local churches, where all that
have gone with the resolutions were excommunicated from the
church ; therefore,

"Resolved, That we ask annual meeting, through district meet-
ing, to endorse the action of the churches in southern Ohio and
elsewhere, in regard to those who have gone with the resolutions,
and also to enter the same upon the minutes. Answer : This
annual meeting" does endorse the action of the churches which

OLD GERMAN BAPTISTS. 455

expelled the members who accepted the resolutions referred to
above.''

This action the "Reasons" claims was taken without inquiry or
explanation, and that the one who had been instrumental in bring-
ing about the division was the first one to move to pass it, and
argues that it would have been more intelligent if the matter had
been brought to light before the vote was taken, as but few per-
sons in the conference understood the causes of the expulsions
or the manner in which they were brought about.

However, all the expulsions and closing of churches did not
stop the work nor dampen the zeal of the old brethren. Other
denominations offered the use of their churches. Private houses,
barns, and schoolhouses were freely opened to them, and in fields
and groves large congregations would gather to listen to the
Word spoken by those who had been deprived of the use of their
own houses of worship. And so the good work went on, and in
a short time hundreds came over from the conservative party.
Some who had assisted in the expelling saw their mistake, asked
pardon, and joined in with the old-order brethren.

On November 25, 1881, a meeting was held in the barn of
Abraham Landis, in the Salem church, Montgomery County,
Ohio, for the purpose of further organization. At this meeting
it was decided that the name of the new organization should be
the Old German Baptist Brethren. The reasons given for the
using of the word "old" was to distinguish them from the new,
or those who introduced new measures into the body. Arrange-
ments were also made for holding a yearly meeting on Pentecost,
1882, and Brookville, Ohio, was selected as the place. Evan-
gelists were also selected to help those who had been oppressed,
and had sent their appeals to the valley for assistance.

The Old German Baptist Church was now fully established
and ready for harmonious and active operation. At their con-
ference of 1882, congregations were represented from nine differ-
ent states. The meeting was largely attended from different
parts of the brotherhood. The business was transacted har-
moniously, and in the same simple manner in which similar meet-

456 HISTORY OF THE TUNKERS.

ings were conducted in days of yore. Elder Jacob Metzger was
moderator; Aaron Frantz, reading clerk; and Samuel Kinsey,
writing clerk.

The following is a list of the names of the first standing
committee : —

Jacob Metzger, of Indiana ; John Harshey, of Missouri ; Abra-
ham Flory, of Ohio; G. V. Siler, of Ohio; Isaac Pfautz, of Mary-
land ; Jacob Root, of Illinois ; Jacob Flora, of Indiana ; C. Flory,
of Kansas ; Joseph Cripe, of Illinois ; Aaron Frantz, of Ohio ;
A. H. Senseney, of Maryland; Samuel Kinsey, of Ohio; and
Daniel Holsinger, of Iowa.

The old system of sub-committees was agreed upon, and prac-
ticed in the first conference. No new subjects were introduced,
and no new decisions made at this first session.

The constant increase of the church by accessions from the
main body made it necessary for them to build a number of new
churches, especially in Ohio. In the fall of 1882 a house was
built in the Grove church, Miami County, Ohio. The lot donated
to them joins the lot on which stood the conservative church.
The lot belonging to the old-order church had on it 'a spring
of water, from which privilege had been granted to the house
which had been built, to be used in common by all parties. The
new building was placed near the head of the spring. After the
house was on the way the conservative party issued an injunc-
tion, and stopped the process of building, and the old brethren
were arraigned before the court. The following is the sheriff's
notice : —

"You are hereby commanded to notify John Filbrun, Samuel
Studabaker, Silas Arnold, James Brubaker, as trustees and dea-
cons and pastors ; Harrison Shull and Joseph Arnold, as pastors
of the Old German Baptist Church in Bethel Township, Miami
County, Ohio ; James White and James Berringer, that they have
been sued by Henry Gump, pastor ; David Filbrun, Jacob Hawver,
Jacob Frantz, as the deacons ; and Jacob Coppock, and the trustees
of the German Baptist Church in Bethel Township, Miami County,
Ohio, in the court of common pleas, of Miami County, and that

OLD GERMAN BAPTISTS. 457

unless they answer, by the ninth day of December, 1882, the
petition of the said plaintiffs against them, filed in the clerk's
office of said court, such petition will be taken as true, and judg-
ment rendered accordingly. You will make due return of this
summons on the twentieth day of November, 1882.

"Witness my hand and the seal of the said court at Troy, this
sixth day of November, 1882. J. B. Latchford,

"Clerk of the Court of Common Pleas, Miami Co., Ohio."

"I hereby certify that the within summons and endorsements
thereon is well and truly copied from the original summons.

"J. M. Campbell, Sheriff."

The decision of the court was that there was no infringement.
The building, however, was delayed until winter set in, but was
finished the following summer.

Similar suits were brought against the old brethren by the
conservatives in Cedar County, Iowa, and Franklin County,
Pennsylvania, but the most notorious action that was taken dur-
ing the transitionary period of church trouble was issued on
February 14, 1883, when suit was entered against the old-order
brethren for preaching and solemnizing marriages in the name of
the Old German Baptist Church. I have in my possession all the
documents pertaining to this action, but will quote only such parts
as appear to be necessary to verify the statement. The follow-
ing is from the bill : "The said plaintiffs complain of the said
defendants that they represent the whole membership of the
German Baptist Church in Darke County, Ohio, and that the said
German Baptist Church was organized in the United States as
early as 1719, and still maintained its organization, and that it
had ever since its organization been styled and known as the
German Baptist Church, and had been controlled by annual
meeting; that at different annual meetings harmless innovations
were made, at which the said old-order party felt aggrieved, and
on August 24, 1 88 1, had passed certain resolutions repudiating
the action and doings of various annual meetings in regard to said
innovations, and finally withdrew from the general brotherhood ;
that in consequence of said withdrawal from the membership of

458 HISTORY OF THE TUNKERS.

the German Baptist Church, they were excommunicated from said
church, which act of excommunication was confirmed by the
annual meeting of 1882. Plaintiffs further complain that the
said defendants, disregarding the rights of the German Baptist
Church, have organized new congregations under the name of the
Old German Baptist Church, and by means of the use of said
names, falsely represented that they are the only true and genuine
Baptist Church; are thus enabled to influence members of the
said German Baptist Church to withdraw their connections from
said church, and uniting themselves with the new organization,
thereby disturbing the peace and harmony. of the German Baptist
Church, producing contentions in the families of the plaintiffs,
and creating bickering and strife between husband and wife and
parents and children, members of the said German Baptist
Church. Plaintiffs further aver that said excommunicated mem-
bers are obtaining license and solemnizing marriages as ministers
in good standing in said church, while in fact they are not min-
isters in said church in any sense of the word; that by thus
solemnizing marriages they are interfering with the rights of
ministers in good standing in said church, by appropriating the
emoluments derived from solemnizing marriages, which would
otherwise go to the benefit and support of regular ministers in
said German Baptist Church. Plaintiffs therefore pray that they
may be secured in the use of the name German Baptist Church,
and that defendants be enjoined from appropriating the said
name or calling themselves the Old German Baptist Church, and
may be restrained from taking out license as ministers of the Old
German Baptist Church, or of solemnizing marriages as ministers
of the same."

The facts in the above statement were affirmed to by John
Bolinger and Edward Martin, on the 14th day of February, 1883.

The old brethren met the case, and the court sustained a
demurrer, and threw the case out of court at the cost of the
plaintiffs.

The "Reasons" congratulates the Old German Baptist Church
upon the unity of practice and oneness of mind, which was at

OLD GERMAN BAPTISTS. 459

once enjoyed throughout their new brotherhood, identity being
acknowledged from the east to the west, and from north to south,
nearly one hundred churches having been organized before the
close of the year 1883. They quote with much satisfaction the
motto, <kBy good works we constrain others."

They have continued to hold their conferences on Pentecost of
each year, according to the custom of the Tunker fraternity, for
the last one hundred years. The business is much of the same
kind as that brought before similar meetings during the past
century. This fact confirms their right to the claim of old order
or conservatives. I endeavored to obtain statistics of their
numerical and financial status, but was prevented by their oppo-
sition to all new movements. I have learned, however, from the
Vindicator, that they have two hundred and four ministers, and
about two hundred congregations in the United States. I also
endeavored to gather data from which biographies of their most
eminent men might be written, but failed, except with a few of
the most conspicuous characters.

OLD GERMAN BAPTIST CHURCH, DRY CREEK, IOWA.

Elder Daniel Holsinger removed from Franklin County, Penn-
sylvania, into this congregation in April, 1872. There were then
about one hundred and twenty members in the church. Jacob O.
Waters and Abraham Stamy were ordained elders. Thomas G.
Snyder was a minister in the second degree, and Solomon Stamy
in the first degree. John C. Miller, in the second degree, had
moved away several years before, but returned about two years
after. Elder Waters died a few years later. Then Martin Boyd
was elected to the ministry, and John Miderheisen, deacon.

In September, 1881, the church divided, and the Old German
Baptist Church was organized. Daniel Holsinger, Solomon
Stamy, and Martin Boyd, ministers ; and D. Senger, John Boyd,
and J. Miderheisen, deacons ; and about sixty members joined
the organization. A few years after J. C. Miller also fell in with
the old-order church. All the official members who united with
the old brethren at the time of the division are still living, but
three of them have moved away.

460 HISTORY OF THE TUNKERS.

J. I. COVER.

Joseph I. Cover was born in Fayette County, Pennsylvania,
January 25, 1834. His parents were members of the German
Baptist Church. Early in life he showed an aptness for learning,
and obtained a fair education. He followed teaching, dentistry,
and farming. He married Eliza S. Miller, of Somerset, Penn-
sylvania, daughter of Elder Jacob D. Miller, in 1857, and the
same year embraced the gospel faith and was baptized.

He was chosen to the ministry in the George's Creek congre-
gation, Pennsylvania, in 1858, and ordained elder in 1870, in
which office he faithfully served up to the time of his death. He
moved from Pennsylvania to Ohio in 1882, and identified himself
with the old-order part of the church. Here he earnestly taught
and labored for the ancient order. In 1883, at the death of Sam-
uel Kinsey, the editorship of the Vindicator was bequeathed to
him, in which he continued while he lived. He died October 28,
1889, and is buried in Sugar Grove cemetery, Miami Co., Ohio.

ELDER GEORGE LONG.

George Long was born in Somerset County, Pennsylvania, Sep-
tember 6, 1823, moved to Shanesville, Ohio, in the fall of 1844,
was baptized by Gabrial Neff, at Rogersville, June 8, 1845, was
married to Luanda Rowe, August 15, 1850, moved to Owen
County, Indiana, in the fall of 185 1. He was. elected to the min-
istry, September 28, 1852, advanced to the second degree in Octo-
ber, 1856, removed to La Grange County, Indiana, in the fall of
1864, and was ordained in 1867. He moved to Ionia County,
Michigan, in the fall of 1870, at which place he still resides and
continues to labor in the gospel.

He joined with the old-order movement in the beginning, and
has continued a steadfast advocate of the cause of the Old
German Baptist Church.

ELDER JACOB PRICE.

The lineage of Jacob Price is quite interesting, and is closely
connected with the history of the Tunker Church in the United

OLD GERMAN BAPTISTS.

461

States. His great-grandfather was born in Prussia, Germany,
and emigrated to this country October, 1719, when twenty fam-
ilies of Tunkers fled from the persecution of the fatherland. He
settled near Germantown, Pennsylvania, where he died and was
buried at Indian Creek, Montgomery County. Elder Jacob's
grandfather was born in Montgomery County, Pennsylvania, and
his father in the vicinity of Waynesboro. Both their names were
John Price, and both are buried in the Welty graveyard. Jacob
Price joined the Tunker Church at the age of twenty-five

OLD ORDER PRICE CHURCH.

years. In 1845 ne was elected to the ministry, and in 1867 was
ordained a bishop, and he held the office to the end.

When the division occurred in the Tunker fraternitv, Elder
Jacob Price took sides with the old-order element, and became
one of the charter members of the Old German Baptist Church.
He was of a very quiet and peaceful disposition, and his life was
consistent with his faith and profession. He died October 19,
1883, in the seventy-third year of his age, and was buried at
Price's Church.

462 HISTORY OF THE TUNKERS.

ELDER CHRISTOPHER FLORY.

Christopher Flory was born in Montgomery County, Ohio,
October 26, 1829; was married to Mary A. Shofner, of the same
place, on May 9, 1852. In the fall of the same year they moved
to Whitley County, Indiana. In the year of 1853, he and his
wife, with Henry Brumbaugh and Indith, his wife, and Samuel
Kinsey and Barbary, his wife, were baptized in Blue River.

In the fall of 1864 they moved to Kansas, with their teams, and
settled on the place where he lived until his death, about thirty-
five years.

In 1873 he was put to the visit (that is, he was chosen to the
office of deacon). The following year he was installed into the
ministry. Soon after he was advanced to the second degree, and
in 1882 was ordained to the eldership, in which he served faith-
fully.

He was a very good housekeeper in the church, — always ready
to give good counsel.

He traveled much in Kansas, Missouri, Ohio, and Indiana. He
died at his home at Willow Springs, on Christmas day, 1899.

ELDER H. D. DAVY.

Henry Dorsey Davy was born in Tuscarawas County, Ohio,
May 4, 181 1. His father's name was John Davy, and his
mother's maiden name was Dorsey, being related to the family
of that name in Maryland. His grandfather's name was also
John. He emigrated from Wales in early days.

H. D. Davy and Elizabeth Leatherman were married May 31,
1832. She was a daughter of Elder John Leatherman, who
moved from Maryland to Tuscarawas County, Ohio, where
Elizabeth was born. Date unknown. Elder Davy was the
father of fourteen children, ten of whom are yet living, namely,
Catherine, wife of Elder Sidney Hodgden ; Ruth, widow of
Samuel Clawson ; John L., Ezra J., W. W., Doctor Jesse P.,
Mary A. C, wife of William Gilmore ; Jacob A. (attorney), Henry
D., Jr., and Elias S.

OLD GERMAN BAPTISTS. 463

Brother Davy's first wife died in 1850, and his second marriage
occurred during the same year. His second wife, Catharine
Bosteter, was also a member of the German Baptist Church.

After his first marriage he moved to Delaware County, Ohio,
then a wilderness, and cleared one hundred acres in a short time.
He joined the Tunkers in 1838, and was baptized by Elder John
Mulsbaugh. He was elected to the ministry in 1845, in tne Owl
Creek church, Knox County, Ohio, being the nearest organiza-
tion to his home, and there he was called to the ministry at the
same time with Brother Abraham H. Leedy.

Elder Davy first served as moderator of annual meeting in
1865, at Antietam, Pennsylvania, and continued to serve consec-
utively, until 1876, a longer term than any other man has ever
held the same office. He was the most dignified and efficient
chairman that ever swayed the scepter over a Tunker conference.
Being of a pleasant countenance, he could order a brother to take
his seat, or inform him that he was out of order, without any
danger of giving offense. He was a natural diplomat and
peacemaker.

In his home and community Brother Davy was regarded as a
man of keen perception, with good foresight, honest convictions,
and unflagging industry. He was strictly a self-made man,
having had but three months' schooling, in the common schools
of Ohio. Catharine and her husband, Mary A. C. and her hus-
band, are members of the German Baptist Church ; and John L.
and William W. belong to the Old German Baptist Church.

From his sermons no one would have taken Elder Davy as an
illiterate person, his spoken language being of good style, and his
vocabulary above the ordinary of Tunker preachers. In the field
of literature Elder Davy never made any pretense. His only
effort in the line of books was in connection with Elder James
Ouinter, in the compilation of the book of minutes of annual
meetings. This work was not one of his own choosing, having
been appointed to the duty by the conference of his church.
With a liberal education Henry D. Davy would have been the.
peer of the best men in any denomination in the country.

464 HISTORY OF THE TUNKERS.

In the general division of the Tunker Church Elder Davy
chose the Old German Baptist Church, in which he served as
moderator of their yearly meetings on several occasions.

He died at his home near Fletcher, Miami County, Ohio,
September 7, 1895, aged eighty-four years. His second wife
died February, 1896, at the age of seventy-five years.

ELDER SAMUEL KINSEY.

Samuel Kinsey was a son of Joel and Elizabeth Kinsey, and of
Virginia ancestry. His grandfather, Christian Kinsey, came
from Virginia to Ohio in the early days of its settlement, and
located in Montgomery County, about ten miles northeast from
Dayton.

When he came to Ohio, he settled on what is since known as
the Troxel farm. This farm he cleared, and here he reared a
family of five children. He remained here until he reached old
age, and then removed to Whitley County, Indiana, where he
died shortly after, at the age of seventy years.

He was a consistent member of the Tunker Church, and a
deacon for some years.

Joel Kinsey, eldest son of Christian and father of Samuel, was
born in Virginia, and was quite young when his parents came
to Ohio. He was reared on the farm, and received such educa-
tion as was available in the county at that early period. He
remained on the farm with his father until he became of age,
and soon after this united himself in marriage to Elizabeth Brum-
baugh, who had formerly come with her parents from Pennsyl-
vania, and settled in the same neighborhood. Shortly after their
marriage they moved to Williams County, thence to and settled in
Miami County, near Covington. Here he died at the age of
thirty-three years, leaving his family with rather limited means.

He was a member of the Brethren Church. His children were
Samuel, Lydia, Noah, and David.

Samuel Kinsey was born near Covington, May 25, 1832.
After the death of his father he went to live with his uncle, Levi
Kinsey, who resided near Clayton, Ohio. Here he received a
common-school education.

OLD GERMAN BAPTISTS. 465

When fifteen or sixteen years old he commenced learning the
carpenter's trade. A year or two later he went to Indiana, where
he plied his trade in his own behalf. Here he was successful,
and shortly after purchased a small piece of land, upon which he
erected some buildings, and opened up a general country store.
Shortly after, he succeeded in having a post-office located in the
village of his adoption, Bloomfield.

In 1852 he returned to Ohio, and married Barbara Nead,
daughter of Elder Peter Nead. They were blessed with a fam-
ily of thirteen children, namely, Mary E., Cynthia, Clarinda, Wil-
liam N., Lydia, Sarah, Ellen B., Lucretia, Ida, Charles E., Jesse
E., and Allen.

Shortly after marriage they returned to Indiana, but remained
only a year or two, when they sold their property and went back
to Ohio. Here he took charge of his father-in-law's place, and
farmed it for a share of the products. A few years later he pur-
chased a small tract of land adjoining this. By economy and
industry he added more from time to time, until he finally was in
possession of a small home for himself and family.

Being somewhat interested in horticulture, he began the propa-
gation of nursery stock in a small way, as early as 1855. He
did his own grafting and building at first. He was successful
in his new undertaking, and increased his assistants from year
to year. By persistent labor and perseverance, and by a system
of fair and liberal dealing, he gained for his nursery a good repu-
tation, which brought him increased trade from all over the
country. At this time his business transactions and all shipping
were done from Dayton, but by the construction of a new line of
railroad in the year 1880, which touched at his place, he suc-
ceeded in having located near his home a station, also a post-
office and express office, designated as Kinsey, and thereafter all
his business was transacted from this office.

He and his wife were both members of the Brethren or Ger-
man Baptist Church, having connected themselves with that
denomination early in 1853. He was first elected by his church
to the office of deacon, some time later to the ministry, and in
1882 he was ordained elder.

466 HISTORY OF THE TUNKERS.

In 1870 he, with the assistance of his father-in-law, Elder
Peter Nead, established a religious monthly paper, called The
I Indicator, which is still published in the interest of the Old
German Baptist brethren.

During the last eight or ten years of his life he gave the man-
agement of his financial and business affairs largely into the care
of his eldest son, William, and others, devoting his time princi-
pally to his ministerial duties and other church work. He mani-
fested a deep interest in the welfare of the church, and labored
much in the cause of his Master. He was called from his home
much, and the remainder of his time was devoted to corre-
spondence and editorial work on his paper.

He ever contended for the ancient principles and faith of the
gospel, as taught by our Saviour, held forth by the apostles,
and handed down to us by the fathers through the church.

He was opposed to the changing of the observances of the
house of God, and also to the introduction into the church of new
things, which in their nature were contrary to the sanction of
holy writ, claiming that these innovations would engender pride,
and thereby cause the church to deviate from the true principles
of Christianity.

When the German Baptist Church divided, in 1881, in conse-
quence of the introduction into her of some new issues and the
agitation of others, Elder Kinsey stood with the old-order branch
of the church, laboring with them faithfully in the cause of the
truth until his death.

During his connection with the brethren he wrote several
books and pamphlets on various subjects of Scripture, some of
which are these: "The Pious Companion," "The Parable of the
Supper," "Forward and Backward Mode of Baptism," "Plain
Remarks on Light-mindness."

He died at his home after a short illness of about two weeks,
with hemorrhage of the lungs, June 8, 1883, aged fifty-one years
and twelve days, leaving a widow and eleven children.

OLD GERMAN BAPTISTS. 467

ELDER PETER NEAD.

Peter Nead was born of Lutheran parents, at Hagerstown,
Maryland, January 7, 1796. He was a son of Daniel Nead, a
farmer and the owner of a tannery. His mother died when he
was quite young. His Grandfather Nead was yet living, and
took a great interest in his grandson, and offered to educate him
for a Lutheran minister. But Peter was not so inclined, and did
not accept his offer. He was sent to school, and acquired what
was at that time considered a good education.

He had three brothers who lived to manhood, Matthias, Daniel,
and John. Matthias was a Lutheran. He lived and died in
Greencastle, Pennsylvania. Daniel and John were both Tun-
kers, and labored in the ministry. Both died in Tennessee.

Peter was first a Methodist, and served as a class-leader. But
he seemed not satisfied with the Methodist faith, and for several
vears he stood alone, during which time he went about preaching,
traveling from place to place, making appointments where they
admitted him. He kept a record of his travels and appointments
connected with his labor during these few years.

About this time there chanced to fall into his hands a pamphlet,
written by Elder Benjamin Bowman, title not known, from which
he first learned of the Tunkers. He was much pleased with the
doctrines and ideas advanced in this little work, and he deter-
mined, if possible, to find those people, and learn something more
about them. Accordingly, he made his way into a settlement
of the brethren, and attended one of their communions. Here,
upon learning farther of the doctrine as held forth by the breth-
ren, and seeing how strictly they observed the ordinances of the
New Testament, he concluded that these were the humble fol-
lowers of the Lord, and so made application for admission into
the church, and was received.

He had not been a member of the church very long until he
was elected to the ministry. The preaching of the brethren at
this time was mostly in the German language, but a desire began
to be manifested for the English also, and, as Brother Nead spoke

468 HISTORY OF THE TUNKERS.

the English, his labors were much sought. In fact, for a long
time he went by the name of the "English Preacher."

About this time he became acquainted with Elizabeth Yount,
of Broadway, Rockingham County, Virginia. They were mar-
ried December 20, 1825. Here he settled, and carried on the
tannery business, teaching school in the winter seasons. In the
year 1833 ne wrote his "Primitive Christianity," which he had
printed at Staunton, Virginia. It was one among the first
books written by the brethren, perhaps the very first of its size,
and as it treated of the ordinances of the Lord's house and the
first principles of the gospel in a plain and comprehensive man-
ner, it met with pretty general circulation, and did much to
enlighten the minds of those who read it, and was, no doubt, the
means of bringing a number to a knowledge of the truth.

In 1840 he moved to Augusta County, Virginia, where he lived
about three years, and then moved to Botetout County, where he
remained about five years.

In 1845 ne wrote a pamphlet treating on "Baptism for the
Remission of Sins; Faith Alone, and Prayerless Doctrine Con-
sidered; The Present State of the World, Corrupted Christen-
dom, and the true Church of Christ." This he had printed at
Fincastle, Virginia.

In 1848 or 1849 ne moved to Ross County, Ohio, but remained
only a few months, when he moved to Montgomery County, set-
tling first in the district of the Bear Creek congregation near
Trotwood, and a little later in the district of the Lower Still-
water church, locating on a farm nine miles northwest of Dayton,
where he remained until his death.

In 1850 he compiled his book, "Nead's Theology," which com-
prised his first works, with an addition of sixty-seven pages,
making it a volume of four hundred and seventy-two pages. Of
these works two editions have been printed. The book has been
much called for, and the last edition is now exhausted.

In 1866 he wrote his book entitled "Wisdom and Power of God
as Displayed in Creation and Redemption." This work is still
in stock.

OLD GERMAN BAPTISTS. 469

For nearly thirty years he resided at one place, and almost his
entire time during this period was spent in the cause of his Mas-
ter, attending meetings for preaching and meetings for business.
He was considered an able counselor, and hence was often called
from home to church councils.

His one great concern was for the church and her welfare, and
he labored constantly to this end, even to the last.

It was principally through his efforts and suggestions that the
publication called Vindicator was started, so that through its
pages the firm and faithful might have a medium to combat the
numerous innovations that were being introduced into the church
contrary to his views. His articles in the Vindicator were
headed, "Restoration of Primitive Christianity."

His voice was loud and strong, and his discourses were inter-
esting and edifying. He had a good, strong mind, so far as the
Scriptures were concerned. His vision was excellent, and he
never had occasion to wear glasses.

He had four children. Samuel, the eldest, moved to Indiana,
and is a farmer. Daniel practiced law at Dayton. He died in
1862. Mary died in 1889. Barbara is still living on a part of
the farm where her father died, near Kinsey.

He had good health until his last illness, which was of short
duration. He died of erysipelas, March 16, 1877, aged eighty-
one years two months and nine days.

I was personally acquainted with Peter Nead, and distinctly
remember his first visit to my father's. It was some time
between 1844 and 1847, wnen we lived on tne Dnickamiller
place, two miles south of Martinsburg, Pennsylvania. When he
bade mother good-bye, she sent her love to Sister Nead, saying
she supposed she would get very lonesome during his long visit
from home, to which he replied, "I have a little wife, but she has
a big heart."

CHAPTER XIV
BRETHREN CHURCH— HISTORICAL

Transitional — This period will parallel with the prehistoric, in
the history of the Tunkers. It may be said to have begun with
the publication of the Gospel Visitor, the first publication in the
brotherhood since the days of Christopher Saur. It was first
regularly issued during the year 18*51, eight pages, octavo,
monthly. It was a small affair, indeed, compared with the
religious weeklies of the present time, but it was a mighty engine
among our people. It afforded the three essential elements of
success to every public cause, — acquaintance, communication, and
cooperation. Although but a youth, and not yet a member of
the church, I distinctly remember my emotions on first sight and
handling of our church paper, and with what interest I read
every column. What it was to me it was to all young Tunkers
of like tendencies. If the paper was not so well adapted to
our fancies, our fancies were adjusted to our reading matter,
which was, perhaps, just as it should be, even in this enlightened
age with its abundant literature. With the appearance of the
Visitor was ushered in the progressive era in the Tunker Church.
It was so prophesied by its opposers, and we must do them the
honor of stating that they were true prophets, in this case. Most
of them enjoyed its fulfilment, but many did not.

One of the first tangible fruits of the progressive era that
dawned upon these people was the publication of the Christian
Family Companion, a weekly paper, published at Tyrone, Penn-
sylvania, by Henry R. Holsinger, the first regular issue of which
is dated January 3, 1865. Holsinger had served an apprentice-
ship of one year in the office of the Visitor, at Poland and Colum-
biana, Ohio. He never had been inside of a printing office, nor
saw a type, before he entered the office to learn the trade. He
had only the commonest of a common-school education, and no
experience in composition before entering the Visitor office.

(470)

■■■ -:■■: ■":' ■ ..:

JLOS-

a/3

SCHOOLHOUSE No. 7, IN WHICH THE PROGRESSIVE BRETHREN HELD THEIR FIRST
CONFERENCE AFTER THEIR EXPULSION BY THE ANNUAL MEETING

472 HISTORY OF THE TUNKERS.

He endeavored to persuade Elder Kurtz, the editor and propri-
etor of the Visitor, to change the paper to a weekly, and give him
a place on the staff. But Elder Kurtz did not think the time had
yet come when a weekly paper could be supported by patronage,
or sustained by original contributions to give it dignity. Besides,
he had two sons who could manage the business if he should con-
clude to launch out further. And so I returned to my home,
in Morrison's Cove, Pennsylvania, and engaged in teaching
school during the winters and working for the farmers in summer
time, until the spring of 1863, when I purchased a newspaper
office at Tyrone, Pennsylvania, and established the Tyrone Her-
ald, in the interests of the new Republican party. That was
during the darkest days of the Rebellion. However, I was fairly
successful during the first eighteen months, and might have
succeeded in the secular department, but politics was distasteful
to my religious inclinations ; besides, I had a preference to direct
a religious paper. Having had opportunity during my appren-
ticeship to read much of the correspondence which came to that
office, I was persuaded that a strong desire for a weekly paper
prevailed in the brotherhood. I had also read in Elder Kurtz'
waste-basket some communications which, while they may not
have been very dignified, were interesting and spiritual. They
were probably excluded from the columns of the Visitor for lack
of room, or, more likely, because they required to be rewritten.

And so, after obtaining the sanction of the middle district of
Pennsylvania, in the spring of 1864, The Companion was sent
out on the first of January, 1865. By previous prospecting with
two specimen copies, a subscription list of four hundred and
eighty-four names had been secured. No money was taken until
the first number had been sent out.

This paper met with remarkable success from the first number
issued. The publisher, being conscious of his inability as a writer,
offered inducements to his patrons to contribute to its columns.
A free rostrum was announced for the discussion of all subjects
pertaining to the welfare of the church. Any person who was
able to communicate an idea to the comprehension of the editor

BRETHREN CHURCH HISTORICAL. 473

was sure to appear in the paper. No matter how scrawling
the handwriting, or how stammering his words, the article would
be put into good shape. This feature was very encouraging to
young authors, and old men who had experience in public speak-
ing but none at all in writing.

Another peculiarity of the paper was that every contributor was
required to write under his own signature. In this way authors
were brought face to face with each other, and required to meet
the issue of their individual productions. The first work under-
taken was to remove certain hindrances to the prosperity of the
church. As in the case of the young prophet Josiah, it appeared
that the book of the law had been lost in the rubbish of tradition.
It was imperative that this dead weight be removed before the
light of intelligence could shine upon the sacred page with such
brilliancy as to reflect into the hearts of mankind. One of these
hindrances was called "avoidance ;" for a full description of the
meaning of the term see Glossary. This was no easy task, as it
was an ordinance of the church of long standing, and in great
favor with a certain class of church dignitaries. An educated
ministry was advocated, and with it an approximate support of
the ministry.

In fact, the church was in great need of reformation. One
unfortunate feature in the state of the church at this time was
that the congregations were in the care of incompetent bishops.
By incompetence insufficiency is meant in literary attainments,
and all such shortcomings as may result from such condition.
And no one suffered more personal humiliation from this state
of affairs in the church than the writer. And we doubt whether
any other person in the brotherhood had equal opportunity of
knowing the facts as they existed, being the editor of the only
weekly paper at that time. We had letters of a business char-
acter from almost every bishop, relating to some feature of church
work, from every housekeeper, or some deputy into whose con-
gregation the paper circulated. And those who did not take the
paper could safely be set down as prejudiced or uninformed.

I can even now close my eyes and name a dozen churches with

474 HISTORY OF THE TUNKERS.

whose elders I was personally acquainted who could not read
intelligently a chapter from the Bible or a hymn from a hymn-
book, nor write an intelligent notice or announcement of a com-
munion meeting for the paper. Some of them could deliver a
pretty fair discourse in an extemporaneous way, more or less
satisfactory to the people of the community in which they lived,
but the more discreet of them could not attempt to preach at a
strange place or in a town. Morally, they stood among the very
best people in the community. They were honored of all men,
independent of party, sect, or caste, for honesty, truthfulness,
integrity, hospitality, and general benevolence. Had they been
enabled to live the same Christian life in the private ranks, it would
have been said of them, ''Behold, a perfect and an upright man,
one that feareth God and escheweth evil." Job I : 8. But the
very fact that he was a bishop, with all the virtues of a good man
and none of the qualifications of his official standing, militated
against him, and in many cases entirely destroyed his official
influence. The office of a bishop carries with it more than piety
and spirituality, even according to the sacred oracles. It bears
with it a fitness to teach and a capability to use sound doctrine,
to exhort and to convince gainsayers. And even more so accord-
ing to the usages of church and in religious literature. When a
Methodist bishop comes into a community everybody is expect-
ant, and nobody is disappointed, because no Methodist minister
can become a bishop unless he can preach anywhere. This rule
is inflexible, and so it ought to be, for the Word of God declares
that a bishop "must be fit to preach." The Tunker people appear
to have lost sight of the essential qualifications of this important
official. It may, indeed, have been that men with the proficiencies
under consideration were hard to find in most of the churches, but
the fact remained that they were not sought for nor accepted
when pointed out or nominated. There were other essentials, in
the estimation of the board of examiners, which was always a
council of elders, more readily found and more willingly accepted.
It was called "the order of the church," particularly in dress.
I have it from the lips of an elder of no mean repute, who served

BRETHREN CHURCH HISTORICAL. 475

on the standing committee, and other important committees
appointed by annual meeting, that if he were required to give the
casting vote between two brethren with equal qualification as to
spirituality and moral character, the one a man of learning and a
preacher of eloquence, but who did not conform to the order in
wearing his hair and clothing, and another who did conform to
the order but could not preach, he would unhesitatingly accept
the latter.

I remember one occasion, a love-feast in Somerset County,
Pennsylvania, where fourteen bishops sat behind the table, and
yet they pressed a second-degree minister who could not possibly
have been ordained, to do the preaching. Similar incidents,
varying only in number, were common in different parts of the
brotherhood.

Such men as those just described composed the examining
board for the candidate to the eldership in ninety-nine cases out
of one hundred.

From this description the reader may form a pretty correct
idea of the chances of promotion to an aspirant with short hair
or store-bought garments and a worldly education with a godly
life and holy conversation. From this grade of elders the stand-
in^ committees of the general conference were elected, for none
except ordained elders were eligible to the standing committees.
From their ranks, also, were selected the members of the various
committees sent to the churches by annual meeting. These, with
the council of adjoining elders, constituted the consistory, and
held the fiat of the Tunker power, from which there was no
appeal.

The state of affairs described above did not contribute much to
the prosperity of the church, either numerically or spiritually.
About all the additions came from the posterity of the member-
ship. It is no wonder, therefore, that persons filled with church
patriotism were greatly concerned for the welfare of the denom-
ination. Neither is it to be wondered at that those who felt that
the salvation of the church depended on the maintenance of the
•order" or peculiar costume and habits of the fathers, should be
greatly concerned lest the "landmarks" might be removed.

476 HISTORY OF THE TUNKERS.

The controversies were not confined to the church papers, but
they were carried up to the district and national conferences,
resulting in bitter personalities, envies, and, it is to be feared,
hatred, until, sad to say, Christian affection and brotherly love
were strangers in the camp of Israel.

While we are not to measure ourselves by ourselves, yet I
doubt whether any member of the Tunker fraternity deprecates
more painfully the unkind expressions and bitter denunciations
between brethren than did the writer.

It was the intention, and much had been written on that line,
to present a number of excerpts from editorials, communications,
and addresses, illustrating the feeling of leading men during
the transitionary state of the fraternity, when men's souls were
tried. Upon more mature thought the conclusion was reached
that the reader would be able to gather enough of the bitter from
the various statements pertinent to the historical department, and
will be glad to throw the mantle of charity upon the faults of
our fathers. I must say, however, that if a prophet had foretold
that the time would come when brethren would treat each other
in the manner in which we were compelled to witness it, we would
have replied in the language of Hazael, "Is thy servant a dog
that he should do this great thing?"

The first occasion which brought me prominently before the
general conference was in 1867, in Carroll County, Maryland.
The subject under discussion was that of ordaining deacons.
The question had come up through the middle Pennsylvania
district. When it was brought before the conference the dele-
gate explained that no special opposition had been raised against
sending it to the annual meeting, and that Brother H. R. Hol-
singer had championed it. Thereupon Elder H. D. Davey,
moderator, called on me to open the discussion. This I pro-
ceeded to do deliberately, by stating that I had used but little
argument at the district conference; had simply stated that it
appeared that the duties demanded of the deacons were strikingly
similar to those required of the "seven" referred to in Acts

BRETHREN CHURCH HISTORICAL. 477

6: 1-8; and that the seven had been set apart to their work by
laying on of hands, and therefore I was favorable to installing our
deacons and ministers in the same manner.

Immediately thereafter an old brother (if I am not mistaken,
it was Abraham Flory, of Miami Valley) arose, and remarked
that he was astonished that young brethren should advocate such
ideas, since old Brother George Hoke, who is now dead, had so
thoroughly explained the subject, and continued in the same
irrelevant manner until the audience was thoroughly aroused.
This had an exciting tendency, and quickly rising, I said that I
could not understand why the old brethren did not kindly meet
the arguments by Scripture quotations, or, in the absence of
Scripture, produce the arguments which Brother Hoke had
advanced, instead of giving shame for attempting to defend the
plain reading of the Word of God.

Then my father, Elder Daniel M. Holsinger, arose and
appealed to me to be careful or I would ruin my business. This
remark greatly agitated me. I sprang to my feet, and, raising my
hands aloft, exclaimed, "Thank God, I am not bound to truckle
to the prejudice of any man or set of men, for the sake of my
business, as long as I have the use of these two hands wherewith
to labor for the support of myself and family."

By this time the audience was excited to the highest pitch.
I never before or since witnessed such intensity of feeling in an
assemblage. The council was held in a dense grove, and men
and women wept aloud, and several voices shrieked so as to
waken the echo. A committee was appointed (I can not say
how), who waited on me, and endeavored to persuade me to
apologize, to which I finally consented, and attempted to do at
the close of the day, but friends declared that the apology was
more aggravating than the original offense. It was, however,
accepted, and so the matter was permitted to rest, and the
answer given to the query was : "Inasmuch as it does not appear
plainly to all the brethren that it was always the practice of the
apostles to lay hands on those appointed to any special duty, we

47§ HISTORY OF THE TUNKERS.

therefore think it best to make no change at present in the order
of installing speakers and deacons in their offices."

My experience is elsewhere described in the account of an
effort to force a reporter upon the annual meeting, in Virginia, in
the year 1869, which will not here be repeated. For the faults
charged to me I was called up at next conference, which con-
vened at Waterloo, Iowa, and the matter was satisfactorily
arranged.

And so the warfare was continued from year to year, until
1873, when the burden appeared to have become too heavy to
bear up under the load. Hence, I determined to unload the
greater portion of it ; and right here it becomes me to state plainly
and positively a fact which has not been generally known among
our people. Reference is here made to the disposing of the office
of the Christian Family Companion to Elder Quinter. It has been
intimated and believed by many that the change was forced upon
me, which is a mistake. I voluntarily sought an interview with
Brother Quinter, and proposed to sell to him. It was unexpected,
he having had no idea that I would part with the paper at any
price ; and while he acknowledged that the terms offered were
most reasonable, he still requested time for consideration, as it
was a turn in church affairs for which he was not prepared.
Time was willingly granted, for apparently I was more anxious
to sell than he was to buy. Shortly upon the return to his home
his acceptance of the proposition was received, and the bargain
closed.

The reasons for disposing of the business, as given to my
successor, may be stated as follows : —

I was tired of the constant friction between the church coun-
cils and dignitaries and myself. At the annual meeting of 1873,
for instance, not less than two full days were devoted to the
opposition of measures and methods inaugurated and advocated
by myself. To show the state of my mind at the time and under
influences referred to, I will give an instance: —

At the close of the conference I met a brother on the deserted
ground, who spoke in the following language, "Do you know that

BRETHREN CHURCH HISTORICAL. 479

the standing committee is holding a session, and is going to
expel you from the church ?" I replied : "No, certainly not. The
standing committee has adjourned." But he persisted and
remarked, "You had better keep on the lookout." Soon after-
wards another brother was met, who made the same remark.
Now I began to feel a little uneasy; although knowing that no
such action could then be taken, yet it indicated that something
was brewing, especially after the stormy time encountered dur-
ing the conference. Very shortly after the second brother had
spoken to me I was told by another that I was wanted in the
standing committee's room, at the house of Elder Lint. By this
time I began to realize that something was going to be done, and
with many misgivings stepped into the committee's room, but
found only the moderator present with the members of a com-
mittee of elders, which had met the local church some time
before, and had left without finishing the business entrusted to
them. I was involved in the business of the committee, and to
meet my part of it had been invited before them, and Elder Davy
had been requested to remain and present the matter to me, inas-
much as I was considered a pretty hard case to manage. The
matter was amicably disposed of, and I was sent out a free man,
but the experience of the morning left an impression on my
mind and heart which caused me to sacrifice the best business of
my life, and which had cost years of toil and worry to establish.
I hope this will put at rest forever the vain imagination and
theories of friends and foes as to the cause of my remarkable
and unexpected change of programme and unreasonable surrender
of position and power.

Elder Ouinter was purposely selected as my successor, for the
reason that he was capable and conscientious. In our conver-
sation preceding the purchase my reasons were candidly stated
for making this sacrifice. He expressed himself as being able
to realize my situation, and while the reasons did not appear to
him as being sufficient for such a change, yet he could readily
grant that they were to me of much more importance.

The church was now practically without a free rostrum or a

480 HISTORY OF THE TUNKERS.

progressive organ, although Elder Quinter had agreed not to
change the policy of the paper. And from his point of view he
kept his agreement It is one thing to oppose a measure and
quite another thing to advocate or promulgate a cause. Brother
Quinter kept open the columns of the paper for the free discus-
sion of all matters pertaining to church work, but he himself
took no advance steps in the editorial department. It might be
said that the place he occupied on the paper was to the church
a kind of moderatorship or as governor to a steam engine, to pre-
vent the velocity of the machinery to run at too high a speed.

The only article I wrote for the paper that created any especial
interest during Quinter 's administration appeared in the Com-
panion, Vol. 10, page 502, and was entitled "A Serious Depart-
ure," of which we make the following extract : —

"Our correspondence from Philadelphia, in January last, called
forth some just criticism, and which has been an incentive to
the present article. The kind reproof of the sister who wrote
upon the subject ('The Spreading of the Gospel') was very timely.

"Our ministers are much to be blamed for the feeling and senti-
ment of the church upon the duty of contributing to the support
of those who minister in the word. They have been preaching
so long and so much against 'hirelings/ a 'paid ministry,' 'money
beggars,' 'extravagance,' etc., that a kind of fear, or conscien-
tious scruple, takes hold of our congregations whenever a collec-
tion is talked about. Indeed, I know of no other duty in which
the brethren are so remiss as in that of giving, and those other
duties that suffer per consequence. The cause of Christ is made
to languish from very want of means, while the membership is
being enriched in worldly effects by the thousands. Perhaps
this may answer for Christianity, but I have not so learned Christ.

"Brethren, I have wondered much how the opinion originated,
and the prejudice became so strong and so common among us,
against supporting our ministers. It can not have been so at the
organization of the church. Their sentiments and principles
were based upon the Word, the plainly-revealed Word of the
Lord, and certainly no such dogma can be sustained by Scripture.

BRETHREN CHURCH HISTORICAL. 48 1

Indeed, what astonishes me most at finding this sentiment among
us, is the fact that there is no intimation in the Scripture against
the membership giving to the minister, or the minister receiving
from the people. Why, brethren, I would as soon undertake to
reason away the anointing, feet-washing, the salutation, with
other institutions held sacred among us, as to deny the duty of
the church to support her ministry.

"I mean, now, not simply to keep them from starving, when
they have become old, and feeble, and blind, but I mean a
living, healthful, working support, that will enable them to
give as much of their time to the ministry of the Word as
God and the church may demand, including time and facil-
ities for reading and studying, in order to show themselves
approved unto God, and enable them rightly to divide the Word
of truth. This would be the reasonable conclusion, if there were
no revelation upon the subject. But God has not left us without
His testimony. Our Saviour says, 'The laborer is worthy of his
hire.' And He says it to them and of His ministers. The apos-
tle Paul reiterates this sentiment in the most emphatic language.
And he wanted it understood that it was not only his opinion as
a man, but that it was a doctrine founded upon the law. He
urges that the passage, 'Thou shalt not muzzle the mouth of the
ox that treadeth out the corn,' was not written only for the sake of
the oxen, but 'altogether' for the sake of His ministers. But he
makes a still stronger point when he says, 'If we have sown unto
you spiritual things, is it a great thing if we shall reap your carnal
things?' This alone should be enough. The apostle intimates
that the carnal things are scarcely a fit recompense for the sowing
of spiritual things.

"Then he reminds them of the rights and privileges of the priests
and those who ministered at the altar, under the old dispensation.
If the reader will refer to Num. 18:8-15 and Deut. 18: 1-5, he
will learn what the priests had a right to expect, and what it was
the duty of the people to give. It was not a mere pittance. It
was the best part, because it was the part that was an offering unto
the Lord. This God gave unto His servants, and to their sons,

482 HISTORY OF THE TUNKERS.

and to their daughters, by a statute forever. 'What of it?' do
you say ? There is this, and which I wish every sincere brother
and sister to mark well, as a matter that is related to the salvation
of the soul. The enlightened and inspired apostle Paul says : —

' 'Even so hath the Lord ordained that they which preach the
gospel should live of the gospel.'

"What could be plainer than this? As those who ministered
about the temple lived of the things of the temple, and as those
who waited at the altar were partakers with the altar, even so
those who preach the gospel shall live of the gospel. Brethren, I
have been tongue-tied and pen-tied long enough ! I can contain
no longer! Here is a plain injunction of Holy Writ which we
ignore! Heaven forgive us! I have been persuaded of this
remission long ago, but the devil deterred me from making the
declaration by words which he said he would put into the mouths
of my brethren, viz., 'Yes, he wants to be paid !' But I have now
obtained power, by the grace of God, in reading and meditating
upon the following verse of Scripture: 'But I have used none of
these things ; neither have I written these things that it should
be so done with me, for it were better for me to die, than that
any man should make my glorying void.'

"In this case I think I feel like Paul, T would rather die than
to have it truthfully said that I preached to make money. And
as the truth of Christ is in me, no man shall stop me of this
boasting. 2 Cor. 11 :io. I know there are those among us who
desire occasion, just as there were in the days of the apostle
(twelfth verse), but I want to cut it off from them. I am deter-
mined, by the grace of God, that I will be chargeable to no man,
or set of men. I desire nothing and refuse nothing; give and
take.

"But although I do so, in order that, like Paul, I may boast
a little, nevertheless the Lord has ordained that those who preach
the gospel shall live by the gospel. That is the scriptural rule,
and those who abide by it are more to be admired in that par-
ticular than those who do not, Paul and myself not excepted.

"Now, brethren, I want no controversy upon the subject of

BRETHREN CHURCH HISTORICAL. 483

supporting the ministry. Neither do I fear any. The subject
is too plain. It is incontrovertible. God has decreed it, and the
Scriptures have revealed it, that God's ministers shall live by their
ministry. Of course there are those who will abuse their privi-
leges. Of this the same apostle informs us. He calls them
'false apostles, deceitful workers, transforming themselves into
the apostles of Christ.' But those we meet in every place.

"Henceforth I shall call for reform in this matter. As I said
before, I am at a loss to know how such a sentiment obtained
among us, which is so evidently unscriptural. And still more
astonishing that our ministers, who profess to have nothing to
preach but the Word (and, indeed, they have no authority to
preach anything else), should proclaim that God's ministers must
live by the labor of their own hands, when the Scripture declares
that they shall live of the gospel. Yes, and some of our minis-
ters have had this erroneous notion so thoroughly implanted into
them as to bind their conscience, and make them afraid to accept
the offerings which God had made His servants willing to give
them.

"Brethren, whence comes this conscientiousness? — Verily not
from the teaching of God's Word. Let us return speedily to the
old order, the Bible order. This was a departure unwarranted
by the law of the Lord, and the sooner we amend, the better will
it be for ourselves, and for the cause for the prosperity of which
we are laboring."

This article had a salutary effect upon the brotherhood at large.
It did not arouse the opposition that had been expected, but it
did have an astonishing number of reciprocal responses, and did
much good to ministers and laity.

In the meantime another weekly paper had been started, pub-
lished by H. B. and J. B. Brumbaugh, at Huntingdon, Pennsyl-
vania. It was called The Pilgrim. Both editors were pro-
gressive in their views, but conducted their paper on the prin-
ciple of policy, not so much for the sake of making money as to
avoid friction. It required more than ordinary courage to dis-

484 HISTORY OF THE TUNKERS.

cuss religious subjects with the dignitaries of the church, some
of whom were more dignified than responsive.

Several other papers were introduced about the same time, for
whose history see "Literature." Each one had its special theories
to advocate, or rather to oppose, as Tunker literature is almost
exclusively conducted in the negative. By reading the minutes
of annual meetings it will De observed that many of the queries
start in with, "Is it wrong?" etc.

In the fall of 1878, Elder Joseph W. Beer and myself com-
menced the publication of the Progresskr Christian, at Berlin,
Pennsylvania, with the avowed purpose of advocating progressive
measures and reforms. The publication did not meet with the
patronage which was expected, partly for the reason that there
were then six papers in the field. The paper was continued for
about six months, when we became somewhat discouraged, and
began to cast about for the cause of the failure. The annual
meeting of 1879 had given the Progressive Christian a denuncia-
tion, of which the following is an account : —

Petitions had been sent up from northwestern Ohio, middle
Pennsylvania, southern Ohio, first district of Virginia, and east
Pennsylvania, demanding that "H. R. Holsinger shall make hum-
ble acknowledgments for past mistakes, and faithful promises
for the future," and some demanding the peremptory suppression
of the paper and severe censure of the publishers.

I can only give a few samples of the expressions used in the
papers presented before the conference : —

"Whereas, Brother H. R. Holsinger, and certain contributors
to the paper he is publishing, have committed great offense to
many brethren, publishing slanderous articles against the general
order of the brethren, — for instance, in No. 11 of the Progressive
Christian, in replying to D. P. Sayler on non-conformity to the
world in dress, calling it 'Idolatrous Clothes Religion ;' there-
fore, we ask annual meeting to stop such publications, as said
publishers are sowing discord among their brethren, after the
spirit of Korah, Dathan, and Abiram."

"Will not the annual meeting suppress the superfluous number

BRETHREN CHURCH HISTORICAL. 485

of periodicals now being published in the brotherhood, and sup-
press the antiscriptural, from time to time."

"Whereas, Some of our periodicals make expressions unbe-
coming in reference to the government of the church and the
transactions of annual meeting denouncing the system of
sending delegates to annual meeting, or committees from the
annual conference to settle difficulties in the churches, of which
the paper called The Deacon has been guilty — and it is held by
some brethren that the Progressive Christian is still worse — shall
annual meeting suffer their conduct to continue, and thus open
the door of mischief?" Answer, "No; and we call on annual
meeting to bring them to order."

After discussing the subject pro and con, for several hours,
the following answer was offered by the standing committee: —

"Whereas, Petitions were received from several districts, re-
questing the annual meeting to prohibit slanderous and schismatic
articles from being published in the Progressive Christian and
Deacon; therefore, it is required that the editors of the Pro-
gressive Christian, and particularly H. R. Holsinger, make an
humble acknowledgment to the annual meeting for publishing
erroneous statements in regard to the church's principles, charg-
ing the church with idolatry, and stigmatizing some of its mem-
bers with terms of reproach, ridiculing some of the practices in
the church, and publishing inflammatory articles, some even from
expelled members. 2. That the editors of the Vindicator and of
the Deacon make satisfactory acknowledgment for writing and
publishing similar articles as the Progressive Christian. 3. That
Elders John Harshey, James Ridenour, and Howard Miller be
required to render satisfaction to the annual meeting for writing
schismatic articles. 4. That the editors of all the periodicals be
required hereafter not to admit into their papers any article that
will assail the doctrines of the church, in regard to non-
conformity to the world, the personal character of ministers, or
the peculiar tenets or practices of the church. In order that this
decision may be fully carried out, which we are anxious to have
done, we appoint a committee to carry them out."

486 HISTORY OF THE TUNKERS.

Several restrictions were also offered to the Vindicator and the
Deacon, as well as to a number of individual contributors, but
the main object was the restraint of the Progressive Christian.

In my defense before conference, I disclaimed any intended
disparagement of the adopted practices and customs of the
church, also declaring that what was said in regard to D. P. Say-
ler could not properly be applied to the church as a people, and
further continued, "We are losing the proverbiality for integrity
that the church once possessed, when a Tunker's word was as
good as his note."

I claimed that by continually advocating externals to the
neglect of the weightier matters of the law of God, the present
state of affairs was produced ; that the preachers are to be blamed
for it. They do not advocate with sufficient force and emphasis
and frequency the peculiar doctrines of the Bible. I also opposed
all sinful extremes in dress, and assumed that there is a happy
medium, which was the position occupied by the progressive por-
tion of the church, and that the principles of our holy religion
require meekness, cleanliness, plainness, and modesty, and that
any garment which comes within these restrictions is sustained
by the gospel, and is acceptable to God, and may not be rejected.
The ancient customs of the church should be respected, but ought
not to be compared to the teachings of God's Word.

Meanwhile other influences were at work producing favorable
results. A few years after Elder Ouinter purchased the Christian
Family Companion, he consolidated with the Pilgrim, taking into
partnership Henry B. and John B. Brumbaugh. These brethren
were as progressive as Holsinger, and so declared themselves.
Each paper had also gathered around it an able force of contribu-
tors and correspondents, which had been educated and trained dur-
ing the past decade. The several efforts in the line of school work,
although not a success, were nevertheless exerting an influence in
favor of progress and reform, which must not be passed
unnoticed. Their teachers and students were called to the min-
istry, and occasionally one was advanced to the eldership, all of
which added life and energy to the controlling" influences of the

BRETHREN CHURCH HISTORICAL. 487

brotherhood. This was especially true in reference to the addi-
tion of "young blood"' into the arteries of the eldership. These
all made themselves felt in the state and general conferences,
and especially were their labors manifest when these young
elders took places on the standing committee. Other auxiliaries
were found in the Sunday-school conventions and missionary
societies, all of which were being recognized by annual meeting.
And that was about all that the annual meeting was ever expected
to do, — to permit, suffer, tolerate, and recognize measures, which
had been introduced by individuals, congregations, or district
meetings.

The progress made in mission work in the Tunker fraternity
is phenomenal. I very distinctly remember the time when all
classes of missionary work and missionary societies were openly
denounced by ministers of the denomination, as worldly institu-
tions. At the present time the German Baptists alone have a
mission fund, which has almost reached a half million dollars, and
support home missions in the cities of New York, Brooklyn,
Philadelphia, Baltimore, Washington, Chicago, Los Angeles, and
in a number of the smaller cities and towns of the United States.
She also supports foreign missions in Denmark, Sweden, Nor-
way, France, Smyrna, India, and is contemplating the opening
of churches at other places. And the Brethren Church, which
has been operating as a separate denomination only about seven-
teen years, has well-established churches in Philadelphia, Wash-
ington, Hagerstown, Altoona, Johnstown, Pittsburg, Chicago,
Waterloo, and numerous towns and smaller cities. I believe I
am safe in stating that the Tunker fraternity, since the time of the
first appearance of the Gospel Visitor, has increased in number
and influence more than during the one hundred and fifty years
of her previous existence. And she is just in her infancy in all
reform movements.

There is one special distinction which the author of this work
claims, namely, an untarnished reputation in my home church and
community. It was that which enabled me to withstand the
attempt of enemies to assail my standing. And that attempt was

488 HISTORY OF THE TUNKERS.

the most bitter part of my experience during the church troubles.
Nothing was more painful than the discovery that my own
brethren were attempting in a clandestine manner to injure that
standing in the church, through private letters. Nothing but an
invulnerable reputation could withstand such an attack, but,
thank God, although they were published broadcast in home
papers, I came out of the furnace without so much as a smell of
fire on my garments. The first and most painful experience was
occasioned by a visiting elder from West Virginia, by the name
of William Buckelew.

I had been invited to attend a love-feast in the Middle Creek
church, an adjoining congregation. The year before the occur-
rence of the incident to which reference is made, I had performed
a considerable amount of preaching in their territory, holding
several protracted meetings, and at the council meeting on Satur-
day baptized fourteen persons, and on Sunday forenoon and
afternoon eight more, making twenty-two during the same visit,
and also succeeded in settling several troublous church cases,
which had greatly endeared me to the substantial members of the
church.

I therefore accepted the invitation to attend the communion
with much pleasure, taking my daughter and one of the office
helpers with me. I preached in the forenoon, and took some part
in the afternoon services. Toward evening I was invited to a
council room upstairs, where I met Brother Buckelew and several
other members and elders, and was told that they had decided
that I could not commune that evening. I inquired who had
made the decision, and was told that the officials had held a coun-
cil. I then remembered having observed some of the ministers
with Buckelew in a fence corner of the church-yard, but attached
little importance to it. The suddenness of the announcement
and the outrageous nature of the assault completely unmanned
me for the time, and, like a sheep before the slaughter, I was
dumb with amazement. Buckelew said in answer to my objec-
tion to the course of procedure and its illegality, that if I would
commune he would not, to which several others assented. Had I

BRETHREN CHURCH HISTORICAL. 489

not taken the matter so seriously to heart, but simply replied, "All
right, brethren, I shall use my privilege and you may use yours,
but I shall conduct the services, if necessary," and had exposed
the trick before the whole congregation, which I should have
done, I could have held half the membership of the church to
the progressive cause.

The direct cause of this assault was claimed to be the publica-
tion of an article in the Progressive Christian, Vol. I, No. 25,
which I give as follows : —

IS THE STANDING COMMITTEE A SECRET ORGANIZATION?

"The query at the head of this article has occurred to us fre-
quently, and has been asked us as often, perhaps, but we were
made to feel the importance of the question more than ever at
our late annual meeting. For some reason, which we do not
know whether we ought to reveal or not, we were invited to come
before the standing committee. When we came to the door
there was the door-keeper, just as there is at the lodge. As he
knew we had been sent for, and being accompanied by the mes-
senger, no password was asked for, neither would it have been
at the lodge, under the same circumstances. So we walked in,
and while we knew we were among brethren, we felt then as if
we had stepped into a lodge room. We can not help it, brethren,
we did feel it. We were but once in a lodge room in our life, and
that was at our initiation. We had been deceived into it, by the
statement that it was simply a society, and we never went back.
That occasion was recalled when we stepped into the standing
committee room, on the 5th inst. We presume, of course, those
who are members of that committee, or those who often come
before it, may feel differently ; but then we suppose one might
also become accustomed to the lodge, so that there would be less
of a feeling of timidity on entering it.

"Now we do not wish to bring an accusation against the stand-
ing committee of this year, or of any other year ; we simply want
to know whether there is really any occasion for so much secrecy,
or to assimilate our standing committee room to a secret lodge.

490 HISTORY OF THE TUNKERS.

If there can be any good reason assigned for it which would not
also apply to societies for benevolent purposes, then we may be
consistent ; but if the reasons for holding secret sessions of the
standing committee would also be applicable to other societies
intended for good, then we are hardly consistent in using secrecy
ourselves and condemning it in others.

" Perhaps it may not occur to every one in what particulars the
meetings of standing committee are like lodge meetings, hence
we will present a few of the most prominent similarities : —

"i. It has a room to itself.

"2. It has a door-keeper.

"3. It holds its sessions with closed doors.

"4. The representatives of the press are excluded.

"5. It admits into its sessions only those of a certain degree,
the third degree in the ministry. In this particular it reminds
one of Royal Arch Masonry.

"6. It has secrets of its own, which its members dare not reveal,
at least so they tell us when we ask for reasons for certain of its
doings.

"Now, in these six particulars the workings of our standing
committees are very similar to those of secret societies. And in
view of this fact, and other facts set forth in the above, we call
upon the more intelligent brethren who have been on the stand-
ing committee to answer the question contained in the head of
this article."

After returning home from the annual meeting and discussing
the works of conference, Brother Beer suggested that perhaps
the paper was being conducted in too radical a spirit, while
I thought it ought to be made radically progressive, inasmuch
as there was no room for the expression of our views in any of
the conservative papers ; that the people were tired of policy, and
required and desired more principle in their instructions, both
from the pulpit and through the press.

This was the first occasion when we two men disputed on a
course of procedure in our business relations of more than ten
years, and this dispute was not upon the merits of the case, but

BRETHREN CHURCH HISTORICAL. 491

as a matter of business policy. After talking over the matter, I
proposed to sell my interest in the paper and rent the office to
Beer, that he might test his policy proposition. The transfer
was made accordingly, and the course of the paper was changed
in accordance with the views of its new management. I con-
tinued to contribute to the paper in such articles as were deemed
consistent.

Toward the close of the year Brother Beer discovered his mis-
take, and when subscriptions were being solicited for the follow-
ing year, found himself hopelessly swamped, and discontinued
its publication. It had been a verbal contract that if the paper
were wrecked by the change of policy, I was to have the ruins.
The paper lay dead until May, 1880, when it was resurrected by
Howard Miller, and conducted in the name of Holsinger and
Miller. Miller remained on the editorial staff only about
two months, when I became editor, publisher, and proprietor.
No other changes occurred in the management of the paper until
after the committee had recommended the expulsion of its editor.

In the meantime I had been ordained to the office of bishop.
About the same time the old Brothers' Valley church was sub-
divided into four separate congregations. They were called
Berlin, Stony Creek, Brothers' Valley, and Somerset churches.
I was unanimously chosen elder of Berlin and Stony Creek, and
by a large majority of the Somerset church. This elevation to
position in the church created alarm in the ranks of the Tunker
episcopacy, for, said they, "Now he is a bishop, and eligible to
the standing committee, and if he should ever get on that com-
mittee, there would be no end of trouble." Accordingly, the
elders set to work to avert this danger by writing personal letters
to the leading men in their several localities, where it was thought
it was mostly required. I will give one letter as a sample. It
came into my hands in a legitimate manner. Both the writer and
the recipient of the letter are long since dead, as are also most of
the brethren referred to in the communication. As I dictate
this historv I am made to wonder whether, if they were yet living,

492 HISTORY OF THE TUNKERS.

after having seen and heard and felt what we have experienced,
they would pursue the same course and in the same manner.

By way of introduction to the letter, I want to say that Brother
Jacob Miller was a warm personal friend of mine and a school-
mate of my father, and although he remained in fellowship with
the conservative party, he did not favor the harsh measures used
to enforce the discipline of the church, and especially was not in
sympathy with the method of accomplishing their purposes.
This is evident from the fact that he suffered the letter to fall
into my hands without any special reservation. It is also proper
to say that the two Miller brethren were not kinsmen.

LETTER FROM ELDER MOSES MILLER.

"Mechanicsburg, Pa., Dec. 10, 1881.

"Elder Jacob Miller, Greeting — Dear Brother in Christ;
Your letter came to hand on Wednesday. I am very glad to
hear from you, but sorry to learn that you were not well. So it is
in this world, we have our afflictions, troubles, and sorrows to
pass through. But if we love God they will all work for our
good. ... I expect to go to upper Cumberland this after-
noon. I wish to visit Brother Daniel Keller and others, and
may stay three or four days and have some meetings. We
are only some eighteen miles apart, but do not get together often.

"Well, Brother Jacob, I had for several weeks past thought to
write to you and Brother John W. Brumbaugh, and D. M. Hol-
sing-er also, about our church troubles. As far as I know, in our
valley there is not much trouble until we get to Antietam and
Falling Springs. There the division is made, and it is a bad
work, and I think there was no need for it. If the brethren had
called the proper help, and worked together according to the
gospel and usages of the brethren, those churches I do think
could have been saved. I fear it is now too late. Of course
Beaver Dam, in Maryland, is divided. And, my dear brother,
you must not believe every spirit. Those Miami brethren
(seceders) even in their Vindicator say things about annual
meeting and otherwise that are not at all true. They have much

BRETHREN CHURCH HISTORICAL. 493

to say about old order, and are down on having more than one
order in washing feet. Now I have it from Maryland that when
they were in from Ohio (Cassel, Seiler, Flory, and others), and
effected a union with the cut-off party at Beaver Dam, the Ohio
men were strong for not having the supper on the table at time
of washing feet. So Beaver Dam yielded to have it off, also,
but insisted on having lamb or mutton for supper. So they
agreed when the Miami folks came to them they must eat mut-
ton. But when Beaver Dam goes to Miami they must eat beef.
Well, it looks nice, but they have two orders already, and I see
more difference in these two orders than in some things they con-
demn annual meeting for. But which of the two modes they call
old order I don't know. I am much in favor of the old order,
but it should be the order of the gospel, and that I think will
stand.

"As for Daniel Mentzer's letter, I do not credit all he says. I
had a number of papers sent me, and they are sometimes too one-
sided. For instance, in one they said that the Miami elders had
investigated why they were expelled, and when they heard it they
gave them credit that they had done as they did. You would
always wish to hear both sides before you would decide.

"But what I had thought to write to you and others is this :
I fear the Huntingdon and some others are rather helping to
drive off some to the Miami faction. You know a few years ago
annual meeting decided that brethren should not have Sunday-
school conventions. Soon after that Quinter and the Brum-
baugh s had a program published about Sunday-school conven-
tion. Last annual meeting it was decided that the brethren
should not call their colleges or schools the Brethren's School.
As soon as the report came it had a picture on the cover of the
school building, and at the top, 'The Brethren's Normal.' What
does my Brother Jacob think of this? The very brother that
wrote and printed the decision of annual meeting, to violate or
transgress it first.

"That is not all. In August attended a Sunday-school con-
vention and giving their proceeding in the paper, calling H. R.

494 HISTORY OF THE TUNKERS.

Holsinger brother, who, I hold, is legally expelled; and mixing
in with him and a ring of dandy members. How can you old
brethren, who are so near James Quinter, let it pass ? This will
drive others over to the secessionists. I wish you would see
]. W. B. and D. M. Holsinger, and others if you can. There
must be something done in this matter by our next district meet-
ing. Let us not be like the watchmen in Isaiah 56, 'Dumb dogs
that can not bark.' We must do something to save the middle
or main body of the church. Miami Valley has done what the
south did twenty years ago, — seceded, and the progressionists
must be dealt with. But we must do our duty, so we do not help
to scatter or drive away. And I see no way but to prefer charges
against those who do transgress or violate the decisions of annual
meeting and the gospel. And in such cases as I referred to, to
bring strong queries with good answers from the churches at
home to district meeting, and, if necessary, to annual meeting.
But we must act in this matter, for the seceders and the pro-
gressionists are busy working, and in my humble judgment both
sides are. wrong.

"Read or give this to Brother John Replogle, and then to the
elders at Clover Creek, and where you think best. I am not
a very good writer, but hope you can read and understand. My
advice to the churches would be to stand firm by the gospel and
the established order of the church, hoping by and by the storm
will be over. I would not invite progressionists to preach for us,
such as look for a dollar a day or more, and their way paid, or
a gathering at district meeting for them. I think my dear
brethren will understand me. Pardon me if I should be wrong.
With my best love to you and sister, and the members with you,
I remain, Your well-wishing brother,

"Moses Miller/'

In a postscript to the above letter Elder Miller adds that he
had written so many letters that he had already broken on the fifth
package of envelopes since January I, besides a number of postal
cards.

During the period of 1880-81, the old-order element formu-

BRETHREN CHURCH HISTORICAL. 495

lated rapidly toward separate organization, having had the
advantage of several conferences, through which they had gained
influence and passed laws which they were determined to enforce
upon the progressive part of the brotherhood. In fact, the old-
order element was intolerant, to the extreme of persecution,
which they carried out as far as possible in a country of religious
freedom. It was interesting to observe how they squirmed after
the tables were turned and it was measured to them as they had
measured to others. While in many things I was in sympathy
with the old-order brethren because of their consistency, as a mat-
ter of fact they were the indirect source of all my trouble and
persecutions. They furnished the ammunition, while the con-
servatives fired the guns, not intending to injure anybody. I
grant them the credit of having been sincere in their motives, but
sadly mistaken as to the matter itself.

It is astonishing to observe what changes have been made
since I came into the arena of public church work, and still more
astonishing to contemplate the fact that nearly every effort put
forth toward progress was opposed by many of the brethren who
are now its friends, and a few of whom are even enjoying the
accruing opportunities and advantages.

The trouble was finally brought to a focus at the annual meet-
ing of 1881, at Ashland, Ohio. At that conference no less than
five district meetings presented strictures against the Progressive
Christian or its editor. They originated in northern Illinois,
southern Missouri, southern Ohio, and southern Indiana, all
strong old-order territory. I quote the first entire to confirm the
assertion made that the opposition came from the old-order
brethren : —

"Inasmuch as Brother H. R. Holsinger has been admonished
by the annual meeting again and again, according to the minutes
of annual meeting, to cease to publish articles conflicting with
the general order of the old brethren and good feeling of the
church, and still continues to do the same, we now request annual
meeting to deal with him according to Matthew 18, and the
decisions of annual meeting, either directly or by a committee,

496 HISTORY OF THE TUNKERS.

and if he does not hear the church, hold him as a heathen man
and a publican."

The second stricture came from northern Illinois, which reads
as follows : —

"Is it right for brethren to publish papers like the Progressive
Christian and Vindicator, creating and fostering strife by publish-
ing articles against the established order of the church ? And if
not right, what is to be done with brethren that publish such a
paper or papers?"

"Answer — Not right for brethren to publish such a paper or
papers, and any brother or brethren that publish such a paper or
papers, shall make an humble acknowledgment for so doing,
and promise not to publish such articles any more in the future,
said acknowledgment and agreement to be published in their
paper or papers."

In this query the Vindicator is included as a stroke of policy.

The third came from southern Missouri, another old-order
stronghold. This query is equally strategic, but fraught with
less policy. I quote only main parts of the queries and answers,
as follows : —

"Is district meeting favorable to calling the attention of annual
meeting to the character of the Progressive Christian, and require
Brother Holsinger, its editor, to cease publishing articles of criti-
cism on annual meeting and its decisions, and publishing his own
articles advocating measures calculated to subvert the principles
and rules of order of our brotherhood, in matters of plainness of
dress, etc. ?"

"Anszver — This district meeting requests annual meeting to
decide that the Progressive Christian and all like papers, purport-
ing to be published by a member of the Brethren Church, do not
reflect the spirit and principles of the church of Christ. We also
look with sorrow upon the tendency to levity and jesting through
the papers, and beseech writers and teachers to avoid the degrad-
ing habit, and to remember I Thess. 5:6, 8 ; Eph. 5:4; 4 : 29 ;
Titus 2:2, 12 ; 1 Peter 1:13:4:7, and 5 : 8.

"And we further desire that annual meeting require Brother

BRETHREN CHURCH HISTORICAL. 497

H. R. Holsinger to make confession for having violated the law
of God in the manner in which he had conducted his paper."

The fourth query came from southern Ohio, and is as fol-
lows : —

"Whereas, H. R. Holsinger is publishing articles in his paper
which have a tendency to bring about discord among the
brethren, and have a bad influence outside of the brotherhood, we
request, therefore, that a committee be appointed whose duty
it shall be to take notice of that paper, and if articles still con-
tinue to appear contrary to the faith and practice of the church,
that it shall be their duty to bring said Holsinger to an account
as in their judgment they may deem proper and right."

"Answer — This meeting asks the annual meeting to grant and
appoint the committee herein asked for, that it may carry out
the decisions of 1879, Article 16."

The fifth originated in northern Illinois, of which I quote the
following : —

"Whereas, H. R. Holsinger, editor of the Progressive Chris-
tian, is publishing unchristian and often untruthful reflections
upon brethren, and also publicly charging them with being
untruthful ; and,

"Whereas, The tendency of such publications is to encourage
disorder and misrule among the churches, affecting the peace
and prosperity of local churches ; and,

"Whereas, The churches of the south Missouri district unite
their efforts with all the churches of our general brotherhood
towards preserving the long-established order of church fellow-
ship ; will, therefore, district meeting consider whether H. R.
Holsinger can be recognized as a brother, conducting the Pro-
gressive Christian, and to declare whether he can assist in gen-
eral church work, or to serve on the standing committee?"

"Answer — We view with fear the course pursued by H. R.
Holsinger, in the manner of conducting his paper and of the
principles he advocates, and we are unanimous in the conviction
that it should be declared that we can not regard him as a brother,
and that he should be excluded from all participation in general

498 HISTORY OF THE TUNKERS.

church work, and we place these our convictions in the hands of
the standing committee, to act in the premises as to them appears
to be necessary."

These several queries and answers were declared to be the
property of conference. A motion was made by Elder Joseph
Kauffman, seconded by P. J. Brown, that the meeting appoint
a committee to take charge of the papers, and report to this
meeting again.

R. H. Miller then remarked that although he was a member
of that body he would prefer to have the papers put into the
hands of the standing committee if the brother would withdraw
his motion. After further remarks by J. P. Ebersole and S. Z.
Sharp, Brother Miller said, "It is said my motion was seconded,"
to which S. Z. Sharp responded : "I made a motion to amend,
and it was seconded. My amendment is that instead of refer-
ring it to the standing committee, which has more work than it
can do, a committee be appointed, composed of delegates, and
thus relieve the standing committee from the pressure of labor."
By that time R. H. Miller had lost himself, and made the fol-
lowing statement : "When there is one motion and seconded
before the house it is not in order to make another motion. I
made a motion and that brought it before the house. Brother
Sharp made another motion, and that motion can not come before
the house without I accept it."

The facts are that Kauffman and Brown had introduced the
motion, and Miller was out of order himself. Other irrelevant
remarks were made by different parties, including the moderator,
who stated, quoting from the authorized report, that if the
meeting was to be carried on strictly in accordance with parlia-
mentary usages it would be under the absolute necessity of elect-
ing another moderator. He plead ignorance of such rules.

The above remark by the moderator suggested the following
thoughts, which I offered, and which were apparently well
received by the audience : —

"Inasmuch as we do not understand a great deal about parlia-
mentary rules, I would suggest that we decide this matter upon

JJKETHREx\ CHURCH HISTORICAL. 499

the principle of Christian courtesy, and therefore, that this stand-
ing committee, upon the principles of Christian courtesy, will
appoint a committee from the delegates sent here by the various
district meetings, to take these papers in charge, and consolidate
them into a query with an answer, to be presented to this
meeting."

John Wise also preferred to have the papers placed into the
hands of the standing committee, as he believed that was in
accord with the general order of the brotherhood. After some
further discussion a motion prevailed that the papers be sub-
mitted to a committee of elders, and they report to the standing
commtitee, and the standing committee report to the public
council. The following persons were appointed on the com-
mittee: S. S. Mohler, Abraham Miller, Daniel Vaniman, Joel
Neff, D. E. Price, C. Bucher, George W. Cripe, John Brillhart,
and John Smith.

The committee laid its report before the conference at the after-
noon session of the third day, which is as follows : —

"We the undersigned members of the committee appointed to
consider charges against H. R. Holsinger and Samuel Kinsey,
find that H. R. Holsinger is publishing a paper in which many
articles have appeared criticising the work of annual meeting,
and against the order of our government, as also against our
order of observing the gospel principle of non-conformity to the
world in wearing apparel, after having been again and again
admonished by our annual meeting to be more guarded in his
publications, and promised to do so, which promise he has not
performed, but has continued his former course with increased
effort. We therefore recommend that this meeting appoint a
committee to wait on him in his church, and deal with him
according to his transgressions.

"S. S. Mohler, Abraham Miller, Daniel Vaniman, Joel Neff,
D. E. Price, C. Bucher, John Smith, John Brillhart, G. W. Cripe."

The report of the committee was then put on its passage. In
the discussion I made the following remarks : —

"I notice that these two papers end so differently, I would like

500 HISTORY OF THE TUNKERS.

to ask the reason for it. In my case you say, 'Deal with him ac-
cording to his transgression/ and in Brother Kinsey's, 'as his case
may demand.' There is a discrimination here that looks to me
not exactly fair. You see Brother Kinsey confesses he is trying
to maintain the old order and gets into trouble, and I am trying
to maintain the gospel order, and get into trouble."

To this John Wise made the erroneous reply : "I wish to call
Brother Henry's attention to one fact: The papers were in the
hands of two different committees."

This was so evidently erroneous that I could only remark,
"Brother Wise, will you please look up another excuse," and then
proceeded to say : "I am certain that I do not have a fair show-
ing. There are some stray copies of my paper sent all over the
brotherhood. Some articles are marked, calling the attention to
their offensiveness as understood by the sender, while the reply
to, or corrections of, said article never reaches the same party.
The objections to my paper generally come from parties who are
not regular readers, but only see an occasional copy sent to
them for especial purpose. Hence, my strongest opposition
comes from those who know the least about the Progressive
Christian. In conclusion, I plead for at least one man on my
committee who was a regular reader of my paper, through whom
I might expect an intelligent representation of my cause."

It was all to no effect, however, and the following committee
was appointed, and which is known in Tunker history as "The
Berlin Committee :" John Wise, Enoch Eby, David Long, Joseph
Kauffman, and Christian Bucher.

I wish here to call the attention of the reader to several incon-
sistencies in the foregoing proceedings : —

First. One district complains that I had charged certain
brethren with untruthfulness, and in the same sentence publicly
charges me with having published "unchristian and untruthful
reflections."

Second. To the lack of proof or evidence to establish the
charges made against me. And so it was through my entire
trial. It appears that the case was conducted on the presump-

BRETHREN CHURCH HISTORICAL. 501

tion that, since I was in the minority, I must be in the wrong, and
as they were in the majority and had the power over me, they must
be right, without further evidence. I do not know what testi-
mony was produced before the committee at Ashland, who had
the complaint and formulated the charge against me, and I am
certain nobody else can tell. It is evident that there was none
brought before the conference by its absence. Not a copy of my
paper was brought before conference nor a single article read
before annual meeting in testimony of the accusations made
against me. The same is true of the Berlin committee meeting,
and at the Arnold's Grove annual meeting, when I was dis-
owned. I do not mention these matters in the spirit of com-
plaint, but as a remarkable fact in the history of an important
case. It would certainly have made the case much stronger
against me if the damaging articles alluded to in the complaint
had been read before the council from my paper. That they
existed is presumed, but presumption is not evidence, and if they
existed, that they were available goes without saying.

The committee visited the Berlin church on the 9th day of
August, 1881, and, after a sitting of two days, rendered the
following verdict: —

REPORT OF BERLIN COMMITTEE.

"We, the undersigned committee, appointed by annual meet-
ing to go to Berlin church, Somerset County, Pennsylvania, 'to
wait on Elder H. R. Holsinger, and deal with him according to his
transgressions,' do report as follows : —

"Met with the Berlin church on Tuesday, August 9, 1881, and
were unanimously accepted by the church, H. R. Holsinger
included. And upon the question to H. R. Holsinger, whether
he would concede to and accept of the general usages of the
church in conducting this investigation, H. R. Holsinger
declined, whereupon a lengthy discussion followed upon the
following departure from the general usages of the church : —

"1. H. R. Holsinger employed a stenographer to take down
and publish the proceedings of the council.

502 HISTORY OF THE TUNKERS.

"2. The council to be held in the presence of persons not mem-
bers of the church, which discussion closed by the Berlin church,
saying that they had passed a resolution in absence of the com-
mittee, that they will have a full report of proceedings taken,
and right on this passed, in presence of the committee, the
following : —

''Resolved, That this council shall be held openly to all mem-
bers, and persons not members of the Brethren Church will be
considered present by courtesy only, and none but the members
of the Berlin church and the committee are invited to participate
in the business."

Wednesday, August 10, met at 9 A. m., according to adjourn-
ment. The chairman announced to the meeting that the com-
mittee feared the members did not understand the responsibili-
ties they assumed yesterday, and proposed a reconsideration
and rescinding of their decisions. After some investigation of
the propriety of reconsideration, I gave liberty for any one to
make a motion to that effect, but no motion was offered. After
due time the committee retired and decided as follows : —

"In view of the above considerations, especially in view of the
fact that Brother H. R. Holsinger refused to have his case
investigated by the committee in harmony with the gospel as
interpreted by our annual meeting, and the consent of our gen-
eral brotherhood, and inasmuch as Brother H. R. Holsinger and
the Berlin church assumed all responsibility in the case, there-
fore we decided that Brother H. R. Holsinger can not be held
in fellowship in the brotherhood, and all who depart with him
shall be held responsible to the action of the next annual meeting.

"John Wise, Enoch Eby, C. Bucher, David Long, Joseph N.
Kauffman."

Explanation by John Wise. — "Met with the Berlin church, on
Tuesday, August 9, 1881, and were unanimously accepted by
the church, H. R. Holsinger included. And upon the question
to H. R. Holsinger whether he would concede to and accept the
general usages of the church in conducting this investigation,
H. R. Holsinger declined; whereupon a lengthy discussion fol-

BRETHREN CHURCH HISTORICAL. 503

lowed. It may be a question in the minds of many, Why
propound such a question? I answer, What gave rise to this
was the following: Prior to our going to Berlin we saw in the
Progressive Christian the announcement that Brother H. R.
Holsinger had employed a stenographer, and that he proposed
publishing in his paper a full report of the proceedings of that
committee. We regard this as a departure from our established
usage, as where a report is to be taken under such circumstances,
all interested parties should have a part in the choice of the
stenographer if it be agreed that one shall be employed. No
member of that committee was interrogated in regard to this
matter, and we regard the treatment towards us as unfair; and
not only unfair in a business point of view and a departure from
general usages, but contrary to the principles of our holy Chris-
tianity. We considered it not at all fraternal or brotherly that
Brother Holsinger should have the matter of publication under
his control. We are not misrepresenting Brother Holsinger, as
T will read from the report, and as you will find in a pamphlet
entitled The Stenographic Report of the Proceedings of the
Committee for the Trial of Elder H. R. Holsinger, for Insub-
ordination to the Traditions of the Elders.' In the progress of
the consideration of the propriety of this departure we have the
following: 'You have employed a stenographer to take a full
report of the proceedings of the committee, to be published in
your paper, which we think should not be done, as it is a
departure from the usages of the general brotherhood.' '

While it is regarded as my privilege to comment upon the
method pursued by the committee in the treatment of this case,
I shall be confined as nearly as possible to the historical part of
the case. The full report of the proceedings is upon record, and
can be found in any first-class library in the fraternity, to which
the reader who wishes more information than is herein contained
is respectfully referred. There were present from a distance on
the occasion the following: Elders James Ouinter, I. J. Rosen-
berger, E. K. Buechley, C. G. Lint, J. B. Moser, and others.

The action of the committee is of unusual importance, from the

504 HISTORY OF THE TUNKERS.

fact that it became the entering wedge which divided a large
denomination, one part of which became a new organization.

After the usual devotional services, in which Elder Quinter
took some part, John Wise stated that they were present as a
committee appointed by annual meeting to the Berlin church to
investigate Brother Holsinger's case, and then said the first thing
in order would be to know whether they are accepted by the
Berlin congregation, and proposed to withdraw so as to enable
the members of the church to express their opinion without any
intimidation.

The committee then withdrew from the council room, and
during their absence the church unanimously agreed to accept
the committee.

The committee then objected to the house in which the council
was being held as being too small. The church, however,
decided in favor of the place. The committee would have pre-
ferred to go to the Grove church, about a mile out of town, but
as that was outside of the Berlin church territory, the members
could not consent to the removal. The afternoon session was
held in the Methodist church. It was hard to understand why
the committee should want larger apartments when they wished
to exclude the audience.

The next objection was in regard to the reporter. John Wise
stated that this was a departure from the usages of the general
brotherhood, and that it was never so done to his knowledge on
any former occasion, and therefore should not be done in this
case. To which I replied that there never was a case exactly
like this in the history of the Tunker Church ; that no other man
had ever been tried for similar charges ; that I had employed the
stenographer at my own expense ; he was a member of the
church, and was responsible and competent, and that for my
own satisfaction and in justice to myself I had determined to
have the report taken down in full, and that in this, my church
was unanimous in my favor, and consequently intimated that
part was a settled matter ; but in case of publishing the report I
would be accountable to the church at large for any injury that
might result.

BRETHREN CHURCH HISTORICAL. 505

After discussing the subject for some time, the committee
retired again, and the church passed the following resolution : —

''Resolved, That we insist upon having a full report taken of
the sayings and doings of this committee and council."

This ended the first half-day's business.

In the afternoon John Wise quoted the following passage of
scripture, "But if he neglect to hear the church, let him be unto
thee as a heathen and a publican," and then proceeded to argue,
"You are to tell it to the church, not to a mixed assembly," and
other arguments in favor of a private council. I then said: "It
had been announced at our public meetings that this council
would be a business meeting, and that none but members are
invited ; that others would take no interest in the business ; that
we were neither a military organization nor a secret society,
therefore none were here by invitation, except members of the
church. All who are present are perfectly welcome, so far as we
are concerned, but no one will be expected to take part in the
work of the council except members of the church. The general
brotherhood is interested in the business of this council, and has
a right to know what was done and how and why. This is no
ordinary church meeting. There is no similarity between this
case and the passages of Scripture referred to. If I am guilty
of any wrong-doing I am willing that the world shall know of it.
Having been publicly accused, I am determined to be as publicly
vindicated. If, however, the committee sees proper to exclude
all except the Berlin church and themselves, I presume it is their
privilege to do so, but we will not do it."

Elder Long asked, "Are you sure, Brother Henry, that your
congregation will not do it?"

I replied that they could speak for themselves, that those in
affirmative should rise and be counted, in response to which
seventy-one members arose, and so that point was settled.

Elder Kaufrrnan remarked : "We are here as a committee sent
from annual meeting to do business. We dare not depart from
the usages of the church. We must make our report to annual
meeting, and dare not digress from our orders. We can not come

506 HISTORY OF THE TUNKERS.

here and sanction the idea of having this council meeting held
open and public ; neither can we sanction having the report of
the proceedings published. And you should not ask us to digress
from the usages of the church. If any such privilege be taken,
we want the responsibility to rest right here with you."

To this I replied: "I can hardly see why the committee dare
not digress from the usages. I know of no scripture that forbids
them to make a new record of a new case. Can you not for once
throw by the usages, and say that you will do 'as seemeth good
to us and the Holy Ghost' ? Are you really bound by the usages
of the fathers? I am sure this church has assumed the respon-
sibility. The church has unanimously decided that we will have
a full report and an open council. We have put ourselves upon
record, deliberately making this statement in both German and
English, and giving every member an opportunity to express his
sentiments before taking the vote."

There was some further discussion between the committee and
the church till late in the afternoon, when the following resolution
was unanimously adopted: "That this council shall be held
openly to all members, and persons not members of the Brethren
Church will be considered present by courtesy only; and none
but the members of the Berlin church and the committee are
invited to participate in the business ;" and so the first day's
work closed with apparent hopeful feeling that in the morning
the business of the committee would proceed. However, next
morning the committee stated that they feared there was a mis-
understanding, and that therefore they proposed to proceed to a
careful explanation to the church ; that they had understood that
the church presumed that the committee would go ahead with
the trial; that yesterday they had demurred, and that they did
so this morning; that they stood upon the authority of the gospel,
and would submit to the usages of the general brotherhood ; that
they stood free from any further investigation in the matter.
Said they : "We told you yesterday that we understood the usages
of our brotherhood are based upon the Word of God. We are
conscientious in the matter; and as a body of the brethren will

BRETHREN CHURCH HISTORICAL. 507

not put ourselves on record, and then in less than twenty-four
hours go directly against the record we made. We place our-
selves on record, and we propose to stand upon the record we
have made. You place yourselves upon record, and we fear
you do not understand what you are doing. We will give you
an opportunity to reconsider and rescind your action of yesterday."

The committee then paused for some time, waiting for an
action for reconsideration, but no motion was made. I then
endeavored to explain the situation to the congregation in Ger-
man and English, so that there could be no possibility for mis-
apprehension, after which a voice was heard, saying, ''What I
have written, I have written." I think the speaker was Brother
Samuel Forney, one of the most venerable members of the
congregation.

John Wise then said : "We consider the matter is fairly before
the congregation, and if no action is taken we shall consider the
matter as standing by the resolution. We have given time to
hear from the congregation, but as there was no response, and
as other business is being introduced, we now propose to
withdraw and prepare our report."

At this point Elder Quinter remarked, "Then you- don't give
them the privilege of assuming the responsibility ; I don't fully
understand."

After some further speaking pro and con, hardly to the point,
John Wise concluded : "Having been sent here by annual meeting,
and as we were spending our time for the church, if you have
any donations to make they will be gratefully received on the
part of the committee. The amount of our expenses is $126.
It is the general brotherhood I am addressing."

After several hours' retirement the committee returned, and
rendered their verdict, which see above. Then they passed
around to each individual member to obtain the assent to their
decision, but all except one member answered no. This one was
Elder John P. Cober, M. D. He had voted with the church in
favor of an open council and full report, but when it came to the
final test he said, "Ich gehe mitt den alU;" I go with the old ones.

508 HISTORY OF THE TUNKERS.

After the committee had finished its work and closed with
prayers, the Berlin church met in council, and after some delib-
erations they unanimously passed the following resolution : —

"Inasmuch as Elder H. R. Holsinger has not violated any
gospel order of the general brotherhood, and not having had a
trial of the charges brought against him at the annual meeting of
1 88 1, therefore the Berlin congregation, including the Meyers-
dale branch, will continue to work together with Brother Hol-
singer as our bishop, and we invite all who are willing to take
the gospel of Christ as the man of their counsel, into church
fellowship with us."

It will be seen that the whole issue hinged upon the open
council and stenographer.

During the time intervening between the decision of the com-
mittee and the annual meeting of 1882, the question under dis-
cussion was whether I was in the church or outside of the church,
and all the papers entered into investigation of the subject. S. H.
Bashor wrote a tract entitled "Where Is Holsinger?" which was
distributed by the thousands over the entire brotherhood, and
was published in the Progressive Christian.

Meanwhile I continued to publish the Progressive Christian
with redoubled energy and largely-increased subscription list,
and also had charge as presiding elder over two adjoining con-
gregations. During the following month I attended a Sunday-
school convention of the western district of Pennsylvania, and
was chairman of the meeting, elected delegate by that body to
the state convention at Green Tree church, Montgomery County,
which convened in the same month.

I take the liberty to insert the following article, published in
the Progressive Christian of September 16, 1881, written by
Professor Howard Miller, which may be accepted as truthful
and impartial. Brother Miller was thoroughly conversant with
the situation, having resided in Somerset County for several
years, and having been associate editor of the Progressive Chris-
tian. He is one of the most able and fluent writers in the frater-
nity, as well as one of the most independent thinkers in the

BRETHREN CHURCH HISTORICAL. 509

country. I am happy to say he is still living and writing for the
public press, and at the present time is editor of the Inglenook,
a weekly, semi-secular, German Baptist magazine, published at
Elgin, Illinois.

THE BERLIN SITUATION.

"The condition of the church affairs at Berlin is one of great
interest to all, involving as it does a number of principles of
church policy. A committee from annual meeting was sent to
try the editor of the Progressive, and dispose of him according
to his misdeeds. They met, disagreed with him at the outset,
and set him out. The annual meeting is supposed to pass a final
affirmation or rejection of their action. There can hardly be a
doubt as to their affirming the decision of the lower court. And
unless Henry Holsinger comes to the scratch of an acknowledg-
ment, he will likely remain out.

"Now, let us take a look at the dead, although Resurgam might
be written on his ecclesiastical coffin, and he is likely to prove a
lively corpse. Divested of all its verbiage, the trouble with
Henry is that he is now, and always has been, too far ahead of
his day and generation. The other side of the house would put
this to the credit of his being wickedly fast. I write it as being
farther seeing than the rest, and too honest to become a common
Jeremiah Funk, subordinating intelligence to the prejudices of
the masses. Let us examine this statement a little. Who
originated the weekly press of the church, and stood the brunt
of the battle of its establishment? The committee people them-
selves will hardly deny that Henry Holsinger did that. Who
has the paper now? Is it wicked Henry Holsinger or the ele-
ment devoted to his destruction? Who introduced the hymn
and tune book? And now who has it, and who makes the money
out of it? Who took the shorthand writer to the annual meet-
ing, and between fast Henry Holsinger and the annual meeting,
which turned his stenographer loose with a left-handed blessing,
between the man and the other party, which has the stenog-
rapher ? And who makes the money out of his original venture so

5IO HISTORY OF THE TUNKERS.

disastrous to him ? In the days of college conception, who inter-
ested himself in the establishment of one ? When it meant some-
thing to stand up for higher education, who did the most of it,
Holsinger or his opponents? And to-day, with our three edu-
cational weaklings, who is at their head, reaping whatever honor
or money is in them? Is it Henry Holsinger or the other side?
And the establishment of the progressive as an advance on the
old ways of patting the old man on the back, and flattering him
out of his senses, who now originates and suggests the boldest
innovations? Where did the idea that the oldest in office should
not necessarily be ordained originate and take expression?
Where was it suggested that a literary qualification determined
by an examination should precede installation? And from sing-
ing the threadbare refrain of the good, goody, good old brother,
who now is suggesting measures and engaged in enterprises to
most effectually set him back?

"It is evident that just as fast as the honest and daring pioneer
has cleared out a farm, the camp followers move up, take out
a patent, and serve a writ of ejectment on the frontiersman. A
good many fair-minded people look on this as a part and parcel
of human experience, to be rewarded in the hereafter. The
negroes of the south think they are entitled to heaven because
they have been so miserable here. This is an error of the worst
stamp. I see the editor is the recipient of letters of sympathy,
'Aw, poor, p-o-o-r Brother Henry, etc.,' and here it ends.
There is nothing like adversity to try friends. In the days when
the winds sing a lullaby, and the skies are as sweet as a psalm,
then the rabble are hurrahing approbation as they did at the tri-
umphal entry of Christ into Jerusalem. When the shipwreck
comes, and some one is to be nailed up, where, then, is the crowd?
You could not find the majority of them with a lantern.

"To say that Henry Holsinger has his weaknesses would be to
express one of the commonest and silliest platitudes. To define
truthfully the differences between him and many a one in good
standing in the church would be to say that the others have all

BRETHREN CHURCH HISTORICAL. 511

his faults, overtopped with the vice of dissimulation and colored
by the sin of hypocrisy.

"The church temporal, being human, is ungrateful. No voice
has been raised giving Holsinger credit for his good, and the
same with others. Look at Stephen Bashor ! He has done more
to increase the membership of the church than any other man
living. Yet do the pseudo leaders of conservative thought give
him credit for it? or do they tear and rend him? It is held that
they oppose and destroy, and make the church weep. Let us
see about this. Who is the church ? Is it a few who think they
hold the lever of the universe in their hands, or is it the great many
who make up the body ? The body of the church knows nothing
about the Progressive. Not one in fifty sees or reads the Pro-
gressive. And perhaps not one in a thousand really cares a rap
about it, and rather enjoys its pyrotechnics. But here is some
poor, miserable specimen of conservative mediocrity with his
mouth full of bad grammar and his heart full of suspicion that
every line in the paper is specially designed to pull his little self
off the picket fence of local supremacy, and something has to be
done — for if he were belittled, it would be just the same
thing as destroying religion in the abstract. So to ease the
moral fever Holsinger is put out of the church. But now that
it is done, it is well to inquire what has been actually gained
by the proceedings. The Progressive is not suspended. It
comes regularly, and gives its good resounding thwacks as of
yore, all the same. H. R. H. goes on with his preaching, edit-
ing, and marrying, as usual. Contributors without the fear of
men before their eyes, characterize the committee as a 'blast of
one hundred and twenty-six dollars worth of old orderism,'
and the sun has not failed to rise, the wells have not gone dry,
and nobody has been whisked away in a blue blaze by the supreme
power of Satan.

"A good many people are honest in their convictions about the
disputed points of externalism. A man may believe that he will
go to hell if he does not comb his hair down all around, although
he may not so plainly state his position in such vigorous English,

512 HISTORY OF THE TUNKERS.

and if he is honest about it, why, let him go on with his way.
No progressive objects; it does nobody any harm. But when he
gets so high that he will not go to heaven with the neighbor who
parts his hair, then I admit there is some wrong about the matter,
something suspicious about the order of such holiness.

"It is only a question of time till every shadow of externalism
is wiped out. The sober, honest, thoughtful advocates of order
may differ, but to such allow me to ask if it is held that the young-
men and women of the church who graduate at our colleges, or
who go to real colleges to graduate, are going to preach as an
essential to salvation and fellowship that we must all refrain
from having our hair cut short? If you really think so, upon
what evidence given by the product of a thousand years of col-
leges do you base your belief? Imagine somebody getting
thrown out of the church for wearing suspenders ! And the day
is not far distant when no sister will be thrown out for wearing a
hat, and no brother will be disfellowshiped for opposing such
proceedings.

k,If Henry Holsinger is ousted for opposition to the faith and
practices of our fathers, why are not James Quinter and Robert
Miller thrown overboard for their offense? Are not they as
squarely set against the order of the brethren in putting them-
selves at the head of colleges when such were absolutely for-
bidden long ago? It is a fair question; answer it fairly. If it
is held that changed times and changing conditions demand dif-
ferent treatment, I answer that this is just what Holsinger has
been advocating, and he has been disfellowshiped, not for what
he is, but for declaring it. I think it may be laid down as a broad
principle that no one should ever be put aside except for doc-
trinal and moral defections. Holsinger's morals or faith were
not questioned. He was shelved because he presumed to ques-
tion the wisdom of his fellows.

"The church is built on the Arcadian dream of holy men
engaged in a holy cause, divested of baseness and filled with the
Holy Ghost. They are supposed to act harmoniously with the
church and with each other. It may even be said that there is no

BRETHREN CHURCH HISTORICAL. 513

reason why it should not be so. But in practice it is found, as
far as my observation has gone, that in a majority of cases the
ministry are the most active and prominent factors in almost
every church quarrel. If it could be so arranged that but two
preachers should ever have any one church, scripture would be
observed, and many a bitter quarrel about supremacy avoided.
As long as from three to ten men want to ride one horse, and
all want to ride in front, there will be trouble. And so in church
matters this is always, or nearly always, the case, that from some
cause, usually jealousy, the bitterest quarrels come from the
leaders.

"I observe the committee gets a full share of blame for the
result. I hardly regard this as just, as they only gave expression
to the sentiment that sent them there. And after all is said and
done, what real business has any progressive in the German Bap-
tist Church? The church has always prided herself on looking
backward to what some one dead and gone would have said and
done. The majority of the church is willing to live and die in
this faith. If there is one, or a hundred, or a thousand who
prefer a different outlook, there are other churches, or another
can be made. The idea is deeply rooted that the Brethren Church
and the apostolic days are one thing. As a church organiza-
tion there is a lapse of over sixteen hundred years between it and
the first Christians. It is only one of many such. It will, like
the many, be lost in time. Even to-day the original founders
would disown the whole lot could they come back. We are
imbued with a spirit of what seems to me to be pure asinine pride,
that usually takes form in the expression, 'We are the only true
church,' we are the elect of God ; all other churches are wrong.
The facts are, we are only a small lot of worshiping Christians,
and can point to no countries canvassed, n© charities established
for the sun-struck strangers, no home for the aged and widowed,
no sleepless city missionary, and no learned scholars to cope
with the mental athletes of other churches we are so fond of
deriding. Take the train from Richmond, Virginia, to Mobile,
Alabama, or from Albany, New York, to Boston, Massachusetts,

514 HISTORY OF THE TUNKERS.

and not one passenger in a hundred ever heard if there be such
a thing as the Brethren Church. With such a record as this in
the century and a half of our sectarian existence, the Berlin com-
mittee might, nay, more, the annual meeting could, have found
something of greater value than this little, unknown paper or its
editor, to make an ado over. The new version says, straining
'out' a gnat and swallowing a camel. Holsinger has been
strained out, and the camel of ignorance, of prejudice, of flattery,
of a coming educated ministry that will overturn the whole thing,
are bolted without wisdom or questioning.

"But what will come of it all? If the experience of the world
is worth anything, the answer is clear. Take Simon Menno and
his church. We have the old Mennonites, the Reformed Men-
nonites, the High Amish Mennonites, the Wislerite Mennonites,
the Holdeman Mennonites, the Staufferite Mennonites. With
Alexander Mack's church we have the Old Brethren, the Brethren,
the Congregational Brethren, and the Progressive Brethren,
which is the last. Could these have been avoided? Did men
sink their littleness ? Did they forget their own aims and remem-
ber the strong points of their opponents, hiding their weak ones ?
Alas ! there is so much of us that is of the earth, earthy. Even
judgment is not easy when we hear both sides. Man judges by
acts; God, by motives. Did the committee, or did the church
which sent it, fathom and comprehend Holsinger's motives, or do
we know the committee's motive? I have tried to be honest and
fair in this article, and when the silent majority claims Henry
Holsinger, perhaps men will adjudge a different reward."

Lewisburg, Pennsylvania.

FINAL DECISION OF CONFERENCE.

The next chapter in the history of this case is the trial before
the annual meeting of 1882, called the Arnold's Grove Conference,
held near Milford, Indiana, May 30 to June 2.

The case was introduced by reading of the report of Berlin
committee, which has already been recorded elsewhere.

An explanation being called for, John Wise proceeded to explain.
As the explanation is somewhat lengthy, I will quote only such
parts as introduce new or foreign matter. On page ten of the

BRETHREN CHURCH HISTORICAL. 515

report of annual meeting he says : "We have the decision of
annual meeting that no member shall be expelled from the church
without gospel authority, and the question has been propounded,
Where is your gospel authority for declaring Brother H. R.
Holsinger's connection with this body severed? I will endeavor
to give some of them, i Cor. 5:11: 'Now I have written unto
you not to keep company, if any man that is called a brother be
a fornicator, or covetous, or an adulterer, or a railer, or a drunk-
ard, or an extortioner, with such an one ye are not to eat.' I do
not understand that a man must be guilty of all these crimes
before the church has jurisdiction over him, but if he be found
guilty of any one of them the church has authority to deal with
him. The next passage is 2 Thess. 3:6: 'Now we command you,
brethren, in the name of the Lord Jesus Christ, that you with-
draw yourselves from every brother that walketh disorderly and
not after the tradition which ye received of us.' And the four-
teenth verse, 'And if any man obey not our word by this epistle,
note that man, and have no company with him, that he may be
ashamed.' Also Rom. 16: 17, 18, which see. This is the gospel
authority we claim which justified the action of the committee,
and which we submit before this meeting."

Motion was then made and seconded to adopt the report of
the committee. Pending the discussion, D. C. Moomaw "asked
privilege to introduce a motion to delay action upon the question
until next day, and for presenting some considerations as to the
effect of this controversy upon the general brotherhood. We
should have but one purpose before us, — the harmony of the
church. The question occurs, Can this purpose be accomplished
in a better way than by accepting the report of the committee?
I think there is a better way. I know you are willing to accede
to every measure founded on the Bible and reason and justice
to save Brother Holsinger. But that is not all that is at stake in
this report. Not only is Brother Holsinger under the ban of the
church, but all who sympathize with him. Why should we not
exercise every measure to save him and those who are in sym-
pathy with him?"

516 HISTORY OF THE TUNKERS.

John Wise : "Why, we want that sympathy on our side."

Moomaw : "We should always exercise sympathy, but not at
the sacrifice of a brother. We have an instrument to present to
the meeting, which I will read : kThe olive-branch of peace is pre-
sented by H. R. Holsinger to the annual meeting of 1882, as fol-
lows : I, H. R. Holsinger, do herein set forth the following
declaration of purpose and conduct, which shall be my guide in
my future relation with the church : —

"First. I humbly ask the pardon of the brethren for all my
offenses, general and particular, committed through the Pro-
gressive Christian or otherwise.

"Second. I promise hereafter to administer the discipline of
the church in harmony with its practices, and will cease to teach
any system of government not in harmony with that prevailing in
the church, as set forth by annual meeting.

"Third. I promise to cease to speak or write in antagonism
to the general order of its practices as now prevailing in the
church.

"Fourth. I promise to cease the publication in the Pro-
gressive Christian, or any other paper, of anything, in fact, in
opposition to annual meeting.

"Fifth. I promise to publish these declarations in the Pro-
gressive Christian, and request that they be placed upon the
minutes of this meeting.

"Now, I ask, in behalf of peace and of the salvation of a
great number of brethren, that they be allowed until to-morrow
morning to settle this matter finally, happily, and peacefully."

Whitmore Arnold opposed any delay, and urged the passing of
the report.

Landon West said : "Wre heard the charges against Brother
Holsinger, and the decisions rendered, together with the reasons
therefor. Now, we ought to allow him a defense, because if we
do not we would throw him out without a trial."

J. H. Moore, Addison Harper, D. N. Workman, R. H. Miller,
and W. R. Deeter, favored deferring the question until to-morrow.

P. J. Brown asked, "If this report is acted upon, can Brother

BRETHREN CHURCH HISTORICAL. 517

Moomaw's proposition for reconciliation be entertained after-
wards, or will it be objected to as not coming regularly before
the meeting?" To which the moderator replied: "Brother Hol-
singer can come to the door of the church, and be received any
time the same as any expelled member. Brother Moomaw can
have the privilege of presenting that paper after the decision of
this meeting, but I think the meeting would rather that Brother
Holsinger would present it himself and not through others."

Daniel P. Sayler did not consider the motion to defer action
was in order. He said : "The committee are the servants of the
annual meeting. They were appointed by it to go to Berlin and
investigate certain matters. They did so, and then were rejected
by the church there. The only alternate was to make a report of
their doings to this meeting. This they have done, and now it is
for this meeting to accept or reject that report. Their reputa-
tion must be maintained and vindicated. During the entire year
the doings of that committee have been slandered and reviled.
The work has been called infamous and I don't know what all.
Tracts have been published and put out to injure the reputation of
the committee. Now, unless this meeting gives an expression on
their doings, their reputation is not vindicated. Vindicate their
reputation at this meeting, then a motion to give way or submit
to their overtures is in order, and I for one am ready to receive
it the very minute after action has been taken on this report.
Don't put it off until to-morrow morning. I am ready to receive
it at any time. The reputation of the committee is at stake, and
must be vindicated. If this kind of concession had been made
to the committee, their report would have been very different from
what it is, but no concession was made, and, consequently, on the
testimony before them they made their report. It is now the
duty of the annual meeting to accept that report and say they
acted advisedly."

I then made the following statement : "I have lost my voice,
and I am obliged to appear by proxy. My brethren have agreed
to assist me and speak for me. That is the reason why the paper
was presented by Brother Moomaw instead of by myself. I

518 HISTORY OF THE TUNKERS.

know its contents, and he was authorized to present the paper.
I wish to say that if the motion now before the house will be
passed, then this paper will not be offered. The concessions
therein made were made in view to a reconciliation. A number
of the brethren agreed that a better thing can be done than to
adopt the report of the committee, which would expel me from
the church, with all who are in sympathy with me."

Right here I will offer an explanation. It may not be clear
to everybody why I would not present the paper offered by
Brother Moomaw, after the passage of the motion before the
house. My explanation is as follows : The passage of the motion
to adopt the report of the Berlin committee would have expelled
me from the church. There would then have been no recourse
for me but to acknowledge the justice of the action of the com-
mittee, and make such other conciliations as they might demand
of me, and thus be reinstated as an expelled member. That I
could not then have done, can not now, and never will do. I
should despise myself as a hypocrite and a coward of the worst
class if I should consent to truckle to the whims of ignorance and
superstition to such an extent as to recognize the righteousness
of their cause. To have consented to the propositions of the
olive branch of peace would have been simply to acknowledge
myself a human being, possessed of the common frailties of
humanity, but to have then or now recognized the action of the
Berlin committee as being a just disposition of my case, would
have been to stifle judgment, conscience, and every sense of
honor and manhood.

Robert H. Miller said : "This is a peculiar case of the trial of
a brother, which occurred in a very peculiar manner. The report
has come here condemning him. You have heard the report, and
before the brother was ever heard at all, a motion was made to
accept the report. We were asked to accept the report without
hearing the brother at all. I have opposed that brother more than
any one in the brotherhood. And though I have been against
him often and contended with him long and mudi, yet to-day I
am not readv to vote until that brother has had an opportunity

BRETHREN CHURCH HISTORICAL. 519

to be heard. He has not been heard. Hence, I favor the motion
to give all the time he asks for to make a full answer to the
charges made against him. Then we will decide whether to
accept this report or not."

I. D. Parker and P. S. Meyers favored the motion to defer, but
John P. Ebersole said: "I am just like Brother Robert Miller;
I have never been a friend of Henry's course, but I tell you when
he comes up as he has done here, then I am in favor of deferring
it. You are not only working for Brother Henry, but for hun-
dreds of others. You will be expelling hundreds of others when
you expel him. I am for mercy. Defer it until to-morrow, and
give him all the chance you can. If you do that, you will show
that you are willing to give him all that he can possibly ask for,
and, mind you, it will be done for the benefit of the general
brotherhood."

Daniel P. Sayler offered the following remarks: 'There were
charges brought against Brother Holsinger, and there was a com-
mittee appointed to go and investigate the matter, and deal with
him according to his transgressions. The committee went there
and investigated the matter, and gave him a trial, or offered to do
so. He laid down the rules on which he would come to trial, but
the committee would not accept, on the ground that it was not
according to the Scriptures nor the usages of the brotherhood.
He refused to accede to the requirements of the committee, and,
as is the order and custom of the church, the committee has dealt
with him, and their report is now before us. That report is what
we have to act upon now. The brethren have spoken of mercy.
I trust we are all on the side of mercy, but H. R. Holsinger never
mentioned it in the arguments set forth by others to sustain him
in defying that report. Nothing was said about mercy until it
was mentioned here. I am opposed to deviating one moment.
Would it be reasonable to send a committee to me and I reject
that committee ana! not accept its rulings, and then come before
the annual meeting with a compromise? — No. The matter is
plain. Do not let our sympathies run away with our judgment."
Jacob Rife, Jesse Crosswhite, Lemuel Hillary, S. S. Mohler,

520 HISTORY OF THE TUNKERS.

Daniel Vaniman all favored immediate action upon the original
motion. R. Z. Replogle remarked : "In the report of last annual
meeting you will find that the committee was to wait on Brother
Holsinger, and deal with him according to his transgressions.
If you accept their report with the explanation of Brother Wise,
they dealt with him according to what he did while they were
present. Brother Holsinger thought that inasmuch as he was
openly accused, first, through the various district meetings, and
then the annual meeting, and lastly through the public report,
he had a right to public vindication. He was expelled according
to the report, as well as the explanation given, because he would
not submit to a private trial."

Noticing that the time had drawn well into the afternoon, and
witnessing evident indications of bitter feeling against me, and
fearing that the question of deferring would consume the whole
day, all to no advantage, I tired of the effort, and proposed that
Brother Moomaw and his second should withdraw the motion.

The moderator then announced that the original motion was
now under discussion, when S. S. Mohler said he thought it had
been discussed fully, when I offered the following remarks : —

"I agree the one side has been argued, but the defense has not
been heard from. One point presented by Brother Wise I wish
to correct. He signified there were two charges brought against
me : first, that of refusing to be tried according to the usages of
the church, and having a stenograher ; and second, for insisting
upon an open council. In my view there is only one charge
involved, — that of the stenographer. The open council was a
matter entirely with the committee. The key of the church was
tendered them, and they might have excluded the audience, and
thus we threw the responsibility upon them. They could have
held the council with closed doors if they had wished to, but we
would not exclude any one from the council.

"This morning for the first time I heard the charge of raillery
placed to my account. I certainly have not been tried for raillery.
It was also stated by some of the speakers that I had a trial. All
who have read the report know that is not a fact. I had no trial,

BRETHREN CHURCH HISTORICAL. 521

and the report of the committee read this morning does not say
so ; neither does it charge me with any of the crimes referred to
in the passages of Scripture. The report winds up as follows :
Tn view of the above considerations, especially in view of the fact
that Brother H. R. Holsinger refused to have his case investi-
gated by the committee in harmony with the gospel, as interpreted
by annual meeting, and the consent of our general brotherhood ;
and inasmuch as Brother Holsinger and the Berlin church assumed
all responsibility in the case ; therefore, we decide.'

"The report does not say that, because I was guilty of raillery,
therefore, they came to this conclusion ; but they simply acted upon
one charge, — that of refusing to be investigated according to
previous usages. I have stated at different times that there never
was a case exactly like mine in the history of the church, and
that this being a new case the committee might have deviated
from the usages, and acted according to common sense, and given
me a fair hearing. When those passages of Scripture were read
this morrting in confirmation of the decision of the committee, I
thought Brother Wise should have done me the simple justice to
declare that I stood unimpeached of the crimes enumerated,
except the one with which he wished to charge me. There were
many strangers present who knew nothing of my case except
what they learned here, and I demand of this meeting, whatever
may be the result of the case, that you will clear me of any of the
gross charges alluded to in the scripture read."

J. W. Beer said : "It has been stated, and repeated with empha-
sis, that the only question we had to decide upon was as to the
legality of the decision. That is a mistake. The action may be
legal, and yet should not be accepted. The apostle Paul says, 'All
things are lawful, but all things are not expedient/ The action
of the committee may be lawful, and yet the question of expedi-
ency might arise. I believe the action of expelling Brother
Holsinger was too hasty. There was ample room for misunder-
standing between him and the committee. There was a mis-
understanding between the committee to whom the papers relating
to Brother Holsinger were given at the annual meeting of 1881

522 HISTORY OF THE TUNKERS.

and the annual meeting itself. Many present misunderstood the
action of the committee. When the report was brought in it was
advised that a committee be sent to H. R. Holsinger, to deal
with him according to his transgressions. Brother- Holsinger
called attention to the difference of expression in regard to his
case, and that of another. One of the committee on Holsinger's
papers has since explained that it was not their intention to go
to Berlin to investigate the case, for if the committee sent there
had investigated the case, it would have presented its authority,
and would have done the work which the annual meeting had
sent it to do. Now, while that was the understanding on the
part of the committee who recommended the committee to be sent
to Berlin, many of us understood that the committee should inves-
tigate the case, and give him an honorable and a fair chance.
I base my arguments on the expressions used by the Berlin com-
mittee when they came there. They stated that they came to
investigate the case of H. R. Holsinger, and whenever the object
of their visit was mentioned it was to investigate that case ; and ii
was not until the report of that committee was brought in that the
expression was used that they were sent to deal with him accord-
ing to his transgressions. If the Berlin committee understood it
was their duty to deal with Holsinger according to his trans-
gressions, and not to investigate the case, why was it presented
in this way? We have it in their own words that they felt it
their duty to give him a trial. Hence, I feel the action was
injudicious.

"Brother Holsinger was charged publicly at our last annual
meeting. This meeting is not composed of brethren and sisters
alone. There are present intelligent minds interested in the cause
of religion not of our brotherhood. The charges were publicly
made and publicly placed on record, in the report of annual meet-
ing. He was also publicly charged in the minutes of our meet-
ing. Under those circumstances it appeared to the Berlin church
that they had a right to demand a public trial."

Samuel Mohler : "The nature of the case and the condition of
the church demand that we take action in this matter. A great

BRETHREN CHURCH HISTORICAL. 523

many in the Miami Valley are holding back to see what this
meeting will do in this case. How long have we borne with this
man? — A long time. And many hard and rough expressions
were put out by him. If this meeting does not accept the deci-
sion of that committee, I shall dread the consequences in the
Miami Valley. We may lose some members if we adopt the
report, but I am satisfied we shall lose more if the work of that
committee is not accepted by this meeting."

George Hanawalt : "The brother spoke of the Miami Valley.
The result will not be confined there. Our action will be felt in
western Pennsylvania also. There are hundreds of members
waiting, trembling for the issue. I rise not in sympathy with
Brother Holsinger, but on the question of the propriety of that
report. The report of that committee does not touch the matters
they were sent to investigate. It does not even mention them, but
they have taken up a new case. A second committee might act
on those questions, but I do not believe this committee has a right
to go there with those charges locked up in a satchel, and never
present them to Brother Holsinger at all, and go off on another
matter, which was simply a matter of expediency. It was sim-
ply a matter of whether they would hold an open council and
employ a stenographer. The committee might have reported that
they did not desire to have the matter conducted publicly, and
that Brother Holsinger was obstinate, and another committee
might have been sent, as is frequently done, with power and
instruction. I oppose the confirmation of the report because it
does not touch on the business it was sent to do, and has turned
away to something else, and has assumed the entire responsibility,
which I think is quite as great as the Berlin church assumed.
Has this been done in the interest of union among the people of
God, and is it fair and equal dealing? I agree with Brother
Beer and the apostle Paul, that 'all things are lawful, but all
things are not expedient.' This seems to be one of the things that
is not expedient. This action will affect the Brethren Church
throughout the whole land."

A. J. Hickson : "Every person understands that he is tried upon

524 HISTORY OF THE TUNKERS.

an indictment. If an indictment is found for stealing a horse,
you can not try the person for stealing a sheep. Brother Hol-
singer was charged with violating some principles of the church.
A committee was appointed to go over there and try him on that
charge. That was what they were appointed for. They went
there, but they tried him for something else that occurred there,
that is, something new. If you accept their decision, you place
yourselves in the position to say that annual meeting can prefer
charges against a man, and the committee may go and try him
for something else. I am opposed to the report of that commit-
tee. A brother suggested that this would create disturbance in
the Miami Valley. The decision, whether you accept the report
or not, will not affect more than fifty men in the valley, but if
you confirm the report of the committee, there are hoary-headed
men around the table who believe it will seriously affect thou-
sands, and that you will lose more by confirming than by reject-
ing it. Besides, it is not legal. There is no precedent in our
church history of a committee expelling a brother for something
of which he had not been charged."

John Wise : "We went there to try him for violating the rules
of the church, and we disfellowshiped him for that in our report.
We wanted to explain the nature of the case before the church,
but they would not permit it in the manner the annual meeting
had directed fifty years ago that our meeting should be held, and
consequently gave us the emphatic declaration, 'This is the first
committee ever sent by annual meeting to the Berlin church.'
That is a mistake. In 1865 there was a committee sent to the
Berlin church. This is insubordination to the usages of the gen-
eral brotherhood, and a plain declaration that the Berlin church
shall be congregational in its character and not be controlled.
That is one of the things found contrary to the usages of the
church."

The moderator then said, "The question has been called for,
and I will have to put it before the house," when I asked for privi-
lege of a final word, which was granted after some parleying.
I then said : "I simply wish to call attention to the fact that when

BRETHREN CHURCH HISTORICAL. 525

Brother Wise represented what was said at the Berlin church he
did not read from the report. I also wish to reaffirm my former
statement that this was the first committee ever sent to the Berlin
church. Brother Wise was mistaken when he said that in 1865
there was a committee sent to the Berlin church, and he ought
to know better, for he was on that committee which was sent to
Berlin, but not to the Berlin church. It was the Brothers' Valley
church, and the town of Berlin was in the territory covered by the
congregation. In 1879 the Brothers' Valley church was sub-
divided into four churches, severally named Brothers' Valley,
Berlin, Stony Creek, and Somerset. This is not a mere technical-
ity. It is an important statement, and I know what I am saying.

"But I am not able for this occasion. My voice is failing me,
and I have a very severe headache. I will, therefore, submit all
to you. I have always withstood all attempts to separate from
the body of the church, but all has failed, and all that I can do
now is to trust my case into your hands, and unto the guidance
of the kind providence that overrules all."

The motion was then put before the house, and the report of
the Berlin committee was adopted. So ended the second act in
the drama.

I have not space to expatiate upon my feelings or the results
of the decision. I walked out from under the council tent, think-
ing only of my congregation at Berlin. On entering the vast
throng outside I was greeted by many of my friends and brethren
and patrons, who offered words of encouragement and approba-
tion. After consultations it was agreed to call a public meeting
on Tuesday evening, May 30, at a schoolhouse a mile west of the
place of conference, for the purpose ot consulting upon the proper
step to be taken. It seems prudent to state at this period that I
was the least interested among all the aggrieved progressive
brethren. I have, therefore, to thank my friends for my salva-
tion in that dark hour of temptation. He who was merciful to
the thief on the cross, caused the hearts of His own to have com-
passion on him who erstwhile would have been an outcast and
wanderer.

526 HISTORY OF THE TUNKERS.

FIRST MEETING AT SCHOOLHOUSE NO. 7.

There was a good attendance at the schoolhouse for the short
notice that had been given. Elder P. J. Brown was called to the
chair, and, after devotional services, the object of the meeting
was stated. The following motion then prevailed : "That we
extend to Brother Holsinger our Christian sympathy, and until
he is guilty of a violation of the gospel or well-defined moral
principle, we will consider him as illegally expelled." A com-
mittee was appointed to draft a memorial to the standing commit-
tee, with a view of making one more effort to prevent a division
of the church, — J. W. Beer, Dr. J. E. Roop, and David Bailey, —
with instructions to report at -next meeting.

The next meeting was held on Wednesday afternoon, May 31.
The memorial committee reported the following: —

MEMORIAL.

"Arnolds, Elkhart Co., Ind., May 31, 1882.
"To the standing committee —

"Dear Brethren in Annual Meeting Assembled, Greeting:
We, your petitioners, would beg leave to say that we feel
aggrieved at yesterday's action in the case of Elder H. R. Hol-
singer and his friends, and feeling that another division in the
brotherhood is imminent, and deploring an event fraught with so
much evil, we humbly petition for a joint committee, say of twelve
brethren, half to be selected by progressive brethren and the other
half by your body, and they prepare a plan for a general recon-
ciliation between the annual meeting and all the brethren called
progressive, and we hope you will hear us in this our earnest
request, so that further division may be prevented/'

The report of the committee was adopted, and Dr. J. E. Roop
and Elder J. W. Beer were appointed to carry the memorial to
the standing committee and receive their reply, with request to
ask for an early response.

The next session convened on Thursday forenoon, June 1.
The committee appointed to carry the memorial to the standing
committee reported having discharged their duty, and presented
the following reply from the standing committee : —

BRETHREN CHURCH HISTORICAL. 527

REPORT OF STANDING COMMITTEE.

"Respected Brethren of the Committee: Inasmuch as the
annual meeting of 1881 ruled out the Miami Petition upon the
ground that it had not come through the district meeting, thus
settling the question of her ruling, therefore the standing com-
mittee can not receive anything that does not come in regular
or(ier. E. Eby, Moderator.

"James Quinter, Clerk.

"John Wise, Reading Clerk.

"June 1, 1882."

The report of our committee was received, and the committee
discharged with the thanks of the meeting.

It was now believed by all that every means had been exhausted
from which any hope for compromise or reconciliation could be
derived. The meeting had been standing still to "see the sal-
vation of the Lord," and now it was believed the time had come
when the Lord said, "Go forward !"

"The committee on resolutions then presented the following: —

REPORT OF COMMITTEE ON RESOLUTIONS.

"Inasmuch as Christ gave His people a complete plan of sal-
vation, containing neither too much nor too little ; and inasmuch
as no church during all the history of the past has successfully
made additions to or subtractions from it through mandatory
legislation without causing discord and troubles; and inasmuch
as reformations have universally tended to reaffirm the primitive
doctrine of Christ by divesting it of accumulated decrees, enact-
ments, and laws made by church leaders, which have always
tended toward abridging God-given liberty, and that church legis-
lation has had a tendency in all ages to run into corruption and
abuse of power, and the history of Christendom is full of
examples of suffering and ostracism as its legitimate offspring;
and,

"Whereas, We are already painfully reminded of the intolerant
spirit it generates, and have witnessed it during the past in the

528 HISTORY OF THE TUNKERS.

expulsion of many of our dear brethren and sisters for no viola-
tion of the gospel or moral principle ; and but yesterday were
humiliated by what appears to us an act ot great injustice; and,

"Whereas, Our annual conference is almost wholly taken up
with legislation tending to abridge our liberties in the gospel,
enforcing customs and usages and elevating them to an equality
with the gospel, and defending them with even more rigor than
the commands of God ; and,

Whereas, Through a conscientious opposition to this dan-
gerous and unjust assumption of power and an honorable con-
tention for the pure Word of God as our only rule of faith and
practice has caused us to be styled 'troublers' and 'railers ;' and,

"Whereas, Our avowed sympathy for the church in all her
gospel principles has had no weight ; our explanations have been
misrepresented ; our petitions have been slighted ; our prayers
have been unheeded ; and all our efforts at reconciliation, which
were honest and sincere, were frowned upon and rejected for
most trivial reasons ; therefore,

"Resolved, That we continue to sympathize with and fellow-
ship all brethren and sisters who have been expelled without a
violation of the gospel, and go on serving our Master by preaching
the gospel and only the gospel, ever opposing every tendency
toward religious oppression and intolerance, and corrupting of
the church with the traditions and commandments of men.

"Resolved, That with Alexander Mack, we reaffirm the doctrine
of the gospel being our only rule of faith and practice, and the
doctrines of our church as it existed in its earlier and purer age,
and before it was corrupted by the additions made by elders and
their abuse of power.

"Resolved, That we recommend a convention of all those
favorable to restoring the church to its primitive purity, at which
time it shall be decided what course shall be pursued for the
future."

The resolutions were unanimously adopted, and a committee
appointed and authorized to select a place and appoint a time, and
give due notice of the convention contemplated.

BRETHREN CHURCH HISTORICAL. 529

The following resolution was adopted : "Resolved, That our
motto shall be the Bible, the whole Bible, and nothing but the
Bible," and all who are in harmony with this sentiment are invited
to meet in convention.

The committee on conventions reported as follows : —

CALL OF A CONVENTION.

"In pursuance of a resolution passed at schoolhouse No. 7,
Jackson Township, Elkhart County, Indiana, June 1, 1882, by
progressive brethren, as follows : —

" 'Resolved, That we recommend a convention of all those
favorable to restoring the church to its primitive purity, at which
time it shall be decided what course shall be pursued for the time ;'

"We, your committee, therefore have appointed said convention
to be held at Ashland, Ohio, June 29, 1882.

"It was further decided that our motto shall be 'The Bible, the
whole Bible, and nothing but the Bible,' and all who are in har-
mony with this sentiment are cordially invited to be present."

FIRST GENERAL PROGRESSIVE CONVENTION.

Let us now follow the progressive brethren to their first con-
vention in the college building, at Ashland, Ohio, June 29-30,
1882. Elder J. W. Beer presided, and briefly stated the object of
the convention.

Letters were read from a number of persons who were in har-
mony with the object of the conference. The following persons
were present, representing churches or parts of churches : —

Elder Andrew A. Cost, Beaver Creek, Maryland ; E. S. Miller,
Manor church, Washington Co., Maryland ; J. P. Hetric, Phila-
delphia and Covington churches, Pennsylvania ; David Ritten-
house, Silver Creek church, Williams County, Ohio ; J. A.
Ridenour, L. Miami, Beaver Creek, and L. Twinn churches, Ohio ;
J. W. Fitzgerald, Bear Creek, Ohio; J. G. Synder and Dr. S. E.
Furry, Woodbury, Pennsylvania; A. D. Gnagey, Meyersdale,
Pennsylvania ; J. H. Knepper and H. R. Holsinger, Berlin,
Pennsylvania ; S. A. Moore, Johnstown, Pennsylvania ; Henry

530 HISTORY OF THE TUNKERS.

Homan, Black River, Ohio; Stephen Hildebrand and Elder
William Byers, Conemaugh, Pennsylvania ; R. Z. Replogle, J.
Z. Replogle, and S. L. Buck, Yellow Creek, Pennsylvania ;
C. E. Glenn and J. L. Freeland, Cheat River, West Vir-
ginia; J. B. Wampler, Cowenshanoc, Glade Run, and Brush Val-
ley churches, Pennsylvania ; J. B. Moser, George's Creek, Penn-
sylvania ; Isaac Leedy and A. L. Garber, Ankneytown, Ohio ;
A. J. Sterling, Ten Mile, Pennsylvania ; D. Swihart and John
Zuck, Roann, Indiana ; O. White and J. W. Beer, Fairview, Ohio.
The following was then adopted, and is called —

DECLARATION OF PRINCIPLES.

"Declaration of Principles, adopted by the Progressive Conven-
tion, of the Tunker Church, held at Ashland, Ohio, June 29 and
30, A. D. 1882.

"When bodies, politic or religious, depart in intent or practice
from the original purpose and principles of the founders of the
government or church, and institute measures and policies which
destroy the inalienable rights of the people, prohibit the exercise
of individual opinions, and enact laws the enforcement of which
is destructive of liberty and the higher interests of the governed ;
and when the welfare of the people is forgotten in the wor-
ship of forms and instruments, which are innovations upon the
inherent principles of the law of nature and of God ; and when
character and reputation are considered matters the most trivial,
are poisoned, polluted, and angered, without any possible show
of just redress or the punishment of villifiers ; when men are con-
demned without notice or trial ; and when human charity and sym-
pathy are trampled underfoot by those in authority, and the preju-
dices and jealousies of men rule in the domain of thought; when
wisdom and discretion are dethroned, it becomes the imperative
duty of the oppressed and misused to declare against such misrule
and tyranny and in favor of good government and the exercise of
individual and religious rights, the abolishment of all traditionary
and unlawful measures, and a full return to the original spirit,
intent, and application of the established law, which in this

BRETHREN CHURCH HISTORICAL. 531

instance is the gospel. When continual efforts have failed to cor-
rect abuses, inaugurate general reformatory measures, and all
systemized efforts, coupled with warnings, pleadings, and prayers,
have been repulsed, and still more radical and unlawful systems
adopted for the oppression of the people and the protection of
illegitimate enactments and cruel rulers, it then becomes their
unavoidable obligation to the law of God and the rights and wel-
fare of man, to throw off the yoke of bondage, step out of the
shadows of usurpation, upon the original platform of universal
right, liberty, and truth, and declare their independence from all
innovations or additions to the constitution of the law by which
they are governed.

"When such final action is required, justice to themselves and
'a decent respect to the opinions of mankind requires that they
should declare the causes which compel them' to the declaration.

"We hold that in religion the gospel of Christ and the gospel
alone, is a sufficient rule of faith and practice ; that he who adds
to the gospel, takes from it, or in any way binds upon men any-
thing different from the gospel, is an infidel to the Author of
Christianity and a usurper of gospel rights.

"That the gospel recognizes the liberty of men and the church
to stablish expediences, instruments, and immunities, by which
the education and spiritualization of the race may be successfully
achieved in different generations and under various circumstances ;
but prohibits the elevation of these instruments or expediences to
an equal plane of authority, with positive divine enactments, the
penalty attached to the transgression of which is to be social
ostracism or severance of church relation.

"That the only condition of approved membership in the king-
dom of Christ is obedience to the precepts of the gospel upon the
basis of a good moral character.

"That no man should be condemned or his liberties destroyed
for any cause whatever without a fair and impartial trial upon the
charges or complaints brought against him.

"That upon all questions of church government, the doctrines
and commandments of men are paralyzing to the life and interests

532 HISTORY OF THE TUNKERS.

of the church. That in doctrine the church of Christ should
universally harmonize, but on questions of government and cus-
toms may be congregational.

"That every possible means for the conversion of souls should
be put forth at all times and under every circumstance.

"The history of the German Baptist Church leaders and con-
ference, for years past, has been a history of continued departures
from the primitive simplicity of the Christian faith in almost every
essential feature of gospel liberty and church rule. That this
may appear, let the following facts be investigated and carefully
considered.

"When committee men have been objected to for lawful rea-
sons, by persons on trial, the objections have been thrown aside
by the committee, ancl the associate objected to allowed to serve,
and such action subsequently ratified by conference.

"They have denied the administration of the ordinance of
Christian baptism to penitent believers for reasons foreign to the
teachings of the gospel, and in opposition to the express declara-
tions of Christ. In disobedience to the teachings of the gospel
they have made 'outward adornment and the wearing of apparel'
a condition of full church relation.

"Women of the best standing in society and noble Christian
character, have been ruthlessly expelled from the church for
wearing a style of head-dress other than the bonnet and cap pre-
scribed by church legislation.

"Ministers and others have been refused a hearing in annual,
district, and local church conferences, and, in many instances,
entirely ignored and forbidden communion privileges for wear-
ing a different cut of clothing and hair than that prescribed by
conference and church usage.

"The shape of particular garments, such as the head-dress and
coat, have in various instances been legislated upon by annual
conference and made conditions of church relation by supporters
of conference rule.

"Brethren of good standing in their home congregations have,
by private caucusing of jealous elders and ministers, without the

BRETHREN CHURCH HISTORICAL. 533

knowledge or consent of the laity, been excluded from communion
privileges, and these tyrannical and unchristian acts passed with-
out notice or rebuke by conference.

"Ministers and papers loyal' to annual meeting have slandered,
abused, and misrepresented brethren of progressive views, so far
as to attack character and defame reputation, when no possible
opportunity of redress could be had, and these actions passed
unrebuked by conference.

"Progressive brethren have petitioned for amicable adjustment
of all difficulties, privately, publicly, and through conference, but
these petitions have gone unheeded or were answered by sus-
pension and expulsion.

"Practices have been admitted by members of conference in
their home congregations, for which in other congregations they
have expelled members of good character from the church.

"Ministers of good moral character have been suspended from
the ministry or excluded from the church, without so much as a
trial, against the almost unanimous vote, or without the. knowl-
edge of their home congregations, without gospel authority, for
no other reason than pleading for union, opposing official cor-
ruption, and defending the perfection of the gospel as a rule of
faith and practice.

"The rights of individual congregations have been trampled
upon, their peace destroyed, and their final prosperity blighted by
immoderate and unreasonable decisions of committees sent by
conference.

"They have, contrary to the usages of the civilized world and
the church in all ages, condemned individuals without the sem-
blance of a trial.

"They have made the decisions of annual conference equal in
authority to the Word of God, by declaring them mandatory.

'They preach for doctrines, the commandments of men, and
make them tests of Christian fellowship, and neglect the weightier
matters of the law, judgment, mercy, and faith.

"They have instituted mock trials to save men favorable to the
tradition of the church, and give a show of fair dealing in the eyes
of the uninformed and ignorant.

534 HISTORY OF THE TINKERS.

"Bishops, who have through dishonorable dealings for lord-
ing it over God's heritage, lost the respect and sympathy of their
churches and communities, have been sent again and again on com-
mittees to settle important church matters away from home, and
are to-day occupying high places at annual conference.

"They have made bishops separate and superior to the body and
authority of the church, whereas the gospel declares them servants
of the church.

"Throughout all these abuses and oppressions, the portion of the
church known as Progressives have, in various ways, petitioned
for justice, and a return to the primitive purity and simplicity of
gospel church rule; nor have we been wanting in the spirit of
fraternal feeling and Christian charity, which dictates forgiveness
for injuries suffered and pleads forgiveness for offenses com-
mitted. We have used every means available to restore the church
to its original position of 'the gospel, the whole gospel, and noth-
ing but the gospel,' and having not only failed, but witnessed the
farther departure of conference from this position by the man-
datory act, we are now compelled to disavow equal and all
responsibility in these departures and traditions, and submit to
the necessity which demands declarations to the adherence of the
gospel alone in faith and practice, upon the platform occu-
pied by the apostles of Jesus Christ and our church fathers,
independent of the abuses, traditions, and commandments of
the annual conference of the German Baptist Church. We
regret the necessity which compels it, but duty to the world,
ourselves, our children, and to Almighty God, the Ruler of
the universe, demands it : and that His name may be glorified,
His cause advanced, and the usurpations of men denounced and
opposed, we meekly bow to the dictations of justice, purity, and
truth.

"We therefore reaffirm the primitive doctrines of the church,
and disavow allegiance to all such derogatory and subversive
ecclesiastical mandates, and declare our intention to administer
the government of the church as in the days of the apostles and
our faithful brotherhood.

BRETHREN CHURCH HISTORICAL. 535

"We thus renounce mandatory legislation, creeds, and every-
thing that may be construed to holding anything as essential to
salvation, except the gospel of Christ (Rom. i : 16), and thus
declare ourselves as being the only true conservators and per-
petuators ot the brotherhood and its original doctrines and prin-
ciples, and are. therefore, the original and true church.

"We also express our sincere regret and sorrow for the apos-
tasy of our brethren in leaving the time-honored principles of the
church by making additions to the gospel through mandatory
legislation contrary to the Word of God, and we pray God to
help them to see their error and return to the gospel of Christ — the
platform of the brotherhood — from which they have departed by
improper legislation ; and until they return we will not regard
any expulsions or suspensions which they may make, but wTill
continue to fellowship all who have been or may hereafter be
expelled without gospel authority or a just trial.

"We will continue to hold district and general conferences when
necessity or circumstances demand and then only.

"The members in all our churches who accept the gospel of
Christ as the only law in religion, shall be entitled to representa-
tion in our conferences, whenever held. And that this purpose
may be effectually executed, we decide that a committee of five
shall' be appointed by this convention, whose duty it shall be to
arrange for the holding of such meetings and for the setting in
order of churches which may be left in a disordered condition by
the late apostasy.

"In conclusion, we pray the blessings of God upon our efforts
to adhere to and retain inviolate the original church government
and doctrine of our fathers, and the church we so devoutly love."

A number of addresses were delivered, pertinent remarks made,
and important resolutions passed, all of which I am compelled to
omit for want of space. If possible, I will publish in the appendix
the able address delivered by Elder P. J. Brown, and several
others.

Among the most important transactions of the convention was
the passing of the following resolution : —

536 HISTORY OF THE TUNKERS.

"Resolved, That it is the sense of this convention that, as we
are the true conservators of the doctrines of the Brethren Church,
and have never strayed from the church founded by our fathers,
nothing done in this meeting shall be construed as secession or
departure from the original church organized in Germany, in
1708, or from the principles of the gospel as interpreted by our
fathers, until the intervention of human traditions and the usurpa-
tion of authority by men in control of annual meeting. In every
principle of non-conformity to the world and the practice of the
gospel ordinances, we stand where we always have stood, and
by the grace of God always will .stand."

It was agreed to hold general conferences "when necessity or
circumstances demand, and then only:'

An effort was made to consolidate with kindred denominations,
and a committee appointed to confer with similar committees,
and recommended to make a special effort to effect a union with
the people known as Congregational Brethren, Leedy Brethren,
River Brethren, Conservative Brethren, and Shoemaker Brethren.

The committee offered a partial report to the convention, which
is as follows : —

"Your committee of conference have held council with similar
committees of the Congregational Brethren and the Leedy Breth-
ren, and while we find nothing between us to keep up separate
communions, we, nevertheless, recommend to defer further action
until the several churches represented by each may be more
carefully consulted."

A committee of reconstruction was also appointed, whose work-
was defined to be to organize or reconstruct churches, wherever
it may be necessary, and attend to other general work pertaining
to the brotherhood. The following brethren were placed on the
committee: J. W. Beer, A. J. Hixson, E. L. Yoder, J. B.
Wampler, and J. H. Worst.

The conference was very harmonious throughout all its delib-
erations, and a fraternal feeling was manifest in the discussions.
With a remarkable hope, which might be called hoping against
hope, the convention declined to make an advance step in the

BRETHREN CHURCH HISTORICAL. 537

direction of perfecting an organization, clinging with childlike
tenacity to the idea of maintaining a union with the general
brotherhood. With that hope before them, a committee was
appointed with the authority to call another convention when the
exigencies of the fraternity seemed to demand it.

And so the first convention adjourned sine die.

That the progressive brethren did not wish to organize a new
denomination can be proven beyond all doubt. First, by their
action at the meeting in schoolhouse No. 7, where a committee
was appointed appealing to the standing committee. Second, the
Ashland convention declared that nothing that was said or done
by the convention should be construed as an act of secession, or
separate organization, and carefully guarded against taking any
steps which might stand in the way of reconciliation with the
main body. As the third argument, I offer the following extract
from an editorial in the Progressive Christian, entitled "Why the
Convention Should Be Held after the Annual Meeting" : —

"Some of our readers have expressed their preference for a
convention to be held previous to the conference at Bismarck
Grove, next May. The great majority of our readers, however,
prefer some suitable time soon after the annual meeting. And
with a view of reconciling all who are interested we are writing
this article.

"The spirit and design of our work is not to divide the church,
but to reform and correct her errors. We have been pointing
out the mistakes of annual meeting, and admonishing her to cor-
rect her errors, and now we must give her an opportunity to do so.
This she has not had since last Whitsuntide. It is known that
many annual-meeting advocates are heartily sick of the mandatory
clause, and some have promised to do all they can to have it
repealed. They must have an opportunity to do so. Others say
they will have the Berlin committee business reconsidered, and
the decisions of expelling committees rescinded, and that a gen-
eral jubilee will be proclaimed. This would be a grand and
glorious work, and we should not only be willing to afford our
brethren an opportunity of doing it, but should also render them

538 HISTORY OF THE TUNKERS.

all needed assistance. We should have a hand in every good
work. It is the desire of the progressive portion of the church
to prevent a split in the body, if possible. All our convention
work and church business has been so shaped as not to encourage
or recognize a schism, and we 'shall fight it out on that line' until
after the Bismarck conference, next May.

"We are aware that there is not much hope that annual meet-
ing will do anything in the right direction, but still we must give
her a chance, and let the responsibility of a division, if it must
come, rest upon the annual meeting. We want to keep our
skirts clear of any guilt in the matter. We have been falsely
accused and cruelly abused, but we have a clear conscience, and
we want to preserve it void of offense. We have not yet lost
all hope of reclaiming annual meeting. All things are possible
with God. The children of Israel had gone very far out of the
right way, and yet were induced to repent. We know we are
apparently losing important time, but the Lord may be doing a
greater work for us than we could have done for ourselves.

"And while we are upon the subject, we feel like appealing to
the reasonable and earnest portion of the conservatives, to unite
all their powers and influences in favor of harmony, and to
prevent a general division, which is inevitable unless some com-
promise can be effected at our next conference. If conference
will not retract her extreme and unreasonable measures, and heal
the wounds made by her unjust and unmerciful rulings, at her
next assembly, then the sentiment of the progressive portion of
the church will be unanimously in favor of forming an associa-
tion of all progressive churches, and ignoring all conservative
organization. Then a general and vigorous work of proselytizing
will take place, the result of which is known to the Lord alone.
Progressives have been tantalized and derided because of their
small number and apparent lack of success, and prophecies are
set forth that the few progressive churches now organized will
soon be disbanded, and the leaders will retract and return to con-
servatism. Such taunts are very hard to bear by sensitive per-
sons, and are enjoyed by very few. They are all the more pro-

BRETHREN CHURCH HISTORICAL. 539

voking because they are so uncalled for and unreasonable.
Progressives have not yet made any effort to succeed as a sep-
arate denomination. They have insisted upon belonging to and
working with the general body of the Tunker fraternity. They
still desire to do so, and we now offer our last appeal to the
conservative portion of that body not to disrupt the bonds that
have held us together, but to join us in reasoning, and arbitration,
and help us to adjust all our difficulties upon gospel principles
and gospel terms. We believe our people will be reasonable, and
ready to accept the olive branch if held out to them by brotherly
hands. It is, therefore, important that no convention should be
held until after next conference, or that anything should be done
by progressives before its next session that would hinder a suc-
cessful adjustment of the differences between us. If nothing will
be done by annual meeting, then we shall be clear from any blame
for the results that may follow, and we shall have the sympathies
of all fair-minded persons in and out of the church, and the
cooperation of that portion of our conservative brethren who
labored with us for reconciliation. They will then be ready to
join in with us in convention on the gospel-alone platform. If
the worst must come, we shall be all the better prepared for it
when it does come. As for ourselves, we did all we could do on
the first day of the Arnold's Grove conference ; our colleagues did
all they could do on the third day of the same council ; and now,
when our conservative brethren have done all they can do at Bis-
marck, then nothing further can be thought of in the way of recon-
ciliation ; and we shall raise the banner : 'All power is given unto
Me in heaven and upon earth ; go ye, therefore, and teach all
nations,' etc.

"And when we are thus equipped, having organized our forces,
systematized our work, properly distributed our labors, and put in
a year of solid, earnest, aggressive, fearless labor for God and His
cause in the name of Jesus Christ, then if progression is a failure,
there will be time to talk about it."

540 HISTORY OF THE TUNKERS.

THE DAYTON CONVENTION.

The Dayton convention was one of the most satisfactory confer-
ences in which I ever took any part. Our people had been thor-
oughly humiliated, and were ready to be led upward. There might
have been a larger attendance a year before, if the same effort had
been made in the way of advertising ; yet it is doubtful whether the
same harmony of sentiment would have prevailed.

It has been repeatedly and truthfully stated by members of the
several divisions that the reconstructions were not always made
upon principle. Preference, prejudice, and sentiment entered
largely into the cause of the choice of the church home. It is dif-
ficult to eliminate such feeling from church work of any kind. I
know of persons who were said to have joined the church because
of a certain popular evangelist, and after the departure of the
preacher the convert lost all interest in the church and Christian-
ity. And persons who had for a long time been under the min-
istry of a certain pastor would be still more likely to be influenced
by personal preference, in case of a division in the congregation.
There are yet other considerations which entered into the local
and general division of the brotherhood. It is a well-established
fact that progressives never attempted to divide a congregation,
either before or after the action of the Berlin committee. They
never went into a congregation with a view of organizing a
church, but always waited until they were sent for. When the
expelling committees entered a congregation of German Baptists,
and caused a division, then the expelled members, who were, as
a rule, as good as any in the church, and frequently the more
intelligent portion, would send for an elder of the progressive
order to organize them into a class.

Some brethren have claimed credit for endeavoring to prevent
a division of a congregation after the organization of the Brethren
Church. I can not see much virtue in such action. The time to
have prevented a division was at the Arnold's Grove conference.
Then it might have been done. It is a comfort to know that
myself and my friends, without a single exception, did all that
was in our power to prevent a division.

BRETHREN CHURCH HISTORICAL. 54-1

The Dayton convention met on the morning of June 6, in
Music Hall. A short time was spent in song and prayer service,
when the meeting was opened with prayer, led by Elder P. J.
Brown, of Ohio. H. R. Holsinger was elected moderator, and
W. L. Spanogle assistant.

The committees on kindred fraternities, appointed by the
Ashland convention, reported the following: —

"Your committee report that as far as we have been able to
learn, there is no essential difference in faith or doctrine between
Progressive, Congregational, and Leedy Churches ; and we
recommend that hereafter we be known as one body, and labor
together in peace and union.

"Greeting : Your committee appointed at said convention on
the part of the Congregational Brethren, to acquiesce in bringing
about a consolidation of the Progressive and Congregational
Brethren, feel that such union is effected.

"Our Saviour says, 'For whosoever shall do the will of My
Father which is in heaven, the same is My brother, and sister,
and mother.' Matt. 12 : 50. Again, 'But be not ye called Rabbi ;
for one is your Master, even Christ, and all ye are brethren.'
Matt. 23 : 8.

"F. A. Hendricks,
"W. G. McClintock,

"J. H. SWIHART,

"Committee."
Thereupon the following resolution was adopted : —
"Resolved, That the brethren heretofore known as Progressive,
those known as Congregational, and those known as Leedy
Brethren are all one body in Christ, and that all sectarian titles
that theretofore existed shall be forever dropped, and we will
hereafter be known and know each other by the gospel name
Brethren."

The following delegates responded to the roll-call : —
J. H. Swihart, Rome City; H. Tombaugh, Bourbon; G. W.
Shippe, Laporte; George Neff, Indian Creek; P. L. Gordon,
Howard's Bachelor's Run; Francis Drake, Four Mile; D. S.

542 HISTORY OF THE TUNKERS.

Cripe, Osceola church, Lapaz, Linkville ; Jacob Holsinger, Upper
Fall Creek ; S. H. Replogle, Nettle Creek ; Eli Hardman, E. Brum-
baugh, Paint Creek, Ohio ; H. G. Ullery, Covington, Ohio ; Daniel
Hines, Antioch ; A. Switzer and P. A. Early, Sugar Creek ; J. R.
Switzer, North Manchester; S. E. Ullery, South Bend.

The following-named delegates reported : —

Walter Clark and J. G. Gould, Newton Grove; George Neff,
Berrien congregation.

The Chairman : "The enrolment of delegates from Illinois is
now in order."

The following-named persons reported : —

J.ohn Buechly and J. H. Swihart, Auburn ; Joseph Livengood,
Henry Myers, and E. F. Fike, Milledgeville ; W. H. Harrington,
Lanark ; E. C. Livingood, Milledgeville.

The following-named delegates from Iowa then reported : —

South Waterloo church, by letter ; Brooklyn, by letter, inclosing
one dollar ; Clayton, by letter.

The following churches from Kansas then reported : —

W. J. H. Bauman, Pony Creek, Kansas, and Falls City,
Nebraska ; South Haven, Sumner County, Kansas ; Brown
church, by letter.

The following reported from Nebraska : —

Jos. H. Myers, Falls City.

From Missouri : —

Mound church, Page County, W. J. H. Bauman, letter; T. E.
Davis, Lexington church ; P. J. Brown and H. S. Jacobs, Mohican
church ; H. R. Holsinger, Ashland ; J. A. Ridenour and John
Murry, Lower Miami ; J. W. Fitzgerald and J. P. Martin, Bear
Creek ; J. W. Beer and M. F. White, Fairview ; Henry Duncan
and Henry Miller, Beaver Creek ; E. Horn, Fulton County ; C. M.
Rittenhouse, Silver Creek ; Elias Teeter, Pleasant Hill ; E. Hoffert
and J. H. Worst, Rush Creek; D. R. Wampler and C. A. Coler,
Lower Twin ; Henry Homan, Black River church ; A. Hoover,
Jonathan's Creek ; Jacob Hazen, Rome ; S. Kiehl, Dayton ; Isaac
Grubb, Owl Creek ; E. L. Yoder, Chippewa ; Jacob Ross and Isaac
Ross, Danville.

BRETHREN CHURCH HISTORICAL. 543

There were also a number of letters read to the conference.
Some of these epistles are quite interesting, but I am compelled to
omit them from this work for lack of space.

The committee on duties, qualifications, and support of the min-
istry, reported the following, which was adopted : —

"Your committee on duties, qualifications, and support of the
ministry, would recommend the following to your consideration,
to wit : —

"First. It is the duty of the minister to study to show himself
approved unto God, etc., according to 2 Tim. r: 15.

"Second. He must preach the Word. 2 Tim. 4 : 2.

"Third. His field of labor is the world, according to the
Saviour's teaching. Matt. 28 : 19, 20.

"Fourth. The qualifications of the ministry are set forth by
Paul in 1 Tim. 3: 1-11.

"Fifth. And we recognize it to be a congregational duty, when
possible, to support with sufficient liberality the minister who
may serve them in word and doctrine, so he may be able to
give himself wholly to the work of the ministry. See Acts 6:4;
also 1 Cor. 9: 1-14. W. J. H. Bauman."

The committee on resolutions reported the following, which was
also adopted : —

''Resolved, That this convention expresses its sincere regret
and sorrow for the troubles in our once beloved and united
brotherhood, and for the necessity for the steps taken at this con-
vention, and shall hope and pray God that the time may come
when all our brethren shall unite with us again upon the Bible.

"Resolved, That we have special cause to be thankful for the
future outlook of the church, as reflected by the work of this
convention; the unanimity of sentiment, as expressed by the
delegates and members of the convention in the discussion of all
questions ; the high character of the work performed ; the words
of cheer coming to us from all parts of the country ; the expression
of good-will upon the part of all our brethren of other denomina-
tions ; and the general encouragement tendered from all sources,
makes us especially grateful to an all-wise Providence, and creates

544 HISTORY OF THE TUNKERS.

in us a desire, in returning to our homes, to increase our diligence
in the propagation of the truths of the gospel and furthering the
advancement, happiness, and welfare of our fellow-men."

After the Dayton convention the Brethren Church was regarded
as a fixed institution, and charters were obtained in all the states
where congregations existed. I will publish those of Pennsyl-
vania and California in this work, and the congregational charter
of the Philadelphia church will be found in connection with the
history of that congregation.

New animation was manifested in all the organized churches,
and new congregations were organized in all parts of the brother-
hood. The publishing house at Ashland, Ohio, partook of the
inspiration, and tracts and Sunday-school literature were pub-
lished. The name of the Progressive Christian was changed to
that of the Brethren Evangelist, so as to indicate the people for
whom it was published. A gigantic effort was put forth to place
Ashland College upon a solid financial footing. This, however,
proved too much of an undertaking for the young denomination.
It was discovered that the indebtedness of the institution, which
had been represented to be about fourteen thousand dollars, was
over thirty-five thousand dollars, and the interest accumulating
at the rate of six and eight per cent per annum. In addition to
this, many of the donations which had been made before the divi-
sion were refused payment. The pressure which arose from their
inability to meet the demand of their creditors, militated against
their cause in church work as well as educational enterprises.

Another obstacle which confronted the progress of the Breth-
ren Church immediately after its organization, was a change of
operations on the part of the German Baptists. They at once
ceased the wholesale expulsion of progressive members, as if by
concert of action. Had they continued the course pursued dur-
ing the years of 1882-83, there would now be several hundred
more Brethren Churches in the United States. The progressives
did not preach in a German Baptist community where all was
harmony. Consequently the progressive members were retained
in the church. There was, therefore, no nucleus for a Brethren

BRETHREN CHURCH HISTORICAL. 545

organization. It became evident to the leaders that if the
denomination would prosper she must look to other sources for
accessions, and make use of other means than that of proselytizing.
It also opened their eyes more widely to the fact that the Lord
had other people to whom the gospel must be preached, and they
at once set about to send forth evangelists to the extent of their
ability. Success followed the effort, and the Lord added daily
such as were willing to accept the Word preached. The poorer
class of the membership almost invariably fell to the lot of the
progressives. Whether this was or was not to their credit, it was
a source of financial weakness to the body.

State and district conferences were organized in rapid suc-
cession in Pennsylvania, Ohio, and Indiana ; then Maryland, Vir-
ginia, and Wrest Virginia in one district. Illinois, Iowa, and
Dakota formed a district, and was christened Illiokota. Then
came Missouri, Kansas, Nebraska, and Colorado, which was
named Kanemorado.

The second general conference of the Brethren Church was
held at Ashland, Ohio, September 21-23, 1887. H. R. Holsinger
was chairman, and J. H. Knepper, vice-chairman. At this con-
vention it was defined that the apostolic idea of congregational
church government relates alone to the incidental affairs of the
congregation, and not to doctrinal practices, which must be
universal.

It was also recommended that each state should organize a
mission board to report to the general mission board once each
year. The Sisters' Society was organized at this convention.
The object of the society was stated to be the defraying of
expenses of an evangelist. A board of officers was appointed,
composed of the following sisters : Mary M. Sterling, president ;
Bessie Perry, secretary; Sarah Keim, treasurer; and Mary E.
Garber, corresponding secretary.

In the same connection it was decided that this conference
extend to the sisters all privileges which the brethren claim for
themselves.

It was decided that national conventions shall be held once

546 HISTORY OF THE TUNKERS.

every five years unless a majority of state conferences would
request that an intermediate convention should be called.

The next general conference was held at Warsaw, Indiana,
August 23-27, 1892. J. M. Tombaugh, moderator.

The following business was transacted at this meeting: —

The Brethren Evangelist and publishing house was purchased
from the Brethren Publishing Company, then located at Waterloo,
Iowa. S. J. Harrison was elected and ordained editor of the
paper for one year. A. D. Gnagey, B. C. Moomaw, and J. H.
Knepper were appointed a committee on Brethren Sunday-school
literature, and authorized to take the needed steps to provide a
suitable literature for Brethren Sunday-schools.

The conference recommended a young people's society.

The conference reaffirmed the former position of the church
in renouncing all creeds of every description, except the Bible,
the whole Bible ; but for the satisfaction of honest inquirers, who
are unacquainted with our people, they announced officially that
the Brethren Church understands her creed to teach, among other
things, the following : —

1. That the ordinance of baptism is trine immersion only.

2. That feet- washing is a divine institution, and should be
practiced in the public worship by all saints, in connection with
the Lord's Supper.

3. That the Lord's Supper is a full evening meal, and is to be
eaten in the night, as a divine institution, in the public worship of
God, in connection with the communion of bread and wrine.

4. That the eating of the communion bread and the drinking
of the communion wine, in connection with the Lord's Supper, is
a divine ordinance, to be thus kept and obeyed by the church, in
her public worship.

5. That the "holy kiss" is a divine institution, to be practiced
by all the saints in the public worship of God.

6. That the various separate and collective congregations, while
absolutely and truly congregational in government, yet each and
all have a divine relation to each other, and to the whole church
as the body of Christ; and that, therefore, the faith, character,
and practice of each and all are under the same divine law of gov

BRETHREN CHURCH HISTORICAL. 547

ernment, under Christ and the Holy Spirit, to each other, as the
Word of God teaches.

7. That hereafter our general convention shall be called the
Brethren General Conference.

The general conference was held at Warsaw, Indiana, August
22-25, 1893. J. M. Tombaugh, moderator. S. J. Harrison was
reelected editor for the next year.

''King's Children" was adopted as the proper name for the young
people's society of the Brethren Church, and J. O. Talley was
chosen as director, C. F. Yoder, secretary, and Emma Lichty,
treasurer. As a board of officers of the national society, J. O.
Talley and J. A. Miller were authorized to publish a paper for
the young people.

The general conference was held in the college chapel, at Ash-
land, Ohio, August 25-28, 1894. J. H. Knepper, moderator.

At this conference A. D. Gnagey was chosen editor of the
Brethren Evangelist and the Sunday-school literature.

The Sisters' Society of Christian Endeavor reported thirty
organized societies. The former officers were continued. The
society decided to send Sister Laura Grossnickle into the field
as an organizer, and the conference donated $178 to help pay the
solicitor. The society donated $150 toward the support of the
theological chair of Ashland College.

The conference of 1895 was held at Ashland, September 3-5.
W. C. Perry, moderator.

Dr. J. E. Roop, J. D. McFaden, and David Augustine were
elected trustees of the general mission, and reported $69.25 in
the treasury.

The committee on statistics reported the following : —

1. Number of congregations 138

2. Number places where regular services are held. .206

3. Number church houses owned — wholly, 116; in

part, 14 ; total 130

4. Number members reported 10,031

5. Total accessions during year i,52^

6. Total number young people's societies, 47 ; mem-

bership 2,053

548 HISTORY OF THE TUNKERS.

7. Total number S. S. C. E. and Aid Societies, 66 ;

membership 1,301

8. Total number Sunday-schools, 146; member-

ship 9>452

9. Total value of church property $256,188

10. Total amount expenses during year, about . . 32,000

The conference of 1896 was held at Eagle Lake, Indiana,
August 27 to September I. J. C. Mackey, moderator.

An unusual degree of missionary zeal was manifested at this
meeting. A mission work was established in Chicago. Nearly
$2,000 were subscribed toward its support.

The Sisters' Society of Christian Endeavor reported success.
Sister Grossnickle was retained president of the society. The
aggregate earnings for the year, including dues and free-will
offering, was about $3,000.

The King's Children Society also reported a prosperous year.
More than 2,200 active senior members and about 700 juniors
were said to belong to the society.

The general conference was held at Johnstown, Pennsylvania,
August 26 to September 1, 1897. J. M. Tombaugh, moderator.

The committee on enrolment reported 94 delegates and 11
churches represented by letter.

The finance committee of Ashland College presented the fol-
lowing statement : —

Bills payable $I5>:11 6l

Accounts payable 667 22

Interest to May 1, 1897 96: 93

Total liabilities $16,740 76

Bills receivable $6,4X9 84

Interest to May 1, 1897 385 l9

Total resources $6,805 03

Amount short 9>935 73

$16,740 76

BRETHREN CHURCH HISTORICAL. 549

The committee on temperance reported the following : —
i. That we as a conference place ourselves on record as
opposed to the liquor traffic.

2. That the licensing of the sale of intoxicating liquors is
unpatriotic and unchristian.

3. That it is the duty of every follower of Jesus Christ by both
his voice and vote to discountenance and prohibit the sale of
distilled and malted liquors.

The secretary of mission board made the following report: —

TOTAL RECEIPTS.

From pledges $877 81

Lectures 296 07

Other sources 425 62

$1,599 5o

EXPENDITURES.

Paid out $1,834 82

To balance 235 32

$1,834 82
The next general conference of the Brethren Church was
held at Winona Park, Indiana, commencing August 29, 1899.
J. H. Knepper, moderator.

The board of publication presented the following statement of
accounts : —

Evangelist subscriptions $2,895 51

Quarterlies 1,131 51

The Angelus 532 56

Our Little Folks 306 29

Book sales 395 13

Job work, tracts, etc 383 50

Donation from Ellen Gnagey Lichty 300 00

$5,944 50

550 HISTORY OF THE TUNKERS.

EXPENDITURES.

Wages $1,560 00

Composition 1 ,044 56

Paper 1 ,074 46

Postage 272 02

Books and Bibles 442 19

Sundry expenses 638 01

Payment on A. D. Gnagey's account 300 00

$5.33i 24
Net profit on business 613 26

Total receipts as recorded on cash book, includ-
ing donation and money borrowed $6,359 63

Total amount of payments 6,275 80

Cash on hand August 1 $83 83

ASSETS.

Cash on hand August 1 $ 83 83

Stock on hand 400 00

Outstanding accounts, S. S. literature 175 00

Outstanding accounts, expired subscriptions .... 300 00

Otustanding accounts, ledger account, 1898-99. . 606 95

Outstanding accounts, old ledgers 692 66

Outstanding accounts, old subscriptions 600 25

$2,858 69
Printing plant 2,500 00

$5,358 69
The board of missions reported : —

Total receipts $1,856 86

Amounts paid out 1 ,845 78

Balance on hand $11 08

BRETHREN CHURCH HISTORICAL. 55 1

The Washington City and Chicago Missions reported success
during the past year, but did not give an itemized statement.

The committee on credentials reported an attendance of 117
delegates.

The committee on resolutions recommended the following : —

"We reaffirm the resolutions of previous conferences in con-
demnation of the liquor traffic, and the entire license system.

"We urge all our pastors to agitate among our Young People's
Society the importance of becoming more potent in the general
work of the church.

'The holding of Bible and missionary conventions throughout
the brotherhood.

"The keeping in touch with the isolated members of the
church."

CHAPTER XV
BRETHREN CHURCH— CONGREGATIONAL

ALMENA, MICHIGAN.

The Almena church is located about seven miles northeast of
Pawpaw, Van Buren County, Michigan, about four and one-
half miles from Mattawana on the Michigan Central Railroad.
This church was never divided. They simply reaffirmed their
former vow to take the gospel of Christ for their only law in
religion and church government, and they would remain in the
Brethren Church. Hence the Almena church was never torn
asunder by the annual meeting rule. It stood loyal to the Mas-
ter, and will stand as a beacon light amidst the darkness that sur-
rounds them, ever holding to the teachings of the divine Master,
keeping the ordinances of the house of God. Walter Clark has
served them as pastor and elder for more than twenty years, and
is now the elder in charge. Many were taken into the church ;
some have crossed over the river; some have moved away; and
some have died a spiritual death. In 1884 they commenced with
about thirty members, and they have about as many now.
Elder in charge, Walter Clark ; resident elder, John Shank ;
deacons, J. D. Solomon and Henry Palmateer.

ANKENYTOWN, OHIO.

The Brethren Churches at Ankenytown and North Liberty are
twin sisters, having formerly been one congregation. It was
organized at North Liberty soon after the Dayton convention, in
1883. This organization was made up of Leedy and Progressive
Brethren, about an equal number of each. Brethren H. R. Hol-
singer, Isaac Killhefner, and Edward Mason, of Ashland, Ohio,
ministered to the spiritual wants of this infant church for a year
or more. R. F. Mallott held successful revival meetings at
North Liberty and Ankenytown, resulting in a large ingath-
ering from the world and from the German Baptist ranks.

(552)

BRETHREN CHURCH CONGREGATIONAL. 553

The German Baptists, claiming the property, took the lib-
erty of locking the church door against the Progressives,
but the latter, having a majority of the trustees, unlocked the
house, and used it for worship for a time. Then the German
Baptists proposed to exchange their interests in the North Liberty
house for the interests of the Progressives in the Ankenytown
property, which was agreed to, and thus the church-property
controversy was amicably adjusted.

This left the Ankenytown people without a house of worship.
A new church was commenced in 1885, and completed and dedi-
cated by A. A. Cober, on the 7th of November, 1886. Owing to
the Mallott scandal, and other church troubles, a dark cloud came
over this church, but, by the help of the Lord, it was removed,
and all differences adjusted. On January 7, 1889, tne members
at North Liberty and Ankenytown solemnly agreed to again
labor together in love and harmony.

J. M. Bowman and I. D. Bowman assisted in bringing about
this reunion. The latter was chosen as pastor, and the members
in this vicinity of Ankenytown were organized into a separate
church, but these two churches have always labored in harmonv
and for the best interests of both churches, and always employed
the same minister. It was a hard struggle for the Ankenytown
congregation to pay the debt of about fourteen hundred dollars on
their church house, but they finally lifted all legal claims against
said church. From thenceforth there was no serious trouble
among the members of the Ankenytown church.

I. D. Bowman conducted a series of meetings during the first
year of his ministry at this place, which resulted in a large
ingathering of souls, but, like so many revivals, a large per cent
were like "springs without water." While many went back from
whence they came, yet there were some like gold tried in the fire,
who are among the best workers in the vineyard of the Lord.
Brother Bowman served this church two years. He was suc-
ceeded by D. C. Christner. There were no accessions to the
church during his service, neither was the church improved in
spirituality or piety. Then the church was without a pastor

554 HISTORY OF THE TUNKERS.

about two years, during which time their pulpit was occupied by
Ashland College students, namely, J. A. Miller, G. W. Rench,
Wm. H. Miller, H. M. Oberhultzer, Roger Darling, S. B. Grisso,
and W. A. Welty.

Jesse Calvert, of Indiana, took charge in 1894, and had the
pastoral care for two years. S. B. Grisso, of Ashland, Ohio, was
chosen as pastor in 1896, and had the oversight for two years, to
the entire satisfaction of the church.

The present pastor, J. L. Kimmel, took charge of this church
April 1, 1898, and has recently been chosen to serve from April
1, 1900, to April 1, 1901. Having his home in Buckeye City, the
members are deprived of his help in some lines of church work,
but his going in and out among them has been very pleasant and
profitable. His protracted efforts are untiring and persevering.
His warm appeals and prayers are effectual and fervent. The
church is increasing numerically as well as spiritually. It has an
evergreen Sunday-school for the first time in its history, a Sis-
ters' Society of Christian Endeavor, and a Young People's Society-
During the last year valuable improvements have been made to
their church property. The present pastor says this is now one
of the best churches in Ohio. Its present membership numbers
ninety-five.

APPANOOSE, IOWA.

The church at Udell, Iowa, was organized by Elders S. H.
Bashor and S. J. Harrison, February 21, 1891, with forty-four
charter members, under the name of Appanoose County Brethren
Church. In the fall of 1891 a house of worship was built, 40x36
feet, plainly furnished. It was dedicated in February, 1892,
Elder W. J. H. Bauman preaching the dedicatory sermon, and
the house was named New Hope.

Since the organization of this church thirty-seven names have
been added to the list, making a membership of eighty-one, but of
this number five have died, twenty have moved away, four have
withdrawn, and four were disfellowshiped. The present mem-
bership (January 1, 1900) is forty-eight. Brother and Sister

BRETHREN CHURCH CONGREGATIONAL. 555

Noah Flora, of Des Moines, Iowa, are the present pastors, who
preach alternately twice each month.

ASHLAND CITY, OHIO.

The Ashland City church passed through many vicissitudes.
Organized May 22, 1879, under the eldership of S. Z. Sharp, it
continued under his care until December 31, 1880, when it was
taken from him and placed in the charge of R. H. Miller, who
continued in charge until March, 1882, when the church was left
without any particular oversight until the reorganization as a
Brethren Church.

THE ASHLAND ELDERS' COUNCIL.

Now as to the immediate cause of what was at that time called
"The Ashland Elders' Council."

Elder Henry R. Holsinger had been disfellowshiped by a com-
mittee, and this action had been approved by annual meeting at
Arnold's Grove, in 1882. Elder Holsinger was, at that time,
publishing the Progressive Christian, at Berlin, Pennsylvania.
The Gospel Preacher, under the editorial management of Edward
Mason and David Bailey, published at Ashland, Ohio, was now
truly progressive, and it was decided to consolidate the two
papers. Brother Holsinger was, therefore, requested to remove
to Ashland, and take charge of the united papers.

On July 1, 1882, Brother Holsinger was present at a council
meeting of the Ashland City church, when the following resolu-
tion was passed without one dissenting voice : —

"Resolved, That Henry R. Holsinger be recognized as a min-
ister by this congregation, and that he be asked to take his place
on the stand as such."

It will be noticed that it was only extending the courtesies of
the meeting to a minister of the gospel, not recognizing him as a
member of the church, for he had not yet presented his church
letter.

On account of above action, the adjoining elders were called
in to a council, held in the college chapel, on Saturday, July 22,
1882, with the view of setting matters right.

556 HISTORY OF THE TUNKERS.

The adjoining elders called were D. N. Workman, of the Ash-
land Church, George Worst and William Sadler, of the Maple
Grove church. Elder Henry Kilhefner, Workman's co-elder,
was omitted from this set, as explained by Workman, on account
of his having partially retired from active duty. . Of the second
tier of adjoining elders, James McMullen, of Richland, Samuel
Garver, of Black River, George Irvin, of Beach Grove, and Mor-
gan Workman, of Loudonville, were called, and P. J. Brown was
omitted from this set on account of his progressive proclivities.
I. D. Parker, of the Ashland City church, and D. E. Brubaker, of
Loudonville, second-degree ministers, were also invited. Elders
James Quinter and R. H. Miller were invited as council for the
adjoining elders, but Miller found it convenient to be otherwise
engaged, on account of certain complications with members of the
Ashland City church.

The meeting was organized by appointing I. D. Parker chair-
man and Wm. Sadler secretary of the meeting, and D. N. Work-
man foreman of the committee of elders.

The charge was then read, which was as follows : —

"Charge against Edward Mason, John Kurtz, Richard Arnold,
H. K. Myers, and such other members of Ashland City church
as have given encouragement to the convention held in the college
at Ashland, June 29, at which time said members, in a paper
called 'Declaration of Principles,' set forth their determination
to continue to fellowship with those whom annual conference
had declared expelled from the church, and carried their inten-
tions into effect on July 1, by receiving H. R. Holsinger as a
minister, and inviting him to take his place in the Ashland City
church as such."

It was found that no signature was attached to the charge, and
the accused refused to plead to an anonymous charge. It was
then signed by the elders, when it was again presented to the
accused.

They all plead "not guilty." Brother Arnold explained
further that in the quotation from the "Declaration of Prin-
ciples" they had changed the language, what was really stated

BRETHREN CHURCH CONGREGATIONAL. 557

being, "will continue to fellowship all who may have been, or
may hereafter be, expelled without gospel authority or a just
trial."

After much quibbling the elders acknowledged their error, and
•prepared another charge, which read as follows : —

''Charge against Edward Mason, John Kurtz, Richard Arnold,
H. K. Myers, and such other members of the Ashland City
church as have given encouragement to the convention held in
the college at Ashland, June 29, 1882, and also received H. R.
Holsinger as a minister, and invited him to take his place in
Ashland City church, since his expulsion from the German
Baptist Church has been recognized by annual meeting."

This charge was accepted, though it was not entirely satisfac-
tory. One of the accused inquired by what law they were to be
tried, and was answered that it would be by the. gospel as inter-
preted by annual meeting. He then asked what part of the gos-
pel they were accused of having violated. He pressed this mat-
ter, but the chairman refused to answer, saying he was not there
to be catechized.

The question was then raised as to who should be the judges,
since the elders had signed the charge, and thus made themselves
the accusers and therefore ineligible as judges. The point was
also made that D. N. Workman was not legally ordained, and was
not, therefore, eligible as a judge, but the committee refused to
be enlightened on that point.

Brother Quinter was ill at ease, but could not encourage the
accused. He took occasion to remark, during the discussion,
that he would have preferred for Holsinger to have had a trial,
but annual meeting had accepted the report of the committee, and
all loyal members must be submissive to the decision. Elder
P. J. Brown made a powerful appeal for the defense, but, of
course, it had no effect on the court. Brother Holsinger asked
to be heard, but was refused at first, but after some consultation
he was allowed to speak under protest. The following is a

558 HISTORY OF THE TUNKERS.

SYNOPSIS OF H. R. HOLSINGER S REMARKS AT THE ASHLAND ELDERS

COUNCIL.

"Insinuations having been made that I was forcing myself
upon the council, I wish to say that I do not consider myself an
intruder. I have come to Ashland to live and to do business, and
the Ashland City church has, without any solicitation, invited
me to membership and to the ministry, as all have noticed by the
record read from the church book this afternoon. I thanked
them for the courtesy, and mean to exercise my liberties, and
will try to serve them to the best of my ability. I feel humil-
iated by the frequent references to my expulsion, and, especially,
by the apparent satisfaction with which some of my opponents
use the expression. But I am thankful that no crime was laid
to the charge. While I have been expelled from the general
brotherhood, I am happy to know that I have the love and esteem
of my home church and the community in which I live. Indeed,
if I knew that the people in my neighborhood talked about me as
I have heard from some of the board of elders on this trial, both
from church members and outsiders, I would step down and out,
and never expect favors of any church. [That was the reason
they had been objected to as not being competent to sit on this
case, but it was all squashed and smoothed over.]

"There are but two courses of procedure left for me : either I
must stand aloof from all church work, or I must work with
such of my Christian brethren as will permit me to associate with
them. The annual meeting has forbidden me to worship with it,
and hence wherever Christian courtesies are extended to me by
any of the Brethren churches, I feel at liberty to accept, and am
thankful for the opportunity. I feel that the brethren were for-
getting the instructions of Jesus to His disciples, who, on return-
ing from one of their ministerial journeys, reported that they
had met a man who cast out devils in His name, but he walked
not with them, and they had forbidden him. The Saviour
answered them : 'Forbid him not, for there is no man which shall
do a miracle in My name, that can lightly speak evil of Me. For

BRETHREN CHURCH CONGREGATIONAL. 559

he that is not against us is on our part.' It actually appeared
from the conduct of some of the brethren that they would be
better pleased if I were to go to the dogs than to see me continue
to preach Christ and strive to live a pious life. This is a mys-
tery to me. Again, I am treated with more civility by all other
sects than the conservatives. I have labored with them,
preached the same gospel, practiced the same ordinances and
all of them. We have but lately communed together, washed
each others' feet, and saluted each other, and why such a feeling
of hatred should be harbored against me is hard to account for,
except from the fact that religious opposition is the most intol-
erant of all prejudices. I do not ignore any of my brethren, but
they are ignoring me, and are even trying to injure me by cir-
culating falsehoods against me. This should not be so, and only
goes to prove my position that the whole cause of the division in
the church is on account of jealousy, prejudice, and ignorance."

The accused having plead guilty to the charge, the following
resolution was introduced : —

"Resolved, That we, the loyal members of the Ashland City
church, can not hold in fellowship those members who recognize
H. R. Holsinger as a member of the church."

It was then stated and reiterated that all who voted in the
negative would vote themselves out of the church, as it would
be acknowledged that they were not loyal to the church, so it was
decided by most of the members that they would not vote at all.
But eight did not vote for the resolution, and it was decided that
it was passed by the unanimous voice of all that voted.

The accused were then given an opportunity to retract, or
rescind their action of July i in receiving Holsinger as a minis-
ter, but no one did so. So the council closed. It should be
noted here that this council was held with open doors, while
Brother Holsinger, a few months before, was disowned for refus-
ing to be tried with closed doors.

In a few days after the council the eight loyal members were
called together, and the Ashland City German Baptist Church was
duly organized. All the members not individually charged, had

560 HISTORY OF THE TUNKERS.

an opportunity to say whether they would fellowship Holsinger
or not, but not one retracted the position tacitly taken at the pub-
lic council. The Ashland City church, however, did not sit still
and idly lament the oppression of those in authority, for, on the
evening of August 8, 1882, a council was called, at which time
Brother Holsinger offered the following resolution, which was
unanimously adopted : —

"Whereas, Certain adjoining elders lately came into our
church, and with some of our members held a council meeting,
and pretended to have expelled all the members who did not
agree with them ; and,

"Whereas, The Ashland City church has maintained its
organization in tact, having all the deacons, the clerk, the treas-
urer, and one of the two ministers ; therefore,

''Resolved, That we will maintain the organization of the
church as heretofore, and retain the officers.

"Resolved, That, inasmuch as those who have left the church
have done so in a body, and demanded the money belonging to
the church, they shall have their pro rata share of the church
funds after all indebtedness is liquidated, and that Brethren John
Kurtz and H. K. Myers be appointed a committee to confer with'
a similar committee from said members to make a settlement."

To show the feeling manifested towards the so-called loyal
members, the following resolution, passed at this same meeting,
is reproduced here : —

"Resolved, That we as a church invite all the German Baptist
fraternity to commune with us."

On December 14, 1882, the following resolution was passed: —

"Inasmuch as Abram Myers has withdrawn from the Ashland
City congregation, and being a trustee of the said church, having
violated the confidence reposed in him by giving up certain notes,
the property of the above congregation ; therefore, although aware
that this property has been taken from us by misrepresentations,
and that we could secure it by law ;

"Resolved, That, for the present, we do nothing in the case,
but leave it in the hands of the trustees to do in the matter that
which they consider best for the cause of Christianity."

BRETHREN CHURCH CONGREGATIONAL. 56 1

We have tried to collate the facts so that an intelligent posterity
may judge of the righteousness and good intentions of the several
actors of this little drama. Several have already "passed over,"
and we trust that they know now, better than we, whose acts best
stand the searchlight of the disenthralled knowledge of the spirit
world. David Bailey.

ATWATER, CALIFORNIA.

The Atwater Brethren Church is located at Atwater, Merced
County, California. It was organized in July, 1898, at the close
of a three-weeks revival held by Brother Shively. This meeting
resulted in fifteen converts, thirteen of whom entered the organ-
ization. Brother E. B. Osborne was elected and ordained to the
office of deacon, and Sister Carrie Peck was elected secretary.
Shively presided at the meeting, and became first pastor and
elder, which office he yet holds. Since the organization there
have been five baptisms, and an equal number added to the church.
No church property. Worship in a hall.

AURELIA, IOWA.

The Brethren Church near Aurelia, Iowa, was organized by
Elder John Nicholson, on the 17th day of September, 1883, when
the following-named brethren and sisters agreed to take the
gospel alone as their rule and guide, and to assume the name
Brethren, as adopted by the Dayton, Ohio, conference: Elias
Leonard, S. B. Reist, John Forney, E. L. De Vore, P. D. Wine,
Sol. Grove, Mrs. Mary Templeman, Carrie Templeman, Sarah
Miller, May Forney, Emma De Vore, Katie Reist, J. W. Hinkle.

Elias Leonard was chosen elder, Sol. Grove and S. B. Reist
deacons, and were confirmed by Elder Nicholson.

E. L. De Vore, John Forney, and J. W. Hinkle were elected
trustees, and J. W. Hinkle as secretary. The brethren then
decided that the church here be known as the Brethren Church,
Aurelia, Iowa.

On March 31, 1888, a committee was appointed to solicit aid
to build a church house. The total cost of the church, including
furniture and fixtures, was about $1,550. It was dedicated as
36

562

HISTORY OF THE TUNKERS.

the Mt. Zion Brethren Church, October 21 , 1888, by E. L. Hil-
debrand, of Waterloo, Iowa.

Membership at present time, near enough to attend services,
twenty-three.

Living at a distance too great to attend services, thirteen.

Number of members at organization, thirteen.

Number received by relation, fifteen. Number of baptisms,
fifty-two.

Church letters granted, twelve. Deceased, five. Gone to other
churches, nine.

Elders who have served this church : Elias Leonard, S. B. Reist,
S. T. Grove, W. S. McClain.

Deacons : S. T. Grove, S. B. Reist, Wm. Leonard, T. B. Parker,
M. H. Grove.

Clerks: J. W. Hinkle, E. L. De Vore, D. Forney.

Names of pastors that have had charge : John Nicholson, E. E.
Haskins, H. S. Enslow, C. Forney, H. Hollis, J. E. Braker.

Since April 1, 1899, Sister Catharine A. Parke preached every
two weeks.

BEAVER CITY, NEBRASKA.

The Beaver City church was first named "Somerset Brethren
Church." It is located in Beaver Valley, on Beaver Creek,
Furnas County, about nine miles south of the Republican River.

It was organized by Elder C. Forney, then of Burr Oak,
Kansas, December 7, 1884, with the following seven members,
namely : B. F. Seibert, Ella Maple, J. H. Frank, Israel Baer, Hattie
Baer, Daniel Baer, Peter Baer. All of these members formerly
belonged to the German Baptist Church, but, owing to the trouble
then existing in that denomination, and being without a church
home, feeling lonely and hungry for the bread of life, in the
summer of 1884, they called for Elder Jacob Armsberger, then of
Norton County, Kansas, who came and broke unto them the
bread. In the fall of 1884, Elder C. Forney, then of Burr Oak,
Kansas, was called to hold a protracted meeting. On Decem-
ber 1 he commenced the first service in Brother Israel Baer's sod

BRETHREN CHURCH CONGREGATIONAL. 563

dwelling-house. The place of meeting was, however, soon
changed to a new and commodious schoolhouse, one mile west,
where the meetings were continued over the next week. On
December 6 the first love-feast was held, which was truly apos-
tolic, as no sisters communed, on account of ill health. The
evening was beautiful, and it was a love-feast indeed. The
occasion was solemn and impressive. The following week was
one of joy and gladness. Five persons wrere added to the num-
ber, making a membership of twelve.

Elder Jacob Armsberger was placed in charge of this little
band, but died during the first year.

In the spring of 1884 C. Forney was procured as pastor, to
make one visit every two months, and hold three services each
trip and one revival. The amount paid him was fifty dollars
and traveling expenses. The revival meeting was held in June,
resulting in four additions by baptism. Communion services
were also held during this meeting. Brother Forney served the
Beaver City church as pastor from the time of his first engage-
ment— although not his entire time — until October 1, 1893.

Brother J. R. Keller was then engaged, and served two years,
after which the church was without any pastor for some time.

After an absence of nearly three years, Brother Forney
returned, and again took charge of the church. It was now in
bad condition spiritually and financially, and the membership
much smaller than in 1893. Now the church is out of debt
again, and slowly gaining ground, gathering in such as should
be saved. Present membership, sixty ; value of church property,
about $700 ; present pastor, C. Forney.

BEAR CREEK, OHIO.

The Bear Creek church is located six miles west of Dayton, on
the Dayton and Western Traction Road. It was organized at the
residence of M. C. Kimmel, October 11, 1882. The charter mem-
bers were M. C. Kimmel and wife, A. Beeghley and wife, Susan
Shank, Grandmother Catherine Kimmel, J. R. Denlinger and wife,
Sarah Shank, J. W. Fitzgerald and wife, J. P. Martin and wife,

564 HISTORY OF THE TUNKERS.

Sarah Roads, Mary A. Kline, and James A. Ridenour. M. C.
Kimmel and A. Beeghley were elected deacons, and J. P. Martin
minister. Two days later these brethren were duly installed by
the laying on of hands by H. R. Holsinger. By request of the
church, J. W. Beer assumed the eldership of the new congregation.
A handsome brick church, with a seating capacity of four hun-
dred, at a cost of over $3,000, was built, and dedicated March,
1883. This was followed by the first Progressive revival in the
Miami Valley. It was conducted by S. H. Bashor, and thirty
converts united with the church.

The following December 29 Henry Murr was elected minister.
The first regularly employed and paid minister of the Tunkers
in this part of the brotherhood was E. S. Miller, of Maryland, who
served the church faithfully for one year. P. J. Brown and
Edward Mason each served a year. J. M. Tombaugh followed,
with a service of eight years.

Many of the charter members have joined the church triumph-
ant, Grandmother Kimmel and her son, M. C. Kimmel, having
died within a few hours of each other. The membership now
numbers one hundred and five. The deacons are Peter Shaub
and Marion John.

BERLIN, PENNSYLVANIA.

The Brothers' Valley congregation of the Tunker Church is the
oldest organization of the fraternity in Somerset County, Penn-
sylvania. I am unable to give its origin, but I find accounts of
members residing in the territory as early as 1760.

It is also a well-established fact that the valley and the township
took their names from the Tunkers, who invariably called them-
selves brethren ; hence the name Brethren's Valley, or Brothers'
Valley. A post-office has since been established in the township,
named Brotherton. The congregation occupied a greater por-
tion of the territory known as the Glades. The church was min-
istered to and presided over at various periods by Elders Peter
Cober, John Berkley, Martin Meyers, Jacob Meyers, Jacob
Blough, and Dr. John P. Cober. The church increased in num-

(8aMJvuu<- C^W/ 2Lt£^

566 HISTORY OF THE TUNKERS.

ber, from time to time, until, in 1880, it had a membership of
over four hundred. Then it was deemed proper to subdivide the
territory. This was accomplished at a council meeting appointed
for the purpose on October 9, 1880. Committees were appointed
to name the boundaries and report to the next council meeting,
on the 23d of the same month.

The meeting on the 23d was presided over by Elder P. J.
Brown, of Ohio. The committee on boundaries reported the
lines of four separate congregations, and the report was unan-
imously adopted, with a few amendments.

The names adopted by the several branches were : —

1. Berlin Church, embracing the town of Berlin, the meeting-
house known as Peter Beechley's" (Schmaltz Thai), and the
appointment at Custer's. The officers were : Ministers, Dr. John
P. Cober and H. R. Holsinger ; deacons, John J. Bittner, Jacob
Musser, Joseph G. Coleman, and Peter Beeghly, with a member-
ship of about one hundred and fifty.

2. Stony Creek Church. The territory occupied by this con-
gregation is bounded on the south by the Berlin church, on the
east by Dunning's Creek, on the north by Shade, and on the west
by Brothers' Valley and Somerset churches. Josiah Kimmel,
Abram J. Miller, William M. Walker, and Joseph L. Kimmel were
the deacons. There were no ministers, but a membership of about
seventy-five, with two meeting-houses.

3. Somerset Church. This congregation is surrounded by
Brothers' Valley, Stony Creek, Que-Mahoning, and Middle Creek
churches. Michael Weyand, Solomon J. Bear, ministers ; Will-
iam N. Trent and Philip F. Cupp, deacons ; with a membership
of about seventy-five, and one meeting-house.

4. Brothers' Valley retained the original name, and is bounded
by the other three congregations, and Quemahoning on the north.
Its officers were Elder Jacob Blough, George Shrock, William
Sevits, and Daniel P. Walker, ministers ; and Lewis J. Knepper,
William G. Schrock, John S. Meyers, and Samuel F. Rayman,
deacons. Tt had a membership of about one hundred, and two
houses of worship.

BRETHREN CHURCH CONGREGATIONAL. 567

In casting a retrospective glance over those churches, I discover
that in the Stony Creek church all the officials named are still liv-
ing, while in the Somerset church all are dead. In the Brothers'
Valley church all are dead save William G. Schrock and John
S. Meyers ; and in the Berlin church Jacob Musser and Peter
Beeghly are still in the land of the living.

The above has reference entirely to the affairs of the church
during the German Baptist dispensation.

In the reconstruction which followed the general division of the
brotherhood, the Berlin church retained its organization intact,
holding church property and endowments. Afterward, however,
a small fraction withdrew, and with Elder Cover reorganized the
Berlin German Baptist Church, which still exists.

Soon after the territorial division, measures were set on foot to
build a church in the town of Berlin, the congregation having pre-
viously occupied the old Disciple church, known as Schoff-Kupf.
In the same house the famous Berlin Committee held its first half-
day's session.

The new Brethren Church was finished and dedicated on Sun-
day, December 4, 1881.

BETHEL, INDIANA.

Bethel church is in Adams County, Indiana. It was organized
by J. H. Swihart, December 14, 1889. Lewis Huber was ordained
elder. John P. Hordsog and David Debolt were made deacons.
The charter members were sixteen ; present membership, ninety.
The pastor during 1899 was L. W. Ditch. This congregation has
an excellent house of worship, an evergreen Sunday-school ; and.
although a country church, it maintains a mid-week prayer-
meeting.

BETHEL, ARKANSAS.

This church is located at Rufus, Jackson County, Arkansas. It
was organized October 25, 1897, by Elder J. H. Swihart, of Indi-
ana. There were eleven charter members : Dr. S. T. Swihart and
wife, Alonzo E. Shrum and wife, George Gochenour and wife,
Elbert Bible and wife, Charles Smothers and wife, and Grandma

568 HISTORY OF THE TUNKERS.

Gochenour. Three more were added to the church at that time, —
William Shrum, J. C. Ray, Miss Matilda Rowse. Later on Miss
Maude Brown was baptized.

The church was organized with Dr. S. T. Swihart as elder,
Alonzo E. Shrum as deacon, George W. Gochenour as clerk, and
Elbert Bible as treasurer.

Elder J. H. Swihart has since settled at Rufus, and Charles
Smothers has been elected clerk. On December 25, 1898, the
church met for worship, and afterwards, by unanimous voice of
the church, Alonzo E. Shrum was ordained to the eldership, by
J. H. Swihart, assisted by Dr. S. T. Swihart.

They hold meetings the first Sunday in each month in the
schoolhouse.

BROOKLYN, IOWA.

The Brethren Church, of Brooklyn, Iowa, was organized by
John Nicholson, in the fall of 1883, with six charter members,
viz., H. H. Connell, Nancy J. Connell, H. M. Baker, S. S. Cole-
man, and Annie Coleman. The organization was effected in the
present house of worship, which was then owned by the Baptists.
This little band worshiped in a schoolhouse south of town for a
time. In 189 1 the building now occupied was purchased, and a
very successful revival was conducted by S. H. Bashor, beginning
January 12, 189 1. The church was dedicated the following Octo-
ber. Since then revival meetings have been held by J. H. Swihart,
E. L. Hildebrand, L. S. Bauman, Noah Flora, C. Forney, and
Clara Flora.

The first regular pastor was Wm. Parmer. Since then E. L.
Hildebrand, J. L. Gillin, B. C. Moomaw, C. Forney, Fetter Hall,
Noah Flora, and Clara Flora have each served the chuch as
pastor.

During this time over two hundred were added to the church ; a
few have died, a few moved away, and a number have been
"washed to their wallowings in the mire." Present membership
is about one hundred. The house of worship is heated by a fur-
nace, contains a baptistry, has a seating capacity of two hundred
and twenty-five, and is valued at $1,300. W. J. H. Hannan took

BRETHREN CHURCH CONGREGATIONAL. 569

charge of the church as resident pastor, October i, 1899, for one
year.

In 1888 there were but two members of the Brethren Church
in this vicinity, Samuel Keiser and Sarah A. Keiser. In August
of that year we secured Brother J. H. Swihart, 'who held a ten
days' meeting in an unfinished Disciple Church. During the meet-
ing we had five accessions, two of which came from the German
Baptist Church, namely, Samuel H. Keiser and Mary Keiser.
William Wineland, Elizabeth Wineland, and Ernie Newcomer
were received by baptism. At the close of the meeting Brother
Swihart called the little band together, and formed them into a
temporary organization, Swihart being chairman.

In the spring of 1889 they secured the service of A. M. Riden-
our, who commenced a revival about April 1, and closed the latter
part of the month. On April 29 the church was reorganized, with
the following members : G. W. Keiser, Alta Wertz, Lydia J. Kei-
ser, David Martin, Katie Martin, Hettie Keiser, Gertrude Keiser,
Sarah E. Conrad, and Mahlon Wertz. Samuel Keiser and Mah-
lon Wertz were elected deacons ; Samuel H. Keiser, clerk ; and
George W. Keiser, treasurer.

A. M. Ridenour served as pastor for one year and nine months,
when he was asked for his immediate and unconditional resigna-
tion. On April 1, 1891, Elder Martin Shively became pastor,
and served two years faithfully.

The Brethren Church decided to build a house of worship. On
July 6, 1893, m a business meeting, the plans and specifications
were accepted, and a house was then erected, thirty-four by fifty-
two feet, costing over $1,700. It was dedicated by S. J. Harrison
and Martin Shively, June 24, 1894, and the articles of incorpora-
tion were taken on April 25, 1893.

From October, 1894, P. M. Swinehart was pastor about eighteen
months, serving faithfully. In April, 1896, David Rittenhouse
was secured for six months, after which J. H. Swihart ministered
once each month, morning and evening. On July 15, 1897, W. A.
Welty began serving, and continued until April 1, 1 899, after
which time S. B. Grisso was pastor.

570 HISTORY OF THE TUNKERS.

BUCKEYE CITY, OHIO.

The Brethren Church at Buckeye City, Ohio, was organized by
J. H. Worst, October 10, 1883.

January 18, 1885, a new church was dedicated, by R. F. Mallott,
costing $1,800. Elder Isaac Ross had charge of the church for
four years.

January, 1889, J. Allen Miller became pastor, and continued for
two years. Isaac Ross again took charge of the church in 1892,
and J. M. Bowman in the year 1893.

S. B. Grisso next took charge, and Harvey Overholtzer followed
Brother Grisso.

In the year 1898 J. L. Kimmel took charge, and still continues
as pastor. The church numbers one hundred fifteen members, and
is free from debt.

CAMPBELL, MICHIGAN.

The Campbell Brethren Church is located in Ionia and Barry
Counties, Michigan. After much confusion and division, pre-
vious to the year 1887, and council meeting after council meeting
in the German Baptist Church, Anderson Mote, Eliza Cain, J. G.
Winey, Mary Winey, Sister Hollowpeter, Lydia Aspinwall, and
Sister Cassner formed a class of the Brethren Church. This was
in the latter part of December, 1887. Isaac Kilhefner, of Ash-
land, Ohio, officiated. In January, 1888, Sisters Agnes Clum and
Sarah Mote, from the German Baptists, united with them, and
J. G. Winey was ordained to the eldership, C. A. Price and Isaac
Kilhefner officiating. A protracted meeting was in progress at
the time, in the old Campbell Brethren Church, during which
twenty-one persons professed conversion. On January 19, 1888,
eighteen persons were baptized. In May, eight, and in June five
more were received by baptism. On June 16, 1888, the brethren
had their first love-feast, at the residence of Brother and Sister
Noah Heiney. I. N. Miller, C. A. Price, and J. G. Winey were
present. Miller officiated. June 17 George Clum was elected
deacon. In November, 1888, at a protracted meeting in Wood-
land, twelve persons united with the church. On January 14,

BRETHREN CHURCH CONGREGATIONAL. 57 I

1889, four persons were received by relation from the German
Baptists, and the same day there were seventeen persons baptized.
Thus in the space of about two years, by May 12, 1889, the congre-
gation had increased to seventy-eight members. Brethren Daniel
Shopbell and Frederick Fisher were elected deacons at a com-
munion held in Brother Fisher's barn. September 20, 1889, the
Michigan state conference met in their church. Received by
baptism up to date, seventy-three persons. On December 23,

1890, a new church house was dedicated, C. A. Price, Walter
Clark, and J. G. Winey officiating. January 22, 1893, three were
received by baptism, J. G. Winey officiating. The next day two
were received by relation, and there was communion in the even-
ing, sixty communing. In November, 1893, they held a series of
meetings in the new church, E. E. Haskins doing most of the
preaching, and seven were baptized. Since its organization one
hundred and forty persons have been added to this church by
baptism. The membership at the present time is about seventy.
No pastor secured for 1900.

CALIFORNIA.

The nuclei of the church in California were not driven thither
by persecution, as wrere those who formed the original organiza-
tion in America. They went west to grow up with the country,
and with purely business motives, or with intentions still more
mercenary. They, however, took their religion and their good
neighbors with them. There were at least two members in the
state previous to 1856. During that year Brother George Wolfe,
Junior, landed in the state, and sojourned for a short time near
Watsonville. Then he located at Gilroy, in Santa Clara County.
Here the first organization was effected. Brother Wolfe says
there were two members in the vicinity before him, but I did not
learn their names. In the autumn of 1853 six persons were
received by baptism ; five arrived by way of the plains ; and
Brother Wolfe's company consisted of five members, making an
organization of eighteen persons, less one, who died about the
same time. His name was Andrew Jackson Steffey, formerly

572 HISTORY OF THE TUNKERS.

from Maryland. I do not have the names of all the charter mem-
bers, but those who signed the notice of the organization are
George Wolfe, Jr., D. T. Wheelock, Jacob Wolfe, T. Q. Caudill,
T. J. Caudill, and James Wood. Jacob Wolfe, one of the origi-
nal members, is still living in the vicinity of Lathrop.

The first communion meeting was held in the fall of 1858, in
connection with the organization of the church, in the vicinity of
Gilroy. Elder George Wolfe was the first minister. He then
signed his name George Wolfe, Jr., I presume in deference to his
uncle, whose name was also George, and who was a prominent
bishop.

A few years later, or about i860, Elder Wolfe removed into
San Joaquin Valley, and it is a notable fact that the church went
with him, and that it stood by him, and he by the church, until
his death.

It is also worthy of record that in this valley is the only place
where the Tunker Church has maintained a continued existence
from the date above mentioned, and that it is now, and always has
been, the Brethren Church.

Elder Henry D. Davy is credited with the statement that the
Brethren Church in California is on wheels. Whether the asser-
tion is original with him or not I need not assert, but I do know
that it is true.

Notwithstanding that the church has existed so long, it has
acquired no real estate worth mentioning. The congregation at
Lathrop has been worshiping in a union house, to which she has
no title. The congregation at Vernalis has lately finished a small
but comfortable house. There is also a neat little church at Alta
Monte, but the members have all removed to other places, except
one family.

Camp-meetings are a leading feature of the Brethren Church
in California. The German Baptists have never taken kindly to
the camp-meetings, although their visiting ministers have written
very favorably of them after returning to their homes in the east.

Further particulars may be gathered from the chapters on
Southern California and the various biographical sketches of influ-
ential workers.

BRETHREN CHURCH CONGREGATIONAL. 573

CHAPARRAL, CALIFORNIA.

The Chaparral church was organized April, 1879, by Elder
George Wolfe. Members, eleven ; elder, George Wolfe, of Lath-
rop; minister, Waldemar Myers; deacons, Jacob Shank, Samuel
Crewdson. December, 1879, C. E. Doty and George Powell
were called to the ministry. April, 1881, Elder Stephen Broad-
hurst was called to the oversight of the church. About this time
there were thirty-five members. Then they began to move away,
and many died. The church continued until 1887.

In 1888, August 1, Elder Stephen Broadhurst departed this life.
For several years afterward there were no meetings held. Then
Brother J. P. Wolfe preached occasionally. And in 1894 Brother
P. S. Garman held several meetings. In April, 1895, seven mem-
bers, the only ones left, met at Brother Samuel Crewdson's, and
decided to meet once a month and hold prayer and social meeting.
Brother P. S. Garman and Brother Wolfe preached occasionally,
and, in 1896, Brother Garman held regular appointments. In
April, 1897, the church was reorganized by J. P. Wolfe and P. S.
Garman. Brother Wolfe was chosen elder. Jacob Shank was
called to the ministry, and Samuel Crewdson deacon. June, 1897,
Westley Wimer was called to the ministry, and in May, 1898,
Jacob Shank was chosen as the elder. The church now numbers
eighteen members.

CHICAGO MISSION.

In 1896 missions began to take practical form. At the con-
ference of that year, held at Winona Park, Indiana, on Sunday
afternoon, August 30, in the rally of the young people's societies,
after stirring addresses by several persons, a collection amount-
ing to something over $1,700 was taken, with which to start a
mission in Chicago. J. D. McFadeh, then secretary of the general
missionary board, was set apart to take charge of the work. At
the Illiokota conference, held at Enon church, Iowa, October
13-16, same year, Sister Sadie A. Gibbons was set apart by the
laying on of hands as assistant pastor of the work in Chicago.
About $200 was subscribed toward her expenses.

cja HISTORY OF THE TUNKERS.

On the first Sunday in November, 1896, the first Brethren mis-
sion was opened in Chicago, at 384 Southwestern Ave., in charge
of J. D. McFaden and Sister Gibbons. The work continued with
varied success. McFaden remained in charge until May, 1898.
Then Sister Gibbons carried on the work alone, until November,
when J. C. Talley moved to the city and took the oversight.
Sister Gibbons has remained faithfully at the work the church
gave her to do, and whatever success has been attained must be
largely credited to her untiring efforts and zeal. The mission
has since moved to Oakley Avenue, and, after six months there,
was moved to 940 West Van Buren Street, where the work is now
carried on. Members have been gathered in, though much scat-
tered throughout the city, to the number of about thirty-five,
though more than the above number have been baptized. The
mission maintains a Sunday-school, regular preaching twice every
Lord's day, and a junior work for the children. The mission from
the first did much work, which might be classed as charity, among
the sick and poor. Clothing and food that are sent in are distrib-
uted among the needy. This work and the greater part of the pas-
toral work has had the active oversight of Sister Gibbons, who has
made for herself a place in the hearts of many people who have
come in contact with the mission in Chicago. Her ministry from
the pulpit has also been very effective, and blessed with results.

COWANSHANNOC, PENNSYLVANIA.

The Cowanshannoc congregation at the time of the division
consisted of about fifty members. When the annual meeting
elders' committee met, about thirty-six members were present,
eleven of whom declared themselves with the elders and the annual
meeting, while twenty-five declared themselves the Brethren
Church, holding the gospel of .Christ as their only law in religion
and church government. Among the latter were some of the
oldest members and officials, who were faithful more than forty
years, and served fifty years, but were by the committee declared
expelled. Of these a number have fallen asleep in Jesus. Some
are still left, who are striving to walk in the old pathway that
leads to glory.

BRETHREN CHURCH CONGREGATIONAL. 575

There are four congregations in Armstrong County, Pennsyl-
vania, owning in fee simple five churches, and having a member-
ship aggregating about two hundred. There are at present (1900)
in the county four elders, one of them, Robert Whitacre, nearly
seventy-nine years old. The others are respectively D. J. Hetric,
Arthur Hetric, and J. B. Wampler. The deacons are Brethren
G. W. Cravener, J. P. Beck, W. K. Rareigh, H. C. Bowser, Alex-
ander Bowser, Alexander Cousins, J. A. Bowser, Emanuel French,
James A. John, and William McHadden.

DARWIN, INDIANA.

The Brethren Church of Darwin, Carroll County, Indiana, is
the outcome of a revival meeting held in the M. E. Church of
that place by Brother R. R. Teeter, in February, 1897, resulting
in twenty-nine conversions in three weeks, when the longer use
of the house was refused.

In April following the congregation again assembled, in a
county schoolhouse one mile from Darwin, and under the direc-
tion of Brother Teeter organized the Darwin Brethren Church,
with forty-two charter members. Brother Teeter was chosen as
pastor and elder, and served the church until he removed to
Milledgeville, Illinois.

Almost immediately after the organization a movement was
started to build a church house. Services were held in the
schoolhouse until January 23, 1898, when a nice, large church
was dedicated to the Lord by the Darwin brethren. Present
number of members, about sixty-five. A peculiarity of this
church was that for quite a while there were more males than
females in its membership. Wm. W. Summers is present pastor.

DUNLAPS, INDIANA.

Located at Dunlaps, about midway between Goshen and Elk-
hart, in Elkhart County. This house was built as a congrega-
tional Brethren Church. About two hundred people have at some
time held membership in this congregation, and other churches
have been built by the influence of the members who have gone out

576 HISTORY OF THE TUNKERS.

from this church. Some have died, others moved away, and some
have fallen from grace, but there yet remain some of the truest,
bravest, and best.

A. R. Bemenderfer is their present pastor and elder. Deacons,
N. A. Frame and F. U. Cline; F. U. Cline, secretary; Charles
Dunmire, treasurer.

Note. — See also "Brethren Church in Northern Indiana."

EDNA MILLS, INDIANA.

Location, Edna Mills, Clinton County, Indiana, and was organ-
ized by Elder J. H. Swihart, in January, 1883. The number
entering the organization was six, viz., Wm. Cripe, J. B. Metzer
and wife, David HufTord and wife, and one person unknown to
the writer. The present number of communicants is thirty-five.

This church was among the first organized by the brethren in
Indiana. While never strong numerically, it has filled a very use-
ful place in upholding the gospel-alone principle in the midst of
great opposition. Mount Pleasant church was begun as a mission,
supported by the Edna Mills brethren. Three able and useful
ministers of the church have come, directly or indirectly, through
this congregation, viz., J. Allen Miller, Martin Shively, and L. A.
Hazlett. This congregation is preparing to build a house of wor-
ship during the summer of 1900. Present pastor, W. J. H. Bau-
man.

ELKHART CITY, INDIANA.

The Elkhart City Brethren Church was organized by Elder J.
H. Swihart, in 1889, with a membership of thirty-three. They
bought the United Brethren Church, and have a neat little house
of worship. A. R. Bemenderfer is their elder and pastor. They
now have a membership of sixty-five. Deacons, David Leonard,
Henry Landis, Hiram Bear ; Mary Felthouse, secretary ; Nona
Wilson, treasurer.

ENON, IOWA.

Location, Orange township. Black Hawk County, Iowa. The
causes that brought about this organization were substantially the

BRETHREN CHURCH CONGREGATIONAL.

577

same as those of similar churches. The initial steps were taken
at a council meeting of the German Baptist Church, held at
Orange Grove schoolhouse, August 21, 1883. The proceedings of
the meeting are not on record, from which, perhaps, no one is the
loser; but there are still living witnesses, from whom we learn
that there were the usual criminations and recriminations, with
the attendant loss of brotherly affection, and that the leading sub-

ENON CHURCH

jects discussed were those called "the dress question," "the
mandatory decision," and the "order" generally. The day's labors
ended in an agreement to disagree, but in no official action of
separation.

The second step taken was a meeting at the same place on Sep-
tember 20 following. From the action taken at this council, it is
evident that the former meeting was considered an indication, if
not a positive decision, that conservative and progressive brethren

37 «

578 HISTORY OF THE TUNKERS.

could no longer dwell together in peace, as steps were taken look-
ing to an amicable division of church property. This was effected
by the German Baptists taking the large building known as the
South Waterloo church, and the brethren were given as their por-
tion the house located on the G. W. Strayer farm, two miles west
of Hudson.

August 27, 1883, the progressive members of the church met in
council, and organized into a body of Christian worshipers, adopt-
ing the gospel of Christ as their creed and discipline. Brethren
Samuel Beekly, Silas Klingaman, and M. M. Deitz were appointed
trustees ; and on the 29th the church property above referred to
was conveyed to the said trustees for the Brethren Church.
Brother John Nicholson was the first pastor; Jacob P. Lichty,
Elijah Showalter, and Paul Cobaugh, the deacons.

It was decided to move the Strayer house into the village of
Hudson, and Samuel Cain, Joseph Forney, William Hildebrand,
M. M. Deitz, and A. B. Horner were appointed a committee of
removal and reconstruction. Eli Hoover, C. Stoy, Samuel Bick-
ley, Silas Klingaman, and Josiah Lichty were appointed a build-
ing committee to build a meeting-house in Orange Township.
Both houses were completed as rapidly as possible, and in due
time and form were dedicated to the service of God. It has been
frequently related by the charter members of the church that the
best attended and most spiritual and blessed prayer-meetings they
ever had were those held at their homes during the winter and
spring the churches were in course of building.

Until the spring of 1893 En on and Hudson and Waterloo com-
posed one congregation, and were served by the same pastor.
During that period the following ministers had charge of the
church for longer or shorter terms : John Nicholson, S. H. Bashor,
F. A. Hendricks, J. H. Swihart, Henry Wise, E. L. Hildebrand,
S. P. Stevens, H. R. Holsinger, and S. J. Harrison. At that
time it was deemed prudent to form two congregations, which
was amicably accomplished ; and henceforth we have the Enon
and Hudson churches. The former embraces the city of Water-
loo, where the church has lately secured a favorably-located lot,

BRETHREN CHURCH CONGREGATIONAL.

579

on which, doubtless, the first year of the twentieth century will
witness a house of worship, which will be an honor to God, whom
we serve, and also to the church.

During the fifteen years of the existence of the congregation
three hundred and twenty-five names have been upon its roll of

WATERLOO CHURCH.

membership. Present number, about one hundred and sixty.
Deacons, Jacob P. Lichty, Paul Cobaugh, D. J. Lichty, S. B.
Bickley, F. H. McCartney, and S. P. Hoover. The church has
three flourishing prayer-meetings, two in the country and one in
the city. The former meet each Wednesday evening, and the
latter on Thursday evening, during the whole year. No part of

580 HISTORY OF THE TUNKERS.

the church service contributes more to the spiritual uplifting and
growth of the membership than these prayer-meetings.

The Sisters' Society of Christian Endeavor gives the ladies of
the church an opportunity for organized effort for charitable and
other needed work. The society is in excellent working order,
and through its tireless efforts the money was secured for pur-
chasing the church lot in the city of Waterloo.

The young people have organized a King's Children Society,
which meets every Sunday evening immediately before church
service. They raised a snug sum of money for missions last year.
A live junior society meets in the primary room each week.

There are three standing committees in the church, — on poor
and sick, on preaching, and on finance. The object of the first
is indicated by its name. To assist it in accomplishing its pur-
pose, two sermons a year are preached by the pastor on some
phase of its work, and collections are taken for its benefit. The
committee on preaching is the assistant of the pastor in securing
supplies in his absence, and considers such subjects as pertain to
the pastorate. In case of a vacancy, they recommend a pastor.
The last is the business end of the church, and stands between
the preacher and the people.

Preaching services are held each Sunday morning and even-
ing, and an evergreen Sunday-school has been sustained for years.

The members of this church are mostly Pennsylvania Dutch,
who came to the country thirty or more years ago. They are
industrious, sober, and thrifty people. Their homes are above the
average of those in country districts in point of comfort and Chris-
tian hospitality.

Brother J. L. Gillen is the present pastor, and has been for the
past four years.

FAIR HAVEN, OHIO.

The name of the church, Fair Haven. Location, Chester Town-
ship, Wayne County, Ohio. Organized in the latter part of
August, 1872. Number of charter members, about forty-five.
The elder in charge at the time of the organization, P. J. Brown ;
assistants, H. S. Jacobs and William Keifer ; present pastor (1899,

BRETHREN CHURCH CONGREGATIONAL. 58 1

ad interim), Elder P. J. Brown. Present number of members,
about seventy. Church property, a good house, thirty-two by
fifty, in good condition, with steeple and bell, well furnished ; built
in 1883 ; cost, $3,000.

FAIRVTEWr, INDIANA.

Location, seven miles west of South Bend. Organized October
27, 1885, with fifty charter members. First pastor, J. M. Rittgers.
Present membership, one hundred and five. Church property,
$2,100. Sisters' Society numbers twenty-five. King's Children
Society, twenty. Sunday-school, one hundred. David August-
ine, elder ; C. F. Yoder, pastor.

FAIRVIEW, PENNSYLVANIA.

In November, 1896, in an old, dilapidated church, at Cypher,
Bedford County, Pennsylvania, it appeared that much good might
be done in that community if the people had the pure gospel
preached to them. After a few sermons four persons were
received into fellowship, in the early part of 1897. Then the .old
church was burned. These members were within the bounds of
the New Enterprise congregation, which is located ten miles west.
Having no place in which to preach, a tent meeting was arranged
for. After earnest labor, with a faith that will accept no denial,
the tent was finally spread, and, on June 17, 1897, the gospel ban-
ner once more unfurled. It was located two miles west of the
former battle-ground.

Brother I. D. Bowman came to help for ten days. The meet-
ings were kept up until there were forty-five conversions. Then
they organized the Fairview church, with forty-three members.
The first business' meeting was held on July 19, 1897. Trustees
were elected, and a building committee was appointed and author-
ized to secure grounds on which to erect a house of worship. Fol-
lowing was the committee: Samuel A. Price, secretary; Watson
Cessna, treasurer, and George Zimmerman. Trustees, John
Steele, Abe Balman, George Zimmerman.

Ground was secured from a man in the community. The

582 HISTORY OF THE TUNKERS.

brethren and friends, being eager to have a place of worship, soon
built a substantial foundation thirty by forty-four feet. After this
was done, the man who donated the ground refused to give the
title. They talked and prayed, but apparently to no avail. Finally
God raised up a Moses in the persons of the Whitehill Brothers,
Edward and Lewis, members of the Presbyterian Church. They
purchased the entire tract of land, and then gave the title ; and
the names of those noble brethren are connected with our history.
The church was dedicated September 28, 1898, Eugene M.
Smith and E. E. Haskins conducting the service.

FALLS CITY, NEBRASKA.

The church at Silver Creek, four miles north of Falls City, was
transformed from a German Baptist to a Brethren Church some
time during the year 1885. Samuel Stump was the elder in
charge when I was called to serve the church as her pastor, in
October, 1896. The church had been conducted on progressive
lines before I commenced my pastoral duties, and I found the
progressives, under Brother Stump and his fellow-laborers, Wm.
Forney, Lafayette Messier, and Jacob Gebhart, occupying the
church every alternate Sunday, with the conservatives, with Elder
Berkeybile as their preacher, conducting Sunday-school and
preaching services on the Sunday not occupied by us. The con-
servatives claimed we had no right to the church property, and
during my second year brought suit in the District Court to drive
us out. They lost their case first before the District Court, and
afterward before the Supreme Court, to which they appealed.

The number of members in this church who enrolled with the
brethren in the fall of 1886, when the lines between progressives
and conservatives were definitely drawn, was sixty.

During the two years of my ministry at this place the church
increased in numbers, so that at the time of leaving there were one
hundred and twenty members enrolled.

The court had not only refused to grant the exclusive use of
the house to the annual meeting party, but had granted the peti-
tion for partition by the brethren, and the house was sold, the

BRETHREN CHURCH CONGREGATIONAL. 583

brethren buying the half interest they did not claim as their own.
And the house was remodeled and improved.

This congregation has also now a fine new house in Falls City,
and is maintaining appointments both in the city and in Silver
Creek. They have had for their pastors since I moved away, F.
A. Hendricks, John H. Burnworth, J. R. Keller, S. J. Harrison,
and their present pastor, J. E. Braker. E. L. Yoder.

GLADE RUN, PA.

The Glade Run congregation, Armstrong County, Pennsylvania,
after its organization, was served for a number of years by Elders
Joseph Shoemaker, James Toy, David Eshelman, John Wise, and
others, up to the time when Elder J. B. Wampler took charge in
1876. He preached his first sermon in the "John meeting-house,"
on February 13, 1876. He continued about two weeks, and bap-
tized twenty-three converts. This was the first revival meeting he
held. On his way homeward he preached one sermon in the Glade
Run meeting-house. This congregation then engaged him for one
year, and he continued his services consecutively for thirteen years.

During the early years of this service the district was divided
into two congregations, namely, Glade Run and Brush Valley.
In 1876 the numbers were about sixty. When the annual meeting
committee caused a division, the number was about one hundred
and fifty. Of these about forty declared themselves of the annual
meeting party, while the others, among them some of the older
members and officials, declared themselves the Brethren Church,
acknowledging the gospel of Christ as their only law in religion,
and they do still so hold.

The Glade Run church was used in common for some time after
the division, when the German Baptists entered into litigation of
the property. After the litigation the Brethren Church engaged
Brother Wampler to assist in soliciting funds and to aid in con-
structing a new edifice, which was successfully accomplished.
Several years later, during one of their meetings, the old house
was consumed by fire.

584 HISTORY OF THE TUNKERS.

GRETNA, OHIO.

Location, five miles west of Bellefontaine, Ohio. This organi-
zation was effected through the Ohio Mission Board, as a branch
of the Bear Creek church. Brother Isaac Kilhefner, acting in
behalf of the Ohio Mission Board, met a number of the brethren,
sisters, and friends at the house of Brother P. J. Deetrick, January
22, 1 89 1, and effected an organization, with sixteen members.
They proceeded at once to erect a frame church house. Brother
Kilhefner continued as pastor until his death, which occurred July
2, 1892. He was succeeded by Brother A. J. Baughman, who
served them until April 1, 1895. At that date M. S. White was
called, who is the present pastor (1899). Membership, fifty.
Services every two weeks. They are well attended, and the inter-
est is good. They have an evergreen Sunday-school and a Sisters'
Society of Christian Endeavor, all doing good work.

HOMER, OHIO.

The Homer church, Ohio, is located in Medina County. It was
organized in 1882, without any regular pastor. Brother Edward
Mason preached here every three weeks until the tall of 1883,
when H. S. Jacobs became pastor, which position he has occupied
ever since. During these sixteen years he never failed to fill his
appointments. There are twenty-one charter members. The
present membership is seventy-five. The church property con-
sists of one house in good repair.

ILLIOKOTA CONFERENCE.

This conference was organized at Enon, Iowa, November 20,
1890. H. R. Holsinger was elected chairman, and E. E. Haskins,
secretary. The greater part of the two days' session was taken up
in formulating a system of evangelization, which is still in opera-
tion, with some amendments. It provides for the election of a
missionary board consisting of three members. The first board
elected was H. R. Holsinger, president ; J. B. Lichty, treasurer ;
and Eli Hoover, secretary. It also provided for the election of a
district evangelist. S. H. Bashor was the first evangelist.

BRETHREN CHURCH CONGREGATIONAL. 585

The conference for 1891 was again held at Enon church. The
sum of $302.46 had been raised the past year, nearly all of which
was raised at Enon at the conference of 1890. The number of
accessions reported by the evangelist was one hundred twelve.
The treasurer reported a surplus of $129.46.

In 1892 the conference was held at Lanark, Illinois, October 3
and 4. S. J. Harrison, chairman, and Horace Yoder, secretary.
J. H. Swihart had been the evangelist. S. H. Bashor and Z. T.
Livengood also had done some evangelistic work. The number
of accessions reported for the year was seventy-nine. The treas-
urer reported a surplus of $197.77.

The conference for 1893 was held at Hudson, Iowa. Z. T.
Livengood, chairman ; Mrs. Etta Harrison, secretary. The pub-
lishing interests, the Sunday-school work, and the King's Chil-
dren Society were encouraged. No evangelist was elected at this
conference.

The conference for 1894 was held at Milledgeville, Illinois, J. C.
Talley, chairman, and Miss Emma K. Lichty, secretary. Methods
and practical ways were discussed. The King's Children work
reported good results.

The conference for 1895 was ne^ at Brooklyn, Iowa. Z. T.
Livengood, chairman, and Harlin Hollis, secretary.

In 1896 the conference met at Enon, Iowa. E. L. Hildebrand,
chairman, and Harlin Hollis, secretary. This conference was
remarkable for the missionary spirit manifested. J. L. Gillen was
elected evangelist, but declined to serve.

The conference for 1897 was hdcl in Chicago, August 20-23. J.
L. Gillen, chairman; Harlin Hollis, secretary. Sunday-school,
young people's, and missionary work received special attention.
Sadie Gibbons, assistant pastor of the Chicago mission, gave inter-
esting details of her work in the city, among the poor and dissi-
pated, in her house-to-house visitations. J. O. Talley was unan-
imously elected district evangelist.

The conference for 1898 met at Garrison, Iowa, October 4-6. J.
O. Talley, chairman ; E. L. Hildebrand, secretary ; Etta Lichty,
assistant secretary. The district evangelist reported having vis-

586

HISTORY OF THE TUNKERS.

INDIANA STATE STATISTICS.

NAMES

CHURCHES.

Us
§

All Moneys for All Pur-
poses.

M
•g

a
|

PASTORS'
NAMES.

i. Milford

I
O

I
I

I
I
I
I

$3,5<»

1,900

1,200

3OO

8O0

800

161

202
64
51
74
56

40
22
50

49
33
60

39
217

44
149

41
94

120

108

$500
350

$706.45

20
20
5

G. W. Rench

C. F. Yoder

T. H. Plue

100

D. A. Hopkins
A. S. Menaugh
C. H. Marks

7. Union Salem (Nap-

8
5
5
11

L. A. Hazlett

800
700
800

1,000

44^
100
100

100

250

275

75
250

150
150
300
120

160

150
240

C. H. Marks

9. Elkhart

10. Dunlaps

11. Pleasa nt View

(Goshen)

A. R. Bemenderter

13
23
15

37
24
140

A. S. Menaugh

B. F. Flory

A. S. Menaugh
L. S. Bauman

D. H. Hopkins
D. H. Flora

300

900
2,000

700
100

1,400

400

2,100

800

1,200

15. Roann

16. New Enterprise

17. North Manchester..

18. Poplar Grove (Som-

erset)

19. College ( Red B'dge)

W. W. Summers

103

85
45

in
140
131
30

35
25
86
34
20

59
102
48
75
63
74
85
90
26

85
101

33
35

80
68

6
15

D. A. Hopkins
J. M. Fox

22. Mt. Pleasant (Cam-

21
40

45
7i

J. M. Fox
L. W. Ditch

24. Maple Grove

(Eaton)

I
I

1,000

1,500

120

3.500

L. W. Ditch

26 Fairview (S. Bend)
27. So. Bend (So. Bend)

W. D. Furry
W. D. Furry
Jesse Calvert

29. Pleasant View (Au-

1,200

L. O. Hubbai

10
26

15
50

1,000

150

W. W. Summers

33- West Union

34. Burns' Chapel

35- New Highland

I
I
I
I
I
I
I
I
I
I

IOO

IOO
1,200

700
I,600
1,000
2,000
1,500

800
I,200
1,000

100
100
120
72
150

6
12

L. O. Hubbard

D. A. Hopkins

37. Flora

24
30
30
43
25

51
33
44
42
65

J. M. Fox

W. W. Summers

39. Salem (Burlington)

40. Corinth (12 Mile)...

41. Bethel (Berne)

J. M. Fox

200
150

Wm. H. Miller

L. W. Ditch

43- St. Paul (Roanoke).
44. Brighton

215
260

W. J. H. Bauman

BRETHREN CHURCH CONGREGATIONAL. 587

ited several of the small churches which had not pastors, and suc-
ceeded in securing a pastor for Aurelia, Iowa. The missionary
work was earnestly discussed.

The conference for 1809 was held at Leon, Iowa, October 10-12.
R. R. Teeter, chairman ; J. O. Talley, vice-chairman ; J. L. Gillen,
secretary ; W. J. Field, assistant secretary ; and C. Rowland,
treasurer. The district evangelist reported several accessions,
and nearly all the churches which had no pastors were visited. A
pastor was located at Brooklyn, Iowa. Money paid for district
work, $226.13. J. O. Talley was reelected district evangelist.
It was decided to hold the next conference at Montour, Iowa.

The Sisters' Society of Christian Endeavor has maintained a
district organization since 1893, until the present time. The first
district organization of the King's Children Society was also
effected at said conference of 1893, and has been represented at
each annual conference.

At the Lanark conference of 1892 the following missionary
board was elected : Z. T. Livengood, president ; Eli Hoover, sec-
retary ; D. S. Lichty, treasurer. This board was successively
reelected each year, and is in office at the present time.

king's children society.

At the general conference of the Brethren Church, held at War-
saw, Indiana, 1893, the King's Children Society of Milledgeville,
Illinois, presented a memorial, which was received, and the soci-
ety given national recognition, and the following board of direc-
tors was appointed : J. O. Talley, president ; C. F. Yoder, secre-
tary ; Emma K. Lichty (now Puterbaugh), treasurer. The board
of directors formulated a constitution and by-laws for the soci-
eties. The new constitution was largely adopted, and many
societies were organized in various parts of the country, although
the name and constitution were not universally accepted ; but the
movement was effective in bringing the societies in touch with
each other, and uniting their efforts.

From August, 1893, to August, 1895, tne number of local soci-
eties had increased from some half dozen to about a hundred, with

588 HISTORY OF fHE TUNKERS.

an aggregate membership of about 4,000. In December, 1893, the
president of the societies began the publication of a paper called
the King's Children, which was published monthly. J. Allen
Miller prepared the notes, and Mrs. Laura Robinson prepared the
junior lessons. The paper succeeded quite well, and was helpful
in concentrating the work. The directors published helps, topic
cards, committee cards, and prepared a metal badge, with the
design of an anchor, which was largely adopted by the societies.
The profits from the sale of requisites enabled the directors in 1895
to appropriate the sum of $100 to the book and tract work of the
church. At the general conference of 1894 the following direc-
tors were elected : J. O. Talley, president ; Mary A. Felthouse,
secretary; Emma K. Puterbaugh, treasurer. This board con-
tinued in office by reelection each year, until the general confer-
ence of 1898. It is due the young people's societies of the
church to say that it was in session of the King's Children
Society of the general conference of 1896 that the missionary
spirit of the church took the initial step in founding the first mis-
sion under the general missionary board of the church.

On Sunday afternoon, August 30, 1896, at a King's Children
Society rally, at Winona Park, Indiana, a missionary offering was
taken, amounting to $1,750 in cash and pledges. At the general
conference of 1899 the societies pledged the sum of $500 to the
General Missionary Board.

In December, 1897, at the close of the fourth year of publication
of the King's Children paper, it was decided to discontinue the
paper, and to open for them a department in the Brethren Evan-
gelist. At the conference of 1898 Brother Talley retired from the
presidency of the board of directors, and Brother D. W. Furry
was elected president, with Mary A. Felthouse, secretary, and
Emma K. Puterbaugh, treasurer, reelected. In 1899 the above
board was reelected, and, under their management, the societies
are doing efficient work.

LANARK, ILLINOIS.

The Lanark church grew out of the Bethlehem church, which
was organized July 14, 1884, H. R. Holsinger presiding. In

BRETHREN CHURCH CONGREGATIONAL.

589

December of 1884 D. S. Lichty and wife, W. S. Herrington and
wife, Samuel Swigart and daughter, Rettie and Carrie Wagner,
all from the vicinity of Lanark, united with the Brethren Church
at Bethlehem. At various times others united from the Lanark
territory, until, the winter of 1885, they numbered twenty-four
members.

LANARK CHURCH

In 1886 the Baptist Church in Lanark was rented, and regular
services were held. R. F. Mallott conducted a series of meetings,
and five persons united with the church. One united afterward
by letter, and the year was closed with thirty members.

In 1887 Brother W. H. Herrington was elected superintendent
of the Sunday-school. Z. T. Livengood resigned his charge as
pastor, and J. W. Beer, of California, took charge of the work at
Lanark. He remained six months, and two united with the
church. In December of the same year J. H. Worst conducted

59° HISTORY OF THE TUNKERS. -

a revival, with two additions by baptism, one by letter, and one
by relation, making thirty-five members.

During 1888 there were no accessions at Lanark, the main part
of revival work being done at Bethlehem and Milledgeville.
C. P. Puterbaugh was elected superintendent of the Sunday-
school.

In 1889 George De Bolt conducted a revival, resulting in ten
accessions, and afterwards one by relation, closing the year with
forty-two faithful members. Up to this time Brother Livengood
had charge of the Lanark and Bethlehem churches. Bethlehem
had grown into Milledgeville, and a new church house was erected
in the town. It was dedicated in the fall of 1889, by S. H. Bashor,
who was engaged to take charge of the Milledgeville and Bethle-
hem churches, at a salary of $800 a year. Livengood's salary so
far had been met by the Bethlehem members, and ranged from
$100 to $200. It was now mutually agreed that Livengood should
take charge of the Lanark branch, and give his entire time to it,
at a salary of $200. Bashor was to hold the revivals in both
places. In 1890 twenty-eight united with the church, and the
number then was seventy. They used the Congregational Church.

In 1 891 twenty united, many of which were by relation. At
the end of this year the number was ninety members.

In 1892 there were thirteen additions, mostly by confession and
baptism. In 1893 there were twenty-three additions. No out-
side help. From 1894 to 1899 there were one hundred additions.
Total number of members, one hundred and seventy-two. Of
these fourteen were living in other states, and there were fifty-
three males and one hundred and nineteen females. In the Sun-
day-school from 1887 to 1889 C. P. Puterbaugh was superintend-
ent, excepting Brother Herrington the first year and Brother C.
Rowland in 1896 and 1897.

During all these years they lost by death eighteen, and seventeen
members by backsliding and joining other denominations.

LOREE, INDIANA.

On March 14, 1886, a Brethren Church was organized at Loree,
Miami County, Indiana. At the time of the organization there

BRETHREN CHURCH CONGREGATIONAL. 5QI

were sixty-eight members. J. H. Swihart was the first pastor, but
the present pastor is D. A. Hopkins. The membership now num-
bers one hundred and five. They have a frame church thirty by
forty-four feet.

LOWER VALLEY OF VIRGINIA.

In May, 1884, E. B. Shaver, then a German Baptist minister,
invited S. H. Bashor, who was preaching in Rockingham County,
to hold a protracted meeting. The U. B. Church at Tom's Brook
was secured for this purpose. The result of the meeting was
eight baptisms, viz., M. M. Fankhouser and wife, Thos. Murphy,
Sarah Ritenour, Christie Crabill, John Funk, and George A. Copp
and wife. These eight persons formed the nucleus of the first
Progressive Brethren Church in Northern Virginia. There was
one thing peculiar about their relation as to denominationalism.
They came out under the preaching of a progressive minister, and
yet were baptized by a conservative preacher. The question soon
arose as to whether they were German Baptists or Progressive
Brethren. The converts, however, decided themselves members
of the Brethren Church, and continued to be so. Nearly one year
elapsed before an organization of the Brethren was effected. At
the organization thirty-six declared themselves to be of the Breth-
ren Church. As far as I know, of the eight original progressive
members, only four remain true to their first love.

Out of this organization sprang that at Mount Zion church, at
Reliance, in Warren County, Virginia, the charter members of
which came out of the German Baptist Church, and four of
them, — John E. Copp, George S. Rinker, Arlena Copp, and Z. H.
Copp, — were charter members of organization in the Lower Val-
ley of Virginia.

A meeting was held at the old free church named Providence,
only a few yards from where now stands Mount Zion church. This
meeting was held April 18, 1885, and seems to have been presided
over by E. B. Shaver. Following are the names of the charter
members : George S. Rinker, who was later elected elder, Jacob
C. Rinker, Mary C. Steele, George A. Stelle, J. Arlena Copp, Mary

592 HISTORY OF THE TUNKERS.

S. Rinker, Z. H. Copp, John E. Copp, Annie E. Kerns, John
Smith, Alice L. Pangle, Emily H. Pangle, Carrie Fetzer, John
Brumbaugh, Fanny Pangle, W. D. Anderson, Annie Himelright.
These persons constituted the first Brethren Church in Warren
County, and they came from Shenandoah, Warren, and Frederick
Counties. They worshiped in the old free church, and E. B.
Shaver was their first pastor. After about three years J. F.
Koontz, of Rockingham County, served two years ; G. S. Rinker
served one or two years. George A. Copp was called April 26,
1893, and has continued to the present time.

The new church was dedicated September 23, 1894. It has a
steel roof and a bell, a pulpit recess, and is well furnished inside.
It is only a few hundred feet from the Shenandoah Normal College.
This congregation is composed of about fifty members, and from
it sprang the Mount Pleasant church, situated in the southwestern
part of Warren County, near Water Lick. It comprises forty-
two members, and has a church building. G. S. Rinker first
preached for them ; afterward J. F. Koontz and E. B. Shaver, and
then George A. Copp, who has served six years, and is still their
pastor. John W. Brewer and wife, William Putnum and wife,
Thomas Burk, S. J. Hausenfluck, Abraham Weaver and wife, and
G. F. Clem and wife are among the original members.

George A. Copp.

MAPLE GROVE, KANSAS.

The Maple Grove church is located at Rockwell City, Norten
County. It was organized in 1883, Elder Jacob Armsberger pre-
siding. There were eleven charter members, to wit: Maggie
Strayer, C. Strayer, M. Lichty, Ninie Lichty, Simon Holsinger,
Carry Holsinger, John Murphy, John Aukerman, E. Aukerman,
E. Howard, Vinie Johnson.

C. Strayer and Simon Holsinger were selected deacons by virtue
of former election and installation.

Secretary, C. Strayer. Elder Jacob Armsberger was placed in
charge, and Michael Lichty, assistant pastor. Present pastor, C.
Forney, of Beaver City, Nebraska, who gives monthly services.

BRETHREN CHURCH CONGREGATIONAL. 593

Asa Bissell, home minister and assistant pastor. Present member-
ship, eighty.

The German Baptist Brethren have an organization in this same
community. Their church building is less than two miles from
the Brethren Church. Both churches seem to be doing good work.
They have a church building worth about $800, including other
property. The Sunday-school is well attended, and the interest
good.

MOUNT ZION.

There is also a class of six members located at Norcatur, and
known as Mount Zion church. They were organized by Brother
Rittenhouse, of Ohio. It joins the Maple Grove church on the
east. Brother O. L. Brown, minister in charge.

MANOR, PENNSYLVANIA.

Manor congregation, Indiana County, Pennsylvania, was organ-
ized about 1846. Early ministers were Elders John Menealy, Levi
Roberts, Jacob Stutsman, John Forney, George Rairigh, Samuel
Lydick, David Ober, and Levi Fry. Brother Fry was one of the
charter members, and the only one now living. In the division
he stood "gospel alone," and through his steadfastness and effort
an organization of brethren was effected. Elder Fry was eighty
years bid Sept. 25, 1899. The present reconstructed congregation
is known as Cherry Hill. It is yet a mission point, mostly sup-
plied by J. B. Wampler, state evangelist. The congregation owns
one church edifice in fee simple, worth $1,200.

COVVANSHANNOC, PENNSYLVANIA.

What are now known as the Plumcreek and Redbank congre-
gations were at the first only one district, and that was Cowan-
shannoc, and was organized about the year 1834. Elders John
McNealy and Levi Roberts were the pioneer preachers and organ-
izers. George Rairigh was the first preacher elected in the con-
gregation. Afterwards his son Samuel. It is said that Elder
George Rairigh, when elected to preach, could not read his own
text. He became a very successful worker.

594 HISTORY OF THE TUNKERS.

Some of the traveling missionaries were John McNeally, Levi
Roberts, Jacob Stutsman, Jonathan Kelso, Sr. ; later, Isaac
Shoemaker, James Quinter, Joseph Kelso. Later the congrega-
tion elected Lewis Kimmel, Solomon Beer, Joseph W. Beer, J. B.
Wampler, S. W. Wilt, J. W. Smouse, and Eugene H. Smith. Sol-
omon Beer died before the division. Lewis Kimmel and Joseph
Wilt are German Baptists, but all the others are brethren. There
are now two church edifices in the district, worth about $1,000
each. For many years the meetings were held either in the houses
or barns of Jacob Beer, Edward Wells, John Secrist, Peter Beck,
Joseph Spickers, George Rairigh, Chrystal Cravener, Jesse Shoe-
maker, William Rairigh, Daniel Fry, and Tobias Kimmel.

MC LOUTH, KANSAS.

The Brethren Church at McLouth, Kansas, was organized April
2, 1892. W. T. Stout, Leona Stout, Blanche Garret, Geo. M.
Woodhead, and Lucy E. Woodhead met at the house of G. M.
Woodhead, for the purpose of organizing a Brethren Church.
Elder W. J. H. Bauman presided as bishop. Wm. T. Stout was
chosen and installed a deacon by laying on of hands and prayer,
as was the custom of the apostles. The church was named the
Brethren Church, of McLouth, Kansas. They held meetings in
neighboring schoolhouses, and rented churches, until the fall of
1894, when they agreed with the German Baptist brethren at
McLouth to unite with them and build a church. The church was
completed and dedicated December 25, 1894. The brethren held
their first church meeting in the new house January, 1895. J- R-
Kimmel was chosen pastor for one year, and G. M. Woodhead was
ordained deacon according to the Scriptures. The organization
now numbers about sixty, one-third of them living about ten miles
north. They contemplate a new organization. J. R. Kimmel is
the present pastor, assisted by W. T. Stout.

MEXICO, INDIANA.

On the beautiful banks of the Eel River, in the town of Mexico,
Miami County, Indiana, stands a handsome, square structure

BRETHREN CHURCH CONGREGATIONAL. 595

known as the Mexico Brethren Church. It is the Bethel of about
one hundred fifteen souls, who meet there to worship God.

Through the efforts of Sister J. O. Fisher, the only member of
the church at the time, Brethren J. H. Swihart and A. A. Cober
preached in the town. In 1889 S. H. Bashor held a protracted
meeting, and, as a result, on March 10, 1889, an organization with
seventeen charter members was effected. Brother L. Beecher
Skinner was chosen clerk, and Brother Peter M. Fisher, deacon,
which offices they still faithfully fill. Brother Bashor was first
pastor.

The church building cost about $2,500, and was dedicated in
the spring of 1892, by J. Allen Miller. W. C. Perry followed
Bashor as pastor, and was succeeded by L. W. Ditch in 1892, and
in October, 1897, by Louis S. Bauman, of Auburn, Illinois, who
is still her pastor. Since he began his work, there have been
forty-three additions to the church. James S. Blair was after-
ward chosen deacon.

This church has a very substantial membership, and is in per-
fect peace, never having had a quarrel within her walls. Truly
they can sing, with the psalmist, "Behold, how good and how
pleasant it is for brethren to dwell together in unity."

This church is parent to the Corinth church, at Twelve Mile,
Indiana.

MEYERSDALE, PENNSYLVANIA.

This church was the only organization under the progressive
dispensation, having been accomplished before the division of the
Tunker fraternity, and several years before the organization of
the Brethren Church at Dayton, Ohio. It was brought about in
the following manner : —

For years there had been much dissatisfaction with the execu-
tive department of the Meyersdale church by a respectable por-
tion of the congregation, whether justly or not we need not assume
to say. Redress was anxiously sought, but never attained. The
dissatisfaction increased in intensity, and spread among the
membership, until it resulted in the withdrawal of twenty-six
members in a body from the oversight of the bishop.

596 • HISTORY OF THE TUNKERS.

The direct cause of the troubles originated in the Sunday-
school. There were not enough places for all the workers, and
a disposition was manifest to favor some and crowd out others.
It is also a stubborn fact that in this congregation the Frennd-
schaft (consanguinity) was stronger in numbers and preference
than the Gemcinschaft (fraternity). The town of Meyersdale
has physical divisions as well as social and religious dissensions.
In the former, the Flaherty Creek was the source of dividing the
town into north and south sides. The German Baptist Church
is on the south side, the residence portion of the town. Some
of the surplus and more unwelcome workers caught the mission-
ary spirit, and opened a mission Sunday-school on the north side,
taking their own children, and gathering a few others from the
streets, the first meeting occurring January 9, 1881. These work-
ers were Dr. U. M. Beachly, Michael Hady, John M. Olinger, and
Daniel Schultz. Brother Schultz could assist principally in a
financial way. For this digression the four brethren were cited
to a church council to answer to a charge of creating schism, and,
failing to do required penance, were promptly expelled. This
hasty action, added to the existing dissatisfaction, created much
sympathy for the four victims, as well as for the cause in which
they had enlisted, and was followed by a withdrawal of member-
ship of twenty-two others from the jurisdiction of the bishop.
They were not asked to discontinue the school, but to make
acknowledgment for having started it. The school was a suc-
cess, and soon numbered over one hundred attendants. The dis-
satisfaction with the government of the church also grew in
intensity.

Finally, at an informal meeting of the twenty-six members
referred to above, the following action was taken : —

"Believing that the cause of Christ in any community will suffer
if there is not peace, unity, and harmony among the followers of
the meek and lowly One, and having made efforts to obtain this
greatly desired peace and harmony in the Meyersdale congrega-
tion, and having failed in every effort, but still having full faith
in the Bible doctrine of the church of the brethren, so that we

BRETHREN CHURCH CONGREGATIONAL. 597

could not leave the old brotherhood, therefore, on the 21st day
of January, 1881, a paper was drawn up, in which reasons were
given for our withdrawal from Bishop Lint's jurisdiction, but
not from the church." Said paper was promptly signed by
twenty-six members, and the withdrawal was sent to and accepted
by the Meyersdale church on the twenty-third day of January,
1881.

On the twenty-ninth day of January a committee of four breth-
ren, namely, E. J. Faidly, M. Hady, D. S. Cover, and J. M. din-
ger, was sent to the Berlin church, on that day assembled in
council, to make application to be taken in charge of that church.
Said application was accepted, and we were called the Meyersdale
branch of the Berlin church.

On the evening of February 3, H. R. Holsinger preached for
them in Livengood's Hall, which had been rented by the Brethren
Mission Sunday-school. After the service a council meeting was
held, at which Brother Holsinger presided, and two more names
were added to the list of members. M. Hady was elected clerk,
and J. M. Olinger assistant and treasurer. D. S. Cover, Elias
Younkin, and J. M. Olinger were appointed a committee to con-
fer with the Meyersdale German Baptist Church for the use of
the old meeting-house at such times when said congregation did
not use it.

A few days afterward this committee attended to its appointed
duty, and were refused.

The names of the twenty-six members who first withdrew are
as follows : U. M. Beachly, J. M. Olinger, M. Hady, Daniel
Schultz, E. J. Faidley, Samuel Hochstetler, Annie Hochstetler,
Sarah J. Olinger, Annie Schultz, Mary A. Beachly, Peter Schultz,
Barbara Schultz, D. S. Cover, Annie Cover, E. P. Younkin,
Emma Younkin, U. M. Saylor, Mary Susan Saylor, Annie Hady,
Monie Lenhart, Rose Lenhart, Henrietta Bowman, Annie Hersch,
Charles Askey, Catharine Askey, Ed. S. Hady.

Holsinger continued to preach for this branch in their rented
hall every Thursday evening, until May, when the following
paper was presented to the district meeting, by the Brethren
Church of Berlin : —

598 HISTORY OF THE TUNKERS.

"To the brethren assembled in district meeting of the western
district of Pennsylvania, for the year 1881 —

"Greeting. Brethren : A petition from a number of persons
known to us to have been members of the Meyersdale congrega-
tion, and believed to be faithful and efficient workers in the church,
and in full accord with the doctrine and practices of our denom-
ination, was presented to our church on the 29th of January,
1881, in which said petitioners set forth in substance that, owing
to what seemed to them to be an indiscreet administration of the
government of the church, they could not enjoy the means of grace
under its ministration. They further represented that they had
by their own act dissolved their connection with said congregation,
and, still wishing to retain a place in the denomination, asked to
be taken under the oversight and care of our congregation.

"After some deliberation upon the matter, a vote was taken,
resulting in a grant of their petition, without a dissenting voice
among those present.

"This step was not taken without a knowledge of the want of
unanimity existing in the Meyersdale congregation, and was
therefore taken with some hesitancy, especially since we had no
knowledge of any precedent for such a course in the usage of our
denomination. The principal incentive to the course taken was
that, knowing the brethren, and having full confidence in their
Christian character, we felt that it was our duty to fulfil the mis-
sion of the church in breaking to them the bread of life, and thus
save them to our denomination, until such time as harmony
between them and the brethren from whom they had separated
themselves might be restored.

"Now, therefore, wishing to be in harmony with our brother-
hood, we submit our action in the case to your body, and ask an
expression of the brethren, in council, with reference to the course
we have taken in the matter."

This paper was utterly ignored by the district meeting, and a
counter paper from the Meyersdale church was accepted, placed
on the minutes, and our course severely censured, without any
investigation of the case. The Meyersdale members could now

BRETHREN CHURCH CONGREGATIONAL. 599

see no hope of reconciliation with the Meyersdale congregation,
and therefore they resolved themselves into the Second Brethren
Church of Meyersdale. And since then they claim no fraternal
relations with the Meyersdale German Baptist Church.

In due time they proceeded to build a house of worship, which
was dedicated on November 6, 1881, H. R. Holsinger preaching
the dedicatory sermon. A protracted meeting was commenced on
that day, and continued several weeks. As a result of the effort,
twelve persons were baptized on November 12, and six added by
letter and restoration. On the evening of the same day they held
their first communion in the new church. Total membership at
that time, sixty-five.

ACTION OF THE MEYERSDALE, PENNSYLVANIA, CHURCH.

July 4, 1887, a visit by the three deacons, Brothers Younkins,
Miller, and Cook, was made to Brother Daniel Schultz, to ask him
to abandon the whisky traffic— without success. And, on August
30, 1887, we, the officers and pastor of the Brethren Church at
Meyersdale, Pennsylvania, in council assembled, having given due
notice to Brother Schultz to appear and answer to the charge
against him, Brother Schultz promised to appear, but failed to
do so ; wherefore, the officers of the church, having duly con-
sidered the charge against said Brother Schultz for engaging in
the sale of whisky, as we regard it a stigma on the church, and
antagonistic to the principles of Christianity ; and we do declare
that, unless said Brother Daniel Schultz will, within the next thirty
days, discontinue all interest he may have in the sale of whisky
upon his premises, or otherwise, he will no longer be considered
a member of the Brethren Church.

Signed by A. D. Gnagy, pastor ; H. M. Beachly, D. S. Cober,
and J. M. dinger, trustees ; E. K. Younkin, N. E. Miller, and
Wm. B. Cook, deacons.

A notice of the above proceedings was furnished Brother
Schultz, and, at the expiration of the thirty days, he was properly
notified that he is no member of the Brethren Church, as he has
not complied with the above official request.

(Signed) J. M. dinger, Clerk.

6oo

HISTORY OF THE TUNKERS.

MILFORD, INDIANA.

Early in the year 1883 a little body of believers in Christ as
the only Lawgiver was collected in the town of Milford, Indiana.
This is near the site of the famous Arnold Grove annual meeting
of the German Baptists. Elder John Nicholson, then of Iowa,
assembled with them, at which time arrangements were completed

for other services. On
March 2, 1885, Elder R. F.
Mallott was called to their
assistance, when Perry Early
was chosen elder, and John
Montgomery, deacon. There
is no data to determine the
number of members at this
time. The church house was
erected in 1886, and dedicated
to the service of the Lord, by
S. H. Bashor, October 24 of
the same year.

The building is a splendid
edifice, thirty-six feet by sixty
feet, built of brick ; has a ves-
tibule, tall spire, slate roof,
frosted glass windows, and
has first-class pews. It cost
$3,760, and reflects much
credit on the three trustees, Dan, Tom, and George Dubbs, and
Thomas Clayton, who saw the work was done right.

The church has had a steady growth, but enjoyed, in addition,
three large ingatherings. One was while R. F. Mallott was
preaching, another in the Bashor revival, and the other by the
present pastor. The present membership is 161, nearly all active
in some lines of church work. They support a pastor for his
entire time. The membership has always stood for a high moral
standard. It owes its present hold on the community to its firm
stand for rigid morals on the part of the membership. In 1887
the following resolutions were passed : —

MILFORD CHURCH

BRETHREN CHURCH CONGREGATIONAL. 6oi

"Whereas, It has been reported that the Brethren Church allows
all kinds of doubtful and sinful privileges to be participated in by
its members, without caution or reproof ; therefore, be it

"Resolved, That the Brethren Church of Milford requests its
members to abstain from every appearance of evil ; that among
such appearances of evil we regard all places of purely idle
amusements, games, and plays at chance, and places where intox-
icating drinks are sold as a beverage. That all members of this
congregation are requested to abstain from all intoxicants as a
beverage. That we regard the violation of this resolution as
deserving the condemnation of the church." The congregation
still enforces the resolution. Present pastor, G. W. Rench.

MILLEDGEVILLE, ILLINOIS.

The Milledgeville Brethren Church was organized on July 13,
1884, by H. R. Holsinger. The organization took place in the
old "Dutchtown" German Baptist Church, near Milledgeville,
Illinois. The congregation adopted Bethlehem as the name of
their church. There were thirty charter members, and Z. T. Liv-
engood was ordained as the first pastor and elder. Following is
a list of the charter members, in the order in which they were
recorded : —

Z. T. Livengood, Daniel Fike, Abraham Livengood, Olive Hol-
loway, Abraham Lichty, Henry H. Meyers, Samuel Hoover,
Joseph Blough, Abraham Brand, Elias Fike, Henry Livengood,
John Schrock, Silas Fike, James Coleman, A. L. Livengood,
Joseph Livengood, Henry Walker, Wilson Miller, Roselin Brand,
Lizzie Fike, Vinnie Livengood, Annie Miller, Amanda Meyers,
Dillie Coleman, Francis Brand, Mary Meyers, Sophia Brand,
Ellen Gnagey, Mary Walker, Susan Livengood.

Immediately after the organization, the erection of a place of
worship was commenced, and in December of the same year the
Bethlehem church was dedicated. A few years later the work was
begun in the town of Milledgeville, and on November 3, 1898, a
new brick church was dedicated, and the principal service was
transferred from the country to town, the membership composing

602 HISTORY OF THE TUNKERS.

one and the same congregation. S. H. Bashor was pastor at this
time. In 1892 J. C. Talley was called to this pastorate, and dur-
ing his labors here a neat, two-story, six-room parsonage was
erected. Brother Talley served the congregation for six years,
when the present pastor, R. R. Teeter, took up the work.

The membership has increased from the original thirty to over
two hundred. This church may be said to be one of the most
loyal supporters of the church institutions, including college, pub-
lishing house, and missions.

MILLERSBURG, IOWA.

Location, Millersburg, Iowa County. This church was organ-
ized November 8, 1880, with sixteen charter members. J. A. Mey-
ers was elected and installed pastor of the church on the same day,
and has continued to the present time, with the exception of a
few months. It was first organized as a Congregational Breth-
ren Church, Elder J. H. Swihart presiding. The charter members
had all belonged to the German Baptist Church. After the organ-
ization they were visited by the German Baptist officials, and
entreated to return in a body, without any concessions ; but they
had been so much discouraged by constant agitations of the dress
question, and other unessential points, that they could not con-
sent to return. But they have ever since been on friendly rela-
tions, worshiping together in the same house, and frequently
exchanging pulpits. The growth of the church has been gradual,
numbering at this time about fifty members. No lasting troubles
have harassed the body. For further information see biography
of John A. Meyers.

Morrison's cove, Pennsylvania.

Brother W. L. Spanogle was the pioneer worker in the. progress-
ive cause in the Brethren Church, in the territory known as Mor-
rison's Cove, and Blair, Bedford, and Huntingdon Counties.
The history of the church can not be written without including
his biography, especially the latter part of his life. At the time
of the agitation of the progressive cause he was a member of the

BRETHREN CHURCH CONGREGATIONAL. 603

James Creek congregation of the German Baptist Church. He
resided in the village of Markleysburg, Huntingdon County,
Pennsylvania. He was known to be progressively inclined, hav-
ing expressed decided disapproval of the action of the Berlin
committee.

In the fall of 1882, by special invitation, he conducted a series
of meetings for the Meyersdale Progressive Brethren Church.
On his return home he was notified to appear before the church
council, to answer to the charge of preaching for and associating
with disowned members, and the verdict of the council was that
he should acknowledge his error and retract. This he could not
do, and therefore he was disowned from the James Creek church.
This council was held on November 30, 1882.

On December 30 of the same year he preached the first pro-
gressive sermon in Blair County, in the Fairview German Baptist
Church, near Williamsburg, pervading the sacred precincts of the
old stronghold of Pennsylvania Tunkerism.

December 31, 1882, he began protracted meetings at the Cross-
road church, three miles southwest of Martinsburg. During the
services there were a number of converts ; and here it becomes our
duty to record an incident which will illustrate the degree of
church prejudice that had obtained in the German Baptist Church.
A messenger was sent to a conservative deacon residing by a
beautiful stream of water, in which, for half a century, they had
been baptizing their converts, asking permission to use the same.
They were promptly and peremptorily refused. However, there
was other water in the neighborhood. Brother Joseph Bassler,
a river brethren minister, living near Woodbury, now residing
in Kansas, tendered the courtesies of his house and the use of a
stream of clear water running close by. Here the first baptism
was administered under brethren regime, January 14, 1883.

The first Brethren Church in Morrison's Cove was organized
January 13, 1883, with forty-five members. It was known as the
Crossroad church. Brother Spanogle was selected as pastor, and
on the 1st of April, 1883, he moved to the town of Martinsburg,
and took charge of this church, preaching alternately at the Cross-
roads, Duncansville, and Fredericksburg.

604 HISTORY OF THE TUNKERS.

The first communion was held at the Crossroad church, May
2J, 1883, forty-two members participating. Brother P. J. Brown
presided at the service. At this time Brother Spanogle was
ordained to the eldership by Brother Brown.

September 2, 1883, he preached his first. sermon, at New Enter-
prise church, with fourteen members. Brethren Edward S. Miller,
then living at Hagerstown, Maryland, and Stephen Hildebrand, of
Johnstown, Pennsylvania, assisted in the organization. This was
followed by a protracted meeting, resulting in fifteen additions to
the church. The first communion was held in the large German
Baptist Church, on the 24th of the same month, with about thirty
communicants. Brethren E. L. Yoder and Daniel Crofford
assisted in the service. Brother R. Z. Replogle was pastor until
April, 1884.

On the 1st of April, 1884, Brother Spanogle took charge of
the New Enterprise church. In the summer of 1885 a good sub-
stantial church was built, modern in its construction, with a large
bell, which sounded strangely to the denizens of that community.
It was dedicated November 8, 1885, by Brother J. D. McFaden.
From that time the church prospered, now having a membership
of over one hundred. Brother J. F. Koontz followed Brother
Spanogle as pastor, who was succeeded by Brother E. H. Smith.
Brother J. W. Smouse is now pastor of the church.

m'kee.

May 24, 1884, Brother Spanogle preached his first sermon at
McKee. This is located just west of the Cove, near the outlet of
Plum Creek, and just below McKee's Gap, in Blair County. A
schoolhouse served him as a sanctuary. He continued to preach
at this point until January 23, 1886, when a church was organized,
with thirty-six members. A house of worship was built, and was
dedicated to the service of God July n, 1886. Brother Spanogle
continued his pastoral service of this church to the close of the
century, except two years, when he was pastor of the Pittsburg
church. The McKee church has prospered under his care, having
now over one hundred members.

BRETHREN CHURCH CONGREGATIONAL. 605

FREDERICKSBURG.

At Fredericksburg, on Clover Creek, in the Cove, two miles east
of Martinsburg, is located another Brethren Church. The house
was built as a union house, but was purchased by the congregation,
and was dedicated in 1886. This church has about forty mem-
bers, of which Brother Spanogle is also pastor, but is assisted by
Brother S. B. Furry, who is also an ordained elder, but physically
incapacitated for constant service.

ALTOONA.

The first Brethren Church of Altoona, Pennsylvania, was
organized in April, 1894, with forty members, under the care of
Brother Spanogle. He has remained its pastor since the organi-
zation, except during 1897, when Brother W. A. Harmon served
them. A lot was purchased, and a comfortable chapel was
erected, and was dedicated July 19, 1896. Brethren R. Z. Rep-
logle and D. J. Bole assisted in the dedicatory service. Present
membership numbers eighty-five.

MOUNT OLIVE, WEST VIRGINIA.

Mount Olive Brethren Church is in Ritchie County, West Vir-
ginia. It was organized on July 18, 1886. . There were ten
charter members. The first pastor was Elder James Pamphlin.
The present (1899) pastor is N. D. Wright, and the present
number of members is about fifty.

They have a church building, thirty feet by forty feet, and
have preaching every fourth Sunday and the Saturday before ;
prayer-meeting, every second Sunday. They have commenced a
King's Children Society, with hopes that it may prosper and
benefit the church.

MULVANE, KANSAS.

Name, the Star Brethren Church. Located five miles southeast
of Mulvane, Sumner County. Organized February 28, 1884,
Elder A. J. Hixson officiating. Number of charter members,

606 HISTORY OF THE TUNKERS.

eleven. Pastors, D. Harader, serving about two years ; A. P.
Gibson, one year ; W. J. H. Bauman, six months ; Jacob W. Beer,
two years. Present pastor, L. G. Wood, since May I, 1898.
Present number of members, twenty-three.

NEW VIRGINIA, IOWA.

In A. D. 1870 there were a few members living on Grand River,
Union County, Iowa, namely, William Groesbeck, Michael Myers,
Henry Groesbeck and wife, Brother Shafer and wife, Brother
Johnson and wife. Sister Sally Black lived in Madison County ;
John Fields and wife and William Smith and wife, in Clarke
County ; and Joseph Schutt, S. J. Thomas and wife, and Elizabeth
Keffer, in Warren County. These members were scattered over
an area of about thirty miles in diameter.

By request of Elder C. Harader, of Adams County, the mem-
bers met and organized, electing William Groesbeck minister and
John Fields deacon. They appointed regular meetings at Grand
River and Prairie Grove. At the latter place their first com-
munion meeting was held September 28, 1872 ; and at a meeting
May 17, 1874, I. J. Thomas was advanced to the second degree of
the ministry.

Elder M. J. Thomas and wife moved to New Virginia, and on
August 12, 1876, he was received and accepted as the shepherd of
the flock. On August 31, same year, Samuel Keffer was elected
deacon. On June 2, 1877, Michael Myers was elected to the
ministry. At this time the congregation was divided into two
organizations, the eastern part known as the Irish Grove church.

In the New Virginia church, on June 13, 1878, W. W. Folger
was elected deacon ; and on September 2j, 1879, I.J. Thomas was
ordained elder, and John Reither and Harrison Shutt were elected
deacons ; and on May 1, 1880, W. W. Folger was elected minister,
and Jacob Keffer deacon.

August 2, 1887, the church met, by order of a committee sent by
annual meeting, namely, S. S. Mohler, B. F. Flora, and Michael
'Sisler. At this time the church consisted of two elders, one min-
ister in the first degree, four deacons, and about thirty-three lay

BRETHREN CHURCH CONGREGATIONAL. 607

members. The result of the work of the committee was the with-
drawal of W. W. Folger, minister; Jacob and Samuel Keffer,
deacons ; and six of the laity, who went with the German Baptists.
M. J. and I. J. Thomas, elders ; John Reither and Harrison Shutt,
deacons, and twenty-seven laity remained, and were formally
received by the Brethren Church, and were known as the New
Virginia Brethren Church. They built a church house in the town
of New Virginia in the summer of 1892. Dedication, September
11, 1892. Sermon preached and prayer offered by H. R. Hol-
singer. Elder M. J. Thomas died August 23, 1897. Present
membership (1899), thirty-four; I. J. Thomas, elder and pastor;
E. E. Barber, minister; John Reither and Harrison Shutt,
deacons ; and thirty lay members.

NICKERSON, KANSAS.

This congregation was moving along in peace and harmony
until 1883, at about the time of the annual meeting at Bismark
Grove, Kansas. The church appointed a love-feast, to occur about
a week after said conference. At the preliminary council it was
decided that all members of the church in good standing in their
home congregation, whether conservative or progressive, would
be welcome to the communion. When the time came, however,
several elders from Illinois, and Joseph W. Beer, of Ohio, were
present. These foreign elders forbade the communion to Brother
Beer, although they had been told of the previous action of the
church. After the examination service, Elder Jacob W. Beer
again took the vote of the church, and it was almost unanimously
agreed to stand by their former action.

This action of the elders planted the seeds of discord and
division.

The trouble continued to foment, until finally, on December 3,
1883, a committee of adjoining elders, consisting of John Forney
and J. B. Shirk, visited the church, and a meeting was held, when
the following business was transacted : —

1. An attempt was made to place a deacon on this committee,
but, as an elder was to be put on trial, the motion was defeated.

608 HISTORY OF THE TUNKERS.

The following charge was next presented : "That our elder,
Jacob W. Beer, is guilty of advocating progressiveism openly,
and of speaking reproachfully of annual meeting and its
decisions."

On request it was stated that by progressiveism is implied the
doctrines set forth in "Progressive Principles Defined." To this
charge Brother Beer plead guilty, with the explanation that he
believed in progression according to 2 Peter 1 :5~8.

After some deliberation, a motion was passed to separate in
peace, and to treat each other as Christian friends. It was passed
by a vote of twenty-three in the affirmative and two in the negative.

The division was then called for, when nine stood up as pro-
gressive, and twelve as conservative, four remaining neutral.

The progressives unanimously adopted the following resolu-
tion : "That the gospel alone is sufficient rule for our faith and
practice, containing all things necessary to salvation, and there-
fore we adopt it as our creed, and resolve, by the help of the Lord,
to live according to its teachings.

"2. Resolved, That we be known as the Brethren Church of
Nickerson, Kansas."

About one hundred and two members have belonged to this
church at different times, but at present there are only thirty
members enrolled. The congregation has a neat church on Main
Street, Nickerson. It is located near the Santa Fe Depot. It
was dedicated on Easter Sunday of 1897, with an indebtedness
of $275, which is now almost paid. The church holds quarterly
business meetings and love-feasts, and has an evergreen Sun-
day-school and King's Children Society.

NORTHERN INDIANA.

On Friday evening, October 23, 1874, Brethren F. A. Hen-
dricks, of Missouri, and J. C. Cripe, from South Bend, Indiana,
preached their first sermon at Dunlaps, Elkhart County, Indiana,
under the title of Congregational Brethren. On the 28th of the
same month they held the first communion meeting, at the house
of Brother David Garver. The week previous they had preached
in Michigan and at Bristol, Indiana.

OLD COVENTRY CHURCH

OLD WELTY CHURCH
In which Dr. Jacob Fahrney preached. A new house has been built on the same spot.

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OLD GREEN TREE CHURCH

OLD PRICE CHURCH

BRETHREN CHURCH CONGREGATIONAL. 609

The preaching was generally in schoolhouses, having no
church buildings of their own. Some of the old brethren com-
plained to the township trustee, and had him order them to stay
out of the schoolhouses. They, however, frequently occupied
the schoolhouses themselves.

In the fall of 1877 six members met at the house of Brother
Leonard, and there determined to build a house of worship which
they could call their own. The work was prosecuted under the
greatest difficulty, and was finished the following winter. It was
dedicated on the second Sunday in January, 1879, Brother J. C.
Hutchinson preaching the dedicatory sermon. The first hymn
sung within its sacred walls was that familiar old hymn "How
Tedious and Tasteless the Hour!"

On Saturday night, January 25, 1878, J. C. Cripe and D. S.
Cripe commenced a protracted meeting of two weeks. The word
preached seemed to have great effect. At this meeting D. S.
Cripe was advanced to the office of elder, J C. Cripe already hold-
ing that office.

Probably this was the first church edifice in the state of Indiana
built under the name of the Brethren. At the Dayton conven-
tion, June, 1882, the Congregational Brethren consolidated with
the progressives, and the convention adopted the name Brethren.
Glorious old name ! The name I love so dearly !

Brother A. R. Bemenderfer is present pastor, and the con-
gregation prospers under his leading.

NORTH LIBERTY, INDIANA.

Location, North Liberty, St. Joseph County, Indiana. This
church was organized November 27, 1896, by Elder J. N. Miller.
The charter members were six. Present membership, twenty-
five. Deacon, Daniel Steel. At present this church is under the
care of the district evangelist.

NORTH SOLOMON, KANSAS.

This church is located in Osborne and Smith Counties. It was
organized by D. O. Brumbaugh, in 1883. There were fourteen
charter members, namely : —

6lO HISTORY OF THE TUNKERS.

D. O. Brumbaugh, Susan Brumbaugh, S. H. Brumbaugh, Alice
Brumbaugh, Daniel Shook, Alice Shook, J. H. Walters, H. C. H.
Walters, Ellen Tetlow, G. J. Walters, Joseph Aspen and wife, and
Brother and Sister Gibson.

This little band had pledged themselves together to stand upon
the gospel alone before the general conference in 1884.

Brother D. O. Brumbaugh was ordained to the eldership by
Elders C. Forney and J. Arnsburger, in the fall of 1884, which
office he filled honorably until his death, February 13, 1897.
Having united with the church in his early life, he had become
strong in the faith. He was self-sacrificing, earnest, and lived
a life that yet speaks. Through his care and labors many were
brought to the fold.

The last two years of his life Elder A. B. Rath, of Burr Oak,
Jewell County, Kansas, became an assistant elder to Brother D.
O. Brumbaugh, who did all he could to advance the work of the
church ; but, being afflicted with lung trouble, he could not do as
much as he desired. This dear brother died March, 1897, a little
over a month after the death of D. O. Brumbaugh. C. Forney
took oversight of the church for one year, when G. J. Walters, the
pastor, was ordained to the office of elder.

Since the organization the church increased in number, until, at
present, they number some sixty members, besides many that have
moved away. Brother Brumbaugh lived to see his children bap-
tized, and shortly before his death his son, Wm. Brumbaugh, was
chosen to the ministry. They have a commodious church house
in Portis, a small town on the Missouri Pacific Railroad.

OAKVILLE, INDIANA.

Location, Oakville, Delaware County, Indiana. This church
was organized September 8, 1886, by Elder J. H. Swihart. The
number of charter members was seven, viz., Jacob T. Holsinger
and wife, Isaac Holsinger and wife, Elder D. K. Teeter and wife,
and a sister not recorded. The organization was followed by a
revival meeting, conducted by Elder Swihart, in which forty-six
accessions were made to the church. In the summer following

BRETHREN CHURCH CONGREGATIONAL. 6ll

the organization, a house of worship was erected. The dedi-
catory services were conducted by H. R. Holsinger, August 8,
1887. The present membership is one hundred and nine, all
sound in the faith, and willing workers for the Master.

This church has a large Sunday-school, which holds fifty-two
sessions a year ; preaching service, two Sundays of each month ;
a mid-week prayer-meeting ; a young people's society ; and a Sis-
ters' Society of Christian Endeavor, all doing excellent work for
Christ and the church. The present pastor, L. W. Ditch, entered
upon his third year's service December 1, 1899.

OAKLAND, PENNSYLVANIA.

As early as 1884 it became evident that a division in the German
Baptist Church at Oakland was inevitable, if a Bible standard of
Christian liberty was to be maintained. The deacons insisted that
annual meeting decision must be enforced. And, in order to hold
the working element of the church in check, the meeting-house
was locked against them. One case which accelerated the divi-
sion was that of a woman who made application for baptism, and
was requested to go to Plum Creek, a distance of twenty-five
miles, to be baptized, simply because Jacob K. Gilmore was only
in the first degree of the ministry at that time. As the applicant
was in limited circumstances, she could not go so far. The dea-
cons then proposed that she should wait until they could get some
one who was properly authorized to administer the ordinance. In
the meantime the woman passed to the unseen world without
baptism. Then the question arose, Who is responsible? And
the answer was, The deacons and the annual meeting. About
this time they conceived the idea of getting rid of the trouble
makers, to accomplish which they circulated a paper, which they
said would root out the progressive elements. This, however,
met with some opposition. The rest of this story is the same
which has been so often repeated.

On December 11, 1886, a Brethren Church was organized, with
eighteen charter members. These covenanted together to take
the Bible, the whole Bible, and nothing but the Bible, as their law

6l2 HISTORY OF THE TUNKERS.

in religion. Brother J. B. Wampler was requested to take charge
of the congregation as elder. He continued to preach for them
until August 26, 1888, when D. J. Hetric was called to the min-
istry and became pastor of the church.

A church building was purchased and moved to Oakland. In
1895 the church numbered thirty-eight members. In March, 1895,
Brother Hetric resigned his charge, and Arthur D. Hetric, who
had been ordained to the ministry June 5, 1892, took charge of
the church. The church property is estimated at $800. The
deacons are John Shoemaker, Thomas W. Adams, and Henry
Weaver.

OHIO STATISTICAL REPORT.

No. of organized congregations reporting 23

No. of members 1,822

No. added by baptism during year 91

No. added by letter 25

No. lost during year 28

Net gain in state during year 88

No. of church houses owned 23

No. of Sunday-schools 23

No. of scholars, 1,199; officers, 129; teachers, 132; total. . . .1,460

No. of Sisters' Societies 20

No. of young people's societies 8

Value of church houses $36,300

Value of two parsonages $1,800

Amount paid for pastors' salary $4*250

Amount paid for missions $568.15

Amount paid for local expenses $i>554

No. of authorized ministers in state 24

Congregations not included above, which failed to report 4

Estimated membership 25°

Church houses owned 2

There are scattered members in the state which are not included
in above total. A safe estimate of total membership would be
two thousand two hundred and fifty, with twenty-seven organ-

BRETHREN CHURCH CONGREGATIONAL. 613

ized congregations. Amount paid for missions does not include
$1,000 raised for the Dayton church property, which has been
bought since conference. J. Allen Miller.

PHILADELPHIA,, PENNSYLVANIA.

An account of this congregation would be incomplete without
a short review of the conditions existing at the time of its organ-
ization. For many years the so-called progressive ideas in the
German Baptist Brethren Church had found hearty response and
encouragement at Philadelphia. To such extent had this grown
that, when the Ashland convention of 1882 was held, the Phila-
delphia church so far committed herself to the brethren cause as
to send, without opposition, the elder of the church to represent
them in that convention. The advice and rules, and, later, the
decrees and laws of the annual meeting of the church were almost
wholly ignored, being observed, if at all, at the convenience of
the individual. The church, as such, made no effort at enforce-
ment, and open non-conformity to annual meeting had come to
be a cardinal principle at Philadelphia.

A combination of circumstances, involving personal and other
differences, combined with an effort to ally the church with the
annual meeting, led, after various unsuccessful efforts to adjust,
to the organization of a separate congregation. A series of meet-
ings was begun January 9, 1887, in a chapel that was being used
by the mission Sunday-school of the church, at Fourth and York
Streets. During these meetings ten applications for baptism were
received.

A paper was drawn up and signed as follows : —

"Philadelphia, Jan. 20, 1887.

"Whereas, There have been difficulties in the church of the
Brethren of Philadelphia for the past three years of so complex
a nature that it is impossible to adjust them without a glaring
sacrifice of principle ; and,

"Whereas, We have sought to bring about peace and settle our
difficulties, without success, it is hereby

"Resolved, That we, the undersigned members of said church,

614 HISTORY OF THE TUNKERS.

do organize ourselves into a separate organization, taking the
Word of God as our guide, to be governed by such rules as may
hereafter be adopted. Jacob C. Cassel, Henry C. Cassel, E. E.
Roberts, Charles W. Kinsing, Emma Friese, P. B. Clymer, W.
Kolb, Jr., Hattie Cassel, Mrs. E. E. Roberts, Frank Balderston,
Mary A. Balderston, Lydia Trupp, Rebecca P. Balderston, Emma
J. Moyer, Horace Kolb, Mrs. P. B. Clymer, William Kolb, Anna
Cassel, Edward Crees, Mary C. Kolb, Sarah Shader."

In accordance with the above, at a meeting held January 24,
1887, the Brethren Church of Philadelphia was formally organ-
ized. This organization was incorporated September 18, 1888,
under the following charter: —

CHARTER OF THE BRETHREN CHURCH OF PHILADELPHIA.

"To the Honorable the Judges of the Court of Common Pleas
in and for the City and County of Philadelphia —
"In compliance with the requirements of an act of the General
Assembly of the Commonwealth of Pennsylvania, entitled, 'An act
to provide for the incorporation and regulation of certain cor-
porations,' approved the twenty-ninth day of April, A. D. one
thousand eight hundred seventy-four, and the supplements thereto,
the undersigned, all of whom are citizens of Pennsylvania, having
associated themselves together for the support and maintenance
of public worship, in accordance with the teachings of the Holy
Scriptures of the New Testament, and desiring that they may be
incorporated according to law, do hereby certify : —

"First. The name of the proposed corporation is 'The Breth-
ren Church of Philadelphia.'

"Second. Said corporation is formed for the purpose of
worshiping Almighty God in accordance with the Holy Scrip-
tures of the New Testament, subject to the following doc-
trines, principles, and constitution, to wit: I. The name to
be The Brethren Church of Philadelphia.' 2. The object,
the worship of God and the salvation of souls. 3. The gos-
pel of Christ to be the only rule of faith and practice. Bap-
tism, washing of feet, the Lord's Supper, and communion to be
ordinances of this church. 4. Baptism shall be by trine immer-

BRETHREN CHURCH CONGREGATIONAL. 615

sion, and a prerequisite to membership. 5. The officers to be
pastor, deacons, secretary, treasurer, and trustees, the trustees
to be laymen. Maximum, one deacon for every fifty members and
fraction thereof ; two deacons a minimum. 6. The control of
the spiritual and temporal affairs of the church shall be by the
congregation, as far as practicable. Regular quarterly meetings
for the transaction of business relating to the affairs of the church
to be on the second Tuesday night of the months of January, April,
July, and October respectively. 7. Special meetings for business
relating to the church to be called by the secretary upon applica-
tion of seven members of the church, said application to be in
writing, and to state the object of the meeting. If for any cause
the secretary shall be unable, or shall neglect or refuse, to perform
the duty set forth in this clause, that duty shall devolve upon the
deacons, who shall thereupon select one or more of their number
therefor as may be required. 8. A quorum for business relating
to the church, shall be twelve members of the church. 9. The
right to vote upon all business relating to the church to be only
by members of the church, each to be entitled to one vote. 10.
There shall be nine trustees ; no person not a member of the church
to be a trustee. 11. The deacons to attend to the spiritual and
temporal wants of the church, sign all certificates of membership
granted by the church, and perform such other duties as may be
delegated to them by the church, from time to time. 12. The sec-
retary to keep correct minutes of all business meetings, a correct
roll of the membership of the church, attest all bills whose pay-
ment shall have been ordered by the church, take of all church
records and documents, call all special meetings by sending due
notices, or by using such other means of communication to secure
meetings as may be directed by the church. 13. The treasurer to
receive all moneys belonging to the church, and pay out the same
only as ordered or authorized by the church from time to time,
and, in every case, keep an itemized account of all moneys received
and of all moneys paid out ; furnish reports of the same to the
church at every and each regular quarterly meeting ; and perform
such other duties as may be delegated to him by the church. The

6l6 HISTORY OF THE TUNKERS.

treasurer's report shall comprise receipts and expenditures to the
first day of the month in which it is made. 14. The trustees to
perform similar duties to those performed by trustees of other
corporations under the laws of Pennsylvania, and such other duties
consistent with their office as may be required of them by the
church. 15. The pastor not to be called for a longer term of
service than one year, and no pastor's term shall be longer than
one year, unless he be regularly elected in the same manner as he
was before his first term. The secretary and treasurer shall be
elected for three years respectively, except in the case of those first
elected who shall serve until the first day of January, one thousand
eight hundred and ninety. The trustees shall be elected, three
each year, to serve for a term of three years, except in the case of
those first elected, three of whom shall serve until the first day of
January, one thousand eight hundred eighty-nine, three until the
first day of January, one thousand eight hundred and ninety, and
three until the first day of January, one thousand eight hundred
ninety-one. Vacancies in office, except in the pastorate and dea-
conate, shall be filled by the church by election for the unexpired
term. 16. There shall be an advisory board of six members of the
church, whose duty it shall be to endeavor to make satisfactory
adjustment of such cases as may come before it. 17. The church
shall be the judge of its own membership. All cases of objection
to the reception of any person as a member of the church, and all
difficulties arising from cases of controversy, complaint, dissatis-
faction, or similar causes, excepting such cases as are provided for
in the eighteenth chapter of Matthew, in the New Testament, shall
be brought before the advisory board. 18. The advisory board to
be elected two each year, for a term of three years ; but at the first
election six shall be elected, two to serve until the first day of Jan-
uary, one thousand eight hundred eighty-nine, two to the first day
of January, one thousand eight hundred ninety, and two to the
first dav of January, one thousand eight hundred ninety-one. No
person to be elected two terms in succession. Vacancies to be
filled by election by the church for any and all unexpired terms.
19. No amendments to be proposed to this charter except by

BRETHREN CHURCH CONGREGATIONAL. 617

authority of at least two-thirds of the members of the church pres-
ent at a regular quarterly meeting, and the proposed amendment
or amendments not to be passed unless offered at least one quar-
terly meeting prior to voting upon the same.

"Third. The business of said corporation to be transacted in
the city and county of Philadelphia.

"Fourth. Said corporation to be perpetual.

"Fifth. The names and residences of the subscribers are as fol-
lows : Jacob C. Cassel, 1207 Columbia Avenue ; El wood E. Rob-
erts, 2335 Frankford Avenue ; Henry C. Cassel, 1916 Germantown
Avenue ; Peter B. Clymer, 532 Susquehanna Avenue ; Aaron Wag-
ner, 509 West York Street ; William Kolb, Jr., 924 West Somer-
set Street ; Franklin Balderston, 2360 East York Street ; William
Kolb, 924 West Somerset Street; Edward Crees, 1706 Uber
Street; Charles Rinsing, 2715 North Fourth Street; John Duke
McFaden, 2437 North Eighth Street ; Jacob Markley, 2433 North
Eighth Street; Hyman L. Sands, 2125 Melcher Street; Edwin
Fahrney, 2437 North Eighth Street.

"Sixth. The names and residences of the trustees chosen for
the first year are ; Jacob C. Cassel, 1207 Columbia Avenue, presi-
dent ; Elwood E. Roberts, 2335 Frankford Avenue ; Henry C.
Cassel, 1916 Germantown Avenue ; Peter B. Clymer, 532 Sus-
quehanna Avenue ; Aaron Wagner, 509 West York Street ;
William Kolb, Jr., 924 West Somerset Street ; Franklin Balder-
ston, 2360 East York Street ; William Kolb, 924 West Somer-
set Street; Edward Crees, 1706 Uber Street.

"Seventh. The amount of real estate to be held by said cor-
poration not to exceed in value what would yield an income of
twenty-thousand dollars annually, and the amount of personal
property not to exceed the said amount of the real estate.

"Witness our hands and seals this thirteenth day of July, Anno
Domini, one thousand eight hundred and eighty-eight.

"(Signed) Jacob C. Cassel, E. E. Roberts, Henry C. Cassel,
Peter B. Clymer, Aaron Wagner, William Kolb, Jr., Franklin
Balderston, William Kolb, Edward Crees, Charles W. Rinsing,

6l8 HISTORY OF THE TUNKERS.

John Duke McFaden, Jacob M. Markley, Hyman L. Sands,
Edwin Fahrney."

Commonwealth of Pennsylvania, ^ sg
City and County of Philadelphia. J

"Before me, the subscriber, recorder of deeds of said county,
personally appeared Jacob C. Cassel, E. E. Roberts, and Henry
C. Cassel, three of the subscribers to the above and foregoing
certificate of incorporation of the Brethren Church of Philadel-
phia, and in due form of law acknowledged the same to be their
act and deed. Witness my hand and official seal this thirteenth
day of July, Anno Domini one thousand eight hundred and
eighty-eight.

" (Signed) Jos. K. Fletcher, Deputy Recorder."
"County of Philadelphia, ss.

"Filed in the office of the Prothonotary of the Court of Com-
mon Pleas in and for said county this thirteenth day of July,
Anno Domini one thousand eight hundred and eighty-eight.

"(Signed) C. B. Roberts, Deputy Prothonotary:"

"In the Court of Common Pleas No. I in and for the city and
county of Philadelphia. And now, the eighteenth day of Sep-
tember, a. d. 1888, the above charter and certificate of incorpora-
tion having been presented to the court, accompanied by due
proof of publication of notice thereof, and no cause having been
shown to the contrary, it is on motion of John Scollay, Esquire,
ordered that upon the recording of the same, and of this decree,
the said charter of the Brethren Church of Philadelphia afore-
said be and the same is hereby approved, and that the subscribers
thereto and their associates shall be a corporation by the name
of 'The Brethren Church of Philadelphia,' for the purpose and
upon the terms therein stated ; and the said charter appears to
be in proper form and lawful, and not injurious to the commu-
nity. (Signed) Craig Biddle,

"Judge C. C. P. No. 1.

"Recorded in the office for recording of deeds in and for the
city and county of Philadelphia in Charter Book 13, page 571, etc.

BRETHREN CHURCH CONGREGATIONAL. 619

"Witness my hand and seal of office this nineteenth day of
November, a. d. 1888. (Signed) Jos. K. Fletcher,

"Deputy Recorder of Deeds."

The Fourth and York Streets chapel was used until the first
Sunday in June, 1889, when the place of meeting was changed
to Tenth Street, below Dauphin Street, as property formerly
owned by another denomination, from whom it had been pur-
chased for $4,500. Alterations and improvements of various
kinds made the cost of the property about $5,000.

The active membership of the church is about one hundred,
exclusive of the mission points.

The following have served as pastors : John Duke McFaden,
April 1, 1887, to April 1, 1890; George W. De Bolt, April 1,
1890, to October 1, 1890; John B. Rittgers, April 1, 1891, to
April 1, 1892; Isaac D. Bowman, November 1, 1892, to present
date (April 1, 1900).

Missions have been established and churches built at Ridgley,
Maryland ; Allentown, Pennsylvania ; and Croton, New Jersey.
Of the twenty-one original members all are yet living, after a
lapse of thirteen years, and all but three are yet active in the
church.

PITTSBURG, PENNSYLVANIA.

The First Brethren Church of Pittsburg, Pennsylvania, owes
its existence to the efforts of Daniel J. Bole, who moved to the
city, April 1, 1887, and, finding no church of his faith, he asso-
ciated himself with the Thirty-seventh Street Baptist Church,
becoming one of the teachers in its Sunday-school. He labored
here six months, when the church was divided, and one-half
withdrew, and started what was known as the Messiah Baptist
Church, Brother Bole going with them. He was chosen super-
intendent of the Sunday-school. Later, he resigned his position,
to organize a Sunday-school of the Brethren faith. The Sun-
day-school was organized November 3, 1889, in Vaughn's Hall,
on Liberty Avenue, sixteenth ward. The school, which numbered
forty-three, grew rapidly, until in three months one hundred

620

HISTORY OF THE TUNKERS.

and fifty scholars were enrolled. During this time were was
preaching for the brethren, Sunday morning and evening, by
H. Dermit, a retired Methodist minister, who filled the pulpit
up to the date of the organization.

On January 23, 1890, J. D. McFaden went to Pittsburg, and
formed an organization, known as the First Brethren Church
of Pittsburg. The original members were D. J. Bole, D. K.
Bole and wife, I. C. Bole and wife, Harry Griffith and wife, James

S. Larely, Mrs. Mary Hanna,
Mrs Ruth Maloy, and Misses
Bella and Nettie Reynolds.
The first five members of this
list held their membership at
Conemaugh, Pennsylvania, up
to the organization of the
above church. The remaining
seven were baptized by
Brother McFaden, January
25, 1890.

The following officials were
elected : Deacons, D. J. Bole
and J. C. Larely ; secretary,
Mrs. D. K. Bole ; treasurer,
Harry Griffith ; board of
trustees, I. C. Bole, D. K.
Bole, and Mrs. Maloy, not
a member. On January 26, the seven that were baptized were
confirmed, and the deacons ordained.

Until April 6, 1890, the church was under the supervision of
Deacon D. J. Bole, and the pulpit was filled from February 2
until April 6 by the following brethren : J. B. Wampler, R. Z.
Replogle, A. D. Gnagey, W. A. Adams, and Daniel Crofford.

Then J. C. Mackey served from April 6 to May 4, 1890, when
J. D. McFaden returned, and became its regular pastor. Under
his care thirty were added by baptism and six by letter. The
congregation purchased three lots on Dearborn Street, whereon
a modest frame building was erected.

':15|>«£'*ttw«

PITTSBURG CHURCH

BRETHREN CHURCH CONGREGATIONAL. 62 I

Application for a charter was made August 8, 1891, by twenty-
seven charter members, through Attorney J. J. Miller, son of
Elder Jacob D. Miller, of Somerset County, Pennsylvania. The
charter was granted September 8, 1891.

Elder McFaden remained with the church until September 27,
1 89 1. John G. Snider had charge of the church from October 4,
1 89 1, until March 27, 1892. W. L. Spanogle served them from
April 1, 1892, until September 24, 1893.

On October 1, 1893, Deacon D. J. Bole, by a unanimous request
of the church, was ordained to the eldership, by P. J. Brown,
J. C. Macky, and W. L. Spanogle.

Samuel Clyde was ordained as deacon, to fill the vacancy
caused by advancing D. J. Bole.

Brother Bole then took charge of the church, beginning Octo-
ber 1, 1893, ending August 4, 1895. During the several periods
he had charge of the church, there were seventy-four accessions.

Henry Wise had charge of the church from August 4, 1895,
until April 26, 1896. J. I. Hall and W. H. Miller filled the
pulpit a short time.

Roger E. Darling took charge on April i, 1898, and has charge
at the present time.

The present membership of the church is 132.

The congregation is contemplating the erection of a new house
of worship.

The Sunday-school consists of fourteen classes and one hun-
dred and sixty-five scholars.

Prayer-meeting services are held every Wednesday evening,
and communion services the last Thursday evening of every
quarter.

PLEASANT HILL, OHIO.

This church had its beginning in the year 1874, with Elder
John Cadwalader at its head. He was a minister in the German
Baptist Church for fifty-five years. The last five years of his
life he was an elder and pastor of the congregation Brethren
Church, having for their creed the "Bible alone." This organiza-

622 HISTORY OF THE TUNKERS.

tion was commenced in the fall of 1874, with a membership of
twenty, who had withdrawn from the German Baptist Church.
These members were in nowise below the average of the Ger-
man Baptists from whom they withdrew. The direct cause of
the withdrawal was due to the ostracism of Elder Cadwalader
for preaching plain gospel, which the German Baptists believed
and practiced in some localities, the preaching of which was for-
bidden by the mandates of annual conference. He preached what
he believed, and practiced what he preached. Elder Cadwal-
ader, with these members, assembled at the house of Elias Teeter
for the purpose of consummating the organization.

In the spring of 1875, by tne aid of John Flora, an able
preacher from Virginia, the membership was increased to forty.
At this time Elias Teeter, of Pleasant Hill, was ordained by
Elders Flora and Cadwalader to preach, and later on he was pastor
for a number of years. From this time of Flora's help, the
work moved forward, though hindered now and then by reverses.
They obtained help and strength after the Brethren's national
convention at Dayton, in 1883, when the Pleasant Hill congre-
gation was consolidated with the Progressive Brethren, who
adopted the name of Brethren. There were other local minis-
ters in the district, namely, Michael S. Deeter and H. G. Ullery.
About the time 1885, Edward S. Miller, of Maryland, was
employed as pastor for one year; then Edward Mason served
them three years ; Isaac Kilhefner, two years ; A. A. Cober, three
years ; then W. W. Summers, followed by A. J. Baughman. At
this time (1899) M. S. White is pastor.

PLEASANT VALLEY, MICHIGAN.

The beginning of this church dates with the attendance of
Brethren Walter Clark and J. E. Gould, of the Dayton conven-
tion. For that act a charge was brought against them. It was,
however, never pressed nor sustained. After some dallying,
Brethren J. W. Beer and J. C. Cripe were called, and a meeting
was held on June 23, 1883. At that meeting a church was organ-
ized, and named Pleasant Valley Congregation of the Brethren

BRETHREN CHURCH CONGREGATIONAL. 623

Church. It is located in the vicinity of Dowagiac, Cass County,
Michigan. Walter Clark was chosen pastor, and was ordained
to the eldership.

At a church meeting in the German Baptist Church it was
agreed to use the house alternately, but presently the German
Baptist brethren became dissatisfied, and demanded that a final
decision of the property question must be made. They required
that the brethren should fix a price that they would either give
or take. The brethren agreed to give or take $300. The Ger-
man Baptists quickly took up the offer, and paid the $300 for a
$1,400 house. The brethren, with this nucleus of $300, raised
a subscription, and built a new house, at an expense of about
$1,400. The house was dedicated January 24, 1886, by Brother
C. A. Price. The services were followed by a protracted meet-
ing, in which about twenty-five persons were added to the church.

J. M. Ritgers served as pastor for about four years, without
much good result.

This church has had its good share of troubles, but through
through a difficulty in regard to the title for the church property
by a brother who joined the Freemasons, and finally left the
church. After the church title was quieted, the house burned
down on the evening of March 22, 1891. The church recovered
$928.04 from the insurance company. They built a new house
about two miles south of where the former church stood. It is
called Bethel. This house was dedicated December 6, 1891, by
John Palmer.

This church has had its good share of troubles, but through
all of them a few of the charter members still remained faithful.
The congregation held the state conference of 1899.

Brother Walter Clark has been the indefatigable pastor and
elder of this congregation, with the exception of the four years
mentioned above, from its organization to the present time. He
offers us the following synopsis : —

Organized June 23, 1883, with sixteen members.

Average membership for sixteen years 25

Charter members still living 14

Albert Clark, deacon, and Walter Clark, pastor and elder.

624 HISTORY OF THE TUNKERS.

PLEASANT VIEW, INDIANA.

The Pleasant View church, Elkhart County, is located four
miles north of the beautiful city of Goshen. It was first known
as the Indian Creek church. The house was dedicated Novem-
ber 13, 1 88 1, by Elder W. W. Summers. Ten years afterward
the brethren sold it to the United Brethren, and built another
house, known as Pleasant View. This house was dedicated in
October, 1891. A. R. Bemenderfer is their present elder and
pastor. There is a membership ' of about seventy-five. George
Neff, deceased, was elder of this church for many years.

PLEASANT VIEW, KANSAS.

Pleasant View church is located in Neosho County, Kansas.
It grew out of an organization known as the Pleasant Valley
church, under German Baptist rule. The Valley congregation
was disorganized by Elders Moses T. Baer and Christopher
Kingery, November 9, 1883. Pleasant View was a mission point,
but was duly organized in February of 1888, with a membership
of sixteen, under the leadership of Elder A. J. Hixson. A neat
little church building was erected and paid for in 1889. A. J.
Hixson was retained as pastor until 1896, when he resigned.
For some time the little band was without a shepherd. In the
spring of 1897, W. J. Hannan, of Moline, Illinois, was induced
to settle among them, and remained as their pastor until the
fall of 1898. Under Brother Hannan's pastorate the member-
ship attained about sixty in number. Though scattered, regular
meetings were kept up until the resignation of Brother Hannan,
since which time no regular appointments are maintained, nor
Sabbath-school organization supported. A resident minister in
this case, as in many other instances, is absolutely necessary in
order to success and prosperity. Elder A. J. Hixson.

PONY CREEK. KANSAS.

Location, three and a half miles north of Morrill.

I took charge of the church at Pony Creek, May I, 1889, and

BRETHREN CHURCH CONGREGATIONAL. 625

continued with it in the capacity of pastor during the three sub-
sequent years. I found about one hundred members, and the
church-property question settled by the Brethren buying the half
interest claimed by the German Baptists. They would have
claimed more but for the fact that the ground upon which the
building stood was owned by Jacob Lichty, a progressive, who
would not deed the property to the German Baptist Church for
their exclusive use.

This church had a mission point at a schoolhouse five miles
east of the Pony Creek church, where I organized a Sunday-
school, and preached twice every alternate Sunday. The church
increased in numbers until during the last year of my pastorate
(1892) it numbered one hundred and eighty members.

The church then divided by mutual consent, the west part
retaining the meeting-house at Pony Creek, and the east ' part,
numbering sixty-two members, organized under the name of the
Bethany Church.

A new church house was built near the Little Chapel school-
house, and the church entered on a separate mission, with J. D.
McFaden as its pastor. May 17, 1895. a terrible tornado swept
over this part of Kansas, which destroyed both the Pony Creek
and Bethany churches. The church at Pony Creek rebuilt its
house on the old site, but a disagreement between the members
of the Bethany church, regarding the best location for rebuild-
ing the new church, finally terminated in building two new
churches, one on the site of the former Bethany church, and the
other in the town of Hamlin.

J. H. Burnworth is now the pastor for the Pony Creek and
Bethany churches, and J. D. McFaden preaches for the church
at Hamlin, and also for the Carleton, Nebraska, church.

E. L. Yoder.

ROANN, INDIANA.

The Brethren Church of Roann, Indiana, was organized at
Creek's schoolhouse, in Miami County, Indiana, on June 20, 1880,
with eleven charter members. They were known as the Con-
gregational Brethren. The following spring a revival effort at

626 HISTORY OF THE TUNKERS.

Eureka schoolhouse, in Wabash County, south of Roanu, resulted
in twenty accessions to this little band, J. H. Swihart doing the
preaching.

On June 9, 1883, this church united with the Brethren Church.
When Elder Swihart resigned, he left a band of eighty-five mem-
bers. Following him came Wm. W. Summers, W. C. Perry,
J. M. Bowman, L. W. Ditch, and the present pastor, Louis
Bauman.

This church has had the names of over three hundred upon
her rolls, and at present numbers nearly two hundred twenty,
although many of them are isolated from her services by distance.

This church is the mother of the New Enterprise congregation.

Present organization : Pastor, Louis S. Bauman ; resident min-
ister, Wm. J. H. Bauman ; deacons, Shelby Arthur, John
Brower, John Lowman, Henry Bowman ; deaconesses, Sarah
Zook, Hannah Lowman, Laura Bowman ; clerk, Tt Calvin Leslie.,

ROUND HILL, VIRGINIA, AND E. B. SHAVER.

On the 25th of March, 1885, fourteen sisters and twenty breth-
ren met in a schoolhouse at Tom's Brook, Virginia, and organ-
ized as a congregation. E. B. Shaver was chosen chairman, and
John H. Wisman secretary. All expressed themselves as firm in
the doctrine of Jesus, there being no change in their minds as
to the gospel requirements. Six of this number were deacons,
and E. B. Shaver in the second degree of the ministry. Brother
Shaver was a successful merchant, as well as a prominent
preacher in the German Baptist Church, sound in doctrine, but
not in harmony with its government. After the organization of
the Brethren Church he discontinued his mercantile business, and
for five years devoted his time to preaching the gospel, without
remuneration. In less than one year the congregation num-
bered one hundred and six. Each year were added unto them by
relations and baptism, until congregations of Brethren were
spread over the Shenandoah Valley. From the counties of
Shenandoah, Rockingham, Warren, and Frederick, came calls to
the preacher of the valley for the gospel-alone doctrine. The

BRETHREN CHURCH CONGREGATIONAL. 627

work continued to grow, until now there are organizations in each
of the above counties, and mission points in the eastern part of
Virginia and in West Virginia.

In the southwestern part of the state Elder D. C. Moomaw
came to the assistance of the brethren. He has proven himself
a strong man for gospel truth, and in that section of the state
there is quite a healthful growth of church work. The names of
the deacons of the Maurertown organization were, George W.
Copp, John E. Copp, John W. Hockman, John H. Wisman, John
W. Leedy, and David J. Crabill. George S. Rinker, of Reliance,
was in the second degree of the ministry. He proved to be a val-
uable helper in the local work of the church in Warren County, and
at all times a willing Aaron to Brother Shaver, the Moses of the
Valley, in the struggle for gospel liberty.

SALEM, INDIANA.

The Salem Brethren Church is located in Carroll County,
Indiana. It was organized in October, 1889, with thirteen
charter members. The church building is in Burlington Town-
ship. It is a frame, thirty-six feet by forty-eight feet. The
first pastor was J. H. Swihart. The present pastor is D. A.
Hopkins, and there are now one hundred and thirty-nine members.

SALISBURY, PENNSYLVANIA.

The First Brethren Church of Salisbury, Pennsylvania, was
organized November 17, 1895, with thirty-two members, hav-
ing its beginning in the home of Brother Samuel L. Livengood,
where six members, namely, Samuel L. Livengood and wife,
Stewart Smith and wife, Mrs. Peter L. Livengood, and Mrs. Annie
Wagner, met on November 6, for prayer and conference, in view
of maintaining a church among them.

This congregation is located in Elk Lick, Somerset County,
Pennsylvania, and has now eighty-nine members. Elder John
Crawford Mackey organized the church, and has been its pastor
to this date (November 20, 1899).

The Salisbury church owns a substantial brick meeting-house,

628 HISTORY OF THE TUNKERS.

with a seating capacity of about three hundred, and is an inde-
pendent pastorate, that is, it supports its own minister, who
devotes his full time to the work.

SILVER CREEK, OHIO.

The church was organized in 1882, the business meeting being
presided over by Elder William Kiefer, Pleasant Home, Ohio.
The charter members were as follows : —

Elder D. M. Rittenhouse, Amanda Rittenhouse, A. K. Brown
(deacon), Amanda Brown, William Finacle, Nancy Finacle,
Elder Fisk, Hannah Fisk, Ambrose Fisk, Alice Fisk, Rule Fisk,
J. W. Keiser (minister), Anna Reiser, Samuel Keiser, Sarah
Reiser, Lydia J. Reiser, James Snyder, Lizzie Snyder, William
Shiley, Hester Shiley, James Turner, Sarah Turner, George Trax-
ler, Caroline Traxler, David Thompson, Barbara Thompson, Etta
Wallace, Lizzie Wallace, Minda Eberly, Jacob Gipe, Mary Gipe,
Mary Holstein, William Huff, Josephine Huff, Cyrus Rimmel,
Eliza Rimmel, John Martin, Susan Martin, David Martin, Eliza
Martin, Mary Martin, Susan Rhodes, Samuel Baker, Lydia Baker,
Mary Baker.

Elder David M. Rittenhouse was first pastor and elder, and
was succeeded in the office of pastor by J. H. Swihart, J. H.
Palmer, A. M. Ridenour, Martin Shively, W. A. Welty, and S.
B. Grisso, but Brother Rittenhouse has remained its elder to
this time.

The first church building erected by this congregation is known
at Mount Pleasant Church, and is in the extreme west end of
the congregation, or eight miles from its center. The building
was finished and dedicated in 1883, the dedication service being
conducted by Brother J. H. Swihart. Until 1894, services were
regularly held in the Hickory Grove church, in the center of the
congregation. This edifice was owned by the German Baptist
brethren, who, in 1894, refused to allow the continuance of this
privilege. This necessitated the building of another church,
which was undertaken almost at once. The house, a beautiful
and commodious structure, with many of the modern conven-

BRETHREN CHURCH CONGREGATIONAL. 629

iences, such as furnace and baptistry, was completed in the autumn
of 1895, when it was dedicated, November 10, by the former
pastor, Martin Shively, and was given the name of Bethesda
Church.

The growth of this congregation has from the first been slow,
but steady, and the kind heavenly Father is deserving of much
praise for His goodness.

SOUTHERN CALIFORNIA.

The first work performed in southern California, known to the
author of this work, was performed by H. R. Holsinger, in
October, 1883. During my first visit to California, in the year
above mentioned, it was arranged through correspondence by
the Lathrop brethren that I should visit San Diego, and preach
and baptize several converts at that place.

I went there, preached several sermons, and on Saturday,
October 20, I baptized three young persons, namely, Jacob,
Moses, and Ida Frick, children of Brother W. R. Frick. On
Sunday evening, October 21, we held a communion at the house
of Brother Frick, in which six of us participated, to wit, Brother
Frick and wife, three young persons mentioned above, and
myself. I also met a Brother and Sister Matthews, of El Cajon,
but their circumstances did not permit them to remain for the
communion.

No attempt was made to organize a church or form a class, and
the work performed has had no farther visible results.

The next effort put forth in the southern part of the state was
made in 1892. Elder M. M. Eshelman, who then lived at Lords-
burg, and who had united with the Brethren Church in the spring
of 1892, and was one of the promoters of the Lordsburg College,
was instrumental in inducing me to visit that part of the state,
with the view of organizing a church. After a week's preach-
ing, eight persons joined in forming a congregation, with Brother
Eshelman as pastor. The work seemed to prosper, and several
persons were added to the number. In 1893 a number of mem-
bers opened a colony, and established a town called Rosena, and

630 HISTORY OF THE TUNKERS.

a church was organized in December of the same year. Elder
John Nicholson was selected as pastor. The charter members
were the following: John Nicholson and wife, Maggie Hill,
M. M. Eshelman and wife, M. M. Negley and wife, Naomi Neg-
ley, T. J. Nair, H. R. Holsinger and wife, Catharine Showalter,
and Susan Dubble, and perhaps a few others.

Brother P. S. Garman held a protracted meeting at Rosena
in May, 1894, when two persons were baptized, namely, Alice
Slotter and Louisa Albaugh. And on May 28, a communion was
held, at which thirteen persons participated, all members of the
congregation except Brother Garman. A Sunday-school was
also organized, and a weekly prayer-meeting was sustained.

In the same year a church was organized in Los Angeles, of
which Brother Eshelman was made pastor. I was present at a
Sunday afternoon's service, when three young ladies were bap-
tized in the pool of the Disciple Church. When Brother Eshel-
man returned to the German Baptists, the classes at Los Angeles
and Lordsburg were left without a pastor, and soon scattered
abroad like sheep without a shepherd.

The Rosena colonists discovering their mistake of locating a
colony without water for irrigating purposes, became discouraged,
and began to scatter abroad, until at the present time Brother and
Sister Nicholson and their daughter, Sister Maggie Hill, are
the only members remaining at Rosena.

Most of the members, however, who remained in that part of
the state, maintained their integrity and kept the faith, although
many suffered greatly from the want of church ministrations.
Brother Nicholson faithfully stood by his post until, like Casa-
blanca, "all but he had fled." Having passed the threescore and
ten years, and being without means of support, he could not
preach from home.

There being a continual immigration of members from other
parts of the country, and a constant development of progressive
views among the German Baptists, the necessity of keeping alive
the Brethren cause continued to exist, and a demand was made
to the mission board of the Pacific Conference to send an evan-

BRETHREN CHURCH CONGREGATIONAL. 63 I

gelist. In response to the request, Brother Martin Shively,
pastor of the Lathrop church, was sent there on a three-weeks
mission, in June of 1900. After preaching and visiting for sev-
eral weeks, an organization was effected on the 16th of June,
when, several persons having been baptized, thirty-five names
were enrolled. Brother B. F. Schisler, a minister elect who had
come from Auburn, Illinois, and, for a time, was located at Santa
Ana, was chosen pastor. Sister M. M. Negley was elected sec-
retary ; Sister Susan Dubble, treasurer ; and Sister Laura Slotter,
corresponding secretary. Brother Shively was chosen elder.
Brother Schisler moved to Lordsburg July I, and, being full of
zeal, entered upon the work assigned him in great earnest. A
hall was rented and equipped, a Sunday-school, prayer-meeting,
Sunday-school Christian Endeavor, and other adjuncts were
organized.

On October 1, 1900, Brother Shively was sent on another mis-
sion, remaining ten days. During this last visit a council meet-
ing was called, and Brother Schisler was unanimously elected to
the eldership, and was ordained and placed in full charge of the
church, whose membership had in the meantime increased to
seventy ; but, unfortunately, they are scattered over a large terri-
tory, embracing practically all of southern California. There are
five elders in the territory, namely : John Nicholson, Rosena ;
Jonathan Myers, Pasadena; B. R. Gerhart, Westminster; W. S.
McClain, Los Angeles ; and B. F. Schisler, Lordsburg. Brother
M. M. Negley, San Bernardino, and Brother Jacob Lapp are the
deacons. Sister Laura Slotter, the corresponding secretary,
resides at North Ontario.

SOUTH HAVEN., KANSAS.

The South Haven Brethren Church is located six miles north-
west of South Haven, Sumner County. It was organized in the
spring of 1883, Brethren A. G. Black and D. Harader officiating.
There were twelve charter members. Brother Black, first pastor,
served until the time of his death, December, 1883. D. Harader
served three years. On April 2, 1887, W. J. H. Bauman was

632 HISTORY OF THE TUNKERS.

called as assistant pastor, and served one year or more. During
the next few years, A. P> Gibson did some ministerial work.
Elder H. R. Holsinger preached to an appreciative congregation.
In the spring of 1893 Jacob W. Beer was called to the work, and
served about two years. The present pastor, L. G. Wood, took
charge May 1, 1898. J. P. Blue has been church clerk since it
was organized.

Death list : Elder and Sister A. G. Black, H. J. Frantz, and
Maud Jones.

At present there are twenty members.

STONY CREEK, PENNSYLVANIA.

The Stony Creek congregation was organized on the 13th day
of November, 1880. Elders present were, Joseph Berkley, Jonas
A. Lichty, John P. Cober, and H. R. Holsinger. Joseph Berkley
was appointed chairman of the meeting. J. L. Kimmel and A. J.
Miller were elected to the ministry. J. G. Kimmel and Jonathan
J. Kimmel were elected deacons. Josiah Kimmel and W. M.
Walker had been elected deacons under the old Brothers' Valley
congregation, which was divided into four separate congregations.

H. R. Holsinger was chosen to preside over said congregation.
Benjamin Musser was elected secretary, and Samuel Landis
treasurer. That completed the organization, with seventy-five
members.

Said congregation met in council at the Kimmel church, on the
1 2th day of March, and decided to move the said church to a
more convenient place for the members. A place was selected
at the Berlin road to the Stoystown pike on the farm of J. G.
Kimmel, and it was agreed to build an addition of fifteen feet to
the old church. This was done the same year.

The building committee consisted of J. G. Kimmel, William
Stull, and Josiah Kimmel. The church was dedicated on the
25th day of September, 1881. Dedicatory services were con-
ducted by S. H. Bashor and H. R. Holsinger. It was dedicated
in the name of the "Home Church," and followed by a series of
meetings by Bashor. Fourteen were baptized. J. L. Kimmel

BRETHREN CHURCH CONGREGATIONAL. 633

and A. J. Miller were ordained to the eldership at the same time
by H. R. Holsinger. Alvin Cober followed Holsinger, then
J. L. Kimmel, A. J. Miller, S. W. Wilt, Silas Hoover, J. H.
Knepper, B. C. Moomaw, J. D. McFaden, M. C. Meyers. Pres-
ent pastor, P. M. Swinehart. J. G. Kimmel.

SUGAR CREEK, IOWA.

In 1893 the writer was the only member in Tama County,
except Brother and Sister Ebersole, who lived twelve miles east,
but not known to me at that time. In the fall of 1893 Brother
S. H. Bashor held a meeting, during which eight came forward.
In 1894 Brother S. J. Harrison held another meeting, and three
more came out. Then he organized us. I had been a minister
in the German Baptists, and I was set apart as pastor. We held
meetings in an old United Brethren Church for about two years.
During that time I baptized nine persons. Then two of our
brethren's families moved to Mississippi, taking five members out
of our congregation, and two crossed the river of death. Then
we moved our appointments to a schoolhouse, where we held
services until January I, 1899, during which time we baptized
five more.

January 1, 1899, we completed our church, and it was dedi-
cated by Brother J. L. Gillin, of Waterloo, Iowa.

In June, 1899, Brother Gillin held a protracted meeting, at
which time forty were baptized and three taken in by relation.
Since then we baptized two more, and took in two by relation.
We numbered about ninety. We have meetings twice each Sun-
day, and a good Sunday-school. We have started a Sunday-
school library, which has about thirty-five volumes. I have been
pastor of the congregation since it was organized.

Fetter Hall.

Montour, Iozva.

SUMMIT MILLS, PENNSYLVANIA.

Location, Summit Mills, Somerset County.

This church was organized in the fall of 1883, in the Miller

634 HISTORY OF THE TUNKERS.

schoolhouse, by Elder P. J. Brown. There were seven members
that stood up for the gospel-alone doctrine, John A. Miller and
wife and oldest daughter, W. H. Miller and wife, and S. P.
Meyers and his son Albert.

An effort was made to purchase a half interest in the old
church, but failed. In 1884 a church was built, thirty feet by
forty-five feet, at a cost of $1,000. A. D. Gnagey was pastor
from the beginning. The Sunday-school was organized in the
schoolhouse in the spring of 1884, before the church was built.
About five years later a vestibule was built ; the bell, organ, chan-
delier, and carpet were purchased at a cost of $500, making the
present cost of the church property $1,500, all paid for.

If all that united with this congregation were living, and
remained on the church roll, they would number one hundred and
two members. There are eighty-six living members on the
church book ; about eighty in attendance at Sunday-school.

John A. Miller, elder; John H. Knepper, pastor.

SUNNYSIDE, WASHINGTON.

A congregation was organized at Sunnyside, Washington,
sometime during the last months of the year 1900.

There were twelve charter members, whose names were : Elder
S. J. Harrison and wife, P. J. Lichty and wife, H. M. Lichty and
wife, Mrs. Cora Gorden, Homer L. Brown, Daniel J. Yoder and
wife, Harry Lichty, and Roy C. Lichty. Brother Harrison was
pastor of the church. An effort was also put into operation by
which a union church was expected to be built in the near future.

TIOSA, INDIANA.

The Tiosa Brethren Church is located at Tiosa, Fulton County,
Indiana. The organization was effected on December 26, 1883,
with seventeen charter members. J. A. Ridenour was the first
pastor. The house of worship is a frame, thirty-six feet by fifty-
four feet. The present membership is forty-five, and the pastor
is D. A. Hopkins.

BRETHREN CHURCH CONGREGATIONAL. 635

TURLOCK, CALIFORNIA.

Turlock Brethren Church was organized May, 1891, Elder
Jonathan Myers presiding. There were seven charter members,
as follows : C. Ronk and wife, D. W. Ronk and wife, John Ronk,
Elizabeth Bennett, and Elizabeth Dunlap. The first pastor was
Brother Jonathan Myers, who was also state evangelist. He was
succeeded by Z. H. Copp, also state evangelist. Then Elder P. S.
Garman, who served the church one year. Martin Shively came
in the autumn of 1896, and has served the church ever since.
The present membership is fifty.

G. T. and D. E. Ronk are young preachers from this congre-
gation.

UNIONTOWN, PENNSYLVANIA.

The First Brethren Church of Uniontown, Pennsylvania, was
organized at the house of Sister A. D. Johnson, December 14,
1900.

The following officers were chosen by unanimous vote: John
Thompson, deacon; Howard A. Moser, W. O. B. Davis, John
Thompson, trustees ; Miss Layola Hague, secretary ; Mrs. A. D.
Johnson, treasurer. Lookout committee, A. D. Johnson, Howard
Moser, John Thompson, S, S. Schrock, Mrs. Eliza Smith, Miss
Mollie Gans, Miss Layola Hague. L. A. Hazlett, pastor; J. D.
Gantz, local elder.

There are about thirty members in the congregation, and it is
expected that several from the Grove church will join this
church. This is undoubtedly the last congregation of the Breth-
ren Church organized in the nineteenth century. Brother L. A.
Hazlett presided at the organization, and was chosen elder of
the church.

VALLEY, PENNSYLVANIA.

The Valley Brethren Church, at Jones Mills, Pennsylvania,
was organized in the fall of 1883, by Elder J. B. Wampler, with
a membership of twenty-three. Of this little band Elder James
M. Bennett was pastor, John Horner and Daniel L. Myers dea-
cons, and W. A. Harmon clerk.

636 HISTORY OF THE TUNKERS.

The new organization met from time to time in schoolhouses,
and the pastor was assisted in the care of the flock by Brethren
J. B. Wampler and Stephen Hildebrand.

In the fall of 1884 these two brethren held a revival for this
class. They asked for the use of the German Baptist meeting-
house at the county line, but were refused. Our brethren and
their friends then prepared a place for worship under the trees
near by. The seats were slabs, and the stand and pulpit of rough
boards. Here the little band met and worshiped God. Their
pulpit and stand were destroyed one night after service. This
unkind act on the part of their enemies aroused the indignation
of the people of the neighborhood, and through the sympathy
which followed, money was raised to build the church that now
stands and opens its doors every Lord's day for the gathering
together of God's people to worship. Brother David Young
donated the ground on which to build the church and $100 to
start the good work. Others at once followed his liberal exam-
ple, and in the following May the new church was completed and
dedicated. Brother Wampler had charge of the dedicatory serv-
ices, and was assisted by Brother Hildebrand. It is a modest
frame structure that will comfortably seat three hundred people.
Within its walls seventy-five souls have confessed Christ as their
Saviour, and were received into the church.

The congregation has been served by the following pastors :
James M. Bennett, Stephen Hildebrand, J. W. Smouse, James
Pamplin, John G. Snyder, William A. Harmon, and Marcus A.
Witter. At present (December, 1899) the membership numbers
about sixty. They have a good Sunday-school, and a working
Young People's Society that meets weekly. Preaching services
are held twice on each alternate Sunday.

WARSAW, INDIANA.

Warsaw church, Indiana, was organized in 1892, with forty-
two charter members. Brother L. W. Ditch was the first pastor.
Brother C. F. Yoder took charge in 1894, and remained pastor
to the close of the century. Present membership, two hundred

BRETHREN CHURCH CONGREGATIONAL.

637

and forty. Church property valued at $2,100. Sunday-school
numbers one hundred and sixty-five ; forty-five in home class.
Sisters' Society of Christian Endeavor, forty-two; King's Chil-
dren, senior, sixty-five; junior, forty.

W. C. Perry, elder ; Jesse Calvert, resident minister.

Warsaw is in the location of Winona Park, where the Breth-
ren's General Conference has been held for several vears.

WASHINGTON, DISTRICT OF COLUMBIA.

The First Brethren Church of Washington, District of Colum-
bia, was organized August 17, 1896, I. D. Bowman and E. B.

Shaver assisting in the organ-
ization. There were eighteen
charter members. There are
now in the city twenty-five mem-
bers, and outside the city fif-
teen ; total, forty members. W.
M. Lyon, pastor.

The congregation has no
house of worship, but holds
services in a hired hall. They
have a Sunday-school of about
sixty scholars, and missionary so-
ciety of twenty members. An
effort is being made to raise
funds to build a church, about six hundred dollars having been
received at the time of writing.

WARSAW CHURCH

WEST INDEPENDENCE, OHIO.

This church was organized on March 24, 1883, by Brother
J. H. Worst. Charter members, thirteen, — Lucinda Ebersole,
Grant Ebersole, Harry Ebersole, Joseph Drenner, Alice Rosen-
berger, Emma Leiber, Justin Bender, Hattie A. Hazen, Lee
Hazen, John P. Hazen, Susanna Leedy, Mary Bowers, Jacob C.
Hazen.

638 HISTORY OF THE TUNKERS.

The first pastor and elder was Isaac Kilhefner ; the second,
A. M. Ridenour; the third, Martin Shively ; the fourth, Isaac
Ross ; the fifth, M. S. White ; the sixth, S. W. Wilt. The church
house is in West Independence, Hancock County, Ohio, and was
purchased from the Evangelical Church, April 10, 1888. It is
a frame building, and cost six hundred dollars. The first brother
that preached at this place was H. R. Holsinger.

WINCHESTER, .OHIO.

Location, Gratis, Preble County.

The Winchester church was organized about the year 1885.
R. T. Mallott held a meeting at the place in a Methodist Church,
and baptized about seventy persons, mostly members of the
Methodist Episcopal Church. Edward Mason was the first pas-
tor ; A. A. Cober was his successor. These were followed by
J. W. Tombaugh and Martin Shively ; and at the present time
the church is in charge of Josiah Keim, who is still serving his
fourth year. They have a good house of worship, and a new
parsonage. The parsonage was built by the Stover family.
This church has an evergreen Sunday-school of about one hun-
dred attendants, a Sisters' Society, and eighty working members
of the church, all in peace and harmony.

Note. — Elder Josiah Keim, in connection with his church
report, adds: "At the Ohio State Conference of 1899, twenty-
seven organizations were reported for the state, but not all were
represented by delegates."

ZION HILL, OHIO.

Zion's Hill church is located four miles north of Smithville,
Wayne County, Ohio. It was first a mission point under the
care of the Ohio Home Mission Board, and was partially organ-
ized by enrolling eleven members — two brethren and nine sisters
— and electing a secretary and a treasurer, on December 31, 1892.
On May 19, 1894, it was fully organized into a church, with
sixteen charter members, — four brethren and twelve sisters, —
electing D. L. King and J. W. Funk as deacons. Sister Emma

ASHLAND COLLEGE AND DORMITORY

64O HISTORY OF THE TUNKERS.

King (now Mrs. Ed. Steiner) was elected secretary, and E. L.
Steiner treasurer, and the church received its present name.
William Kiefer, of Pleasant Home, was then chosen as thei>-
pastor. The church worships in a union house, and is in a
prosperous condition, with fifty-five members. William Kiefer
is still pastor.

LITERATURE.

The Brethren Church lays claim to an excellent line of
Sunday-school literature, and an ably-conducted weekly paper,
called the Brethren Evangelist. The office is located in the
college buildings, at Ashland, Ohio. The college management
also publishes a monthly magazine, entitled Purple and Gold,
which is an honor to the institution, as well as to the editors.

The only school under the auspices of the church is Ashland
College, of which a brief history will be found elsewhere, in
addition to the following advertisement.

ASHLAXD COLLEGE.

Ashland College is located at Ashland, a beautiful town of four
thousand inhabitants, in north central Ohio, on the Erie Railroad.

The location is unsurpassed in healthfulness. The college site
commands fine scenery, and is most admirably adapted for col-
lege purposes.

The college building is a large and elegant structure, built of
cut stone and brick.

The boarding hall is similar in construction to the college
building, and furnishes a splendid home to those who room
there.

The buildings stand in the midst of a large campus, beau-
tifully shaded. The grounds were never more attractive, furnish-
ing a delightful and inspiring place for the student.

Ashland College was chartered in February, 1878, and incor-
porated as Ashland University in July, 1888. The object of the
friends and founders is to maintain a college or university for
promoting education, morality, religion, and the fine arts, and to
secure to its members and patrons the advantages of education in
all departments of learning and knowledge.

BRETHREN CHURCH CONGREGATIONAL. 64I

The friends of the college greatly rejoice that the institution is
free from all debt. It is the purpose of the board of trustees to
thoroughly and efficiently equip every department of collegiate
instruction.

The past year there were enrolled about seventy students. Of
this number fifteen are preparing for the ministry of the gospel
or for missionary work. A number of young people have written
during the year indicating their purpose to enter upon the work
of the ministry. We hope in the next few years to enroll many
more for this work. But the work of the college is not limited
to this particular line of instruction. Many of our students are
doing most excellent work in other fields of labor.

More than twenty of our most active ministers are either
graduates of the college or have been students. According to
the records, there have graduated from our college sixty-three
persons.

CHAPTER XVI
BRETHREN CHURCH— 'BIOGRAPHICAL

S. H. BASHOR.

Stephen H. Bashor, the most successful Tunker revivalist in
the history of the denomination, was born in Washington County,
Tennessee, August 15, 1852. He was baptized on June 5, 18 — ,
by Elder Daniel Glick. He was called to the ministry at the age
of twenty-two years, and almost immediately entered the evan-
gelistic field, meeting with signal success from the start. He
traveled through the entire brotherhood from the Atlantic to the
Pacific, and preached in nearly every congregation, from three to
thirty discourses in each one. It has been estimated that ten
thousand persons were brought into the church through his
ministry.

January 19, 1878, he was married to Miss Corda Weller. He
took a course in the National School of Oratory at Philadelphia,
graduating in 1883.

Brother Bashor also served his people in the capacity of an
editor, occupying positions on the Brethren at Work, Gospel
Preacher, and the Progressive Christian. He also made his mark
as a controversialist, holding at least three discussions, of which
two were published in book form, namely, "Bashor and Berg-
stresser," and "Bashor and Dillon." He also published several
smaller works, among which may be mentioned "The Gospel
Hammer."

To Stephen H. Bashor belongs a large share of the honor, or
ignominy, of the great division in the Tunker fraternity, as he did
as much in agitating the various subjects which created the dis-
turbance as any other brother. And he was also one of the most
active and influential men in the organization of the Brethren
Church. He did noble work for a number of years in that body.
Then he became ambitious, thirsting for worldly glory. He
first sought it in the lecture field, and was fairly successful.

(642)

BRETHREN CHURCH BIOGRAPHICAL. 643

Next he entered the political arena, running for Congress in three
several parties, failing in each case. (Portrait 193.)

LOUIS S. BAUMAN.

Louis S. Bauman was born near Nora Springs, Iowa, Novem-
ber 13, 1875. At four years of age his parents, Elder W. J. H.
Bauman and Amelia Bauman, moved to Morrill, Kansas. Here,
at nine years of age, he met with a sad accident, having his right
foot completely severed from his body by a mowing machine.
In February, 1889, at the age of thirteen years, he united with
the Brethren Church during a revival held by his father.

He completed his common-school education at Lawrence,
Kansas, graduating from the Lawrence High School. Imme-
diately after, he went to Morrill, Kansas, where, on July 2, 1893,
he preached his first sermon, from the text, "O God, my heart is
fixed." Ps. 108: 1. At this time he was but seventeen years of
age. Soon after, he was installed to the ministry, and took
charge of the Pony Creek church, Kansas. He was ordained to
the full ministry August 4, 1894.

In April, 1895, he was called to the work at Auburn, Illinois,
where he was quite successful. While here, he also had charge
of the work at Cornell, Illinois, preaching at one or the other of
these places from two to three times every Sunday, holding his
own revivals, besides other duties. For four years in connection
with this work, he was a teacher in the district schools.

In the fall of 1897 ne took charge of the Roann and Mexico
churches, Indiana. About one hundred members were added to
those two churches during his first two years' service. Besides
his regular duties, he held revivals at Brighton, Cambria, and
South Bend, Indiana, Dayton, Ohio, and McLouth, Kansas, dur-
ing which about one hundred and fifty conversions resulted. His
peculiar calling is the evangelistic field. He is assisted in his work
by his father and his wife. In 1898 he was elected vice-president
of Indiana Conference, and in 1899 was elected president.

Louis S. Bauman and Mary Wagoner were married April 28,
1898. (Portrait No. 328.)

644 HISTORY OF THE TUNKERS.

MARY WAGONER BAUMAN.

Mary Wagoner, wife of Louis S. Bauman, was born August
ij, 1876, in Manhattan, Kansas. She is the daughter of J. Lafay-
ette and Judith P. Wageman. Her parents are natives of Ohio.
She was raised on a farm near Stockdale, Kansas. At the age of
thirteen she united with the Methodist Episcopal Church, this
being the faith of nearly all her ancestors. In 1892 she went to
Lawrence, Kansas, to attend school. Four years later she grad-
uated with honors from the Lawrence High School. For several
years following she taught in the public schools.

On the 28th of April, 1898, Mary Wagoner and Louis S. Bau-
man were united in marriage. Three days after she united with
the Brethren Church, being baptized on May I, during a meeting
held by her husband at McLouth, Kansas. She was ordained
to the ministry in the Roann, Indiana, congregation, December.
1899.

Sister Bauman is a talented, forcible, and consecrated woman,
with a future before her. In his absence she is ever ready to take
the place of her husband in the pulpit, and his people are delighted
to have her do so. (Portrait No. 267.)

W. J. H. BAUMAN.

W. J. H. Bauman was born in Northampton County, Penn-
sylvania, on December 24, 1837. His father was born in Prussia,
Germany, March 4, 1804, and was educated for the Catholic
priesthood, but, preferring the medical profession, he became a
physician. His mother, Sarah Hartzell, was born in Pennsyl-
vania, February 26, 1814, and died September 1, 1850. William
learned the mason trade from an uncle.

On January 7, 1856, he left Pennsylvania, for Stephenson
County, Illinois, where he married Miss Amelia Leckington on
July 8, i860, the ceremony being performed by Elder Enoch Eby,
of the German Baptist Church. In August. 1857, Elder Eby
baptized him into the German Baptist Church, near Lena, Illinois,
and on April 7, i860, he was called to the ministry by the same

646 HISTORY OF THE TUNKERS.

congregation. From here he moved to northern Iowa, where he
served as farmer, mason, and preacher, preaching from one to
three sermons nearly every Sunday for eighteen years. He spent
much of the winters in evangelistic work, meeting with great
success. The spring of 1880 found him located in Morrill, Brown
County, Kansas, where he labored for eight years.

At Morrill he became associated with the progressive move-
ment in the German Baptist Church, and from the beginning was
an ardent agitator, writing, talking, and preaching in behalf of
the movement. For this he was expelled from the Pony Creek
church, in November, 1882. Two days after his expulsion the
annual meeting committee returned, confessed its error, and
asked forgiveness.

He was the only trans-Missouri delegate to the Dayton con-
vention, in June, 1883. Soon after his return from the conven-
tion, he was visited by another annual meeting committee, and
again expelled from the church. Since that time he has been a
prominent figure among the progressives in the west, preaching
and organizing churches until within the last few years. He
was twice ordained as district evangelist of the Kanemorado
district.

Few men have sacrificed and endured more hardships for the
cause than he. To him the church owes a debt of gratitude that
never can be paid. He and his faithful wife, who ever nobly
stood by his side, sacrificing and suffering with him, are now liv-
ing with their son, Louis S., at Roann, Indiana. He served the
Brighton, Indiana, church as pastor in 1899, an<^ at this time is
pastor of the church at Edna Mills, Indiana. (Portrait 182, 233.)

DR. URIAS M. BEACHLEY.

Dr. Urias M. Beachley was born as Meyers' Mills, Somerset
County, Pennsylvania, August 21, 1829. He was son of Daniel
Beachley, who was one of the most highly esteemed men in the
community, and a lifelong member of the Tunker Church.

Dr. Beachley received his common-school education from the
district-famous professor, Joseph Stutzman. He also received

BRETHREN CHURCH BIOGRAPHICAL. 647

some instruction in the normal schools, and then entered the Eclec-
tic Medical College, of Cincinnati, Ohio. There he was prepared
for his professional career. He graduated in 185 1, and imme-
diately entered upon an active practice, with all the ardor of a
zealot. No call was too distant, no patient too humble nor too
poor, to be responded to by the young doctor.

He made a specialty of chronic diseases, and was pronounced
very successful by his patients, as well as by the medical pro-
fession.

He continued to practice nearly fifty years in the same office
in which he started, and lived in the same house to the end of life.

He married Mary Ann Koontz, in 1853, wno proved to be to
him a wife in all that the word comprehends, as companion, help-
meet, and mother to his children.

Much of the life of Brother Beachley will be found in the
"History. of the Meyersdale Church," of which he was the first
great cause, and one of its principal supporters from beginning
to end of his life. He was one of the most intimate companions
of the author of this work, and one of his staunchest supporters
in all his troubles in Somerset County. The best that can be
said of Dr. Beachley as a brother and a friend is that too much
good can not be said of him. He died April 26, 1899., aged
seventy years eight months and five days. (Portrait No. 334.)

P. H. BEAVER.

Peter Horlacher Beaver was the sixth of seven sons born to
John and Anna Beaver. Three of these brothers were called to
the ministry. Wendell Baker, the father of Anna Baker, was
the first member of the Tunker fraternity in Union County, Penn-
sylvania. Anna Baker was married to John Beaver, of Lycoming
County, on February 22, 1814, and was baptized in 1822, being
the first member after her grandfather.

The ancestors of P. H. Beaver on his father's side were Valen-
tine Bieber, his son Adam Bieber, his son John Bieber, the hus-
band of Anna Baker ; and on his mother's side, Wendell Baker,

648 HISTORY OF THE TUNKERS.

his son John Baker, his daughter Anna Baker, wife of John
Bieber. This name has been anglicized, and is now written
Beaver by most of the families.

Peter H. Beaver was born in Union County, Pennsylvania,
March 29, 1830, on the old homestead farm.

At the age of twelve his parents bought a home in the borough
of Lewisburg, and retired from the farm. Peter was placed with
a man in Lewisburg for a term of four years to learn the harness
and saddlery trade.

Early in his boyhood he showed a taste for literature, and in
due time became a studious reader, and an amateur phrenologist,
and almost a politician. After serving time as an apprentice, in
the spring of 1851, he spent nearly a year in travel and work at
his trade. There was no railway within fifty miles of his home at
that time. He visited Harrisburg, York, East Berlin, Columbia,
Baltimore, Philadelphia. Lancaster, and other less important
places.

On January 22, 1852, he was united in marriage to Miss Mary
Royer, daughter of Joel Royer, by Elder Isaac Myers. In the
year 1861 he was baptized by Elder Isaac Myers, and in 1867
he and W. K. Moore were chosen deacons on the same day, in the
Buffalo Valley church, in which station he "served twelve years.
During the last two years he published the Deacon, a small
monthly paper, as an exponent of apostolic church government,
and for the purpose of arresting and defeating the gradual and
persistent usurpations of power by aspiring elders. The publi-
cation of the Deacon was suspended at the end of two years, when
the publisher was chosen to the ministry, which took place on
June 5, 1879. On this same day he became grandfather ; he was
elected to the ministry, and was cited to be visited by an annual
meeting committee for publishing a schismatic periodical.
Brother Beaver's ministry ran peacefully for about nine years.
He moved to Montandon, a village a mile and a half east of
Lewisburg, and where he now resides. From here, while in the
active ministry, he traveled widely among the church of central
Pennsylvania.

650 HISTORY OF THE TUNKERS.

During a revival in the Baptist Church at Montandon, in the
year 1887, six of his children were converted. They had a
preference for the Tunker baptism, but did not admire the Ger-
man Baptist Church government. After a family consultation it
was agreed to send for Brother W. L. Spanogle to hold a few
meetings, but he was substituted by Elder J. B. Wampler, who
attended to their wants. This act or permission on the part of
Brother "Beaver gave offense to the elders; a charge was pre-
sented for fellowshiping Brother Wampler ; a committee of
adjoining elders was called, and in due time Brother Beaver was
disowned, according to the spirit of that age, because he would
not confess that of which he did not believe himself to be guilty.
In 1889 Brother Beaver was ordained to the ministry in the
Brethren Church at Johnstown, Pennsylvania, by Elders J. D.
McFaden and E. B. Shaver. He has done some preaching, but
is not now in charge of a church. (Portrait No. 368.)

JOSEPH W. BEER.

Joseph W. Beer was born in Armstrong County, Pennsyl-
vania, March 26, 1838. His father's name was Jacob, and his
mother's name was Catharine. "Her maiden name was Wampler,
which is represented by the W in his name. His parents were
members of the Tunkers, and their home for years was a place
of religious services. Their children were reared in the faith,
and three of their sons — Solomon, Joseph, and Jacob — were
elected to the ministry ; and two of their sons-in-law — Thomas
Graham and John B. Wampler — were chosen to the same office.

Brother Beer was educated principally in the public schools
and the Dayton Academy. He was converted and baptized in
1859, and was elected to the ministry in 1861. On September
10 of the same year, he and Sister Hannah Elizabeth Henegan,
daughter of Doctor William Henegan, were married, by Elder
Lewis Kimmel. They have endeavored to be faithful Christians,
and to encourage and assist each other in the discharge of the
various duties devolving upon them.

Brother Beer was chosen to the ministry in Armstrong County,

BRETHREN CHURCH BIOGRAPHICAL. 65 1

Pennsylvania, afterward was advanced, and in 1881 was ordained
elder, all in the same county. He attended to his calling suc-
cessfully in various places, and in different states of the Union,
until about 1892, when he became afflicted with epilepsy.

In the early part of his career he taught school. Afterward
he was employed by the author of this work as assistant editor
of the Christian Family Companion, and still later as a partner
of the Progressive Christian. He also served with Elder J.
Quinter as assistant, and was proprietor, editor, and publisher of
the Progressive Christian, at Berlin, Pennsylvania, for a short
time, commencing with i860. He wrote much for the different
church periodicals. Some of these writings were afterwards
published in a book or pamphlet form. One of these was "The
Jewish Passover and the Lord's Supper," a book of two hundred
and fifty-eight pages ; another, "A Summary of Religious Faith
and Practice, or Doctrines and Duties ;" and another, a poem,
entitled "Faith and Practice of the Brethren Church." He
attended a number of district and general conferences, in which
he took an active part. He manifested a deep interest in the
Brethren Church, and was moderator of the first general confer-
ence at Ashland, Ohio, June 29 and 30, 1882. At the same
meeting he was one of a committee to arrange and publish a
hymnal, which was done acceptably. He afterward moved to
California, where he served several churches as pastor and elder
until his affliction disabled him for public service. He had a
good library and a full record of his past experience and work,
but their dwelling, with all its contents, was destroyed by fire.
At this writing he is pastoral correspondent of the Pacific District
Conference.

In the prime of his manhood Brother Beer was one of the most
logical and forcible public speakers of my acquaintance. Being
possessed of a tall and erect* form, and a full, strong voice, with
a pleasing address, he could hold a large audience at his own
will. He was also fearless of any competitor, although not
inclined to be satirical or abusive. As an instance of his oratorical
ability, I will mention one occasion.

652 HISTORY OF THE TINKERS.

A Mr. Streamer, a Lutheran minister, had assailed our peeuliar
doctrines in his public preaching at Roaring Springs, Pennsyl-
vania, during my presence. At the close of the service I asked
permission to make an announcement, which was granted. I
then stated that in two weeks from that day a reply would be made
to the discourse to which we had just listened, either at this
church or somewhere near by, and invited people to come and
hear the! gospel side of the subject. I had Brother Beer in my
mind at the time as the champion for the occasion. When the
day came there was an immense concourse of people assembled
on the ground, the half of whom could not have entered the
Lutheran Church.

We resorted to a grove near by, and for two hours Brother
Beer addressed them upon the subject to which Mr. Streamer
had objected, to the entire satisfaction of our side of the audience
and the discomfiture of our opponents. I do not remember a
single occasion when I felt more perfectly satisfied with the effort
of any of my brethren than I was with the work of Brother J. W.
Beer on the hillside of Roaring Springs, and the result was quite
satisfactory to the Tunker Church, for at this time a large and
prosperous congregation of German Baptists had grown up in
the community. (Portraits Nos. 184, 324.)

A. R. BEMENDERFER.

A. R. Bemenderfer, born in Canton, Ohio, August 6, i860, has
resided in Elkhart County, Indiana, since 1865. He was united
in marriage with Alice Beasecher, September 26, 1883. To them
were born two children, daughter and son, now both members of
the church. He and wife were baptized February 13, 1891. He
was called to the ministry in November, 1894; ordained by J. O.
Talley. He attended Hillsdale College a short time, in company
with J. A. Miller. (Portraits Nos.' 103, 142.)

SOLOMON BENSHOFF.

Solomon Benshoff was born March 5, 1812, in Cambria County,
Pennsylvania. I could not ascertain the date of his connection

%% ' fB

■&f-

GROUP 3

654 HISTORY OF THE TUNKERS.

with the church, but he was called to the office of deacon October
II, 1846, and was elected to the ministry May 20, 1855.

Elder Benshoff was one of the staunch men of his county, and
was an energetic member of the church. When the division
occurred, Brother Benshoff stood in with the progressives, and
was the only ordained elder in that part of the state who became
a charter member of the Brethren Church. He raised a family
of twelve children, all of whom belong to the church of their
father. He died March 31, 1894. (Portrait No. 380.)

BENJAMIN BENSHOFF.

Benjamin Benshoff was born February 12, 1832. He was bap-
tized by Elder Levi Roberts, April, 1857. Brother Benshoff
served in the office of the Deacon for nearly ten years, and did
much to build up the cause of the Brethren Church in southern
Pennsylvania. He raised a family of thirteen children, twelve
of whom are members of the Brethren Church. Both he and
his wife are still laboring for the upbuilding of the church, and
patiently waiting for the inheritance which is incorruptible and
fadeth not away. (Portrait No. 379.)

DANIEL J. BOLE.

Daniel J. Bole, of Pittsburg, Pennsylvania, is the representative
of a worthy, God-fearing ancestry. On his mother's side he is
descended from Jacob Goughnour, a sturdy adherent of the
Tunker faith, who, in 1709, emigrated to Canton Basil, Switzer-
land, and thence, some years later, crossed the ocean for the land
of religious liberty. In 1729 he founded a church of his faith,
at New Jerusalem, near Hagerstown, Maryland.

Later he located near Johnstown, Pennsylvania, where he took
possession of a grant of seven hundred acres of land, and where
the majority of his descendants settled. One tract of two acres
this pioneer set aside as a burying-ground. It is known as the
Union Cemetery, and is located near East Conemaugh. He had
three sons. Daniel Goughnour is the great-grandfather of

BRETHREN CHURCH BIOGRAPHICAL. 655

Brother Bole. Both he and his son were deacons in the Tunker
Church, and the granddaughter of the latter, the mother of
Brother Bole, was also noted for her piety.

On his father's side the great-great-grandfather left Ireland dur-
ing the religious persecution of the earl)- part of the eighteenth
century, and came to Xew York. Later he married into a German
family in Butler County, Pennsylvania. His great-grandfather
and grandfather Bole were born in Armstrong County, Pennsyl-
vania. His parents, Isaac C. Bole and Christiana Goughnour,
were married in Cambria County. The Boles had been Presby-
terians, but after their marriage this couple united with the Ger-
man Baptists, and remained with them until the division on the
dress question, in 1880, when they cast their lot with the Brethren
Church, of which they are still members.

Daniel J. Bole was born in Cambria County, Pennsylvania,
May 3, 1857. He was brought up on a farm, received a common-
school education, and aided his father in the lumber business until
he was over twenty-one years old. He was then employed in the
Cambria Iron Works.

September 28, 1881, he married Miss Mary E. Beck, of Johns-
town. In May, 1886, he united with the Brethren Church at East
Conemaugh. In April, 1887, he accepted a position with the Black
Diamond Steel Works in Pittsburg, where he worshiped for a
time with the Messiah Baptist Church, and held the office of
superintendent in the Sunday-school for eighteen months. He
felt, however, that complete affiliation with any other church was
impossible to him, and in October, 1889, he resigned as superin-
tendent of the Baptist Sunday-school. One month later he
secured Vaughn's Hall, on Liberty Avenue, and on November 3
organized a Sunday-school with forty-three scholars, which
resulted in the organization of the First Brethren Church of
Pittsburg.

December 27, 1892, Brother Bole married Miss Anna Replogle,
daughter of J. L. Replogle.

October 1, 1893, Brother Bole was ordained to the ministry
by P. J. Brown, J. C. Mackey, and W. L. Spanogle. In his boy-

656 HISTORY OF THE TUNKERS.

hood he had heard the call to the ministry, but had forced aside
decision. The need of the work of his hands at home, the lack
of a thorough theological training, the industrial bent as an
expert in his trade, all combined to keep him from undertaking
the sacred office. But God's claims were not to be set aside.
The needs of the little school forced him to expound the Word
in public, and the growing charge soon needed a pastor in name
as well as deed.

After his ordination he assumed all the cares and duties of the
pastorate for about two years. During that time the church
numbered seventy-four accessions. During this period he con-
tinued his industrial work with the Black Diamond Steel Works.
As soon as the church was able to support a pastor, R. E. Darling
was called as a permanent one. Brother Bole is now preaching
for the Highland Brethren Church, Washington County, Penn-
sylvania, and semimonthly for the Glade Run Church, Armstrong
County, Pennsylvania. (Portrait No. 244.)

j. L. BOWMAN.

J. L. Bowman was born near Jones' Mills, Westmoreland
County, March 1, 1866. He is of German descent. His early
life was passed amid the lights and shadows of his childhood
home. When he completed his public-school studies, he entered
the Southwestern State Normal School, located at California,
Pennsylvania, from which he graduated some years later. In
his senior years he was chosen to represent the Philomathean
Literary Society in its annual contest. Shortly after his gradua-
tion from the normal school, he was elected to the ministry in the
Brethren Church, and was duly ordained by Elder J. B. Wampler,
of Blanco, Pennsylvania. Being impressed with the need of a
wider preparation before fully entering on his life's work, he
entered the theological department of Juniata College, at Hunt-
ingdon, Pennsylvania, from which he graduated in 1899. The
following year he taught school at West Overton, Pennsylvania.

He is the present pastor of the Vinco Brethren Church.
(Portrait No. 149.)

:%,

»•

GROUP 4

658 HISTORY OF THE TUNKERS.

JOSEPH BOWMAN.

Among our faithful brethren who died in the early years of
our history, was Brother Joseph Bowman, of Rockingham
County, Virginia. He was an unassuming Christian gentleman,
who served his church faithfully, always filling his appointments.

During the years 1867-68, when definite time was preached by
W. C. Thurman and others, Brother Bowman and a number of
other brethren and sisters gave much time to the study of certain
prophecies, and believed the time was at hand. He was also a
strong advocate of the single mode of feet-washing. These
peculiarities drew upon Brother Bowman and his associates the
censure of the German Baptist Church, and a number of them
were disowned. Brother Bowman, however, continued to preach,
and, being a man of sterling integrity and moral character, a
number of persons were baptized by him by trine immersion.
When the prophecies failed, and the little band was disappointed,
a number of them requested to be admitted into fellowship in the
German Baptist Church. This was granted to all the old mem-
bers, but those who had been baptized by Bowman and Thurman
were required to be rebaptized. Some yielded to this demand,
but others could not. This was a trying time to Brother Bowman.
He desired to be in fellowship with the old church, but to desert
those whom he had received in good faith, leaving them without
a shepherd, was more than his sense of justice could permit.
Accordingly he stood by them, and ministered to them, adding
such as chose to go with them.

After the general division of the brotherhood, Brother Bow-
man and his faithful band, in a body, united with the Brethren
Church, and so have ever remained.

Brother Joseph Bowman was born March 4, 1837, and died
August 22, 1887, aged fifty years five months and eighteen days.

STEPHEN BROADHURST.

Stephen Broadhurst moved to California in 1848. While
crossing the plains he became acquainted with and married Miss
Rebecca McCombs. They arrived in California in the days of

BRETHREN CHURCH BIOGRAPHICAL. 659

aiining excitement, ancyife went into the mines to work, having
no capital save a willing mind and strong arms. He went to Napa,
and soon after became a member of the Baptist Church. Several
years later he became acquainted with Elder George Wolfe, while
preaching in Napa County, and was baptized by him. A num-
ber of others united with the church at the same time, and a local
organization was effected, and Brother Broadhurst was chosen
to the ministry. He had a limited education, but he felt that the
Lord had called him to preach, and, being very zealous, he trav-
eled and preached many times, but was more successful at the
fireside than in the pulpit. He was very sociable, and always
had time to talk on religion. If he excelled in any Christian
virtue, it was in hospitality.

Brother Broadhurst died at his home near Jenny Lind, Cala-
veras County, California, August I, 1888, aged sixty-two years
and nine months.

p. j. BROWN.

P. J. Brown was born in Somerset County, Pennsylvania,
October 14, 1827. He was elected to the ministry at Sandy
Creek, Virginia, in 1851. He was ordained an elder in Wayne
County, Ohio, in 1879, and served on the standing committee
at Lanark, Illinois, in 1880. He was the only charter member
in the Brethren Church who had reached that goal at the time
of the division, and after that deplorable event he traveled,
preached, and labored almost incessantly to build up the cause,
and assisted in the ordination of many elders. In 1886 he
visited California, and assisted in conducting the camp-meeting
of that year. This trip had a very inspiring influence upon him,
and he always refers to it as one of the green spots in his minis-
terial career. For the past few years his state of health and the
infirmities of age have kept him from much active service. He
served the home church temporarily as pastor, during 1899.

Brother Brown deserves much credit for his progressive work
in the Tunker fraternity. He advocated correct views, cultivated
progressive sentiments, and conscientiously practiced what he

660 HISTORY OF THE TUNKERS.

preached. He was bold and fearless, and might have been a
successful military officer had he not been a Christian. He was
the only Tunker bishop of his time who had the courage and tact
to meet and overcome the wiles of the eldercraft, in ordaining
men of progressive views with Bible qualifications, embracing a
home reputation in and outside of the church. (Portraits 173,
196.)

J. H. BURN WORTH.

John H. Burn worth was born in Somerset County, Pennsyl-
vania, March 28, 1847. He attended public schools, and received
some training at the normals. He afterward taught a number of
years in Pennsylvania. He moved to Milledgeville, Illinois, in
1869, and united with the Dutchtown congregation of the Ger-
man Baptist Church in 1872, under the preaching of Elder James
Quinter.

He removed to Brown County, Kansas, in 1874, and placed his
membership in the Pony Creek church, was elected to the min-
istry in 1884, and with that congregation was transferred to the
Brethren Church, and was its pastor at different times about
six years. He also served the Falls City church, Nebraska, about
five years. He is now pastor of the Bethany church, Kansas.
(Portrait No. 243.)

WILLIAM BYERS.

William Byers was born in Bedford County, Pennsylvania, at
Bloody Run, now Everett, January 29, 1823.

When he was twelve years old his parents moved to Cambria
County near Johnstown. At the age of seventeen years he
worked on the dam that has since been made famous by its destruc-
tion of the city of Johnstown, in the awful flood of 1889. In
1842 he married Rachael Cain. In 1855 his wife joined the Ger-
man Baptists, the baptismal ceremony being performed by
Solomon Benshoff.

Three years later, in October, he was baptized by Lewis
Cobaugh. None of his relatives had ever been connected with
the German Baptist Church. He experienced much opposition

GROUP 5

662 HISTORY OF THE TUNKERS.

from friends in taking a step so radically different from the
ancestral faith, but he also experienced that peace that passeth
understanding.

About three years after his connection with the church he was
elected to the office of deacon.

In 1859 his wife died. About the year 1861 lie married
Isabelle Wilkinson, an English lady, a member of the Methodist
Church. She, however, united with the Brethren Church, and
remains faithful to all its teachings.

June, 1866, he was elected to the ministry, and installed by
Henry Kurtz and John Knicely, and in less than a year was
advanced to the second degree. In the busy years of his minis-
terial life he labored, in connection with others, at Johnstown,
Horner, Giffin Hill, Union, Hetricks, Benshoff Hill, and Pike
churches. His labors wrere mostly among the home churches.

When the territory was divided, Brother Byers was placed in
the Conemaugh congregation. In this new relation he continued
his ministerial labors until the denominational division of 1882.
In company with a large number of others he cast his lot with
the Brethren Church. In the second year after the division he
was ordained to the office of Elder J. B. Wampler.

In the absence of other active ministers the labors of the charge
devolved mainly upon Brother Byers. As he was so situated
that he could not give his entire time to the work, he requested
that the church institute a paid ministry, and secure a qualified
man to take charge. After some deliberation, the church acceded
to his request.

For a few years, however, he continued to assist in the work.
The church has grown in numbers, and is in fair working order.
(Portrait No. 332.)

JOHN CADWALLADER.

John Cadwallader was born in Bedford County, Virginia,
December 31, 1800. He moved to Miami County, Ohio, in the
fall of 1856, where he remained to the time of his death.

BRETHREN CHURCH BIOGRAPHICAL. 663

He was a minister in the German Baptist Church fifty-five
years, preaching "mightily," in the interest of the "faith of the
gospel." Being a man of strong convictions and marked ability
as a public speaker, he held forth his views so powerfully, when
yet in the vigor of manhood, that he carried an influence that few
of his fraternity could command, and he would "stand up for the
right," as he used to say, whether all of the brethren agreed with
him or not.

This sometimes caused dissatisfaction on the part of some of
the officials. When the time came that the minutes of annual
conference were made mandatory, he could no longer submit,
and be silent on what he held to be his duty. The result was,
uncharitable reports were circulated, and charges brought against
the elder which could not be sustained.

But the elder was arraigned, tried, and condemned.

Robert Miller, John Wise, and Samuel Mohler were active eld-
ers in the trial. Henry D. Davy and James Quinter were active in
the expulsion. There were no other members expelled immediately
at that time, but quite a number were warned that if they con-
tinued to follow Cadwallader, attending his appointments, they
would be disowned. These were men and women quite on an
equality with the better part of the membership. But they refused
to withdraw from Cadwallader, and were disowned, not for any
other charges or for any violation of the order.

Elder Cadwallader died April 2, 1879. Those brethren who
were separated from the main body of the old organization were
notified officially that they were no longer members, but could
come back to the church by an acknowledgment and confession.
Their conscience would not permit them to do this, so they con-
tinued to hold their own meetings. Though the doors of the
church which belonged to our district were locked once or twice,
to keep Cadwallader and his members out, they met in barns and
private houses for a time. Later they were admitted into the
meeting-house of their district. So the work continued and bore
the storms.

664 HISTORY OF THE TUNKERS.

JOHN CHRISMAN.

John Chrisman was born September 13, 1797, in Guilford
County, North Carolina. His grandfather, Jacob Chrisman, was
born and raised in Pennsylvania, but afterward removed to North
Carolina. There Daniel, the father of John Chrisman, was born,
in 1775. In 1803 Daniel Chrisman, with his son and his wife's
parents, removed to Warren County, Ohio, where grandfather
Jacob Chrisman died. The family settled on Twin Creek, Preble
County, in 1805. Father Daniel Chrisman died near Eaton,
February 12, 1861.

John Chrisman and Susan Hall were married February 20,
1820. Although his father and grandfather were Presbyterians,
he made choice of the Tunkers, and was a consistent member for
many years. Brother Chrisman was not an enthusiast in religion,
but believed in the kind of Christianity which manifests itself in
the common acts of everyday life. When the division occurred
in the Tunker fraternity, he chose the Brethren Church. He
died August 26, 1887, aged eighty-nine years eleven months
and thirteen days.

GEORGE A. COPP.

George A. Copp was born at Fisher's Hill, Virginia, Novem-
ber 1, 1858. His parents were members of the German Baptist
Church, but were among the original members of the Brethren
Church. He received an academic education at the Strasburg
Academy. He came forward for baptism at a meeting held by
S. H. Bashor in the United Brethren Church at Tom's Brook,
Virginia, and was baptized by E. B. Shaver, May 17, 1884. He
married Emma E. Maphis, November 30, 1882, who was then a
member of the Methodist Episcopal Church South, but was of
her own free, will baptized with her husband, and became a mem-
ber of the Brethren Church. He was elected to the ministry June
8, 1888, but refused to preach. However, after a severe sickness
and mature deliberation, he changed his mind, and took up minis-
terial duties. He made his first attempt at preaching at the
Round Hill church, August 17, 1890. He preached occasionally

GROUP 6

666 HISTORY OF THE TUNKERS.

until November 26, 1892, when he was ordained to the eldership
at Reliance, Virginia.

In the spring of 1893 he was called to regular ministerial
service at Keller, West Virginia, and at Providence and Mount
Pleasant, Virginia, where he served for several years. He after-
wards served at Quicksburg, Round Hill, Maurertown, and
Mount Zion.

He was also pastor at Bethlehem church, Rockingham County,
for two years, and is at present pastor of Mount Zion, Round
Hill, and Mount Pleasant churches. (Portraits Nos. 232, 76.)

ROGER E. DARLING.

Roger E. Darling was born October 27, 1875, in Fremont,
Steuben County, New York.

When one year of age he was adopted by his uncle, Stephen
Darling, and taken to Dalles Center, Iowa, where he was reared,
spending the first fifteen years upon a farm.

His adopted parents were of Presbyterian faith", but under the
preaching of Brother E. E. Haskins, at Dallas Center, Roger
was converted and baptized, December 8, 1889, and united with
the Brethren Church.

His adopted parents, some time after this, moved into the town,
where he had better opportunities for an education. After grad-
uating from high school, he turned his attention to studying for
the ministry, feeling that he had been called for this work from
childhood. To prepare himself for his duties, he was further
educated at Mount Morris College, Illinois, and Ashland College,
Ohio.

He preached his first sermon on the evening of December 26,

1894, his subject being "Christ's Sheepfold." On August 25,

1895, he was ordained by N. A. Flora, of Dallas Center, Iowa.
While attending Ashland College, he occasionally preached at
Ankenytown, but his first regular charge was at Moxham and
Rosedale, suburbs of Johnstown, Pennsylvania. He served
those congregations two years, from April 1, 1896, during which

BRETHREN CHURCH BIOGRAPHICAL. 667

time there were one hundred and forty-four accessions to the
church.

He was married January 20, 1898, to Rosa, daughter of R. Z.
Replogle, of Johnstown, Pennsylvania. April 1, 1898, he took
charge of the First Brethren Church of Pittsburg, Pennsylvania,
where he still continues to serve. During his labors at Pittsburg,
thirty-five persons have been added to the church by baptism, and
three were reclaimed. He has preached six hundred and forty
sermons, conducted twenty funerals, and solemnized nine mar-
riages. (Portrait No. 26.)

l. w. DITCH.

L. W. Ditch, present pastor of the Oakville church, Delaware
County, Indiana, was born May 15, 1859, in Blair County, Penn-
sylvania. He was set apart to the ministry by Josiah Keim and
A. A. Cober, at Louisville, Ohio, October 8, 1886. His first
sermon was preached in the Brethren Church at Dunlap's, Elk-
hart County, Indiana, October 10, 1886. This congregation was
his first charge. Since then he has served as pastor at Indian
Creek, Mt. Pleasant, South Bend, Edna Mills, Flora, Tiosa, Clay-
pool, Warsaw, Roann, Mexico, Twelve Mile, Bethel, and Maple
Grove. All this work was done in Indiana, excepting a year as
pastor at New Troy, Michigan, and several revival meetings in
Michigan, Ohio, and Pennsylvania. He was ordained to elder-
ship, by request of the Dunlap church, March 22, 1887.

At the state conference in Indiana, October, 1899, he was
elected to the office of state evangelist. (Portrait No. 127.)

J. B. EARLY.

J. B. Early was born of German Baptist parentage, near Lima,
Ohio, in the year 1867. In 1878 his father moved to Salem,
Oregon, where part of the family still reside. Three of the four
sons are ministers, two serving the German Baptist Church, viz.,
M. D., at Elgin, Illinois, connected with the missionary depart-
ment, and S. P., at North Manchester, Indiana, connected with
the German Baptist school at that place.

668

HISTORY OF THE TUNKERS.

D. W. and J. B., located at Salem, Oregon, in the spring oi
1899, united with the Brethren Church. The former is known
as "the singer," having taken an extensive course in vocal music
and harmony. Both are noted for their congregational singing,
J. B. Early united with the German Baptist Church in 1887:
was elected deacon in 1888, and to the ministry in 1889. He

attended the Willamette Univer-
sity at Salem two years, anc
spent a year at Mount Morris
Illinois. Returning home, he was
immediately advanced to the sec-
ond degree. At this juncture he
was married to Sister Polly Yoder
After spending one year on the
home place, he was offered a pro-
fessorship in the Oregon School foi
the Deaf, at Salem. There being
a mute sister in the family, now
Mrs. N. E. Litherland, of Salem
an accomplished landscape and por-
trait artist, and faithful mem-
ber of the Brethren Church
Brother Early had acquired pro-
ficient use of the sign language
Serving the school as head teacher for two years, he was electee
superintendent of the school for two years longer, with his wife
as matron. He was greatly beloved by the pupils and patrons oJ
the school, and received many solicitations from them to agair
take up the work.

While engaged in school work, a great part of his ministry was
confined to the school conducted in the sign language, being able
to preach in signs or to interpret the sermons of others in signs
as they are being delivered.

Brother Early's ministry outside the school has been princi-
pally local. Not being in harmony with the German Baptisl
Church as outlined m decisions of annual meetings, and pleading

J. B. EARLY

BRETHREN CHURCH— BIOGRAPHICAL. 669

for a purely "thus saith the Lord" church discipline, he was dis-
fellowshiped, together with many others, by special committee.
Without any controversy or recriminations nearly all united
with the progressives, so called. Brother Early was unanimously
chosen pastor of the new organization. At this time (1901 )
both branches alternate in church service and unite in Sunday-
school work, with greater harmony than had existed for years.
Elder Early is now putting forth his energies to build up the
Brethren Church near Salem, living on his farm, ministering to
his own necessities, ready to assist in any good work and labor of
love. (Portrait No. 389.)

HENRY EBE.

Brother Henry Ebe was born in Wayne County, Ohio, January
18, 1833, and departed this life January 13, 1893, aged sixty years
lacking five days.

Brother Ebe came to California in 1865, and lived on the "West
Side." He was good to the poor whom he thought worthy, and
his house was always a home and stopping-place for his brethren,
friends, and neightbors. Brother Ebe was the delegate of the
church in California to the annual meeting, before the division,
with the desire that he be placed on the standing committee, which
request was denied, because he was only a deacon.

h. s. EN SLOW.

H. S. Enslow was born at Middletown, December 8, 1845.
His mother died when he was about two years old. At the age
of fifteen he joined the Christian Church. In February, 1865, he
enlisted in the Union Army. He was sometimes called Deacon,
because of his pious life. He was mustered out of service at
Memphis, Tennessee.

He was married to Miss Annie Kester, February 18, 1889, who.
was also a member of the Christian Church, but whose parents
were Tunkers.

They moved to Kansas in 1872. About 1880 he united with
the Tunkers near Fort Scott, Kansas, and was at the annual

67O HISTORY OF THE TUNKERS.

meeting in 1883, at Bismark Grove, Kansas, and heard the mut-
terings of discontent against the progressives in the fall of 1887.
His wife died of consumption, at Pasadena, California, July 12,
1888.

He was disfellowshiped for communing with the progressives
in 1888. About New Year, 1889, ne united with the Brethren
Church, and soon began preaching. In the fall of 1889 he was
married to Miss McCullough, of Galesburg, Kansas.

He has since preached in Iowa, and at various places in Kansas
and Nebraska ; was elected district evangelist by the Kanemorado
Conference. His home at present is at Ottawa, Kansas. (Por-
trait No. 322.)

NOAH FLORA.

Noah Flora was born in Franklin County, Virginia, September
21, 1846. He and his wife united with the German Baptist
Church in January, 1870, and he was called to the ministry in
1875. He continued to labor with them until April 6, 1886.
Then he united with the Brethren Church from choice of con-
viction. He has since then had charge of the Dallas Center,
Iowa, church. That congregation was organized with ten mem-
bers. Brother Flora has since his connection with the Brethren
Church received into the body one hundred and sixty members,
attended eighty funerals, solemnized eighty-four marriages, and
baptized one hundred and eighty persons at home and abroad.
(Portrait No. 106.)

CLARA FLORA.

Airs. Clara Flora, only daughter of John Myers, of Pennsyl-
vania, was born September 3, 1850, in Jo Daviess County, Illinois.

She was married to N. A. Flora, of Virginia, November 29,
1868.

She was called to the ministry in the Brethren Church, about
the year 1892, and has been regularly employed as pastor and
evangelist since that time, preaching for three to four congre-

672

HISTORY OF THE TUNKERS.

nations at the same time, and conducting her own revivals. She
performs all the duties pertaining to the ministry, administering
baptism, solemnizing marriages, and conducting funerals.

During the last several years, she has traveled fully one
thousand miles, and preached eleven sermons per month.

The author of this work had the pleasure of hearing Sister

Flora during the first years
of her ministry, and can tes-
tify to her zeal as well as her
eloquence. She belongs to
the distinguished Myers
family of Tunker preachers,
elsewhere referred to in this
work. Her motive seems to
be to labor, not so much for
a crown for herself, as for
the joy of bringing souls
into the kingdom of God.
(Portrait No. 265.)

CHRISTIAN FORNEY.

Christian Forney was born
in Jenner Township, Somer-
set County, Pennsylvania.
October 10, 1838. He is a
descendant of German an-
cestry. His education was
mainly obtained in the corn-
additional help of normals.

ELDER LEVI FRY,

One of the Veteran Ministers of the
Brethren Church.

mon schools of his day, with the

At the age of eighteen years he taught his first term of school,
near Hooversville, Shade Township, being graded number one.
This won for him an excellent reputation as teacher.

In 1857 ne accompanied his father, John Forney, to Carroll
County, Illinois. On the eleventh day of September, 1857, he was
married to Sabina Meyers, daughter of Philip Meyers, and grand-
daughter of Elder Henry Meyers,

BRETHREN CHURCH BIOGRAPHICAL. 673

He was converted at the age of twenty years, and united with
the German Baptist Church, at Milledgeville, Illinois. In 1869
he moved to Falls City, Nebraska, where he was installed as a
minister June, 1870, and afterward ordained to the full ministry,
according to the order of the German Baptists. He served faith-
fully in this capacity, until the division in the Tunker Church.
He cast his lot with the Brethren Church, and has been a faithful
minister, without summer or winter vacation, and much of the
time without money or price. During the time of his ministry
in the German Baptist Church, he was called upon at five differ-
ent times to defend the doctrine of the church in public discussion,
and always proved himself able to cope with his opponents, to
the satisfaction of his brethren. His traveling and preaching in
the German Baptist Church were done almost entirely at his own
expense. During his relation with the Brethren Church but a
few Sundays had passed that Brother Forney did not preach from
one to three times, and often traveled twenty to thirty miles to
do so. While holding revival meeting he would work during the
day and preach at night, for weeks in succession.

His field of labor has been in the west, and confined to the
Kanemorado Conference, except the three years spent in Iowa.
He served a number of times as secretary of the district meet-
ing in the German Baptist Church. In 1898 and 1899 he served
as president of the Kanemorado Conference, apparently to the
satisfaction of all.

His father, John Forney, and his grandfather were both elders
in the German Baptist Church. (Portraits Nos. 24, 71.)

HENRY J. FRANTZ.

Henry J. Frantz was born in Roanoke County, Virginia, Feb-
ruary 7, 1834. At the age of twenty-one years he emigrated to
Woodford County, Illinois, and engaged in agricultural pursuits.
December 20, 1867, he and Miss Maria J. Gish were married.
In the fall of 1879 they removed to Ocoya, and engaged in the
mercantile business, dealing largely in grain and stock.

In 1867 he was elected treasurer of Woodford County, which

4-3

674 HISTORY OF THE TUNKERS.

office he held for six years In 1874 he was elected a member of
the Legislature of Illinois. He served one term in the Legisla-
ture, and was then elected to the Senate. While in the Senate he
introduced and had passed the Funding Bill, which made him
famous throughout the state, and won for him a place in the
hearts of the people.

Brother and Sister Frantz united with the German Baptist
Church many years ago, but did not enjoy opportunities to attend
services, there being no organization at or near Ocoya until after
the great division in the fraternity. Sometime during the year
1886, Brother Bashor went there, and held a revival, resulting in
the baptism of a number of persons and the organization of a
Brethren Church, including the entire Frantz family, still under
the parental roof. During the years 1887 and 1888, while resid-
ing at South Bend, I presided over the Ocoya church, and also
baptized a number of applicants. I had greatly enjoyed my min-
istration to the church, as well as my visits to Brother Frantz1
and the membership generally, all giving evidence of being in
possession of the pure and undenled religion.

On account of the disagreeable climate for health and com-
fort, Brother Frantz removed to Wellington, Kansas, some time
during the year of 1899. Other members also left the place, and
the few that remained found other church associations, until at
this writing, there is not a member of the Brethren Church
residing at Ocoya.

Brother Frantz and his wife remained faithful members.
About the year 1894 Brother Frantz' health began to fail, and,
although every reasonable remedy was applied, the stately form
and majestic physique, inhabited by as noble a soul as ever
occupied a human form divine, was compelled to submit to the
inevitable.

He died at his home in Wellington, Kansas. (Portrait No.
236.)

S. B. FURRY.

S. B. Furry, youngest son of Elder Leonard Furry, was born
near New Enterprise, Bedford County, Pennsylvania, February

676 HISTORY OF THE TUNKERS.

17, 1836. He was baptized and united with the German Baptist
Church in the fall of 1858; elected deacon, December 25, 1872,
and to the ministry in the Brethren Church in 1888, and ordained
elder a year afterwards. At the age of eighteen years he com-
menced teaching school, and taught five terms in succession, when
he married, and afterwards turned his attention to farming.

He wrote for the Gospel Visitor at an early age, and after-
wards was a regular contributor to the Christian Family Compan-
ion, then edited and published by Elder H. R. Holsinger, in
Tyrone, Pennsylvania. He was the first Sunday-school super-
intendent in the Yellow Creek congregation of the German Bap-
tist Church, and he remained in that office through annual
rejections until 1869, when he moved to Martinsburg, Blair
County, Pennsylvania. In that vicinity he organized and super-
intended, at various times, three Sunday-schools. Two of these
were union.

Finally, on account of defective hearing, he severed all con-
nection with Sunday-school work. All his ministerial labors have
been free of charge, as well as all his literary work, which, if
compiled, would make a large volume. But this could not be
done, as he kept no files of his manuscripts. He feels no regrets
for sentiments advanced, because they were always given in good
faith, and only after mature reflections.

Many years ago he advocated unfermented wine for sacra-
mental purposes, which called forth considerable criticism. At
the present day it is almost entirely used. The division in the
German Baptist Church pierced his heart deeply, for he saw that
it meant the separation of dearest friends, and when he was com-
pelled to take positive sides by not allowing him to salute the
Brethren, he identified himself with the latter, trusting to meet
with greater spirituality and less tradition and formality.

J. L. GILLIN.

John Lewis Gillin was born October 12, 1871, three miles north
of Hudson, Iowa. He is the eldest son of Brother S. B. Gillin.
He spent the first fourteen years of his life on the farm, attending
country school as much as possible.

BRETHREN CHURCH BIOGRAPHICAL.

677

October 28, 1888, he united with the Brethren Church at Hud-
son, and a short time after he went to Fayette, Iowa, and spent
a year preparing to enter a college. After the usual effort of
young men of determination,
and with more brains than
gold, and by resorting to the
ever-helpful stepping-stone, —
teaching school, — he suc-
ceeded in graduating at
Fayette, in the spring of
1894, and at the Iowa Col-
lege, at Grinnell, where he
took the degree of Bachelor
of Arts, in June, 1895.

He was ordained to the
ministry of the Brethren
Church at Hudson, Iowa,
on January 15, 1894. His
first charge was at Brooklyn,
Iowa, while attending college.
Immediately after graduating,
he took charge of the Enon
church, where he still re-
mains. He has been very successful as pastor and evangelist.
He was married to Miss Etta Shaffner. of Hudson, who has
proven to be a helpmate indeed. (Portrait 26.)

J. L. GILLIN

S. B. GRISSO.

S. B. Grisso was born near Laketon, Indiana, November 26,
1865. The first twenty-four years of his life were spent on a
farm. He united with the Brethren Church in April, 1891, in the
Milford congregation, where he was chosen to and installed in
the ministry March 4, 1893, G. W. Rench officiating. In the fall
of 1894 he entered Ashland College, remaining two years. In
the spring of 1896 he became pastor of the North Liberty and
Ankenytown congregations, Ohio, and served two years, and was

678 HISTORY OF THE TUNKERS.

ordained to the eldership, July 18, 1896, J. Allen Miller officiating.
At the date of this sketch he is pastor of the Bryan and Bethesda
congregations, Ohio. (Portraits 100, 154.)

M. HADY.

Michael Hady was born in the village of Erkshausen, in the
province of Hesse, Germany, June 14, 1841. He received a good
German education, standing at the head of his class. He emi-
grated to America in the spring of 1858, and took up his home at
Meyers' Mills, Pennsylvania. He soon after apprenticed him-
self to Peter Meyers to learn the tanning trade. He was raised
in the German Reformed faith, and had learned to read the
Bible, in which he took great delight.

The Meyers family belonging to the Tunkers, Hady was
brought under the ministration of the Word of God through
Elder John Berkley, Peter Berkley, and C. G. Lint, and soon
became convinced of the correctness of Tunker doctrine.

On January 6, 1861, he and Sister Annie Spicher were mar-
ried by Elder Jacob Blough. In the fall of 1861 they moved to
Shanksville, Somerset County, where Brother Hady conducted a
tannery for Major E. M. Schrock. In the fall of 1862 he joined
the German Baptist Church, of which his wife was a member,
being baptized by Elder J. P. Cober.

Brother Hady may be said to have been an enthusiast, and read
and talked and wrote almost continuously about some feature of
his new religion, and declared that everybody ought to belong to
the Tunkers. He was one of the best correspondents to the
Christian Family Companion, and an active agent.

In the fall of 1872 he purchased the William Beachley Tannery,
at Dale City, or Meyersdale, and removed to that place. There
we became personally acquainted, belonging to the same congre-
gation. During the progressive era Brother Hady fell in line, and
took place in front rank, becoming an active contributor to the
Progressive Christian. In January, 1881, he and Dr. Beachly,
John M. Olinger, and Daniel Schultz started a mission Sunday-
school on the north side of the town, for which they were expelled

68o HISTORY OF THE TUNKERS.

from the Meyersdale German Baptist Church. The school was
first organized in a hall. There were twenty attendants at the
first meeting, which increased to one hundred and fifty by the close
of the year, Brother Hady being the superintendent. This Pro-
gressive Brethren Sunday-school was conducted over a year
before the general division in the church, and was the nucleus of
the large and prosperous Brethren Church, with its magnificent
church edifice. Of the original four, dinger and Hady alone
are living. May they continue faithful a few more years, when
we may all meet in that beautiful world of peace, where no
human creed or mandatory law can separate us or disturb the
harmony of God's chosen people.

E. E. HASKINS.

Edward Erastus Haskins was born at Mt. Gilead, Ohio, Sep-
tember 25, 1866. He is of Scotch-English lineage, and was the
youngest of a family of eleven children. His parents were
Presbyterians. He received only a common-school education.
He was married to Miss Eliza King, of Soders, Michigan, when
quite young.

He united with the Brethren Church at Millersburg, Iowa,
under the ministration of John A. Myers, and was ordained to
the ministry by William Palmer and John A. Myers, in 1889. He
was pastor of the church at Aurelia, Iowa, during 1890 and 1891,
and preached at Ashland, Ohio, for a short time. He is at pres-
ent pastor of the church at Johnstown, Pennsylvania, which place
he has occupied since August, 1894. He has been very success-
ful both as pastor and evangelist.

Brother Haskins may be said to be a born preacher. He
preaches because he likes it, and could not be happy if he could not
preach. When for a time he had retired from the work, he wrote
me inquiring in regard to taking a certain charge. I answered
in these words, "Abide at Jerusalem." He took my advice kindly,
and continued his preparation a year or more longer, then
resumed the work, and has since been eminently successful.
(Portraits 153, 331.)

BRETHREN CHURCH BIOGRAPHICAL. 68 1

STROTHER HANSEL.

Strother Hansel was born in 1844, in Monongalia County, West
Virginia. In 1851 he was taken to Clayton County, Iowa, where
he grew up and settled. He was twenty-six years of age when he
united with the German Baptist Church. He went ninety miles
to Waterloo, and was baptized, before he had heard any of their
ministers preach. The same autumn, 1870, Elders Solomon
Stamy, Peter Forney, and Dr. John Beeghley held a meeting in
Brother Hansel's vicinity, and installed him as deacon. After
serving as deacon for two years he was installed a minister.

When the church division came, several elders visited Brother
Hansel and his church, and wanted them to submit to the minutes
of annual meeting, but he and fifty of the members arose, declar-
ing that they wanted to follow the gospel alone. All but eight
stood with him.

A few years later he was ordained an elder, by John Nichol-
son and Benjamin Beeghley. He has sustained this relationship
to the Clayton County church since his ordination. (Portrait
No. 326.)

L. A. HAZLETT.

L. A. Hazlett was born near Mulberry, Indiana, February 16,
1868. He was reared on a farm, and attended country schools,
graduating at sixteen. He attended two terms at the Central
Normal College, at Danville, Indiana. He began teaching at the
age of nineteen, in Clinton County, Indiana, and was assistant
principal of the Mulberry schools for two years. After teaching
nine years, he resigned the teacher's profession to engage in the
ministry. He was received into the Brethren Church under
Brother McFaden's preaching at the Mount Pleasant church in
1892, spent 1892 and 1893 at Ashland College, graduating in the
English course. While there he had charge of the penmanship
department.

While yet teaching, he preached some in Kansas, Iowa, and
Illinois, holding short series of meetings in the former and latter
states. He conducted the first communion service held by the
brethren in Astoria, Illinois.

682 HISTORY OF THE TUNKERS.

His first charge was at New Troy, Michigan, holding a series
of meetings and receiving into the church fourteen members by
baptism the first year. He then accepted a larger field of labor,
at Nappanee, Indiana. His first year's efforts at Nappanee
resulted in some twenty additions to the church. The charge
here, the first year, comprised Nappanee, Union, Salem, and Lapaz
congregations ; the second year, Nappanee, Union, and Salem. He
had entered upon the third year as pastor at Union and Salem,
but resigned, after serving six months, to accept a call at Salis-
bury, Pennsylvania, April I, 1900. The work there is moving
along very harmoniously, with evidences of spiritual growth.
This congregation bids fair to become one of the strongest
churches in the brotherhood. (Portrait No. 327.)

HANNAH HECKMAN.

Sister Heckman will be remembered by many of the students
of Salem College at Bourbon, Indiana. Her maiden name was
Teeter. She was the wife of Elder Keylon Heckman, to whom
she was married October 8, 1857, and they united with the Ger-
man Baptist Church about 1868. After the division in the fra-
ternity she and her husband united with the Brethren Church at
Norton County, Kansas, where she died January 21, 1901.

LAURA GROSSNICKLE HEDRICKS.

Laura E. N. Grossnickle was born at Mapleville, Maryland,
March 30, 1858. Her parents were not members of any church
during her childhood years, although she received good moral
training.

At the age of ten years she attended a United Brethren revival
meeting, and was deeply convicted of sin. She was attending
school, and was passing by the lonely country church in the
evening, on her way from school. She entered, and, kneeling by
the altar, she asked God, for Christ's sake, to forgive her sin,
and make her His child. Four years afterward, she publicly con-
fessed Christ, and was baptized on the 6th of October, 1872. In
writing of this occasion she says : "That was the happiest day I

GROUP ii

684 HISTORY OF THE TUNKERS.

had ever known. Never had the sun shone so brightly, never had
the birds sung so sweetly, never had the sky seemed so blue as
on that day."

Ten years afterwards, when Brother S. H. Bashor organized a
Brethren Church in the same old church house in which years
before she had offered her child heart to Christ, she became one of
its charter members. This gave a new impulse to her religious
life, and she longed to do something, to work for Christ.

When the Sisters' Society of Christian Endeavor was organ-
ized, it furnished an opportunity for work, which was at once
accepted. She was very much interested in mission work, and
her heart reached out longingly to the plenteous harvest fields,
so sadly in need of reapers. She felt her lack of necessary quali-
fications, but so strongly did the need of earnest workers appeal
to her heart that she offered herself to Christ to do whatsoever
He would have her do. Just then there came to her the call
through the Sisters' Society of Christian Endeavor, to preach the
gospel. At first she felt that she could not accept it, but it seemed
to come so directly in answer to prayer that she dared not refuse.

After several months' consideration, the matter was presented
to the church, but the members were so divided on the question
of woman's right to preach, that it was thought best for the
church to assume no responsibility in the matter. Without the
consent of the church, the bishop in charge would not ordain her.
In November, 1889, she preached her first sermon. Text, Matt.
5:16. In August, 1890, she went west, and preached her first
sermon away from home, at Independence, Ohio, spending about
four months preaching in Ohio and Indiana. She also attended
a Brethren camp-meeting at Independence.

In June, 1891, she received a call to take charge as pastor of
the Fairview church, four miles west of South Bend, Indiana.
On her way to this new charge she attended the Ohio State Con-
ference, and was ordained there June 4, 1891. She took charge
of the Fairview church soon afterward, and continued to minister
to that congregation until November, 1894.

Sister Grossnickle solemnized her first marriage August 19,

BRETHREN CHURCH BIOGRAPHICAL. 685

1 89 1, at South Bend, Indiana. The contracting parties were
Francis E. Lambert and Sister Matie Moomaw.

Her first baptism was administered to Miss Nora Whitesell,
November 13, 1892. In the afternoon of the same day she bap-
tized three sisters in a stormy lake, in the presence of a large
number of spectators.

In November, 1894, she entered the field as president and trav-
eling organizer of the Sisters' Society of Christian Endeavor. In
that capacity she visited nearly all the states in which there were
Brethren Churches, and organized many new societies. After
continuing in this work for three years, she resigned that posi-
tion, and accepted another in which she presides over a home as
wife, and mother, and housekeeper.

Sister Laura E. N. Grossnickle and Brother George W. Hed-
ricks were married at Mapleville, Maryland, January 19, 1898,
Joshua Long and E. B. Shaver solemnizing the marriage. Their
home is in Dayton, Virginia. (Portraits 262, 48.)

WILLIAM H. HERRINGTON.

William H. Herrington was born in Somerset County, Penn-
sylvania, December 16, 1846, and died at St. Francis Hospital,
Freeport, Illinois, July 22, 1895.

He was married to Sadie Miller, daughter of Elder D. M.
Miller, December 10, 1872, by Elder Jacob Hauger. He was
baptized by Elder Jacob Trostle, in the winter of 1875, and united
with the German Baptist Church. In the fall of 1884 he united
with the Brethren Church at Bethlehem, — the first Brethren
Church in northern Illinois, — and from that day was a leading
spirit in the Brethren Church at Bethlehem, Lanark, and Milledge-
ville. His strong characteristics were wise counsel and leading
in song. His death was caused by the fracture of the right leg
above the knee, from which he suffered intensely for about six
months.

He was deacon for fifteen years, — eleven years in the Brethren,
and four years in the German Baptist Church.

686 HISTORY OF THE TUNKERS.

D. J. HETRIC.

D. J. Hetric, first pastor of Oakland, Pennsylvania, Brethren
Church, was born March 25, 1852, of humble parentage. He
was raised on a farm. He joined the church in February, 187 1,
at a meeting conducted by John Nicholson. He has an ordinary
education, feels that there is plenty of room for improvement,
fears God, and hopes for salvation for all who obey God, through
His Son, Jesus Christ. (Portrait No. 109.)

DANIEL A. HOPKINS.

Daniel A. Hopkins was born in Franklin County, Virginia,
January 19, 1846. He was married to Josephine Boothe, Octo-
ber 12, 1865. They united with the German Baptist Church on
August 13, 1866, and soon after they, with his parents and others,
removed to Cass County, Indiana, arriving at Loganport, Novem-
ber 30, 1866. He was a member of the German Baptists twenty-
three years, up to August 13, 1889, when he united with the
Brethren Church, under the pastorate of S. H. Bashor. In Feb-
ruary, 1890, he was installed a deacon by Brother Bashor, and
served as such until June 26, same year, when he was ordained
to the eldership. (Portrait No. 98.)

A. J. INGLERIGHT.

A. J. Ingleright was born in Berrien County, Michigan, Janu-
ary 18, 1842. He was married in 1867, and baptized in 1871, and
called to the ministry the same year, and has continued to preach
since that time to the best of his ability, working most of the time
in the vicinity where he was born and raised. At the time of the
division the Berrien church numbered about one hundred mem-
bers, sixty-five of whom fell in line with the unison of the gospel
trumpet, and united in forming a Brethren Church. Those mem-
bers, with others since added, now constitute the New Troy
Brethren Church. His address is South Bend, Indiana. (Por-
trait No. 384.)

688 HISTORY OF THE TUNKERS.

E. M. JERROLD.

E. M. Jerrold joined the Brethren Church of Philadc.»yTiia,
coming from the Free Methodists. After leaving them he preached
in a hall for a small body of people, some of whom had been
baptized with trine immersion by a minister from near Boston,
though he had previously met our people. His baptism took
place in the presence of his congregation. I left that night for
Johnstown. He followed soon after, and entered upon his work
in the church.

Brother Jerrold was a good preacher. He knew how to reach
the hearts of the people. Elder Shaver speaks of him in Vir-
ginia: "His preaching drew crowds of people of all denominations,
who would gather round the stand, and, while he would be preach-
ing, give their approval, by saying, 'Amen.' When urged by our
brethren to preach doctrine, and define our peculiar tenets, he
undertook the work to a full house, beginning by saying: 'We
believe in God, and that He is triune God ; we must have faith
in Him, repentance toward Him, be baptized into Him. Bapto
means dip. We read of sprinkling in the Old Bible; but they
sprinkled the door-posts. That would do for door-posts, but
not for me. Peter refused to allow Jesus to wash his feet, and
here's the Word, "If I wash thee not, thou hast no part with Me."
Now, I am afraid should I act like Peter, Jesus would have no
part with me. Last night you said, "Amen." Why don't you
say, "Amen," now. These are only the words of Jesus — the same
Author as the words of last night.' " When preaching in Cone-
maugh, Pennsylvania, some one asked him if he believed in shout-
ing. "Yes," he replied, "provided you live as high as you jump."
Brother Johnson says of his last days, "The church cared tenderly
for him, and he had every attention that he needed, medical and
every other way."

He went from McComb, Illinois, to Harrison, Arkansas, where
his health failed. The skeleton fingers of death could not be kept
from his heart-strings. He met the last enemy "fully resigned
to the will of the Lord," and entered that land where all burdens

BRETHREN CHURCH BIOGRAPHICAL. 689

are laid down, where those who win many to righteousness shall
shine as those higher stars whose luster never grows dim.

J. R. KELLER.

J. R. Keller was born in Baltimore County, Maryland Febru-
ary 11, 1852. His parents moved to Harrisburg, Pennsylvania,
in 1865, and lived near Mechanicsburg until 1870. In 1870 they
moved to Nodaway County, Missouri. Brother Keller's educa-
tional privileges were very limited, being kept out of school to
assist his father, who was a blacksmith.

What education he obtained he received by hard study, after
being called to the ministry. His parents were members of the
German Baptist Church. J. R. moved to Holt County, Missouri,
November 5, 1872, and married Susan Virginia Andes, daughter
of John Andes, September 9, 1875.

Her parents were German Baptists, formerly from Shenandoah
Valley, Virginia. They united with the German Baptists May
14, 1876, being baptized by Elder John Forney. He was called
to the ministry October 5, 1878, advanced to the second degree
June 12, 1 88 1.

They moved to Mound City, Missouri, in March, 1891, and
engaged in the grocery business for a short time. He withdrew
from the German Baptists on December 13, 1890, and united with
the brethren at Falls City, Nebraska, August 7, 1892. He was
received into the Silver Creek congregation by Elder John H.
Burnsworth. His wife united at the same place October 20, 1892,
when the Kanemorado district conference was in session. At
this time and place Brother Keller was ordained as an elder, by
E. L. Yoder and W. J. H. Bauman.

He was called to take charge of the first Brethren Church in
Beatrice, Nebraska, November 28, 1892, and remained there
about seven months. He then moved to Beaver City, Furnas
County, and served them as pastor from October 1, 1893, to Octo-
ber, 1895. ^-e received into the church during his ministry
there fourteen members. He also held a meeting at Portis,
Kansas, and received thirty-three members into fellowship. He

69O HISTORY OF THE TUNKERS.

moved to Falls City, and spent the winter of 1895 in evangelistic
work, holding meetings at Adrian, Missouri ; Preston, Nebraska,
and Portis, Kansas.

He had charge of the work at Silver Creek church from March
1, 1896, to March 1, 1898, and received into fellowship twenty-
three members. He also began a work in Falls City, and in the
second year the congregation built a house of worship valued
at $3,500; and at Nickerson, Kansas, he also dedicated a church
and received ten persons into fellowship.

He served the Kanemorado district conference as clerk one
year and moderator two years. He also began the publication
of the Berean Mission Witness, an eight-page paper devoted
exclusively to the full gospel.

During the winter of 1899 he was engaged in evangelistic work
in northern Indiana, preaching at Warsaw, Dutchtown, Claypool,.
and Union Salem.

In May, 1900, he moved to Morrison's Cove, Pennsylvania,
and took charge of the New Enterprise, Fredericksburg, Fair-
view, and Liberty congregations, and is now located at New
Enterprise.

Brother Keller also gained some reputation as a magnetic
healer. (Portrait No. 333.)

WILLIAM KEIFER.

William Keifer was born in Berks County, Pennsylvania, in
1836. In the same year he was taken to Lebanon County. When
fifteen years old, his parents moved to Ohio. He joined the
United Brethren Church when he was sixteen years of age, and
remained in that denomination until 1861. Then he united with
the German Baptist Church. He was baptized by Elder Jacob
Garver, of the Mohican church, of which he remained a member
until the division of that body. He was married to Sarah Martin
in 1857.

Brother Keifer was called to the ministry in the German Bap-
tist Church November 21, 1874, in the old Mohican church, and
remained one of its members until the division, when he espoused

GROUP 13

692

HISTORY OF THE TUNKERS.

the brethren's cause, and has preached for the Fair Haven church
ever since its organization, in 1882, until February, 1899, when
he declined to serve them any longer. The old Mohican church
and the Fairhaven Brethren Church are in talking distance to
each other ; thus the above pastor has preached on nearly the
same ground, in the same neighborhood, and to many of the
same people for nearly twenty-five years, without any intermis-
sion. (Portraits Nos. 95, 180.)

ISAAC KILHEFFNER.

Isaac Kilheffner was born
in Lancaster County, Penn-
sylvania, January 28, 1850.
In 1854 his parents moved
onto a small farm four miles
east of Ashland, Ohio. In
the winter of 1870 he mar-
ried Miss Amanda Kahl. In
1872 he united with the
Tunker Church, and in 1877
was elected and installed as
a minister of the gospel.

Of him an Ashland City
paper says, "Reverend Kil-
heffner was a man of good
intentions and right prac-
tice, of generous disposi-
tion and Christian character." His neighbors reposed confidence
in him, and he was often called upon to render important service
for them. For the last ten years he has been in active service as
a minister of the Tunker Church, preaching at various points
throughout Ohio and other states, with good success. His last
charge was at Gretna, Ohio, where he was very popular ; and his
funeral was attended by a number of parishioners. He took an
interest in education, and was a trustee of Ashland College almost

ISAAC KILHEFFNER

BRETHREN CHURCH BIOGRAPHICAL. 693

since its establishment. He died July 2, 1892, aged forty-two
years five months and four days.

Elder J. P. Brown, who was intimately acquainted with Brother
Kilheffner from his youth, wrote of him at the time of his death
as follows : —

"Brother Isaac Kilheffner was the most active member of the
Ohio Home Mission Board, where his absence will be greatly felt.
When he heard of a place where an evangelist was wanted and
none could be had, he went himself, and he always had good suc-
cess. He planted churches at various places in Ohio, Indiana,
and Michigan." (Portraits 35, 370.)

J. L. KIM MEL.

J. L. Kimmel was born in Somerset County, Pennsylvania,
February 18, 1856.

He united with the German Baptist Church in 1879, and was
elected a deacon the same year. In the year 1880 he was elected
to the ministry, and in 1881 was advanced to the second degree.
When the Brethren Church was organized, Brother Kimmel
became an ardent supporter of the cause.

In 1886 he entered Ashland College, and graduated from that
institution in 1888.

He has held charges in Indiana, Pennsylvania, and Ohio, and
is now located at Buckeye City, Ohio, and has charge of three con-
gregations.

Brother Kimmel presided at the Ohio state conference in 1885
and in 1899, and was again elected for the year 1900.

He is president of the Ohio Home Mission Board and of the
board of elders, a member of the ministerial examining board,
and a trustee of Ashland College.

It is significant that he was baptized, ordained, and advanced
to the second degree of the ministry by the author of this work.
(Portrait No. 105.)

JOHN HENRY KNEPPER.

John Henry Knepper was born in Somerset County, Pennsyl-
vania, October 25, 1849. His parents and grandparents on both

694 HISTORY OF THE TUNKERS.

sides were Pennsylvania Dutch. His father, Elder Salomon
Knepper, was a pioneer English preacher in the Tunker Church
in Somerset County. He was a man of more than ordinary intel-
ligence in his day. He died in 1854, when John was about five
years old.

After finishing his education as far as he could in the public
schools of the township, John Henry attended the normal schools
of Berlin in the summers, and taught in the winters. By diligent
application to his studies, he was enabled to teach several terms,
to the entire satisfaction of parents and pupils, before he had
reached his eighteenth year.

After following the several occupations of photographer, rail-
road conductor, and traveling salesman, he was called to the min-
istry, on the first day of January, 1881, under the old system in
the Tunker Church, and was installed into the work whereunto
he had been called. He was advanced to the second degree
February 22, 1882, and was ordained to the eldership July
3, 1887. He accepted the call to the ministry with some reluc-
tance, and entered upon his duties with many doubts and mis-
givings as to his capabilities for the high calling. But after he
had once settled down to the work, he went about his Master's
business with a will that at once assured success, and few men
have grown in favor with God and man more rapidly than has
Brother Knepper. After serving the Berlin charge for seven
years, he accepted a call to the Somerset Street Brethren Church,
of Johnstown, Pennsylvania. And after a pleasant pastorate of
three years he returned to Berlin. He accepted the pastorate of
the Meyersdale church in April, 1899, and is yet pastor. Brother
Knepper was moderator of the Pennsylvania state conference five
times, and was vice-moderator of the national conference in 1887
and 1894, at Ashland, Ohio, and in 1899 was moderator of the
national conference held at Winona Park, Indiana.

Brother Knepper is a self-made man in the full sense of the
term. Having always been progressive, he naturally fell in with
the work of the brethren in the division in 1881 with all his heart.
Few men as young as Brother Knepper have risen as high in their
denomination.

CxROUP 14

696 HISTORY OF THE TUNKERS.

He was married to Miss Emma J. Brubaker, daughter of Her-
man W. Brubaker, in 1869. She has been to him a loving wife
and a noble helpmeet. (Portraits 17, 132.)

ISAAC LEEDY.

Isaac Leedy was born in Morrison's Cove, Bedford County,
Pennsylvania, December 2$, 1827. In September of 1829 his
parents moved to Knox County, Ohio, and located in the vicinity
of Ankenytown Brother Leedy still occupies a part of the farm
upon which his father settled when first coming to the community.
He was married to Nancy Bostater, December 25, 1851, who died
March 4, 1866, leaving him with five children, the youngest of
whom was only four days old.

In the autumn of 1856 he joined the Tunkers. Shortly after
he united with the church, at the council meeting preparatory
to the communion, the question was submitted, Shall we continue
the present order in observing feet-washing, or follow the example
of Christ ? There were only five votes in the affirmative ; but
through the influence of adjoining elders the double mode was
continued. Then those who had voted against it were notified to
appear before a committee of elders, on September 14, 1858. The
decision of the committee was that all those who had contended
for the single mode were disfellowshiped.

Brother Isaac Leedy and fifteen others were thus disfellow-
shiped. They continued to worship God and obey the ordinances
of Christ as beforehand. Among them was Elder Samuel A.
Leedy, a minister of influence and a man of unusual power in the
gospel ; and the entire body belonged to the most intelligent and
best people of the community.

In the spring of 1859 Isaac Leedy was called to the ministry in
the Leedy Brethren Church. Having but a very ordinary educa-
tion, he at once set about to equip himself for his new duties. His
preaching was characterized by an intense earnestness and strong
faith in what he taught. In 1883 the Leedy brethren and the pro-
gressive brethren of the community consolidated, and formed a
congregation of the Brethren Church, Brother Leedy retaining

BRETHREN CHURCH BIOGRAPHICAL.

697

his official standing, which he has continued to magnify to the
present date.

October 23, 1867, he married Lovina Wolf, of Miami County,
Indiana. Elder Isaac Leedy is in religion and morality and soci-
ety a stalwart of the stalwarts. (Portrait No. 248.)

SAMUEL A. LEEDY.

Elder Samuel A. Leedy
was born in Bedford County,
Pennsylvania, May 19, 18 16,
and was married to Eliza-
beth Bosstater, February 22,
1838. He was baptized by
Elder John Multzbaugh, at
the age of twenty-two years,
in the Owl Creek church,
Knox County, Ohio. He
was chosen to the ministry
in the same church at the
age of about thirty-eight
years.

In 1858 a division oc-
curred in the Owl Creek
church, on account of some
difference of opinion in re-
gard to the manner of observing the ordinances. This resulted
in the organization of the Leedy brethren, as they were called by
way of distinction, Brother Samuel A Leedy being one of the
leading actors in the work. He afterwards moved to Missouri,
where he organized a church, which still lives and serves the
Lord and keeps the ordinances, although Brother Leedy has long
since ^one to his reward. The Brethren Church at Montevallo,
Missouri, is presided over by his son, Samuel B. Leedy.

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SAMUEL A. LEEDY AND WIFE

698 HISTORY OF THE TUNKERS.

Z. T. LIVENGOOD.

Zachariah T. Livengood was born in Somerset County, Penn-
sylvania, December 13, 1849, and was raised on a farm near
Milledgeville. Here he received a common-school education and
six months in the Lanark High School. Afterward he taught
five terms of country schools.

On good Friday, April 3, 1874, he was baptized by Elder D.
M. Miller, of the German Baptist Church, in Otter Creek, at
Dutchtown, and was elected deacon in the Tunker Church June
16, 1881. On September 11, 1881, he was elected to the minis-
try by an open count. Elder J. H. Moore, M. M. Eshelman, and
William Moore held the election. This is the only case of an
open count in the election of a minister in the Tunker Church, so
far as known.

"I was expelled from the Tunker Church June 20, 1884, for
recognizing Henry H. Meyers as a member of the church. Elders
present at the time of my expulsion : S. Z. Sharp, Daniel Dear-
dorff, J. J. Emmert, Enoch Eby, David Eby, George Zollars, David
Price, and Edmond Forney, and other ministers. Daniel Dear-
dorff was moderator.

"Elder Henry R. Holsinger organized a Brethren Church in
the German Baptist Church at Dutchtown, July 14, 1884. At
this time I united with the new organization. There were twenty-
nine others. I was the only minister, and was then ordained to
the full ministry, and began to preach at once for the thirty mem-
bers of the Brethren Church. Under my ministry the Bethle-
hem, Milledgeville, and Lanark church buildings were erected.
And under my pastorate the congregations were formed. I have
had charge of the Lanark congregation for about fifteen years.

"I was married to Miss Belinda Hauger, November 26, 1872.
We had one child, John Arthur, born July 29, 1876." (Portrait
No. 96.)

W. M. LYON.

W. M. Lyon was born in Grant County, West Virginia, April
30, 1859; was baptized March 30, 1879; elected to the ministry

CROUP 1=;

700 HISTORY OF THE TUNKERS.

October 29, 1882 ; began teaching public schools at the age of
seventeen years ; taught ten years. Although he did not graduate
from any college, he had the highest grade of certificate in his pro-
fession. He was married November 2, 1886, to Miss Stoner,
daughter of Elder E. W. Stoner, of Union Bridge, Maryland. He
was sent to Washington City, District of Columbia, October 4,
1892, under the direction of the general mission board of the Ger-
man Baptist Church, and served in that capacity until the organi-
zation of the Brethren Church in the same city. He was led to
take this step by the attempt to enforce the annual meeting deci-
sions and mandates concerning the "order." (Portrait No. 22.)

j. c. MAC KEY.

John Crawford Mackey, first and only pastor to date (Decem-
ber, 1899) of the Salisbury church, Pennsylvania, was born Sep-
tember 24, 1854, in Philadelphia, Pennsylvania, where he received
his education, finishing in the Reformed Presbyterian Theological
Seminary of North America, graduating in 1880.

Brother Mackey was ordained to the ministry by the Northern
Reformed Presbytery, and installed pastor of the First Reformed
Presbyterian Church, Brooklyn, New York, February 20, 1881,
and subsequently served as pastor of the Jane Street church, New
York City.

Brother Mackey entered the Brethren Church under the min-
istry of Brother J. D. McFaden, in 1890, and began his pastoral
work in Conemaugh, Pennsylvania, in 1891. His Brethren
charges were Conemaugh, Pennsylvania ; Hagerstown, Maryland,
and Meyersdale, Pennsylvania. His present field is the Bear
Creek church, Ohio. (Portrait No. 150.)

M. C. MEYERS.

Michael Conway Meyers was born in Westmoreland County,
Pennsylvania, November 12, 1857; was educated at Ashland Col-
lege and the Mount Pleasant Classical and Scientific Institute.
He was married to Miss Lovina Ellen Young, January, 1881,
called to the ministry June 17, 1894, and became secretary of the

BRETHREN CHURCH BIOGRAPHICAL. 70I

Pennsylvania church and Sahbath-school conventions the same
year, which office he held for three years. He accepted a call to
the Berlin charge as pastor from April I, 1898, to April I, 1899,
during which time the author of this book attended his ministra-
tions, and received much kindness at his hands. (Portrait
No. 20.)

MRS. M. C MEYERS.

Miss Lovina Ellen Young was born in Westmoreland County,
Pennsylvania, May 7, 1862. She received a common-school edu-
cation only. She united with the German Baptist Church at the
age of sixteen, and became Mrs. M. C. Meyers January, 188 1, and
was one of the charter members of the Brethren Church of Jones'
Mill. In 1892 she was chosen a member of the national executive
committee of the Sisters' Society of Christian Endeavor ; was also
elected national secretary, which office she held for several years.
In 1896 she organized a state Sisters' Society of Christian
Endeavor, and has been state president since that time, except one
term. In 1899 she was chosen field secretary of the Pennsylvania
Sisters' Society of Christian Endeavor, for the purpose of solicit-
ing funds to erect a church in Washington City. She is a mem-
ber of the Women's Christian Temperance Union, and an earnest
advocate of the temperance cause. (Portrait No. 266.)

WALDERMER MEYER.

Waldermer Meyer was born in Gorlitz, Germany, October 18,
1849. When a young man of sixteen he left home to sail the sea,
and after several years of ocean life, with its hardships and varied
experiences, he landed in San Francisco. Not long after he made
his home with Sister Kate Gamble and her husband, at Santa
Rosa.

While living with them, he became interested in the doctrine of
the Brethren Church, and at about the age of twenty-three he was
baptized and received as a member. Soon after this he was
elected to the ministry, and preached with acceptance and ability
for about eight years. His sermons were very instructive and

702 HISTORY OF THE TUNKERS.

full of life and hope. He was an earnest defender of the gospel-
alone doctrine, and served one year as state evangelist. He was
married to Miss Alice Meyer, November 28, 1880, and died
December 30, 1890.

w. s. m'clain.

W. S. McClain was born at Masontown, Pennsylvania, March
1, 1861 ; was baptized at Waterloo, Iowa, in March, 1877, by Elder
Benjamin Bueghley ; married to Miss Mary E. Gnagey, at Summit
Mills, Pennsylvania, January 17, 1884, by Elder John A. Miller.
He moved to Aurelia, Iowa, March, 1884. He was elected dea-
con March 2, 1886, and ordained to the eldership of the Mount
Zion Brethren Church, Aurelia, Iowa, November 29, 1890, by
Elder H. R. Holsinger. He moved to Glendale, Arizona, Novem-
ber 25, 1897, and to 131J South Broadway, Los Angeles, Cali-
fornia, January 1, 1900. (Portrait No. 97.)

d. c. MOOMAW.

Daniel C. Moomaw was born November 28, 1839, in Botetourt
County, Virginia. He is a son of Benjamin F. Moomaw. Dur-
ing his minority he worked on his father's farm and attended the
winter schools of the neighborhood, which afforded but meager
opportunities for acquiring an education. His religious training
was more favorable. His father being a minister of the gospel
and a devoted Christian, Daniel had the benefit of evening read-
ings, singing, and prayers, and opportunities of hearing Tunker
preaching every Sunday morning. Hence it may be said that
from his youth he feared the Lord and abstained from the gross
vices common among southern boys, — swearing, drinking, and
gaming.

In the spring of 1862 he was brought under serious convictions,
through the death of a young brother and sister, and on Septem-
ber 20 of the same year he was received into the church at the Old
Valley meeting-house.

October, 1864, he was married to Rebecca Ann, daughter of
Elder Peter Crumpacker.

They lived at Cloverdale until 1870, when they moved to Mont-

GROUP 16

7°4

HISTORY OF THE TUNKERS.

gomery County, where they remained until 1880. In the mean-
time Moomaw had been called to the ministry. He preached his
first sermon at Dry River, from the text, "Search the Scriptures."
During the first ten years of his ministry he attended to his secular
affairs, as was the custom of Tunker ministers at that time, and
tat the same time traveling and preaching at his own expense.

He first came into contact with the powers of the church
through a concerted effort of elders to deprive brethren of the
privilege of wearing a full beard.

About the year 1875 he was requested by the brethren of Floyd
County, Virginia, to conduct a religious discussion with the
Lutherans, who had been preaching against Tunker peculiarities.
He went ; but instead of entering into a debate, he prevailed upon
the brethren to hold a revival meeting. The meeting was held at
Hylton's schoolhouse in January. The senior elder opposed the
meeting, and would not attend. Each evening the house was
packed, and soon the sectarian feeling which the controversy had
engendered had entirely vanished, and instead a deep religious
fervor had obtained. After six meetings had been held, an invi-
tation was extended, and one young man left his seat and came
forward weeping. Others followed, and among them a daughter
of the opposing elder and a son of the associate elder, who was
present and assisted in the work. By this time the large congre-
gation was in a state of uncontrollable emotion. The result of the
meeting was the baptism of twelve men and women, most of them
the children of ministers and deacons. In referring to this cir-
cumstance, Brother Moomaw says : "This was the most thrilling
experience of my ministerial career. It was the first meeting of
the kind that had ever been held in Virginia, and the first public
invitation to converts. From that day opposition to revivals
practically ceased in Virginia."

Brother Moomaw has been a valuable contributor to the cur-
rent literature of the church. His articles are in evidence in all
the leading periodicals of the denomination.

He also took an active part in all the educational movements of
the denomination, and was a leading factor in the establishment

BRETHREN CHURCH BIOGRAPHICAL. J°5

of Bridgewater College, Virginia. His connection with that
institution afterwards cost him his membership in the German
Baptist Church. It all occurred through the unsavory Professor

E. A. Miller case. On a certain occasion while Brother Moomaw
was visiting a son and daughter,, who were attending the school,
he heard intimations of Professor Miller's misconduct. He at
once proceeded to make minute investigation, which assured him
that the moral and social welfare of the college required the
removal of Professor ^filler. He took his children home, and at
once proceeded to carry out his convictions in regard to the presi-
dent. The result was that Miller was not only removed from the
school, but was expelled from the church for open and gross
immorality. However, Miller had his side and his friends, and
he was as cunning as deceitful. He stood in with the elders,
put on the whole armor of church influence according to the
established order, and took a seat among the prophets. An annual
meeting committee was sent to the church to dispose of the trouble.
The committee, instead of trying Professor Miller, recommended
the expulsion from the church, within sixty days, unless suitable
confession was made, of both D. C. Moomaw and his father, B.

F. Moomaw, on a charge of railing and slander. The charge was
founded on the reference to Professor Miller as a libertine and
debauchee ; Brother D. C. Moomaw could not make the required
acknowledgment, and so remained outside ; Elder Benjamin would
not do so, and exhibited his superior generalship by compelling
the succeeding annual meeting to revoke the decision and restore
him to his place without the exposure of a trial.

A short time after Professor Miller's trouble at the Bridgewater
College, he became the principal of Lordsburg College, California.
He was also prominent in the councils of the church. About six
months after his installation as president of the Lordsburg Col-
lege, his Bridgewater career was repeated.

The intimacy was continued for about six years. In 1898 the

partner of his crime, a member of the German Baptist Church,

became conscience-smitten, and made an open confession before

the church. The whole scandal was published in the daily papers

yo6 HISTORY OF THE TUNKERS.

of Los Angeles and San Francisco, and illustrated with portraits
of Miller and his victim. It was one of the most humiliating
exposures of the Tunkers in the history of the denomination.
There can be no doubt of his guilt.

Brother Moomaw regarded this last act in the drama such a
complete vindication of himself and his cause that he presented an
appeal to the annual meeting of 1899, ne^ in his own city, Roa-
noke, Virginia, asking a revocation of his expulsion by the Bridge-
water committee, on the ground of absolute proof of Miller's guilt,
furnished by the disclosures at Lordsburg ; but the standing com-
mittee replied that they did not have the power to remove the
censure of expulsion. The annual meeting must have lost that
power immediately after the restoration of Elder Benjamin F.
Moomaw.

In December, 1892, Brother D. C. Moomaw and about twenty
others joined in an organization of a Brethren Church in the city
of Roanoke, Virginia, Elder E. B. Shaver officiating.

He at once entered upon an active ministerial career. There
were at that time only about thirty members in southwestern Vir-
ginia. There are at this time about four hundred and fifty mem-
bers, in eleven congregations, in charge of thirteen ministers, and
a good district organization.

Elder Moomaw is a strong believer in the efficacy of prayer, and
never undertakes any important work without first taking it to the
Lord in prayer. In his estimation no domestic establishment can
be prosperous or happy unless husband and wife fear the Lord.

When he found it desirable to enter into the intimate domestic
relation, he especially sought divine direction, because he had
learned that "a prudent wife is from the Lord/' Proverbs 19 114.
And his continued life of marital felicity is regarded by him an
undoubted testimony to the faithfulness of God in giving to those
who ask above all we can ask or think. (Portrait No. 144.)

DANIEL MILLER.

Daniel Miller was born December 13, 18 19, at Paris, Stark
County, Ohio. This was the place where Brother Henry Kurtz

Wdterlo.QsJovra.

GROUP 17-

708 HISTORY OF THE TUNKERS.

established his first printing office, and printed German spelling-
books, and other small books and tracts ; and Daniel used to visit
the office when a boy. His father's name was Jacob Miller, who
was bom in Somerset County, Pennsylvania, and was a Tunker
preacher. His grandfather's name was Michael Miller, who was
also a minister of the same denomination, and was probably the
first Tunker preacher in the state of Ohio, having located in the
vicinity of Paris, Stark County, previous to 1808.

Daniel Miller joined the Tunkers about 1867, and was elected
deacon in 1875. He was expelled from the church in the year
1883, and soon after he and eleven other members formed an
organization of the Brethren Church, at Milford, Indiana. The
following are the charter members of their church : John Dubbs
and wife, George Dubbs and wife, Jacob Schrock and wife, Daniel

Thorn and wife, Deeter and wife, Daniel Miller and wife.

Brother John Nicholson presided at the organization. Brother
Miller relates his own experience in the following lucid manner : —
"I was raised a Tunker in the strictest sense. My father was
a preacher of that faith, and moved in the established order. I
was brought up 'in the nurture and admonition of the Lord.'
In my youth I could comprehend nothing of a religious nature
except goodness and the holy garment. Goodness remains a prize
of the high calling to the present time ; but as I grew older, and
could read and think for myself, the garment and order got old,
too, and the longer the worse. Once a sister spoke to my father
in my presence, saying, Why are brethren allowed to preach who
do not wear beards ?' He studied a while, and then said, 'Well,
there is no scripture for it.' This assertion confounded my
espoused belief somewhat. A man of himself knows nothing. If
he learns an error, he must first learn the error before he knows
what is not error.

"Eventually I became a member. The manner of receiving
members is known to all of that persuasion ; but those not familiar
with their order must be told, so that their candidates are informed
what the order is, and if the candidate will not agree to abide by
the order, he is not baptized. In my own case I replied that I

• BRETHREN CHURCH BIOGRAPHICAL. 709

thought there was nothing in the clothes regulation; and as I
never was of a dressy nature, a deacon answered that he knew me,
and I never wore clothes that they could not bear with. This
gave satisfaction.

"Later I was elected a deacon. Now the work commenced.
Our good old elder seemingly had an idea that I was his right-
hand man, and several times told me so since my decapitation.
He had me at work whenever there was work to do, and had
the others pair off with me. I did not desire the office, but in
that fraternity a person's wish can do little for him if an office is
imposed on him.

"I always was a politician, and those of the opposite party pur-
posely, to all appearance, threw themselves in my way. I was
once elected township trustee, and made a narrow escape of the
ecclesiastical scalpel.

"While H. R. Holsinger was editing his first paper, I took
occasion to write an article in opposition to annual meeting on the
subject of a brother serving as a member of the legislature. This
was, perhaps, the first article published in any paper edited in the
interest of that church in opposition to annual meeting. I had
but little faith of ever seeing my composition in print, not know-
ing Brother Holsinger then. But the article was published,
and soon a reply came from some one, and next a counter reply.
It seemed as though an interesting time was at hand ; but in a week
or two the office of Holsinger was bought. Just why this took
place at this particular time can be explained only upon the theory
that somebody thought he could stop an earthquake after hearing-
the rumbling thereof in the bowels of the earth, by the little trans-
action of buying out a printing press.

"In our home church from this time partisans and formalists
united. Church meetings were the order of the day ; and with
bowed heads in sorrow we would trend our way to these council
meetings, knowing that somebody had to be defended, which was
not always pleasant to do. At the Milford annual meeting, in
1882, I prepared items for the daily Northern Indianan. The
editor did not know what the trouble was in the brotherhood, but

7IO HISTORY OF THE TUNKERS.

seeing the work of the meeting, made inquiry, 'What is the mat-
ter with the Dunkard Church?' I then told him that I would
write up an account in the near future. I wrote, as I thought, as
impartially as it was possible to do justice all around. It came
out in print on the 8th and 13th of July, 1882. At a council after
the yearly visit, R. H. Miller, with others from different local
churches, came with a complaint against me for writing the com-
munication referred to above. To all appearance R. H. Miller
came as the prosecutor at the request of those interested in my
humiliation. Just what the special charge was is not well estab-
lished, or the wrong pointed out. R. H. Miller said it was writing
that communication. I took it to the complainant and asked him
what he found in it out of the way. He replied that my statement,
'The clothes question was all there was,' was not correct, as there
were other things besides the clothes question.

"One day's trial, and the verdict came to that servant who had
done much service for the elect, 'You must make an acknowledg-
ment.' Whatever this meant, the acknowledgment was not made.
All these church meetings were put upon record in the church
book, but I have no access to them so as to give dates ; but at least
five different church meetings were held in which this case was
involved. Once a committee was called, and R. H. Miller pre-
sented the charge that I had exposed the brotherhood to the world.
To this I plead guilty. The result of these church meetings is
not accepted by the undersigned as a token of love, but rather of
despotism. I was not expelled by a majority of the members
present (my relatives were forbidden to vote), and the vote as
counted was so close that a single member could have changed the
result. A majority of two decided against me. It is doubtful
whether the German Baptists would allow this to become a prec-
edent. Daniel Miller."

(Portrait No. 101.)

EDWARD S. MILLER.

Edward S. Miller was born in Somerset County, Pennsylvania,
November 22, 1832. He was the oldest son of Elder Jacob D.

BRETHREN CHURCH BIOGRAPHICAL.

711

Miller. He was married February 23, 1859, to Mary Catharine
Brewer, of Maryland.

Brother Edward was called to the ministry when quite young,
and improved his first years in that calling in Somerset County,
among the companions of his youth, and his father's as well, and
we loved to hear him relate his early experience among the old
brethren, who then appeared to delight in their young helper.

About the first six years of their married life they resided at
Somerset, Pennsylvania. Then they moved to Hagerstown,
Maryland, where he lived twenty years, and spent the strength of

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GROUP 18.

his life preaching for nothing and selling sewing machines and
musical instruments for a livelihood. In November, 1884, he
removed to Dayton, Ohio, where he resided at the time of his
death, and was pastor of the Bear Creek church during the first
year. He attended the Dayton convention. His photograph is
in the group of ministers taken at that place, and he was the first
to break the circle by death.

Brother Miller was an earnest, intelligent, conscientious Chris-
tian gentleman, a devoted husband and father, an interesting and
entertaining companion, and a good neighbor. As a minister he
was plain and practical, aiming to teach rather than to entertain,
but he appeared timid and reserved. He was a good writer, and
a zealous advocate of progression in the Christian life and expe-

712 HISTORY OF THE TUNKERS.

rience. He was chaste in his language, and especially neat in all
his personal habits ; was opposed to the use of tobacco and intoxi-
cants, war, intemperance, and secret societies.

Brother Miller died June i, 1887, aged fifty-four years six
months and twelve days. (Portrait No. 197.)

WILLIAM HENRY MILLER.

William Henry Miller was born near Rossville, Indiana, August
13, 1870. He is of Pennsylvania Dutch descent, his father and
mother both coming to Indiana from Pennsylvania. He attended
district school during winter, and his summers were spent work-
ing on a farm. At the age of fifteen he graduated from district
schools, then spent three years in a graded school and part of
the following year in state normal, at Terre Haute, Indiana, and
afterward taught four years in district schools. In the fall of
1894 he went to Ashland, and spent two years in Ashland College.
He spent the school year of 1896-97 in schools at North Man-
chester, Indiana, and Hillsdale, Michigan. He was received into
the Mount Pleasant Brethren Church by baptism, September 9,
1892, during a meeting held by J. D. McFaden. He was elected
to the ministry February 4, 1893, by the same congregation, and
was ordained by Elder J. H. Swihart, February 19, 1893. His
first church work was to supply, and preach as opportunity
afforded. In this way he visited a number of places, and supplied
a month in Pittsburg, Pennsylvania.

In the fall of 1896 he supplied Brighton, Indiana, and served
as pastor in 1897. The years 1898 and 1899 were devoted to Cor-
inth, New Troy, and Campbell, Michigan. He served the
Corinth and Chapel churches, Indiana, and New Troy, Michigan,
during the year 1900. He is secretary of Indiana state confer-
ence, being elected three successive times, and is also secretary
of Indiana mission board. He does not report a great number of
accessions, as he has always had churches which were in trouble
or spiritually at a low tide. So his work has been more in the
line of setting things in order, straightening difficulties, overcom-
ing previous errors and blunders, than in evangelizing. (Por-
traits 94, 135.)

BRETHREN CHURCH BIOGRAPHICAL.

7J3

HENRY MURR.

Henry Murr was born February 17, 1859, in Dayton, Ohio. He
was brought up by old-fashioned Tunkers, but not baptized into
the church until after the Dayton convention, 1883. In Novem-
ber, 1883, the church at Bear Creek, near Dayton, called him to
the ministry. Business affairs have kept him from taking an
active part in the high office to which the church called him. He

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GROUP 19

is an ardent advocate of the Bible-alone doctrine, and opposed to
any and all innovations tending to weaken the cause. (Portrait

No. 245.)

JOHN A." MYERS.

John A. Myers was born in Augusta County, Virginia, Novem-
ber 7, 1850. His parents were Christian and Catharine Myers.
In 1855 they moved to Iowa, and settled in the vicinity of Millers-
burg. His parents were faithful members of the German Baptist
Church, and John grew up in the same faith, and united with the
church at the age of twenty-one years. The troubles in his home
congregation caused him to study carefully her method of church
government.

He spent the years 1873 and 1874 in traveling, during which he
met I. P. Gibson, of the Congregational Brethren, and fell in with
their views.

714 HISTORY OF THE TUNKERS.

He spent the following winter in the mountains of Colorado,
where he secured a copy of the history of the Great Reformation
in Europe, by D'Aubigne, and made it his study, and adopted its
principles of reformation. He spent the winter of 1875 in Vir-
ginia, carrying his favored book with him. His outsponken man-
ner of expressing his opinion caused him many times to be mis-
understood.

After spending five years in the German Baptist Church, and
attending numerous council meetings, Myers became fully con-
vinced that the Lord's work could be best accomplished through
a reform movement. Accordingly Brother J. H. Swihart was
sent for, who came in October, 1880, and held a protracted meet-
ing. An organization of the Congregational Brethren was
effected November 8, 1880, in which Myers and all his former
brethren and sisters in the immediate neighborhood, except one
family, united, in all sixteen members. On the same day Myers
was elected to the ministry, and from that time has had charge of
the church, with the exception of a few months, when he was
pastor in Appanoose County, Iowa.

On May 27, 1880, he and Annie V. Stoner, daughter of Eman-
uel Stoner, of Westminster, Maryland, were married.

In his church work Myers is lenient and forbearing, striving
to restore in the spirit of meekness, and this administration has
developed a peaceable church. (Portraits 51, 329.)

JONATHAN MYERS, SR., FRANKLIN MEYERS, JONATHAN MYERS, JR.

Jonathan Myers moved from Maryland to Kentucky in 1795,
and settled near Lexington. Afterward he lived at Frankfort,
Danville, and Lebanon. He was in the ministry when he left
Maryland, was soon advanced, and in due time ordained an elder,
which office he held until he died, in 1861.

Some of his associates in the ministry in Kentucky were the
Bowmans, Homers, and others of that day. He often spoke
of the trouble they had in the church, when some of the Bow-
mans and others left and joined in with Alexander Campbell;
also of that trouble with the Homers and others who left the

GROUP 20

716 HISTORY OF THE TUNKERS.

church and afterwards were called "Hornerites." Elder Myers
remained firm with the old church, but owing to troubles became
discouraged, and in 1824 moved to Putnam County, Indiana, and
settled five miles north of Greencastle. Here he met quite a
number of brethren, who had just come to this new country from
Roanoke, Bonsacks, and other places in Virginia. Among them
were the Guilhams, Smiths, Millers, and others. They soon
organized a church near Forsher's Mill, on Kamp Creek. They
also organized a church at Cornstock, four miles south of Ladoga,
Montgomery County- Among the prominent families of this
church were the Harshbergers, Brits, Stuvers, and others, who
came from Bonsacks, Virginia. Elder Myers five or six years
later moved to Boon County, and later in life to the White River
country, south of Indianapolis, where he died.

His son, Francis Myers, was born near Lebanon, Kentucky, in
1806. In his fourteenth year he joined the church. In his
eighteenth year he was called to the ministry, and soon afterward
went with his parents to Putnam County, Indiana. Here he took
an active part with his father in establishing the church in Put-
nam, Park, and Montgomery Counties. Elder Jacob Garber, from
Pennsylvania, and Elder Daniel Miller, from Virginia, moved
into the church at an early date.

Francis Myers was pastor of the church at Ladoga from 1842
to 1846. During this time Robert Miller, then a young man,
came out from Kentucky and taught school in the school district
at Cornstalk, and married Samuel Harshbergers oldest daughter,
Sarah. They joined the church, and Robert was called to the
ministry.

Brethren Miller and Myers worked together in the ministry
until the latter moved to Iowa, in 1851. He settled three miles
south of Eddyville, and for a time was alone in the ministry. He
soon organized the Monroe County church, and in the course of
two years baptized more than one hundred persons, and received
quite a number by letter from Indiana. In 1853 and 1854 quite
a number of brethren moved from Ohio, and joined the church by

BRETHREN CHURCH BIOGRAPHICAL. 7 17

letter. Among these were two ministers, — Daniel Miller and
John Hansel. This was the beginning of trouble. Many sin-
cerely wish that the history of the Monroe County church from
1854 to 1859 were a blank; that the memory of things seen, felt,
and known to be true, might be forever blotted out. Old men
bowed their heads low, and young men and women, who were
robust and strong, wept like children when they felt the iron hand
of tyrannical committees and elders crushing their fondest hopes
of serving the Lord as free men and women.

Francis Myers was in early life advanced to the second degree
in the ministry, and in due time ordained an elder. He traveled
and preached for many years in western Illinois and Iowa.

In 1863 he crossed the plains to California, and did much of the
preaching at the camp-meeting in Shepard's Grove, below the
bridge, north side of the river. At the close of this meeting he
baptized sixteen persons. He continued to preach for Elder
George Wolfe until December. Then he returned to his home in
Iowa, where he continued in the ministry until he died, in 1866.

Jonathan Myers, Jr., was born January 10, 1833, in Putnam
County, Indiana, and with his parents moved to Iowa, in 185 1.
He was married in 1856. In 1857 his wife and he joined the
church, and were baptized in the Des Moines River by his father.

April 3, 1859, they, with many friends, started across the plains
to make their home in California. They had a pleasant trip, and
arrived at Sacramento October 3, being five months on the road.

In November he went to Gilroy, to visit Elder George Wolfe,
who had come to the coast two years earlier and settled there.
He returned and located near Lathrop. Two years later Elder
George Wolfe moved and settled two miles south of Lathrop.
They soon arranged to hold meetings, and the next year organ-
ized what is now called the Lathrop Church. At the camp-
meeting in 1863 he was called to the ministry, and two years later
was advanced to the second degree. In 1869 he was ordained to
the eldership, and served the church jointly with Elder George
Wolfe.

Elder Myers labored in the ministry at almost every point in

JlS HISTORY OF THE TUNKERS.

California in which the Tunkers have preached. At various
places and times he baptized and took into the church more than
one hundred members, many of whom are now in the spirit world.

Brother John Noe, whom Francis Myers baptized near Eddy-
ville, Iowa, moved to California in 1865, and settled near Salmon
Creek, Humboldt County. In 1879 he wrote for some one to
come and hold a protracted meeting. Brother Jonathan and his
wife started from their home in Oakland, October 22, 1879, and
soon began a protracted meeting at Salmon Creek, near where
Brother Noe lived. He preached steadily at this place and Port
Keynon for five weeks. During this time he baptized sixteen
persons, and found two members, J. W. Croley and wife. This
gave them nineteen members. He organized them into a church
and held communion with them before they returned. Twenty-
one partook at this blessed feast.

On August 15, 1880, he, with S. H. Bashor, went to Humboldt
to attend a camp-meeting. Brother Bashor did most of the
preaching for eight days. At the close of this meeting Brother
Myers baptized twelve. From here Bashor went to Springville,
and preached a week and baptized four. Brother Myers went to
Salmon Creek, and held a week's meeting and baptized seven.
Brethren John W. Crowley and John Carney were called to the
ministry. They preached for two years, and also baptized several
converts.

Brother Myers went a third trip to Humboldt County, accom-
panied by Elder Stephen Broadhurst. The object of this trip
was to adjust trouble among members there. The mission was
successful, but soon the Sister Carney trouble came up, which was
the cause of the final breaking up of the church in Humboldt.

Brother Myers went a fourth time, and remained nearly two
years. Sickness in his family caused him to leave and go to San
Diego. The church then became discouraged ; some members
moved to Oregon, others to Red Bluff, California, some to south-
ern California, some to Calaveras County ; quite a number died ;
a few went back to the world, and there are some members yet
in Humboldt. Brother Jonathan baptized in Humboldt County
thirty-six persons.

720 HISTORY OF THE TUNKERS.

Elder Jonathan Myers is now located in Pasadena, and engaged
in business. His son Charles was also called to the ministry, but
is pursuing a course of secular and scientific research. Brother
Jonathan's wife was an invalid for many years, and died in 1898.
His mother's maiden name was Guilliam, and she belonged to the
early family of Tunkers of Virginia. (Portrait No. 323.)

JOHN NICHOLSON.

John Nicholson was born in Fayette County, Pennsylvania,
May 15, 1824. His father was an elder in the German Baptist
Church for thirty-five years. It may, therefore, be said that John
was born a Tunker, and brought up at the feet of a Tunker
bishop. He was married to Miss C. L. Pullen, of New York,
April 1, 1849. He was installed in the ministry in October, 1853,
by Elder Jacob Hauger. His first charge was a congregation in
Westmoreland and Fayette Counties, Pennsylvania, in which he
continued until 1864. He then became pastor of a church located
in Columbiana and Stark Counties, Ohio, where he remained six
years. He next served in Tuscarawas and Holmes Counties four
years. Then he moved to Knox County, and engaged in a saw-
milling business with Isaac Ross at Rossville, and traveled in
the home mission work. His next charge was Bristolville, Trum-
bull County. While laboring there, he was called to Amwell
Church, New Jersey, as a home missionary, where he served about
two years ; thence to Black Hawk County, Iowa, in 1883. During
his services at that place the general division in the fraternity
occurred, and Brother Nicholson fell in as a progressive, and
became one of the charter members of the Brethren Church of
forty-eight members, organized in 1884. During the same year
he presided at the organization of Brethren Churches at Aurelia,
Brooklyn, Rinebeck, Elkport, and Dallas Center, Iowa ; Mil-
ford and North Manchester, Indiana ; Beatrice, Holmesville, and
Pickrell, Nebraska. He preached one year (1888) at Pony
Creek, Kansas, and afterward served the mission board along the
Missouri River.

In October, 1893, he moved to Rosena, California, and joined

BRETHREN CHURCH BIOGRAPHICAL. 721

in the organization of a Brethren Church in December of the same
year, of which he is still pastor.

Brother Nicholson has probably preached as many sermons,
and was instrumental in as many conversions, as any man of his
age in the fraternity. He had as many as forty-two converts at
one meeting. (Portrait No. 40.)

A. P. REED.

Albert Price Reed was born March 20, 1862, in Highland
County, Ohio. His father was a well-to-do farmer, and was
known the country round as a man of upright character and strict
integrity. The mother was hard working, and much devoted to
her children. Both parents were consistent members of the Ger-
man Baptist Church. Albert Price attended the district school
from the age of six till he was seventeen, from six months to
eight or nine each year. Between terms he helped on the farm.
The year he was seventeen his father sent him to Hillsboro, to
the high school, for three months. He attended the same school
the following school year of ten months. During the winter of
1880-81, he taught a six-months school near Bainbridge, Ross
County, Ohio. During the next school year, 1881-82, for seven
months he attended Ashland College. This was the amount of
his schooling. Returning home he taught in the country schools
of Highland and Adams Counties for twelve years. '

At Ashland College he met Miss Susan A. C. Miller, author of
"The Doctrine of the Brethren Defended." She became his wife
August 29, 1882. His father gave him a small place of fifty-one
acres near the old homestead. Here they began housekeeping.
He farmed in the summer and taught school in the winter. They
were contented and happy, but sickness and sorrow came. The
wife and mother went home to heaven February 7, 1889. Brother
Reed's mother and two sisters helped to care for the three children
left to his care. On June 25, 1890, he was married to Miss Arra
May Taylor.

His parents were always faithful attendants at all the services
at the Ridge church. Here the family attended church and Sun-

J22 HISTORY OF THE TUNKERS.

day-school, the prayer-meeting, and the old-time singing-school.
The ministers of his boyhood were Mills Calvert, John H. Gar-
man, Landon West, Thomas Major, his wife Sarah Major, A. J.
Hixson, and others. In the autumn of 1876, during a series of
meetings held by Landon West and J. H. Garman, he united with
the church, and his uncle, J. H. Garman, baptized him. A weekly
prayer-meeting was started and kept up regularly for several
years. Brother Reed was one of its most earnest supporters.

In the autumn of 1886, he was selected to the ministry, Jesse
Calvert officiating at the installation service. He preached occa-
sionally at the Ridge church, May Hill, Strait Creek, and Marble
Furnace for several years. In April, 1893, he was advanced to
the second degree of the ministry. In 1896 he sold his farm to
his brother-in-law, and removed to the Dos Palos Colony, Merced
County, California. In April, 1898, he attended the conference
of the Brethren Church, at Lathrop, California, and soon after
transferred his membership to the Lathrop Brethren Church. He
soon after engaged in ministerial work at Vernalis. On Septem-
ber 2, 1898, near the close of the annual camp-meeting at San
Joaquin Bridge, he was ordained as an elder, by Martin Shively
and J. W. Beer. Soon after this he took up the work at March
Creek.

He preaches regularly at the two places named above, and
occasionally at other points as opportunity offers. He is always
willing to do anything in his power to advance the cause of
Christ, and to propagate the doctrines and practices of the
Brethren Church. (Portrait No. 25.)

V. MILTON REICHARD.

V. Milton Reichard was born October 17, 1858; attended an
ungraded country school until he was eighteen, when he began
teaching school. He taught during three winters, attending the
Pennsylvania State Normal School, at Millersville, during the
summers of 1878 and 1879. He graduated in medicine at Jeffer-
son Medical College, Philadelphia, in 1882; located at Fairplay,
Maryland, in June of that year, where he has remained since.

724 HISTORY OF THE TUNKERS.

He was converted under the preaching of E. M. Jerrold, and was
baptized by I. D. Bowman, March 4, 1888. The following month
he was ordained deacon, together with T. J. Fahrney and J. F.
Mullen. Within the year he began to talk in public, and though
he has always disclaimed being a preacher, his friends insist on
calling him one. His home congregation has frequently requested
that he accept ordination, but for reasons sufficient to himself he
has always declined.

He has, however, done some public speaking, having sustained
appointments at two or three mission points, besides supplying
for the pastor during necessary absence.

His chosen field, and the one in which he feels most at home,
is the Sunday-school. He has been a teacher since a week after
his conversion, and has had the management of the same school
for over ten years, and has been superintendent of two schools
part of the time.

At present he is president of the county Sunday-school asso-
ciation. He takes great interest in the annual Sunday-school
convention for the county, and feels that his special field of work
is with young men, with whom he has special influence. (Por-
trait No. 108.)

R. Z. REPLOGLE.

R. Z. Replogle was born at New Enterprise, Pennsylvania,
April 24, 1846. His father, David L. Replogle, was a son of
Rinehart Replogle. Rinehart was one of the early settlers in
Morrison's Cove. He lived at the head of Three Spring Run
from earliest recollections to his death, which occurred April,
1862. His wife was Elizabeth Long. Hence, David L. Rep-
logle, father of R. Z., means David Long Replogle. David L.,
father of R. Z., was married to Rosannah Zook, daughter of
Daniel Zook, hence we have Rinehart Zook Replogle. The cus-
tom of uniting family names was almost universally practiced in
earlier day throughout Morrison's Cove.

There were eleven sisters in the Zook family, three of whom
were married to Replogles.

BRETHREN CHURCH BIOGRAPHICAL. 725

R. Z. Replogle was reared on the farm at New Enterprise, in
whose barn was held the annual meeting of 1877, when the
famous standing coat collar became prominent, for the lack of
which a noted minister in the German Baptist Church was told
he was not in the order, and hence not entitled to speak. He
attended the public schools until the age of twenty-one. He
never attended any but public schools. He was married October
15, 1868, to Mary A. Furry, daughter of Jacob Furry, of New
Enterprise, and granddaughter of Elder Leonard Furry. (See
biography. )

He was baptized June 13, 1876, by his grandfather Furry;
elected to the ministry in the New Enterprise church, in 1880.
In 1882 he held his first protracted meeting at the Walker church,
in Somerset County, Pennsylvania. He attended Arnold's Grove
annual meeting, in 1882, for the purpose of helping prevent the
confirmation of Berlin committee report. His feelings upon the
subject were expressed as follows: "If confirmed, it will rend
the church from the Atlantic to the Pacific." Failing to accom-
plish his purpose, he was one of the movers to present a memorial
petition to annual meeting for a compromise, and was one of the
committee to draft the memorial. He manifested his zeal for
the cause of the progressive movement by walking a few miles
to attend the first called meeting. He attended the Ashland con-
vention, in 1882, and the Dayton convention, in 1883. He and
eleven others were expelled from the German Baptist Church by
a committee, and a Brethren Church was organized at New
Enterprise. He ministered to these in part until W. L. Span-
ogle became pastor. He was pastor of the Johnstown church
from February 1, 1885, to August 1, 1886, a period of eighteen
months. After severing his relation as pastor of said charge, he
held protracted meetings at Summit Mills, Berlin, and Stony
Creek, and in the Valley of Virginia.

Brother Replogle lived in Johnstown at the time of the great
flood, and had a thrilling experience during that memorable
occasion, an account of which was published in the Brethren
Evangelist, under the title of "Johnstown Flood Reminiscences."

726 HISTORY OF THE TUNKERS.

His house was overturned by the flood. There were thirteen
persons in the house at the time, namely, the two parents and
seven children, two neighbor's children, Mrs. Replogle's sister
(Mrs. Aaron) and daughter, who were visitors at the time.
Mrs. Aaron and her child were drowned, but all the rest of the
family were rescued.

Although secularly engaged, Brother Replogle has done a
great amount of preaching at various places in the brotherhood
to general acceptance. (Portraits 138, 195, 99.)

DR. J. E. ROOP.

Jonas Engle Roop was born September 25, 1828, in Carrol
County, Maryland. His parents were Pennsylvania Dutch.
They removed to Richland County, Ohio, in 1837, where Jonas
grew to manhood. He and Miss Margaret Allen, of Lucas
County, Ohio, were joined in marriage May 31, 1854.

He entered the medical profession early in life, and graduated
at the Physio-Medical Institution of Cincinnati, Ohio, February,
1866. In 1867 he was elected to the chair of chemistry, chemico
legal analysis, loxicology, and botany, in the Physio-Medical
Institute. Two years after, he was called to the chair of obstet-
rics and diseases of women. In 1877 he located at Ashland, and
practiced medicine. In 1887 he accepted the chair of medical and
operative obstetrics in the Chicago Physio-Medical College, which
he occupied until the spring of 1900, when he retired from the.
college on account of defective hearing. He was elected
president of the college in 1888.

Brotner Roop was received into the T linker Church by baptism
in the year 1856, at the hands of Elder Peter Lutz, in Keokuk
County, Iowa, and has ever been a zealous defender of the cause,
taking an active part in the deliberations of her council meetings.
He also participated in the organization of the Brethren Church,
being present at the meeting in schoolhouse No. 7, in 1882.
(Portrait No. 162.)

GROUP 23

728 HISTORY OF THE TUNKERS.

B. F. SCHISLER.

Benjamin F. Schisler was born October, 1862. He was bap-
tized in 1891, by Elder Conrad Fitz, of Astoria, Illinois. He
united with the Brethren Church in 1892, by Elder Z. T. Liven-
good. He was educated at the Western Normal College, Bush-
nell, Illinois. He served eighteen years as a teacher in the
public and high schools of Illinois. He was ordained to the min-
istry in May, 1899, by Elder J. O. Talley, at Astoria, Illinois.
(Portrait No. 104.)

LYDIA SCHULER.

It is the impression of many elderly Tunker people that this
lady was a member of the Tunker Church, and a contributor to
its literature. It will appear, however, from the following
extract of a letter from her own hand, dated La Crescent, Minne-
sota, September 1, 1899, that she was neither. We are happy to
be able to present this explanation, with a portrait of the author,
to our readers : —

"I was born in Macungie, Lehigh County, Pennsylvania, Jan-
uary 4, 1828. My parents, Jacob and Elizabeth Schuler, were
for a long time the only members of the Tunker Church in that
county. When my oldest sister was twenty-two years old, she
spent a winter with a Tunker family in Montgomery County,
Pennsylvania. There she was baptized and joined the Tunker
Church. A few years later another sister spent a winter in
Chester County, Pennsylvania, with Elder Isaac Price's family.
There she joined the Tunker Church, and was baptized by Elder
John H. Umstad, in 1847. My brother Moses was baptized at
our home in Macungie, by Elder Samuel Harley, and taken into
the Tunker Church in 1880. My youngest sister joined the same
church. One sister died young. Four of the Schuler family
followed their parents.

"I never was a member of the Tunker Church. I associated
myself with other Christian people. In 1848 I went to Phila-
delphia, November 3, 185 1. With some friends, I embarked on
board the barque Emily, at Philadelphia, for the Holy Land.

BRETHREN CHURCH BIOGRAPHICAL.

729

After sixty-four days' voyage we arrived in the port of Marseilles.
After a stay of ten days, we took passage on a French sailing
vessel going to Jaffa, Virginia Beirout. We arrived in Jaffa

LYDIA SCHULER ALLEN

March 6, 1852. That being the rainy season — "the latter rain"
— we were obliged to remain two weeks in a convent, as there
were no hotels there. When the weather and roads were favor-
able, we proceeded up the mountain to our destination, Bethle-
hem, on horseback. It took nearly two days of about thirty
miles from Jaffa to Bethlehem. Then we rented some rooms to

730 HISTORY OF THE TUNKERS.

store our large amount of goods we took with us. Remaining in
Bethlehem a few days, we went out about a mile in the Valley of
Artas (Solomon's Garden), where we pitched our tents to begin
our mission work.

"Our object was to establish an agricultural mission to amel-
iorate the condition of the poor, destitute Jews in Jerusalem, to
teach them manual labor, and get them away from rabbinical
power, under Christian influence. After two years in Artas, we
found the place of Sharon a better place, so we established our
mission there. I never wrote for the Gospel Visitor. My father
used to send my letters to have them published in that paper.
That was before my return to America, being absent four years.
I did lecture in different churches and schoolhouses, but never in
any of the Tunker Churches. I never preached.

"On September 22, i860, I was married, in my father's house,
to Thomas K. Allen, of Philadelphia, Jones Price, a Tunker elder,
performing the ceremony.

"In 1861 I came to Minnesota with my husband, and have lived
most of the time in this state, in a retired life, having family cares
and duties, though no children now. The only one we had we
laid away in deep sadness, awaiting the resurrection, when we
shall meet all our loved ones." (Portrait No. 27, German
Baptist list.)

MARTIN SHIVELY.

Martin Shively was born near Rossville, Indiana, July 20, 1863.
Parents, David B. and Elizabeth (Neher) Shively. He was
married October 14, 1885, to Miss Katie Ehresman, of Edna
Mills, Indiana. He was baptized by Elder J. H. Swihart, June
27, 1885, and united with the Brethren Church at Edna Mills.
In November of the same year he was elected to the ministry in
the same congregation, and ordained to eldership at West Inde-
pendence, Ohio, in February, 1888, Brother Swihart officiating
on both occasions.

In February, 1886, he began work as a student at Ashland
College, under the instruction of Brother and Sister Perry, finish-
ing the English course in June, 1887.

BRETHREN CHURCH BIOGRAPHICAL. 731

On July 1, 1887, he became pastor of the church at West
Independence, Ohio, dividing the time between preaching and
teaching. He served that church almost four years, when he
resigned to take charge of the work in Williams County, Ohio,
with Bryan as a place of
residence. He preached
regularly at Bryan, Pratt-
ville, Hickory Grove, Mt.
Pleasant, and Center. Af-
ter continuing the work
two years, he accepted a
call to southern Ohio,
where he had regular ap-
pointments at Gratis, West
Alexandria, and Farmers-
ville, for three and one-
half years, when he ac-
cepted an invitation, and
took charge of the work in
California, preaching reg-
ularly at Lathrop, East
Union, Ripon, Turlock,
and Atwater, and doing
much other service. MARTIN shively

Up to January i, 1901, he had preached two thousand two hun-
dred sermons, baptized two hundred and forty-five persons,
organized two churches, ordained seven ministers, preached
eighty-two funerals, and solemnized twenty-nine marriages.
(Portrait 321.)

EUGENE H. SMITH.

Eugene H. Smith was born in Venango County, Pennsylvania,
April 6, 1858, of German and Wrelsh descent. His father has a
deserved reputation of being a historian and Bible student. His
mother was such in the fullest sense. Her education was limited,
and her coveted literary companion was the old family Bible. He

732 HISTORY OF THE TINKERS.

learned the carpenter trade from his father, which he regards as
an accomplishment as well as an advantage to the work in which
the Lord has called him.

While building the Fairview church, in Bedford County, Penn-
sylvania, he worked all the week. On Saturday evening he drove
home, some eighteen miles over the hills, and retired near mid-
night, without supper ; the next morning he went twelve miles to
Enterprise, and preached at 10:30 A. M., then drove six miles
and preached at 3 p. m., then back home and preached at 8 p. m.
On Monday morning he drove back to where the new church was
being erected, to take the oversight of everything connected with
the building.

Besides the common schools he attended the Greenville Acad-
emy and the Greenoak Normal, and taught in Michigan and
Pennsylvania.

While on his way from Greenoak, he was convinced of the
necessity of uniting with the Brethren. He was converted at a
Methodist Episcopal revival, and had never been much impressed
with Brethren doctrine, except by his parents and in occasional
meetings. He received early religious impressions from the
ministry of J. W. Beer, John Wise, and James Quinter, in the
old Cowanshannoc church, the birthplace of at least a half -score
of preachers.

On May 11, 1878, he was baptized, S. W. Wilt officiating.
That same year he went to Michigan. There he was tendered
the nomination of the superintendency of the common schools.
After a residence of six months as a teacher, during vacation and
shortly before election, his mother was stricken with typhoid
fever, and he returned home. In a short time he was taken with
the same disease. This was the crisis in his life, changing all
his plans for the future, and brought him into contact with the
work of the church. Again he went to the academy, where he
met Miss Mary M. Fry, daughter of Elder Levi Fry, of Indiana,
Pennsylvania. They were married on April 6, 1881.

He was called to the office of deacon December 3, 1881, and
installed as a minister October 23, 1884, Elders P. J. Brown and

734 HISTORY OF THE TUNKERS.

J. B. Wampler officiating. He was among- the first progressive
ministers ordained. This meant work, and, after about sixteen
years of varied experience in different places in Pennsylvania
and Maryland, he writes that he lacks only a few of having
received one thousand members into fellowship with the Brethren
Church.

In the spring of 1898 he received' a call from the church in
New Jersey, and removed to Sergeantsville, where he is still in
charge of the congregation. He has also assisted in building a
house of worship in his new charge, and keeps working in the
same self-denying manner as of old. (Portrait No. 240.)

JOHN STERLING.

John Sterling was born near Masontown, Fayette County,
Pennsylvania, August 12, 1822. His father, also named John
Sterling, was born in the same county. February 6, 1842, he and
Elizabeth De Bolt, daughter of John and Charity Walters De Bolt,
were married. He was at the time of marriage nineteen years,
and his wife fifteen years of age. They lived together on the
same farm where they set up housekeeping for over fifty years,
and celebrated their golden wedding February 6, 1892. I am
indebted to a newspaper account of the occasion for data of this
sketch.

Brother Sterling was one of the substantial citizens of Fayette
County. He was a farmer and a nurseryman, and owned a large
tract of land, much of which is underlaid with coal.

Brother and Sister Sterling joined the German Baptist Church
in their youth, and were devoted Christians. Being of progress-
ive inclination and intelligent in mind, they naturally inclined to
the Brethren movement in the early stage of our work, and
became the pillars of the Masontown Brethren Church. Brother
Sterling died, after a brief illness, at his home, April 29, 1892,
and is buried close by the Masontown Brethren Church, in the
construction of which he was largely instrumental. He served
in the office of deacon for many years in the German Baptist
Church, and contributed liberally to every good work. (Por-
trait No. 335.)

BRETHREN CHURCH BIOGRAPHICAL. 735

MARY M. STERLING.

Mary Malinda Sterling was born June 18, 1859, on the Sterling
homestead, near Masontown, Pennsylvania. She was converted
during a revival held by Jesse P. Hetric at the Fairview church,
and was baptized December 30, 1871, by Joseph I. Cover, in a
specially-prepared pool, being the last and youngest of seventeen
converts baptized by trine immersion on the occasion.

In the fall of 1878 Sister Sterling commenced teaching in the
public school, and continued in that profession until 1891. In the
meantime she diligently pursued a course of study. In July,
1882, she graduated from Monongahela College, Pennsylvania,
taking the degree of A. B. She became a member of the Breth-
ren Church in the construction of the Masontown congregation
in 1882. In 1883 and 1884 she served in the faculty of Ashland
College, and was honored by her alma mater with the diploma
bearing title of A. M., dated June 29, 1887.

On April 1 1, 1889, the trustees of the S. S. C. E. of the Breth-
ren Church appointed Sister Sterling to preach the gospel, and
the Masontown church, of which Sister Sterling has been a mem-
ber since its organization, unanimously confirmed the appoint-
ment, May 5, 1889. She preached her first sermon at Masontown,
May 19, 1889, from 1 Tim. 1 : 7. She was regularly ordained to
the Christian ministry by the home church, August 10, 1890. She
served as state evangelist by appointment of the Pennsylvania
Conference for the conference year ot 1895, to general acceptance.

Local troubles which Sister Sterling could not control, and for
which she was in nowise responsible, have greatly hindered the
success of her work in the home church.

During her ministry, dating from 1889 to 1900, Sister Sterling
preached one thousand one hundred and fifty-seven sermons, and
was instrumental in bringing into the Brethren Church seventy-
eight persons, forty-eight of whom she baptized. (Portrait No.

264.)

736 HISTORY OF THE TUNKERS.

ELDER S. C. STUMP.

Samuel C. Stump was born in York County, Pennsylvania,
August 15, 1825. In 1835 ne moved with his father to near
Eaton, Preble County, Ohio, where he grew to manhood. Here
he married Miss Sarah McFadden, April, 1847. Shortly after
his marriage he moved to Wells County, Indiana, at a time when
that country was yet a wilderness, and where hewing a home out
of the primeval forest meant much hard labor and perseverance,
and the endurance of many privations and hardships. He was a
man well qualified for such a task, as he was by nature endowed
with an iron constitution and indomitable energy. But his time
here was not wholly absorbed in building an earthly home and
laying up earthly treasures. He bethought himself of his duty
towards God, and, embracing faith in Christ, he and his wife
journeyed back to Ohio to receive baptism of Elder Minnich, of
the Brethren Church. This event took place before the name
German Baptist was recognized as the legal name of the church.

Brother Stump never swerved in his faith in Christ and His
gospel as the perfect plan of salvation. In a few years after this
event a Brethren Church was organized in Wells County, and
Brother Stump was chosen to the ministry.

David M. Truby was chosen at the same time, and they
remained colaborers together for a number of years. Brother
Stump applied hmself as diligently to the work of the ministry as
his opportunities would permit. The church in that day con-
sidered it contrary to the teaching of the gospel for ministers
to accept pay for preaching. The minister's usefulness was cir-
cumscribed by the time and labor he necessarily had to devote to
secular interests. Without the advantages of a good education,
and with a family to support, he bestowed such time as he could
spare to study and the cause, and as a minister he attained to a
position of considerable usefulness in his day. He traveled
much, carrying the gospel to isolated places, and participated in
the organization of numerous churches, especially in the western
states. In 1878 he came to Richardson County, Nebraska, where

73S HISTORY OF THE TUNKERS.

he lived until his death, which took place Friday, September 14,
1888.

His relation to the church was that of a devoted father, ready
at all times and upon all occasions to perform his whole duty. In
the trial of faith which the church was called upon to undergo,
Elder Stump stood true to the principles of the early brethren,
and maintained his integrity and consistency as a champion of
the doctrine that the gospel of Christ is a perfect law, and that
human creeds are subversive of the gospel of Christ. A large
majority of his church stood with him in loyalty to gospel Chris-
tianity, and a factious minority withdrew in favor of annual
meeting laws.

Brother Stump was the ideal of manhood, — tender as a lamb,
yet brave as a lion. When sympathy was needed, none was more
forward to bestow it than he. When justice was endangered,
none was more brave. He was decidedly a man of principle. To
encourage the weak, to relieve the distressed, to dare the cruel
and unjust, was the business of his life. • As a preacher, but few
excelled him in earnestness, devotion, zeal, and Biblical lore. As
a neighbor, he was spoken of in the highest terms. (Portrait
No. 238.) \

WILLIAM W. SUMMERS.

William W. Summers was born in Rush County, Indiana,
December 14, 1846. His father died when he was one year old,
and his mother when he was three years, thus leaving him an
orphan at a tender age. He was bound out to his grandfather
Summers, who gave him a good common-school education, and
brought him up in the faith of the Campbellite Church. When
he arrived at maturity he joined the German Baptists, but taking
exceptions to their form of government, he withdrew from them
after three years, and associated with the Congregational Breth-
ren, who called him to the ministry.

When the Brethren Church was organized, Brother Summers
united in the reconstruction and consolidation of the Congrega-
tional Brethren, and became one of its staunch supporters in the
ministry, and even other departments of the work. He has been

BRETHREN CHURCH BIOGRAPHICAL. 739

instrumental, through his ministration, in bringing hundreds into
the church. He is one of the pioneers of the Brethren cause of
the state of Indiana, being very successful as a revivalist, espe-
cially where he is well known, as his life bears testimony to his
ministry. (Portraits Nos. 68, 372.)

J. O. TALLEY.

J. O. Talley was born in Monroe County, Iowa, August 17,
1862. He is a son of Mark and Jane Talley. The family moved
to Montgomery, Iowa, in 1866, where he resided with his par-
ents until 1879, when he went west, and made his home with
the family of an elder sister and her husband, Mr. and Mrs. T. A.
Turner, near Longmont, Colorado; who were members of the
German Baptist Church. It was here that he first met with the
Tunker people. In 1882 he united with the German Baptists. In
the autumn of the same year he married Miss Sarah J. Flora,
daughter of Elder J. S. Flora, a pioneer preacher in the German
Baptist Church in that part of the west. In 1884 he was called
to the ministry, and a year later was advanced to the full min-
istry in that church. He labored successfully in this relation
until the autumn of 1888, when the matter of making the deci-
sions of annual meeting mandatory, and nonconformity, in mat-
ters of dress, began to be discussed, and attempts made to enforce
them, which resulted in a special meeting of the church, at which
Elder Enoch Eby was called to preside. When he saw that to
remain in that relation in peace meant to adopt man-made doc-
trines, he and nine others withdrew from fellowship, and organ-
ized a class, holding services in a schoolhouse. These were Jane
Talley, T. A. Turner and wife, W. L. Bashor and wife, E. E.
Hutchison, Mrs. Minnie Baumert, and J. R. Mason and wife.

A year later they called Elder W. J. H. Bauman, of the Breth-
ren Church, from Kansas to hold some special meetings, at which
time Brother Talley was ordained to the ministry in the Brethren
Church.

In October, 1892, he was called to Milledgeville, Illinois, where
he labored successfully for six years, about one hundred and

74-0 HISTORY OF THE TUNKERS.

thirty members being added to the church during his pastorate.
At the general conference of 1893 he was elected president of the
King's Children Society, which office he held for five years, and
was editor of the King's Children paper four years. He was
chairman of the session of the King's Children conference of
1896, at which time the first offerings were taken to start a mis-
sion in the city of Chicago. At the Illiokota conference of 1897
he was elected evangelist for the district, and at the general con-
ference of the church held at Johnstown, Pennsylvania, the same
year, he was elected president of the general missionary board.
Feeling the importance of the missionary work, he resigned pas-
toral work November, 1898, and moved to Chicago, and has since
devoted his entire time to the missionary work. He called the
first missionary convention in the Brethren Church, which met
at Milledgeville, in 1897. (Portraits 52, 226.)

ELIAS TEETER.

Elias Teeter, an old charter member and superannuated min-
ister of the Brethren Church at Pleasant Hill, Miami County,
Ohio, was born in Bedford County, Pennsylvania, in 1828. He
was reared on a farm, and at the age of twenty he taught in
one of the common schools, and from that time on he continued
teaching during the winter seasons and working at farming in the
summer seasons, excepting two summers, when a student in an
academy.

In 1857 ne emigrated to Iowa, where he taught and farmed
alternately as before. In i860 he united with the German Bap-
tist Church, and in 1865 he moved to near Pleasant Hill, Ohio,
on a farm, and was received into full fellowship in the church
by letter, and worshiped in peace and union until 1874. At that
time he withdrew his membership from that church, became a
charter member of the Brethren Church, and was ordained to
preach, as above stated. (Portrait No. 114.)

R. R. TEETER.

R. R. Teeter was born in Miami County, Ohio, March 8, 1870.
His parents. Elder E. K. Teeter and wife, are pioneer progress-

742 HISTORY OF THE TUNKERS.

ives, having been active parties in the division which took place
in about 1875, resulting in the Congregational Brethren. He was
baptized by Isaac Kilhefner, March 20, 1890. His first education
was received in the village and high school of Pleasant Hill, Ohio,
He then taught school, and afterward attended the normal uni-
versity at Ada, Ohio, later going to Ashland College, where he
graduated in 1893, receiving the B. L. degree. In 1897 and ^98
he attended the Manchester Bible School, at North Manchester,
Indiana. He was ordained to the ministry by William W. Sum-
mers and E. K. Teeter, January 1, 1893. His first pastorate was
at Mount Pleasant, Indiana, where he remained three and one-
he If years. During his first year at Mount Pleasant he married
Miss Delia Hale, of Ohio, who has proved a valuable help in his
ministerial work. He is now located at Milledgeville, Illinois.
In connection with his pastoral efforts he has done successful
evangelistic work through Indiana, Illinois, and Iowa. He is
also secretary of the National Ministerial Association of the
Brethren Church, and is now serving his seventh year in that
office. (Portraits 92, 146.)

MICHAEL J. THOMAS.

Michael J. Thomas was born in Preston County, West Vir-
ginia, January 1, 1832. When two years of age his parents
moved to Fayette County, Pennsylvania, and Michael was edu-
cated in the common schools and at Mount Pleasant College, in
Westmoreland County. He was converted and joined the Tunker
Church at the age of sixteen years. He and Miss Sarah A. Zim-
merman were married May to, 1863. He was called to the min-
istry in 1864, and ordained to the eldership in 1885, and served
in the ministry thirty-three years, his first twelve years' service
having been performed in Pennsylvania, Maryland, and West
Virginia. In 1876 he removed to New Virginia, Iowa, where he
lived and labored to the time of his death, which occurred August
23, 1897. The local paper says of Elder Thomas: —

"The pulpit from which deceased had so often spoken was
draped in mourning, and the house was appropriately decorated,

BRETHREN CHURCH BIOGRAPHICAL.

743

mutely telling of the deep regard in which the congregation and
the community held the dear old man, whose many deeds of kind-
ness and gentle ways had most thoroughly endeared him to all our
people. Few men living in
a. community for twenty-one
years can go out of it leav-
ing behind them so much re-
gret and heartfelt sorrow
as has our townsman, Elder
Michael J. Thomas.

I was personally ac-
quainted with Brother
Thomas, and believe the
paper voiced the sentiment
of the entire community.

JAMES M. TOMBAUGH.

James M. Tombaugh was
born in Washington County,
Pennsylvania, November 10,
1857. At about the age of
twenty-one he united with
the German Baptist Church,
being baptized by A. J. Sterling

M. J. THOMAS

He was elected to the min-
istry in the Pigeon Creek congregation, in his native county,
and was installed in the second degree of the ministry by Elder
P. J. Brown.

When the division of the church occurred, he espoused the
brethren cause, and in April, 1885, he became pastor of the Fair-
view congregation, at Washington C. H., Ohio. This, his first
pastorate, extended over a period of thirteen years, terminating
in April, 1898, when he became pastor of the congregation in
Hagerstown, Maryland.

The Bear Creek and Miamisburg congregations became a part
of the Fairview pastorate in about 1890, and the three congrega-
tions constituted a circuit till 1898.

744 HISTORY OF THE TUNKERS.

Brother Tombaugh was graduated from Waynesburg College,
Pennsylvania, in June, 1884, with the degree of A. B. He was
for several years president of Ashland -College, and he combined
his pastoral work with teaching. He is a member of the Brethren
publication board at present, A. D. 1900. (Portraits Nos. 63,

J. B. WAMPLER.

Elder J. B. Wampler was born in Armstrong County, Penn-
sylvania, January 8, 1837. He is of German and Scotch nation-
ality. He united with the German Baptist Church June 20, 1858.
He married Eliza Beer March 3, 1864, who had united with the
same church June 26, 1858. In September, 1868, he was elected
deacon, and was called to the ministry June 20, 1874. On June
22, 1875, he was advanced to the second degree of the ministry.
On March 15, 1884, he was ordained to the office of elder, Elders
P. J. Brown and J. W. Beer officiating. He served the church
as evangelist before and after the division of 1882. He is the
author of several maps and charts entitled "Biblical, Typical, and
Analytical Maps." From these he teaches the Bible in type and
antitype. His illustrated sermons are based on these maps and
charts. Brother Wampler is also the author of a tract entitled
the "Law of Baptism." He was reelected Pennsylvania state
evangelist at the state conference of 1899, and has served as
evangelist for a number of years. He is thoroughly versed in
the Bible, and is using his knowledge to the advancement of God's
cause. He was a member of the committee on reconstruction,
and is now a member of the committee of appeals in his own state.
(Portraits 23, 82, 168, 204, 228.)

J. W. WENGERT, M. D.

John Weaver Wengert was born May 26, 1836, on a farm near
Mechanicsburg, Cumberland County, Pennsylvania. During his
boyhood and youth he assisted in the farm work, at the same
time endeavoring to obtain an education in the common schools.
While yet a mere youth, he secured a situation with a merchant

BRETHREN CHURCH BIOGRAPHICAL.

745

at Mechanicsburg. This afforded him an excellent opportunity
to pursue his favorite study, that of medicine. His brother,
Daniel Wengert, being engaged in that profession in the same

vicinity, he took preparatory instructions from him. After com-
pleting the course at college, he entered into partnership with his
brother Daniel in the spring of 1858. He and Miss Mary Barrick
were married previous to his entering upon his professional duties,
which proved a happy consummation. Some time afterward both
joined the German Baptist Church.

Doctor Wengert practiced medicine at Markleysburg, Pennsyl-

746 HISTORY OF THE TUNKERS.

vania, and in the state of Missouri at different times, but finally
settled at Fredericksburg (Clover Creek Post-office), where he
closed his professional and business career in the spring of 1900,
and retired to the town of Martinsburg, same county, where he
died in June following.

Brother Wengert was a true Christian gentleman, and a very
successful doctor. The local papers said of him : "For more than
thirty years Doctor Wengert went in and out among the homes
of the people along Clover Creek, a ceaseless, untiring worker.
Studious and painstaking in every feature of his professional
work, loyal to his patients, regardless of the season or remuner-
ation.''

I was well acquainted with Brother Wengert, and shared his
hospitality on several occasions. But for his faithfulness and
devotion to the cause, it is doubtful whether a congregation of
the Brethren Church could have been sustained; certainly no
house of worship could have been secured and paid for without
his liberality. He was, to the day, three years my junior.

ROBERT WHIT ACRE.

Elder Robert Whitacre, of the Cowenshannoc congregation
Brethren Church, in Armstrong County, Pennsylvania, was born
in Lycoming County, Pennsylvania, on the 24th of January, 182 1.
He is of English, German, and Scotch extraction. His father
moved to Armstrong County in 1823. From that time Robert
has been a resident of the same county to the present writing. In
1843, November 16, he married Sarah Stauffer.

Brother and Sister Whitacre were both baptized by Elder James
Quinter, in June, 1850. In 1852 he was elected and installed into
the office of deacon; was called to the ministry and installed to
the second degree in 1856. At the time of the church division
Brother and Sister Whitacre and their two daughters, Mary and
Catherine, stood firm in the Gospel- Alone Church, organized by
the "Anointed of God," and perpetuated by our forefathers.

Sister Sarah Whitacre departed this life on the 17th of Novem-
ber, 1893, having lived happily with her husband for fifty years
and one day.

BRETHREN CHURCH— BIOGRAPHICAL. 74/

M. S. WHITE.

M. S. White was born in Ross County, Ohio, November 7, 1856.
He was raised on a farm, and received a fair common-school edu-
cation. He united with the German Baptist Church August,
1875, at Fairview, Ohio, being baptized by A. J. Hixson, and was
called to the ministry by that congregation, April, 1890. He,
with the congregation, united with the Brethren Church. He was
ordained to the ministry at West Alexander, Ohio, June, 1892,
by S. J. Harrison and W. W. Summers. His first charge was
the West Independence church, Hancock County, commencing
September 16, 1894. He served that church four and one-half
years ; next, the Gretna, in Logan County ; and at present he is
located at Pleasant Hill, Miami County, and is pastor of both
Gretna and Pleasant Hill churches. (Portrait No. 93.)

s. w. wilt.

S. W. Wilt was born at Rural Valley, Armstrong County.
Pennsylvania, July 20, 1843. He was baptized by Elder Joseph
Shumaker in 1857, and elected to the office of deacon September,
1874; chosen to the ministry June 25, 1875, and advanced to sec-
ond degree March 4, 1876. He was ordained to the full ministry
October 1, 1887.

He attended Rural Village Academy under the care of Profes-
sor Lewis Kimmel. He has only been out of active work in the
ministry five months since June, 1875, and is now pastor of the
Brethren Church at West Independence, Ohio. (Portrait
No. 247.)

J. G. WINEY.

Josiah G. Winey was born near Richfield, Union County (now
Snyder), Pennsylvania, December 4, 1839, on the farm first
cleared in the valley known as Graybill's Valley. His father,
Amos Winey, was born in Lebanon County, same state, February
27, 1796. He removed with his parents to Union County about
eighty-five years ago, and died February 24, 1880.

His parents were consistent members of the Mennonite Church,

748 HISTORY OF THE TUNKERS.

which was the prevailing religion of that section of country. On
the 22(1 day of March, i860, when Josiah was twenty years old,
he emigrated to Miami County, Ohio, where he worked at the
carpenter trade.

December 12, 1861, J. G. Winey and Miss Mary H. Mohler,
daughter of John Mohler, were married. They moved to Union
City, Indiana, immediately after marriage, and emigrated to
Campbell, Ionia County, Michigan, April 3, 1868, and went into
the wild woods to carve out for themselves a home.

In July, 1862, Brother and Sister Winey were baptized and
received into the German Baptist Church, Elder Joseph Reeser
being the administrator. This was in the Harris Creek congre-
gation, a body of about four hundred members.

After his removal to Ionia County, Michigan, November 17,
1869, Brother Winey was elected to the ministry in the Thorn-
apple church, Elders Jacob Berkey and Doctor D. B. Sturgis offi-
ciating. The church then was small and scattered over five
counties.

Brother Winey is credited with preaching the first Tunker ser-
mon in Gratiot County. The Word was eagerly sought for and
amply digested by the few faithful ones, and blessed with an occa-
sional harvest of souls. The church was in perfect harmony,
with scarcely a ripple to mar the good feelings of the members.
Brother Winey's labors seemed to meet the general approval of
both members and outsiders, judging from the number of funerals
he served and the scores of marriages he solemnized.

Soon after his election to the first degree in the ministry he was
advanced to the second. The church increased by accessions and
immigrations from Ohio and Indiana. With the immigrations
came also "the order.'' Trouble came into the church, and coun-
cil meeting after council meeting was called, and committees were
had to adjust matters. One of the committees was sent from
annual conference. Brethren Jesse Calvert and John P. Eber-
sole were the committee sent, which seemed to ease the trouble
for a short time. George Long being the elder of the Thornapple
church and Isaac Miller of the Woodland church, the fraternal

txf

let
pi

750 HISTORY OF THE TUNKERS.

feeling was not always as warm as it should have been between
brethren.

About the year 1875 the old-order faction withdrew from the
church and organized a separate body. The elder and one of
the deacons, with some fifteen lay members, left the body. Mat-
ters were still unsettled. There were still others continually
harping on the order question, the cut of the coat, the wearing of
the hair and beard, with other non-essentials.

Finally, in the year 1887, another division occurred, in which
Brother Winey and others were excommunicated from the church.
Brother Winey, however, ceased preaching but a short time. He
continued preaching and superintending Sunday-schools. His
school was the largest in the history of this church. The average
attendance for five years was more than one hundred ; and his
congregations were unusually large after his expulsion.

In the fall of 1887 they called to their assistance Elder Isaac
Kilhefner, of Ashland, Ohio, to hold a protracted meeting, and
God blessed the labors. The visible result was twenty-one con-
versions. Never before was this locality so aroused to a sense
of duty. At the beginning of the meeting they organized a class
with seven charter members, and named it the Campbell Brethren
Church. In January, 1888, Brother Winey was ordained to the
eldership, Brethren Kilhefner and C. A. Price officiating. On
January 19, 1888, eighteen persons were baptized and received
into the church.

J. G. Winey served the church as elder and pastor consecutively
until 1894. In the winter of 1888 and 1889 the Campbell Breth-
ren Church held another series of meetings, Elder Kilhefner
assisting. Twenty-six persons were received into the church.
This increased the number to seventy-eight members. The labors
of Brother and Sister Winey were incessant and arduous for
nearly one-third of a century, serving the church. No stranger
or beggar was turned away unfed. Visiting the sick and admin-
istering to their wants was another characteristic of their philan-
thropy.

They are now living on the homestead they hewed out of "the

BRETHREN CHURCH BIOGRAPHICAL. 751

wilds of Michigan" thirty-three years ago, and hope to remain
there until the Lord says, "It is enough." (Portrait No. 325.)

MARCUS A. WITTER.

Marcus Alton Witter was born June 24, 1877, in St. Joseph
County, Indiana.

Marcus attended the district school near his birthplace until
twelve years old. He then entered the high school at South Bend,
Indiana, from which he graduated in June, 1893. His vacations
were all spent with his father on the farm, as were also the two
years following his graduation at the high school. In the fall of
1895 he began teaching the school where he had spent his first
six years of his school life. He taught two winters here, and
during the second he became a Christian.

The associates of his childhood and youth had made him skep-
tical. He was anxious to know the truth, and did some hard
study before he succeeded in ridding himself of all the doubts
that infidel associates had instilled into his mind. A prayerful
reading of the Bible itself resulted in his seeing the truth as it is
in Christ Jesus.

On November 1, 1896, he confessed Christ as his Saviour and
Master, and six days later was baptized by Elder William D.
Furry, who was pastor of the Fairview (Indiana) congregation,
and who had been a faithful guide in leading him to Christ.

Marcus at once decided that his life should be given to the work
of spreading the gospel, and to that end began a more systematic
study of the Bible. He was much encouraged and overjoyed by
seeing first his brother and then his mother and father accept
Christ, all in the same winter in which he had given himself to
Christ.

On Easter Sunday, 1898, he preached his first sermon. About
this time Elder W. D. Furry, in his report of the church work to
the Evangelist, mentioned the name of Marcus A. Witter as one
who was preparing to serve the church as pastor of some flock.
In a very shor^ time a letter came from Jones' Mills, Pennsylvania,
calling him to that church as pastor. After some hesitancy and

752 HISTORY OF THE TUNKERS.

much prayer, the call was accepted. He was accordingly
ordained June 12, 1898, and on June 17 he started to Jones'
Mills, Pennsylvania, to take charge of the church there, together
with the charges at Mount Pleasant and Laurel Run.

He served these charges until April 1, 1900, when he closed his
pastorate at Mount Pleasant and Laurel Run, to take charge of
the congregation at Listie, retaining the charge of Jones' Mills.

At Jones' Mills he made the acquaintance of Miss Margaret
Kuhlman. The acquaintance grew into friendship, and finally
resulted in their being united in marriage, August 16, 1900.

From the time he entered the work of the ministry (June,
1898) till the present date (September, 1900), he has been blessed
with the privilege of baptizing fourteen souls, and has received
in all eighteen into the church. He now has charge of the con-
gregation at Jones' Mills and Listie, Pennsylvania. (Portrait
No. 316.)

GEORGE WOLFE.

Elder George Wolfe was born in Union County, Illinois, on the
25th day of June, in the year 1809. Here he grew to manhood,
and in his youth was married to Rua Faggart, whom he loved
through a long and adventurous life, with all the devotion of a
faithful husband. She was born in Cabaris County, North Car-
olina, May 28, 1812, and died May 13, 1880.

While yet living in Illinois, he joined the branch of the Tunker
Church then known in our literature as the "Far Western Breth-
ren." Just think of it, Illinois in the "far west" ! His uncle.
Elder George Wolfe, Elder Isham Gibson, Daniel B. Sturges,
and others, were leading ministers in that church. Here, too, he
was called to the ministry, and ordained in the office, and became
an active worker. By action of the annual meeting of 1859,
this body of people was associated with the general brother-
hood of the Tunker Church, but retained some of its peculiar
views and practices. In the meantime, however, Elder George
Wolfe, Jr., removed to California, whither he emigrated in the
vear 1856, remaining several years in Montgomery County, but
locating permanently in San Joaquin County, in the fall of i860,

754 HISTORY OF THE TUNKERS.

and took a home near what is now called Lathrop. Here, with
others, he soon joined in the organization of a church, in which
he labored faithfully, to the best of his ability, to the time of his
death. Said an outsider to me, "We never considered him much
of a preacher, but we know him to be a good man ; and so when
he comes to preach, we always go to hear him, and try to give
him a full house." And that is about what everybody said, except
those who had some religious bias, which was more potent than
their admiration of Christian nobility. He was fond of reading
the Bible, and was acquainted with its teachings, and loved to
quote its promises. He was kind and generous toward all.
Brother Walter Myers, one of his colaborers, said of him as a
preacher : "He was well liked ; his plain way of telling the story
of the cross drew the congregation toward him, and they never
tired of hearing him speak. He loved to tell the story of Jesus
and His love. As an exhorter he had few equals, and it has been
our privilege more than once, while traveling and preaching with
him, to see the whole congregation in tears."

The annual meeting of 1874 sent a committee to California to
adjust some difficulties. They visited the San Joaquin Valley
church in the latter part of October of the same year, only two
elders, however, serving, namely, B. F. Moomaw and H. D.
Davy. Of the action of the committee he had much to say, the
saddest part of it being that they divided the church in order to
get their pet theory, the double mode of feet-washing, a foothold
in California. But it did not succeed ; that part of the church has
entirely died out. "Every plant which My heavenly Father hath
not planted, shall be rooted up." Elder Wolfe was censured by
the committee for several items of digression from the established
usages, but they reported that their decisions and requirements
had been complied with, and their report was adopted by con-
ference. All went well from that time until during the pro-
gressive reformation, when the California brethren joined with
progressives, and, after the Dayton convention, decided to go with
the Brethren Church. All of which was in full accord with the
wishes of Elder Wolfe.

BRETHREN CHURCH BIOGRAPHICAL. 755

In a letter to a friend, written in March, 1883, after describing
the state of the church in California, he says : "I am of the same
opinion as when yon were here, only I think I see the promises
of God more clearly. We are now in a probationary, temporary,
preparatory state for a higher station. And when the time comes
that we can bid farewell to all things here below, we can then
exclaim, kO death, where is thy sting?' "

He died July 23, 1887, at the age of seventy-eight years and
twenty-eight days. (Portrait No. 234.)

JOHN P. WOLFE.

John P. Wolfe was a son of Elder George Wolfe. He was
born in Lee County, Iowa, May 30, 1844. He came to California
in 1856, a lad of twelve years, by way of the Isthmus of Panama,
with his father's family and others, making a party of thirteen.
The Wolfe family settled at Watsonville, and later at Gilroy,
coming to San Joaquin Valley in 1861. They settled near
Lathrop, and have remained in the vicinity.

He was united in marriage with Anna Overholtzer in 1874.
He joined the Brethren Church during the annual camp-meeting
of 1864, receiving baptism at the hand of Elder Frank Myers, of
Iowa, who was the leading preacher at the meeting that year. He
with his brother Joseph was called to the ministry in 1874. His
brother died soon afterward, and John was left as his father's
only assistant. He was ordained to the eldership in 1879, by his
father and Elder Jonathan Myers. He was for years the leader
in all religious and moral work over a large territory, preaching
almost two hundred funerals, and solemnizing well-nigh one hun-
dred marriages in sparsely-settled California. His presence at
these functions was considered indispensable by very many people,
who, being thus served in their joys and sorrows, were drawn
more and more closely to him.

He was conservative and good from childhood. As a Christian
he was a true example of 1 Corinthians 13. As a minister it was
not his learning nor eloquence which won men's hearts, but his
love for God and man. It was a dominant element of his soul.

756 HISTORY OF THE TUNKERS.

It was impossible not to love him, for his love leaped over
obstacles, and was not to be resisted.

He died at I 120 p. m., Sunday, April 17, 1898. His prayers
were for his family and the church, which was very dear to him.
His benediction rests upon us. God help us to be blessed by it.
(Portrait No. 235.)

L. G. WOOD.

L. G. Wood was born in Johnson County, Indiana, November
24, 1867. His parents emigrated to Bourbon County, Kansas,
September, 1872, where he was reared. His parents were both
devoted Christians. The mother found a home in the Drywood
Brethren Church, of Bourbon County, Kansas.

L. G. Wood was converted to Christ under the ministry of
Brother A. J. Hixson, and was baptized by H. S. Enslow, Sep-
tember 8, 1889; was ordained to the ministry April 4, 1890, A.
J. Hixson officiating. His first attempt to preach at the Drywood
Baptist Church was August 3, 1890. Text, Hebrews 4:3. He
was married to Miss Anna Preston October II, 1892, and entered
his first charge on May 1, 1898.

E. L. YODER.

Eli Lorenzo Yoder was born in Mifflin County, Pennsylvania,
August 11, 1842. His parents were members of the Amish Men-
nonite Church. They were of German and Swiss ancestors, who
emigrated to this country prior to the Revolutionary War. His
father was an Amishman of the liberal sort, a schoolteacher, and
an advocate of reform. His mother died when her only child was
but eight years of age. His father remarried, and moved to Ohio,
where his son, at the age of fifteen, joined him, and lived with him
until he was twenty-one. He then returned to Pennsylvania, and
shortly after enlisted as a soldier in the war for the Union, at Har-
risburg, Pennsylvania, in the 101st P. V. I., and served until the
close of the war. He then returned to Ohio, and in March, 1866,
united with the German Baptist Church, being baptized by Elder
John Shoemaker, of Smithville, Ohio. In August of the same
year he married Nannie Seicrist, in Mifflin County, Pennsylvania,

BRETHREN CHURCH BIOGRAPHICAL. 757

bought a small homeland lived there until October, 1867, when
he moved to Ohio. In 1869 ne was elected to the ministry, and
installed by Henry Davy. He immediately took his turn with
the other ministers of the congregation, who were Jacob Kurtz,
George Irvin, John Shoemaker, and Cyrus Hoover, in filling the
several different appointments of the Chippewa congregation.
He was instrumental in introducing Sunday-school, song books,
the Christian Family Companion, and with P. J. Brown planned
and introduced the first Sunday-school convention held by the
church in the state of Ohio. He faithfully stood by H. R. Hol-
singer and the Progressive Christian, strenuously opposed the
enforcement of the doctrine of avoidance, which was then yet in
vogue, and succeeded in consigning it into innoucous desuetude
in the first year of his ministry. For all this the young minister
was considered somewhat "fast" and "progressive," and his pro-
motion to the second degree was postponed for many years, but
was finally agreed to in 1874.

When the subject of higher education for the church was agi-
tated, Brother Yoder took an active part. He and Brother P. J.
Brown were the first to solicit funds for that purpose in Ohio,
and assisted in locating and establishing Ashland College. He
was elected a trustee of that institution from the beginning, and
promoted to the presidency of the board.

In January, 1885, he became one of the purchasers of the
Brethren Evangelist, and, moving to Ashland, Ohio, assumed the
duties of managing editor. He was compelled to quit the paper
on account of the loss of his health, and moved to Lockwood,
Missouri, in the fall of 1885, where his wife died the following
August, leaving him with seven children. From here he moved
to Falls City, Nebraska, in October, 1886, where he served as
pastor of the Brethren Church at that place for two years. In
the fall of 1888 he moved to near Morrill, Brown County, Kan-
sas, serving the church at that place. January 5, 1888, he was
married to Annie Forney, of Berlin, Somerset County, Pennsyl-
vania. (Portraits 172, 178, 183, 50.)

758 HISTORY OF THE TL'NKERS.

C. F. YODER.

C. F. Yoder, son of Elder E. L. Yoder, was born March 26,
1873, in Wayne County, Ohio. His parents moved to Ashland
in 1885, and to southwestrn Missouri in 1886, where his mother
died; to Falls City, Nebraska, in 1887; an(l
to Morrill, Kansas, in 1889. He taught
several terms in the common schools of
Kansas. He graduated at the Hiawatha
(Kansas) Academy in 1894, winning the
class scolarship. He received the degree of
A. B. from the University of Chicago, in
1899, being the class orator, and won sev-
c. f. yoder eral valuable scholarships. He is at present

doing post-graduate work at the same in-
stitution. He is president of the Young Men's Christian Asso-
ciation of Chicago, and in charge of the intercollegiate debates.
In church relations he is pastor of Fairview and Warsaw
churches, Indiana, and elder at Goshen, Auburn Junction, and
Dutchtown.

He is also author of "Notes on Christian Endeavor Topics," in
the Brethren Evangelist, "The Gospel of Giving," a small book
of poems, and several tracts. (Portrait 383.)

CHAPTER XVII
KINDRED FRATERNITIES

THE MORAVIANS.

Herrnhut is a small town in the Saxon province of Upper Lusa-
tia, the original and principal seat of the Moravian brethren. It
was founded in 1722, by Count Zinzendorf. Herrnhut is a neat,
modern-looking town, of about one thousand one hundred inhab-
itants. It is, like most German towns, built with streets crossing
at right angles, and of white houses. In a spacious square stands
the little inn, the meeting-house, the Single Brethren's House,
and other buildings belonging to the community. The Single
Sisters' House stands also near, facing the lower end, or rather
front, of the church. Many private families live in their own
separate houses. All is extremely neat, clean, and profoundly
quiet. Few people are, at any time, seen going to or fro, and
such a thing as a child playing in the street is not to be seen. In
respect to their education, they are very strict in their notions ;
and children, like John Wesley, are probably "taught to fear the
rod, and cry softly." At all events, they are not allowed to play
in the street, and you hear so little of them playing anywhere that
you would be inclined, if you did not meet some under the care
of nurses in the walks and gardens, to believe that there were none,
or, as has actually been the case here once, only one child born in
the year. A profound silence hovers over the whole place, and
it is amazing that so many active persons should go forth to all
parts of the world from a center which seems the very center of
the realms of sleep. They call it themselves life in stillness. We
went through the Brethren's and Sisters' House, and were much
pleased with the quietude and neatness of everything. It was
interesting to see, in both houses, persons who had been into dis-
tant and very different parts of the world, into the hottest and
coldest regions, in the missionary cause, and the children of mis-
sionaries, who had been born among the Kaffirs or the Esqui-

(759)

;6o HISTORY OF THE TUNKERS.

maux. Each community had its common dining-room, where they
all dined, but at three different tables, each at a different rate of
charge, so as to accommodate all persons. Poverty among them
is no disgrace, except as the result of indolence or imprudence.
Each community has its prayer-room. Music is much cultivated
among them, and we observed in every room appropriated to pub-
lic or private worship an organ or a piano ; and in every sitting-
room that we entered was a violin, a guitar, or a flute.

It was amazing to see the sleeping-room of the women, which,
like the dining-room, was for general use, and stocked with a
host of little German beds, each for one person. The women, in
their little white muslin caps, had a certain resemblance to Friends,
but were distinguished into married and unmarried by the ribbons
which tied their caps being of different colors. The young girls
had deep red ; the unmarried women, pink ; the married women,
blue; and the widows, white or gray. In the Brethren's House
is a very excellent collection of stuffed birds, and other objects
of natural history, which missionaries from different countries
have enriched. Their church very much resembles a Friends'
meeting-house ; there are no pews, but plain benches, the men and
women, like the Friends, sitting apart. They had a chair and
desk for the preacher, and an organ, distinguishing the place
from a meeting-house of Friends. Indeed, very different to the
Friends, they have an intense love of music, and preach, pray,
and sing, at stated times. The person who presided gave out the
hymn sitting, and the whole company singing in the same posi-
tion. They have, too, their love-feasts, in imitation of the
Agapae of the early Christians, at which tea and buns are handed
around. Those who entertain any enmity against each other
are earnestly warned to absent themselves from these meetings
till they have rooted thcoffense from their hearts. At the close of
the communion, each brother renews his pledge of faithfulness
to the Lord, and gives his hand upon it to his fellow ; the brethren
kiss one another, and the sisters also do the same among them-
selves. They may contract marriage by mutual agreement, under
the approbation of the elders, but they also frequently resort to the

KINDRED FRATERNITIES. 761

lot to determine them; and nothing is more common than for a
missionary to send home requesting them to choose him a wife,
who is thus selected. The damsel on whom the lot falls has the
liberty to decline the match, if she pleases, but, as it is regarded
as a clear indication of the will of Providence, it is generally cheer-
fully acquiesced in ; and a young woman will at once prepare her-
self, on being chosen, to go north or south — to the snowy fields of
Labrador, or the burning deserts of Africa.

The Herrnhuters declare that scarcely an instance has been
known in which these marriages have not been completely happy
ones.

THE JOHN A. BOWMAN BRETHREN.

I am not sure as to the exact time, but believe it was about 1858,
I was present at the meeting at Knob Creek church, when John
A. Bowman was expelled from the church. He was charged
with suing at law a member of the church who refused to pay
a debt he owed an estate of which Bowman was executor, and
had to wind up the estate according to law.

Brother Bowman claimed that he was dealt with unjustly, went
on preaching, and soon gathered around him a church of about
one hundred and thirty members, holding love-feasts, baptizing
many, and ordaining a number to the ministry. He was an able,
influential preacher. During the rebellion a rebel soldier shot
Bowman and killed him instantly in his own stable. The shep-
herd being smitten, many of the members desired to unite with
the mother church. This plea was embodied in a request to
annual meeting, which sent a committee of elders to East Tennes-
see to investigate the case. After spending several days among
their members and those of the old church, the said committee
of elders decided that all the Bowman members could be received
into full fellowship in the old church without rebaptism, if they
would return by the first of the following October. No con-
fession required. There were sub-committees sent to visit each
and every member of the Bowman fraternity to inform them of
the decision. I was on one of the committees. It had a salutarv

762 HISTORY OF THE TUNKERS.

effect, as nearly all the Bowman members united with the old
church without rebaptism. The love of the great cause of Christ
permeated and influenced the whole transaction, and many faces
were bathed in tears and hearts leaped for joy.

Written by request, and facts stated according to my best
recollections. P. R. Wrightsman.

THE CONGREGATIONAL BRETHREN.

The Congregational Brethren were mainly the offspring of the
Far Western Brethren. After the compromise, there was a lack
of compliance with its spirit and intent in some of the churches,
which kept up friction on the question of feet-washing, and also
on having the supper on the table before feet-washing. Feet-
washing, however, continued to be the principal "bone of conten-
tion." This spread over the whole country, but caused trouble
mostly in the west, where annual meeting influences came in
contact with the former Far Western Brethren, and insisted on a
compliance with the general practice of the church. This caused
the sending out of many committees, and consequent confusion
and discord. Many members and some elders were disowned.
Among these were Elder I sham Gibson and his son, Andrew P.
Gibson. In 1872 Franklin Hendricks and Daniel Hendricks
were expelled in Jasper County, Missouri.

In Cedar County James Hendricks was silenced. These pro-
ceedings were repeated in many instances. Those expelled or
silenced of course had followers. These finally organized them-
selves into Congregational Churches, mainly on account of the
contention over the question of the mode of feet-washing.

FAR WESTERN BRETHREN.

About the year 1760, Elder Daniel Letterman and Casper Row-
land, from Germantown, emigrated to the Carolinas, and there
met with some members. Among them were John Hendricks,
David Martin, Giles Chapman, and Joseph Rodgers. They
pressed northward into Kentucky. Joseph Rodgers was the
first man that preached the gospel in the wilds of Kentucky.

KINDRED FRATERNITIES. 76

They were joined by others from Ohio, Virginia, and Pennsyl-
vania. Prominent among them were George Wolfe, Sr., Adam
Hochstetler, Benjamin Hoffman, and Francis Stump. The lat-
ter was a descendant of Elder Peter Becker, of Germantown,
Pennsylvania. Kentucky held out great inducements, so that
there was a great influx of Brethren. These, together with the
zealous early settlers, established churches in various parts of the
state, especially in Simpson, Muhlenberg, and Shelby Counties.
As these pioneers had originally come from Germantown, Penn-
sylvania, they naturally established, in their own churches, the
practice of the Germantown church, where feet-washing was
always observed by the single mode. Being disconnected from
the eastern Brethren, they were for years ignorant of the devia-
tions of the church upon this point. For many years they pros-
pered and grew without let or hindrance. Later on many emi-
grated from the eastern states, who had been taught the double
mode of feet-washing, which had, by this time, been adopted by
the annual meeting, and was thus the rule of the church. This
state of affairs occasioned confusion and discord in the western
churches. In 1820 the annual meeting sent the first committee
to Hoffman's in Muhlenberg County, Kentucky. At this council
seven propositions were discussed, principal among them time
and mode of feet-washing, and slavery. The first committee did
not accomplish much. A year or two later another committee
of twelve members was sent out.

Among the charges by the second committee was non-
conformity in dress, and too much excitement in worship, which
the eastern brethren regarded as "strange fire."

This second council was attended by Elders Wolfe, Hendricks,
Rowland, in fact, nearly all the Far Western ministering breth-
ren. From 1820 to 1826 there were several councils held, which
finally resulted in the expulsion of some fifteen hundred members.
This left the church weak in Kentucky then, and she has never
recovered to this day.

These disowned brethren dispersed to different parts of the
country, some to Tennessee, some to Missouri, and to the terri-

764 HISTORY OF THE TUNKERS.

tory of Illinois, and to the Black Hawk country, now Iowa. They
planted churches in all these different parts, which were still
known as the Far Western Brethren. Among them were some
able and renowned ministers and evangelists, such as I sham
Gibson, Dr. D. B. Sturgis, Jacob Wolfe, the two George Wolfes,
C. Shank, A. McClintock.

Annual meeting influences also spread over the west, and soon
the two parties again came into conflict. In 1850, or possibly
earlier, there were efforts made to effect a union between the two
parties, but as annual meeting insisted upon a strict compliance
with the order, the first effort was ineffectual. Repeated efforts
were made to effect a union. In 1855 annual meeting again
appointed a committee of eleven elders to investigate the differ-
ence in doctrine and practice between the two parties. At this
meeting both parties agreed to compromise as follows : —

When the western brethren communed with the annual meet-
ing party the double mode of feet-washing should be observed,
but when the western brethren were among themselves, they
could continue to observe the ordinance by the single mode.

Four of the committee refused to sign the compromise, so that
there was no perfect union until, in 1859, annual meeting granted
a full and complete recognition of the Far Western Brethren.
This, of course, was only a declaration of principles, not the
consummation of the object, as subsequent history shows.

The following additional information in regard to the history
of the Far Western Brethren was compiled by Elder H. W.
Strickler, from the diary of Elder John Klingingsmith, from
which the author says many additional items of interest might be
gleaned : —

"In 1787 Elder George Wolfe, father of Elder George Wrolfe
of Liberty, moved from Lancaster County, Pennsylvania, to
Fayette County, same state. In the year 1800 he moved to Logan
County, Kentucky. In the year 1809, on his return home from a
preaching tour in southeast Missouri and Illinois, he took sick and
died, at the old town of Kaska, Illinois. This was the first death
of a Tunker known in the state. His sons, Jacob and George

KINDRED FRATERNITIES. 765

Wolfe, were then living in Union County, Illinois. In 182 1
George Wolfe, his wife, and twelve others were baptized in Clear
Creek, Union County, Illinois, by Elder John Hendricks. These
were the first baptized in Illinois, and in the same year George
Wolfe was called to the ministry, and Jacob Wolfe and George
Davis to the deacon's office, under the supervision of Elder
Hendricks.

"In the spring of 1813, Elder Hendricks died. In the same
year Elders Adam Hostetler and Hawn, of Kentucky, came and
ordained George Wolfe to the eldership in Union County, Illinois.
This was the first Tunker ordination known in the state. Soon
after this Hostetler and Hawn began to preach strange doctrine,
and were afterward expelled.

"The first Brethren found in Missouri were Peter Baker, John
Miller, and Joseph Nis winger, who came from North Carolina,
and Daniel Clingingsmith, from Pennsylvania, all of whom
moved there in 1795. Daniel Clingingsmith, father of Elder
John Clingingsmith, got a Spanish land grant, as the Spaniards
then owned the country.

"Elder John Hendricks was the first Tunker minister that ever
preached in Missouri, and Elder Peter Baker was the-first brother
buried in the state, who died in 1810, and Brother Isaac the first
one baptized there.

"The first communion in Missouri was held at the house of
Brother Joseph Xiswinger, in 1810, superintended by Elder John
Hendricks.

"James Hendricks, son of Elder John Hendricks, was ordained
to the eldership on Whitewater Creek, Cape Girardeau County.
Missouri, October 18, 181 8, by Elder George Wolfe, of Union
County, Illinois. This was the first ordination in Missouri by the
brethren. In 1824 there were fifty communicants in this county.
This was about forty miles from the brethren in Union County,
Illinois. These brethren washed feet after supper and before
the communion. The sisters broke the bread and passed the cup
of communion the same as the brethren. They omitted the read-
ing of a chapter between the supper and the communion, and

766 HISTORY OF THE TUNKERS.

passed the salutation after' the communion as a farewell token of
love.

"In the year 1820 there was a council called in Kentucky, on
the subject of feet-washing, at which some elders from eastern
Pennsylvania were present, and Elder George Wolfe, of Illinois,
and Elder James Hendricks, of Missouri, were also there. At
said council meeting it was agreed that the Far Western Brethren
should go on in their way until they could see different. Soon
after this these Kentucky brethren went off with Hostetler and
Hawn.

"This was the last conference between the Far Western Breth-
ren and the eastern brethren until 1855, when a committee was
appointed to visit the western brethren, May 8, 1856. Said com-
mittee met the western brethren in their meeting-house near
Liberty, Adams County, Illinois, in which was another com-
promise with them. (See revised minutes, pages 341-345.)

"In the year 1827 a number of brethren moved from Union
County to Adams County, Illinois. Among them were the
Hunsakers and William Lierle, father of William R. Lierle. In
1 83 1 Elder George Wolfe came from Union County, Illinois. In
the fall of 1831, they had their first love-feast in the county at the
house of John Wigles. While on his rounds of preaching, Elder
Wolfe found Elder Isham Gibson, in Morgan County, Illinois.
About this time Elder George Wolfe, Jr. (nephew of Elder George
Wolfe, of Liberty), came from Iowa, and in 1849 ne moved to
California, where he died July 23, 1887.

"On April 20, 1850, Brother Wm. R. Lierle was chosen to the
ministry.

"In the year 1861 David Wolfe, son of Elder George Wolfe, of
Liberty, Illinois, was called to the ministry, and was ordained to
the eldership in 1864, by Elders Ishim Gibson and John Fitz.
This Ishim Gibson was ordained on Stanes River, Rutherford
County, Tennessee, May 28, 1826, by Joseph Rolland.* Elder
Rolland was ordained April I, t8oo, in South Carolina, by Elder
David Martin, who was ordained by Daniel Leatherman, of Penn-

* Attest: Abraham Welty.

KINDRED FRATERNITIES. 767

svlvania, and he was ordained by Alexander Mack, of Europe.

"In 1834 Daniel Clingingsmith moved from Cape Girardeau
County, Missouri, to Hadley Creek Township, Pike County,
Illinois, and died in 1835.

"About this time other brethren moved in. This was the
beginning- of the Hadly Creek church.

"In 1842 John Clingingsmith was baptized in Pike County,
Illinois. In 1844 he was chosen to the office of deacon. On
the 24th of October, 1874, he was forwarded to the ministry,
and on the 6th of December, 1882, he was ordained to the elder-
ship by Elders Daniel Vaniman and H. W. Strickler, of Illinois,
and he died June 13, 1887."

THE LEEDY BRETHREN.

No discredit was intended, nor could any be attached to the
people for being called after individuals, in the case now under
consideration. In the first place the people themselves were a
credit to their name, and secondly the organization was almost
exclusively made up of families bearing the title. This was
mainly accidental, and partly circumstantial. Persons belonging
to the same families are more likely to associate with each other
and to converse upon social and religious questions, and there-
fore more likely to fall in with the same idea, especially where
the religious subject is the chief topic of discussion. Besides this
there is a bond of sympathy and sociability in consanguinity,
which forms very strong attachments.

The Owl Creek congregation of the Tunker Church is one
among the oldest in the state of Ohio. I am unable to give the ex-
act date of its organization, but it is an established fact that a Tun-
ker settlement existed in Knox County as early as 181 1, and that
the Leedys were among the first settlers. They removed from
Morrison's Cove and other parts of Bedford County, Pennsylvania.
They had either inherited the progressive idea, or developed it by
diligent study of the Word of God, for as early as 1856 they
began to agitate a reform movement in the church in favor of the

768 HISTORY OF THE TUNKERS.

single mode of feet-washing, and a few other points in which it
appeared to them reformation was required.

In the autumn of 1858 a trouble began to take form, and was
brought to a focus at a church business meeting, which had been
called to prepare for the annual communion meeting. At this
meeting the following question was submitted to the church :
''Shall we continue the old order in the observance of the ordi-
nance of feet-washing, or follow the example of Christ?" Only
flve members voted in favor of the order. However, through the
influence of adjoining elders, the decision of the church was
ignored, and the double mode continued. Those who had voted
for the gospel mode were cited to appear before a committee of
elders on September 14, 1858.

At this meeting the reform movement was advocated by
Abraham Holsinger Leedy, Samuel A. Leedy, and Isaac Leedy ;
but we are not told who or how many championed the side of
the old order. The decision rendered by the committee was to
the effect that all those who had voted in favor of the single mode
of feet-washing, could not be held in full communion with the
church, and the expulsion direct of Samuel A. Leedy, and silenc-
ing of A. H. Leedy until he should recant. Brother A. H. Leedy
weakened at the thought of expulsion, and soon after recanted,
and was restored to his official capacity.

The matter was then referred to annual meeting, which sent the
following committee to the Owl Creek church : —

Elias Dicky, Jacob Gerber, Peter Nead, Daniel Miller, John
Metzger, and Henry D. Davy.

The committee convened on September 14, 1858. This solemn
occasion had increased solemnity from the fact that during that
day Elder John Multzbaugh, who had been one of the principal
parties in bringing the charge against the members, had died.

The question presented to the membership was put in the fol-
lowing language : "Are you satisfied with the order of the breth-
ren, and with the decision of the committee?" This question
was put to each member in a private room, before the committee
only, without a discussion of the subject, or the defendants hav-

KINDRED FRATERNITIES. 769

ing had the privilege of hearing the testimony of witnesses. This
was in direct violation of one of their own rules, to which Elder
Isaac Leedy called their attention, all to no effect, however. All
who did not give an affirmative answer to the question were
requested to withdraw. In their absence their case was decided.
They were called in, and the verdict read, "You are disowned for
refusing to hear the church." When they inquired when and
where they had refused to hear the church, the committee was
speechless, until Elder H. D. Davy whispered to the foreman,
"The standing committee of annual meeting is the church."

Following is a list of those who were disowned : Daniel Leedy,
Abraham Leedy and wife, Samuel A. Leedy and wife, David
Leedy and wife, Abraham Long and wife, David Garber and
wife, Isaac Leedy and wife, Mrs. Samuel Whistler and daughter.
Among the members were one minister, three deacons, and the
treasurer, with the contents of the treasury. The church funds
were appropriated to the relief of the famine-stricken people of
Kansas.

In response to the report of the committee the annual meeting
of 1859 replied : "We consider it best that the brethren, in meek-
ness and patience, wait for the further manifestation of the will
of God upon the matter." And it was recommended that the case
be remembered by the brethren in general in prayer.

Samuel Whistler, a member of the River Brethren, united with
them soon after, and was chosen to the ministry at the same time
when Isaac Leedy was ordained to the eldership.

Owing to the fact that this church division was of a local char-
acter, the Leedy Brethren found it difficult to make much prog-
ress, although they were diligent in their duties. However, they
had several small congregations at different places, — one in Han-
cock County, and one in Logan County, Ohio, and one in Whitley
County, Indiana, as well as one or two organizations in Missouri.
The ministers not named above were, Jacob A. Leedy, Simon B.
Leedy, and Peter Deetrick. The Leedy Brethren were the
stronger element at North Liberty and Ankenytown, and were
fully organized when the consolidation was effected and a Breth-

77° HISTORY OF THE TUNKERS.

ren Church established. Circumstances, however, appeared to
demand an entire reorganization. Accordingly, a joint council
was held to investigate the difference between the two elements,
on Wednesday, October 4, 1882. At this meeting the following
paper was presented: —

"On opening the meeting for the business of the day, it was
found that the Leedy Brethren differ from the Brethren in three
points : —

"1. The Leedy Brethren omit the use of the Lord's prayer,
holding that its use in all our meetings is not essential to Chris-
tian worship, that its use is not binding, neither is it objectional.

"2. That the Lord's Supper should be composed in part of
lamb's flesh, to the prohibition of all other meats.

"3. That no questions should be asked of believers while
kneeling in the baptismal waters. All questions should be asked
before.

"On the first difference the . Leedy Brethren consented to a
more extended use of the Lord's prayer in worship. They had
used it occasionally, and when worshiping with us would adopt
its more general repetition. The brethren, too, think its use
twice in every service not essential. They recommend its repe-
tition once at each service, however.

"Of the second difference, the brethren do not make the use
of lamb's flesh at the Lord's Supper a condition. They teach that
the holding of the supper is more essential than the material of
which it is composed. They have no objections to the use of
lamb's flesh at the Lord's Supper, and could allow the Leedy
Brethren the privilege of choice. They, on the other hand, are
willing, when they visit other congregations, and other food than
lamb's flesh is used, to forego their preference, and allow our
practice.

"The last difference was considered that the only essential
element involved in the question was that the faith of the believer
be examined into. It could be done either in or out of the
water."

Thereupon the consolidation was completed, and the Leedy

KINDRED FRATERNITIES. 771

Brethren and the Progressive Brethren ceased to exist, and the
Brethren Church of North Liberty and Ankenytown was organ-
ized.

OIMANITES.

In the history of the brethren we observe that, at different
times and in various places, there have been withdrawals from
the body, and the effecting of separate organizations. Among
these we find the Oimanites, or New Tunkers.

About 1845 Peter Oiman began to express dissatisfaction with
some of the teachings and practices of the church. He lived in
Carroll County, Indiana, and is said to have been a man of con-
siderable talent and influence, and was an elder in the church.

At first he took exceptions -to the asking of the candidate for
baptism questions when in the water, and he advocated the single
mode of feet-washing. He held that the Lord's Supper should
be on the table at the time of feet-washing, and he also opposed
the restrictions in the order in dress.

Elder Oiman was not alone in the holding of these views.
Among those who stood with him, was George Patten, a young
minister of notable talent, who lived in another district.

As is usual under such circumstances, there was some trouble,
and there were efforts made to harmonize and adjust, but the
efforts were futile, and the result was the organization of the
body known as Oimanites.

In a few years after their organization, Elder Oiman died, and
their condition seemed somewhat discouraging, but there was a
revival. After some time they adopted single backward immer-
sion. At the time of communion they retain the table, but have
no meal. They observe feet-washing and the salutation of the
kiss at that time. They have open communion. They do not
oppose the legal oath, and they allow members to belong to any
or all secret societies. They have no restrictions in dress.

In 1887 they claimed a membership of five or six hundred in
Carroll, Clinton, and White Counties, Indiana. It is said that
they and the church known as Winebrennarians have effected a

772 HISTORY OF THE TUNKERS.

union, and that, of late years, they are increasing in numbers
more rapidly than at first.

HONITES.

For data for the following brief history of a brief sect, we are
indebted to Elder Landon West, of Lanier, Ohio.

About the beginning of the nineteenth century a number of
brethren came from Virginia to Kentucky, and there formed a
settlement, and for a time were in an organized church.

Among their ministry was Peter Hon, who was regarded as
an able man among them, and whose appeals to the sympathy of
his hearers aroused great interest wherever he went.

He came over to Ohio as early as 1820, and preached in Adams
and Highland Counties, and soon there was quite a feeling for
him there.

During one of his visits, he preached that the supper partaken
of by the brethren at the love-feast was the Jewish Passover,
and that Jesus ate the Jewish Passover on the night of His
betrayal. At the close of his sermon on this subject he extended
an invitation to all who regarded the matter as he had preached
it, and felt to unite with him, to arise and come forward, and give
him the right hand of fellowship. John Countryman, a speaker,
arose and gave Hon the right hand, but when it was seen that no
more of the congregation were united with Hoirs preaching,
Countryman recanted, and refused to go any farther in Hon's
movement.

This severed Hon's connection with the churches of southern
Ohio, but he still continued to come one or more times each year,
and whenever an opening was seen there he worked, until a sep-
arate body called the Honites was organized, about 1830. The
only difference at first betwixt them and the main body was, one
ate a supper at the time of communion, and the other did not,
believing it to commemorate the Jewish Passover. Hon preached
the doctrines of the brethren as strongly as before, with the one
exception above named, and for some time, but with little success.
Soon, however, he laid aside trine immersion and adopted single

KINDRED FRATERNITIES. 773

immersion, which gave a new move to the work, and soon a large
body was formed, and meetings were held in different places.

Two young members were chosen to the ministry, in the time
of the church's glory, in order that preaching might be done while
Hon was at his home in Kentucky, or at other points in Ohio, and
these young men soon threatened to sweep the world. But jeal-
ousy began, and then division, then strife, and at last ruin.

THE RIVER BRETHREN.

The River Brethren are a denomination the exact date of
whose organization could not be learned. It must have occurred
early in the nineteenth century, and certainly existed as early as
1817. Brother Jacob Stehman, a reputable Tunker of Lancaster
County, Pennsylvania, wrote to the author of this work in 1866,
saying that he had frequently heard Hans and Jacob Engle
preach as early as 1817, and was personally acquainted with both
of them. The Engles were among the founders of the church,
hence they could not have been organized long before the year
1800.

The founders of the sect had previously belonged to the
Mennonites. Living in the community of Tunkers, they were,
no doubt, influenced by them, since in doctrine and practice
they are very similar. They observe baptism by triune, face-
forward immersion, which entitles them to the name of Tunker
Brethren, but differ from the other Tunkers in that they do not
baptize for the remission of sins. It is claimed by them that the
cause of their not uniting with the Germantown Tunkers was
because they lacked in spirituality, and that the Germantown
brethren had refused to baptize the Engles and other founders
of the River Brethren because they would not promise to unite
with their church. They are very enthusiastic in their devotions,
and some congregations use the mourners-bench system of con-
version. They discard the Lord's Supper, but eat a common
meal immediately preceding the service of feet-washing and the
communion.

They adopted the name Brethren in Christ, and were also
called the New Brethren, in contradistinction of the Old Breth-
ren ; and as the founders lived near the Susquehanna River, they
were frequently referred to as the Brethren at the River, and
from that to the River Brethren. They are divided into several
different sects, differing in minor points only, and are found in
Pennsylvania, Maryland, Ohio, Indiana, Iowa, Kansas, Nebraska,
and probably in other western states.

CHAPTER XVIII

EPISTOLARY HISTORY

We have learned something of the history and character of our
old brethren from a number of letters which they wrote to each
other, in which they relate their troubles and trials, copies of
which I had the pleasure of perusing.

ALEXANDER MACK, JR., TO VALENTINE MACK.

In a letter from Alexander Mack, Jr., to his brother Valentine,
dated August 29, 1748, it is intimated that Valentine had invited
Alexander to make his home with him. In reply the writer freely
admits his poverty, and recognizes his brother's generosity, but
still declines to accept his proffered home. In declining he
indulges in a bit of irony, or, possibly, a play of words, under-
stood best by themselves. We translate the following : "When a
poor man enters a game of chance with a rich man, it will be
well for the rich man to be on his guard, lest the poor man should
be the winner." We presume the moral lies in the fact that the
poor has nothing to lose. Then he acknowledges that if he
should commence to learn wisdom from his bitter experience in
the loss of his property, it could, verily, not be a day too soon.

In referring to a misrepresentation of a certain matter by a
person named in the letter, he says he is not at all astonished at
the statement, coming from the source it does. The person had
before spoken of the matter in words so far above that which it
deserved, that he thought he must now speak of it in correspond-
ing disparagement. And if he should ever get the story to corre-
spond with the facts in the case, it should be attributed to the
interposition of a merciful providence, and not to the good sense
of the slanderous reporter. "For," he continues, "people are dis-
posed to err, either by praising or censuring. When, however,
we learn to know ourselves, we will be disposed to take things
as they are, knowing that we can make them neither better nor
worse."

(774)

EPISTOLARY HISTORY. 775

Then we learn by implication that Valentine had written him
that he (Alexander) need not be afraid of the brethren of
Ephratah, as they were daily growing in godly simplicity and
humility. To this Alexander replied that he was glad to hear it,
and satirically remarks that then he certainly need not be afraid
of them at Germantown, which is at a still safer distance than if
he would live with his brother at Ephratah. He concludes his
letter with the quotation, ''Perfect love casteth out fear."

From another letter we learn that one of the brethren was
considered blameworthy for having taken out naturalization
papers. We suppose it was upon the presumption that he would
thereby contaminate himself with the kingdoms of this world.

JOHN HILDEBRAND TO C. SAUR AND A. MACK.

John Hildebrand wrote a letter at Ephratah, date, December
20, 1759, to Christopher Saur and Alexander Mack. In this
letter he speaks in very complimentary terms of a manuscript
book written by Valentine Mack. It was entitled "Geistlicher
Tagweiser der Sieben Tage, dcs Meuschlichen Baumes" or "A
Mystical Time Reckoning, with Other Explanatory Titles."
Hildebrand was very anxious to have the work published, and
suggests a plan by which it might be accomplished. From his
description of the work it is evident that the author was consid-
erably tinctured with Milleriteism. According to his reckoning,
the present dispensation would have closed with the year 1777,
but the year with the three sevens, as .well as its centennial coun-
terpart of three eights, has long since passed, and the end is not
yet, and the world still wags on in the even tenor of its way.

MICHAEL PFAUTZ TO M. URNER AND A. MACK.

Brother Michael Pfautz writes from Pipe Creek, Maryland,
December 9, 1794, addressed to Martin Urner and Alexander
Mack. In this letter he refers to the deep interest that was being
felt in the big meeting of that year. It was held in Virginia in
the month of October. It appears that a Brother Sturtzman, of
Carolina, had sent a letter with Brethren John Garber and Jehu

776 HISTORY OF THE TUNKERS.

Burgert to the conference, setting forth certain troubles in the
church in the south. Some brethren had conceived heterodox
views, which the majority of the church could not fellowship.
These errors appear in the following statements : —

1. That there is no other heaven than that in man.

2. That there is no other hell but that in man.

3. That God has no form or shape, and that if a person should
worship God, with the idea of form in His mind, such person
would be guilty of idolatry.

4. That God has no anger, and will punish no person on
account of his sins.

5. That the dead rise not; out of the grave nothing will come
forth.

6. That they will have nothing to do with the ban.

In reply the conference gave the following decisions, in sub-
stance : —

1. In regard to heaven, Moses says, "In the beginning God
created the heaven and the earth ; and the earth was without
form and void." That was before the creation of man. Moses
therefore called something heaven that is not in man. Again,
"And when He had spoken these things, while they beheld, He
was taken up ; and a cloud received Him out of their sight. And
while they looked steadfastly toward heaven, as He went up,
behold, two men stood by them in white apparel, which also said,
Ye men of Galilee, why stand ye gazing up into heaven? This
same Jesus which is taken up from you into heaven, shall so
come in like manner as ye have seen Him go into heaven."
Here we learn that there is a heaven up on high.

2. About hell. In Luke 16: 22 we read that the rich man died
and was buried. It is without contradiction that after he was
dead his soul and spirit had departed from the body, and accord-
ing to the Word, had gone to hell, in which he suffered torments.
It is also written that there is a "lake which burneth with fire."
Rev. 21:8. All of this must be outside of man. Again, Christ
says, "Depart from Me, ye cursed, into everlasting fire, prepared

EPISTOLARY HISTORY. 777

for the devil and his angels." Matt. 25:41. This lake of fire
can not be in man, but men are cast into the lake.

3. God in form. The Scriptures inform us that God is a
Spirit, and the true worshipers worship Him in spirit and in
truth. And St. John tells us, "In the beginning was the Word,
and the Word was with God, and the Word was God." "And
the Word was made flesh and dwelt among us, and we beheld
His glory." John 1:1, 14. Here God evidently had taken upon
Himself a visible form. However, man in the worship of God
should not have before his mind any form or likeness ; neverthe-
less, if he should happen to think of the person of Christ, in
sincerity of devotion, we would not regard him as guilty of
idolatry.

4. God's anger. "God is love," and can not be said to be
angry as unconverted men are angry. Penal judgments from
God to the human family are prompted through love and not
through anger, although the Scriptures refer to God's judgments
as being the wrath of God. "Who knoweth the power of Thine
anger, even according to Thy fear, so is Thy wrath." Ps.
90: 11. "He that believeth not the Son shall not see life; but
the wrath of God abideth on him." John 3 : 36.

That the Lord will punish no man for his sins we regard as
an error. Christ says, "Except ye repent, ye shall all likewise
perish." Luke 13:2, 3.

5. Resurrection. On this subject we believe, as the Scriptures
teach, "The hour is coming in the which all that are in the graves
shall hear His voice, and shall come forth." John 5 : 28. "The
earth did quake, and the rocks rent, and the graves were opened,
and many bodies of the saints which slept arose, and came out
of the graves after His resurrection." Matt. 27: 51-53.

6. The ban. (See Glossary.) Upon this subject they made
the following remarkable declaration: "We would very readily
deny ourselves so much for our brethren's sake as to drop the
Jewish word 'ban ;' but the ordinance of the Lord Jesus and His
holy apostles, we can not give up, even for our brethren's sake,
namely, Tf any man that is called a brother be a fornicator, or

7j8 HISTORY OF THE TUNKERS.

covetous, or an idolator, or a railer, or a drunkard, or an extor-
tioner ; with such an one not to eat; I Cor. 5: II. Here we see
clearly that Paul does not mean eating the Lord's Supper only,
but all eating in His company. This is shown very plainly in
the preceding verse, which says, 'Yet not altogether with the
fornicators of this world, ... for then must ye needs go
out of the world.' Otherwise, we might eat the bread of com-
munion with the fornicators of this world, which he certainly
could not have meant at all."*

Subscribed by the following brethren : J. Danner, Jacob Neff,
P. Eisenberg, H. Danner, M. Garber, A. Arnold, B. Bowman,
S. Garver, M. Krause, Philip Engle, John Glick, J. Bowman,
Daniel Meyer, C. Haser, Martin Bower.

We have given a full account of the decisions of the confer-
ence referred to, because they dealt with subjects closely con-
nected with, if not a part of, the tenets of the church, involving
as they do such subjects as God, heaven, hell, the proper relation
of church members to each other, the judgments of God, and the
resurrection of the dead, the very essence of the Christian religion.
Also because of the dignity of its antiquity.

While Brother Pfautz was making a copy of these minutes for
himself, it occurred to him that it would be in accordance with
the principle of love and faithfulness to make a copy for Brother
Martin (Urner) and Alexander (Mack) also. And then he
adds, "Especially, as he would have a good opportunity of send-
ing such copies by the hands of John Reinhard, of Germantown,
who expected to make a visit to Pipe Creek that autumn." The
reader will remember that they had no mails in those days, and it
was important that they should avail themselves of every oppor-
tunity of sending important documents.

Think a moment, young people of America, at the dawning of
the twentieth century, of your splendid postal facilities ! Letters
are taken from your very doors and delivered to any part of the
United States, Canada, and British America, at the rate of two
cents an ounce.

* Minutes of Annual Meetings, page 20.

EPISTOLARY HISTORY. 779

It is remarkable how tenderly and affectionately these old
fathers addressed each other in their letters. This fact was
especially impressed on our mind by reading an epistle written by
Daniel Leatherman, dated at San Bergen, Frederick County,
Maryland, May 23, 1794, and addressed to Alexander Mack.
The writer states that he was not aware of a single instance in
his family worship when he did not remember Brother Mack, and
entreat the throne of mercy in his behalf. Almost every letter,
friendship or business, closes with the most endearing saluta-
tions. They invariably sent their greetings to each member of
the family, wife and children, and where an intimacy existed
between the families, each member was named.

The same letter states that two persons had lately been baptized
in Baltimore.

ABOUT CATHARINE HUMMER.

About the year 1763 the brethren had a case which was very
perplexing to them. It was that of a young sister by the name
of Catharine Hummer.

At the time of this writing, she would be called a spiritual
medium. She was evidently a pure-minded, devoted, and conse-
crated Christian lady. She had, or claimed to have had, fre-
quent visions and spiritual revelations, or trances. Her father
believed in his daughter and her revelations. So also did many
of the members of the church. Others doubted and discredited
her visions. This state of affairs created trouble in the church,
and a number of council meetings ensued. On one occasion, at
least, in which she was concerned, the largest committee of elders
ever assembled, up to that time, convened together to deliberate
upon the case. To give our readers some idea of the capabilities
of Miss Hummer, we offer a translation of a few sentences from
a letter she wrote to Alexander Mack, dated White Oakland,
November 6, 1763: —

"It appears to me sometimes as if peace had been taken from the
earth, and even from those who profess to believe in His name,
and each one chose his own pleasure. I heartily thank you, dear

780 HISTORY OF THE TUNKERS.

brother, for your loving admonition and Christian salutation. I,
Catharine Hummer, the very least of your sisters, wish you the
grace of God and His richest blessings upon your soul and body.
I will endeavor to be patient in my tribulations, for the dear
Saviour has declared that through great tribulation we must
enter the kingdom of God. My persecutions are numerous, but
I will place my confidence in my Saviour."

"I am not only persecuted and hated by the world, but also by
those who profess to be believers. They say it is idolatry which
is performed through me. They speak evil of what they do not
understand. The Lord have mercy on them."

"Dear Brother Alexander, you wrote me in your letter that
the heaviest will weigh less than nothing when they shall be
weighed in the right balances. I know I am imperfect ; may the
Lord mercifully infuse His good Spirit into my heart, so that,
when I am weighed in the balances, I may not be found wanting.
[ verily believe that the day of the Lord is much nearer than
men can realize."

She concludes with a quotation from a poet which we give
verbatim, and without attempting a translation : —

"Lass sie spotten, lass sielachen,
Gott mein Heil wird in eil,
Sie zu schande machen."

A. MACK, JR., TO JOHN PRICE.

An idea of the intensity of feeling on the part of Alexander
Mack, Jr., may be obtained from the following extract of a letter
to John Price, dated July 1, 1798: —

"I frankly confess that there is no dogma so repugnant to my
mind as the doctrine of the Sadducees. Should the question arise
in your mind why I so despise that teaching, I respectfully refer
you to Acts 4:1, 2, and 5 : 17, 18: 'And as they spake unto the
people, the priests, and the captain of the temple, and the
Sadducees, came upon them, being grieved that they taught the
people and preached through Jesus the resurrection from the
dead.' 'Then the high priest rose up, and all they that were

EPISTOLARY HISTORY. 78 1

with him, which is the sect of the Sadducees, and were filled with
indignation, and laid their hands on the apostles, and put them
in the common prison.'

"From these passages you may learn my reasons for having
such a loathing for the doctrine of the Sadducees. Wherever
such an error finds the smallest lodgment in the mind of the
believer, the last glimmer of the light of truth will speedily die out,
and the person will be transformed into a swine. O Lord, merci-
fully deliver, for the sake of Thine own purity, every soul that
may yet retain the slightest spark of the love of Christ, from such
contemptible, hoggish doctrine. In the epistle of Jude, 21, I find
the following words : 'Keep yourselves in the love of God, look-
ing for the mercy of our Lord Jesus Christ unto eternal life.' '

In a letter dated October 23, 1798, also addressed to John
Price, occur the following beautiful sentences : —

'The flowers in the garden are quiet and peaceable, although
one is dressed in blue, another in red, and the third in white.
They all unite joyfully in praising their Maker, and in sweet
concord magnify the diversified wisdom of the Author of all
being."

"We pray Thee, O Lord, in the stillness of Zion."

He then announces the death of one of his grandsons, which
had occurred the night previous, and makes the following com-
ment on the occasion : —

"This little child completed its course through life in thirteen
short weeks, while I have already journeyed eighty-six years and
seven months, and have not yet crossed the Jordan. However,
what God does is well done. It does not depend on man's haste or
repose, but on the mercy of the Lord."

ELDER MICHAEL FRANTZ ANCIENT QUERIES.

From a letter written by Elder Michael Frantz, dated Cones-
toga, December 9, 1747, in reply to an inquiry, we may learn
something of the custom of the early churches in regard to the
regulation of the ministry, and the administration of the ordi-
nances. One of the questions asked him was whether the com-

782 HISTORY OF THE TUNKERS.

munion services could be held without an ordained elder being
present. His answer is that if the absence of an ordained elder
was unavoidable, it might be suffered to be done. He advises
that in such an emergency the preference should be given to the
trial (Versuch) elder. From this advise it appears that they
placed their preachers under probation. As authority for such
a procedure, they quoted I Tim. 3 : 10, "And let these also first
be proved ; then let them use the office of a deacon, being found
blameless." This trial was expected to test the officers whether
they could lead a blameless life. It is more than likely that from
this custom the order of three degrees in the ministry obtained.
There was the exhorter, or assistant minister, the trial or proof
(Versuch) elder, and the ordained elder.

In case there should be no such officer present on a communion
occasion, he farther recommends that the members of the church
present could be safely trusted to administer the ordinances for
the* time being, but that their procedure must not be accepted as a
rule on future occasions.

ELDER JOHN PRICE TO A LADY UNDER CONVICTION.

Elder John Price, under date of September 27, 1793, wrote to
a lady who was under conviction : —

"Would you have the approbation of your Redeemer, who
loved you before you loved Him, you must do so through obedi-
ence to His Word. So He teaches us : 'He that hath My com-
mandments and keepeth them, he it is that loveth Me. And he
that loveth Me shall be loved of My Father, and I will love him
and manifest Myself to him.' John 14:21. And again, 'Not
every one that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven, but he that doeth the will of My Father which
is in heaven.' Matt. 7:21. It is therefore necessary, if we
would be saved from our sins, that we should heartily repent of
all our sins, so that the blood of our Saviour, which cleanses from
all sin, may be applied to our souls. When Saul had repented,
and fasted, and prayed for three days and three nights, Ananias
said to him, 'Brother Saul, why tarriest thou? Arise and be bap-

EPISTOLARY HISTORY. 783

tized, and wash away thy .sins.' Even Christ Himself, who was
without sin, yet in order to do His Father's will, was baptized in
the Jordan, in testimony of which the heavens were opened, and a
voice was heard saying, This is My beloved Son, in whom I am
well pleased.'

"But, you may ask, 'What better will I be if I am baptized?'
I would answer, It is the command of Christ our Redeemer, to
obey which should be our greatest pleasure. He will not be our
Saviour unless we keep His Word. Disobedience is as the sin
of witchcraft, but obedience is better than burnt-offering, and to
barken better than the fat of rams. Therefore, 'Blessed are they
that do His commandments, that they may have right to the tree
of life, and enter in through the gates into the city.' Rev. 22 : 14.
"By baptism I do not mean sprinkling or pouring, as the clergy
almost universally explain. If a handful of water were suffi-
cient to administer baptism according to the Scriptures, it would
not have been necessary for Christ to go into the Jordan to be
baptized. Baptism means immersion (Eintauchcn). Philip and
the eunuch would not have found it necessary for both to leave
the chariot and go down into the water, if sprinkling had been
intended. The inhabitants of Jerusalem would not have been
required to go out into the Jordan to be sprinkled. A little water
might have been brought into the temple. These facts should
indicate which is the true baptism, and also which best typifies the
death and burial of the old man."

Then, in conclusion, he offers the following cure for lonesome-
ness : "Every morning promise yourself this one day only of this
life, and humbly ask the Lord for His protection and guidance,
that you may spend it in such a manner as will be pleasing in His
sight. Should you live to the close of the day, then reckon the
night to be your last ; and so each day and night as they pass.
Thus time may be divided up into short periods, and can never
appear long. If we should promise ourselves a long life, time
might weary on our hands."

784 HISTORY OF THE TUNKERS.

A. MACK, JR., TO JOHN PRICE.

Alexander Alack, in a somewhat confidential manner, wrote to
John Price under date of February 14, 1776. In this letter he
refers to some of his domestic troubles, we presume, to unburden
his soul. He states that his daughter Hannah sent her greetings
to Brother Price, that she always regarded him with special
brotherly affection, because she believed that he feared the Lord.
She requests him to pray for her that the Lord might have mercy
on her in her penitent condition, that she did not wish to stay
back entirely.

He also refers to his daughter Sarah, who had married Jacob
Zeigler, son of Michael Zeigler. It appears she had been set
back from the salutation and the breaking of bread for three
reasons : First, because she had married out of the church ; second,
that she had been married by a civil officer ; and third, because
her husband was not yet free, and had not notified his master.
We presume the young man had been sold for a term of service
for transportation across the ocean, and had not yet fully served
his time. Christ says, "A man can not serve two masters," which
is the only violation of Scripture that could be laid to his charge,
in my humble opinion. Then he remarks : "So far as I am per-
sonally concerned, I asked the brethren publicly, whether they
had any charges against me ; and they declared themselves satis-
fied with me, and did not wish to add anything to the burdens
which were already laid upon me. However, I can not say that
I am entirely faultless, although I thought, at the time, I was
using great care, and certainly was much concerned for the wel-
fare of my poor children. It was, however, through the mercy
of God alone that we are not entirely forsaken, and that I may
still hope that everything may tend to the best."

SAUR'S LETTERS TO THE GOVERNOR OF PENNSYLVANIA.

Brother Saur wrote several letters to the governor of Pennsyl-
vania in behalf of the German immigrants, who had been robbed
or defrauded by the transportation companies who had conveyed

EPISTOLARY HISTORY. 785

them from the fatherland to this country. They are so inter-
esting and so full of pathetic pleadings for the poor that we have
translated them. The first is dated Germantown, Pennsylvania,
March 15, 1755. In this letter, after a courteous introduction,
he proceeds : —

"It is now thirty years since I came to this province from a
country where there was no liberty of conscience, and no humanity
reigned in the house of the country lord. When I came to this
country, and found everything so much more agreeable, I wrote
to my friends and acquaintances, telling them of the civil and
religious liberty, and the privileges and opportunities which I
have seen and enjoyed. My letters were printed and reprinted,
and induced thousands of people to come to this province. Many
thanked the Lord for it, and, in turn, wrote to their friends to
come also.

"Some years the price was five pistoles (a coin worth from
three to five dollars) per head, and the merchants and captains
were crowded with passengers, finding more profit on passengers
than on goods."

Then he proceeds to set forth the greed of the transportation
companies, shown in crowding the passengers like herrings into
small space unfit for human beings. He names one of the leading
agents as Steadman, saying that he kept many of them on deck
while sailing out of their climate, who, for want of water and
room, suffered greatly, and many died ; that in one year not less
than two thousand were buried in the sea and at Philadelphia.
Steadman had secured an exclusive license in Holland that no
other ship could load until he had two thousand passengers.
Then Saur continues : —

"This murdering trade made my heart ache, and especially
when I learned that there was more profit by the death of pas-
sengers than by carrying them alive. I thought of the persuasive
letters I had written as being, at least partly, the cause of so many
poeple's deaths, and so I wrote a letter to the magistrate at Rot-
terdam ; and immediately the monopoly was taken from John
Steadman.

786 HISTORY OF THE TUNKERS.

"Our Legislature was also petitioned, and a law was enacted
good enough as it is, but it was never enforced. Mr. Spaffort,
a poor old captain, was made overseer of the vessels which came
loaded with passengers. His salary amounted to $200 to $300
a year, for concealing the fact that the poor people had but twelve
inches of space, and not more than half sufficient bread and water.
Spaffort died, and the assembly appointed Air. Trotter, who
allowed every ship to pass, although he saw that many people
had no room, except in the long boat, where every man perished.
There were so many complaints that many in Philadelphia, and
almost all Gennantown, signed a petition to the Assembly to give
the office to Thomas Say, an English merchant in Philadelphia,
in whom we had confidence that he would take no bribe for con-
cealing the sufferings of the poor people; or if they would not
remove Trotter, they should give him an assistant in the person
of Daniel Macinett, who speaks German and English, and who
might interecede for the people in their own language. All this
was in vain, to the best of my knowledge, at least.

"It arouses one's indignation, even after the lapse of one hun-
dred and fifty years, to read of the outrages imposed on the Ger-
man immigrants. The few who survived became stalwart pio-
neers of our free nation. No matter what agreement they had
entered into with the navigation agents, the. poor people were
defrauded during the voyage. They were prisoners on board.
They dared not go ashore until they paid what was demanded
of them, or gave a bond to do so. They could show their agree-
ments, wherein it was plainly mentioned that they were to pay
seven pistoles and a half to Isaac and Zachariah Hoke, at Rotter-
dam, or their order at Philadelphia. In this way the country was
made to lose from two thousand to three thousand pounds a year.
It was greatly to be desired that wholesome laws might be enacted,
so that when such vessels arrived a commissioner might be
appointed to inspect the agreements, and judge whether seven
and a half pistoles do not make so many pistoles. Some of the
assemblymen were inquired of whether there was no remedy.
They replied, The law is such that what is above forty shillings

EPISTOLARY HISTORY. 787

must be decided at court, and every man must make his own
cause appear good and stand his trial.' That was poor comfort
for three thousand injured people. They were all so anxious to go
ashore and satisfy their hunger that they would submit to almost
anything that was demanded of them. Some were sighing and
crying, others were cursing, and all seemed to believe that they
had fallen into the hands of highwaymen, who would present
pistols to the breast and demand anything that they pleased. And,
indeed, their conclusions seemed to be just. I myself had thought
that a commissioner might be ordained in such cases ; but it
appears to me now that the Assembly is more concerned to pre-
vent the importation of such passengers than to do justice to them.
To assist your honor in so amending the bill that justice may be
done, I felt it my duty to inform your honor of the intended decep-
tion and dishonesty.

"I was surprised to see the title of the bill, which, in my opin-
ion, is not the desire of the crown ; neither is it the will of the
Lord, who gives an open way to the poor and distressed, that
they may come to a place where there is room for them. And if
there should be no more room here, there is land enough in the
neighborhood. There are eight or nine counties of German
people in Virginia, where many of our Pennsylvania people have
already removed to. It appears to me to be proper to allow the
German emigrants to come, and see that justice is done to them.

"The command of' the Lord is : 'Defend the poor and fatherless ;
do justice to the afflicted and needy. Deliver the poor and needy ;
rid them out of the hand of the wicked.' Ps. 82 : 3, 4.

"Dear sir, you are a servant of the Lord our God, and I
believe you are still willing to do what lies in your power; but
I am also forced to- conclude, since you have left the bill in the
hands of your counselors, that you will not be fully informed of
the worst, as one of them is an interested party. The principal
grievances complained of are that the captains often hurry them
away without an agreement, or the agreement is not signed, or if
a fair agreement is written, signed, and sealed, it will not be com-
plied with, and the passenger must pay whatever is demanded;

788 HISTORY OF THE TUNKERS.

but when the people's chests are put in store until the passengers
can go and borrow money from their friends and return and
demand their chests, they find them broken open and plundered ;
or the chest is not to be found at all, for which they have paid
double claims. And for all this there is no redress, because they
can not speak English, and have no money with which to go to
law, and because there is no officer to speak for the people and
assist them in securing justice; but the officers at hand would
rather take pay for concealing their grievances."

Then he proceeds to relate the troubles encountered by whole
families, "who were able to liberate only one or two members,
while the others were obliged to remain on board ; and some of
them famished for want ; and in some cases widows were bound
for the debts of others."

We quote again : "Our Assembly bought a house on an island
in the Delaware River, where healthy people must soon take sick.
This place might do very well for people with contagious diseases ;
but if the place were located on dry, healthy ground, where the
Germans might build a house with conveniences and stoves for
winter, it would be better for the people in ordinary sickness,
and their friends could take care of them. This would be much
preferable to perishing under the merciless hands of their masters.
Life is sweet.

"Dear sir, I am old and infirm, leaning heavily on my staff
toward the grave. I will soon be gone, and I hope your honor
will not take it amiss when I commend to you the cause of the
helpless. We ask of the Lord in our prayers to protect us from
all evil, and from all encroachments of evil ; and if we impose on
the poor we may expect the Lord to do to us accordingly, for He
promises to measure to us as we measure to others."

Then, after a dignified, suitable conclusion of the first letter,
and an honorable introduction of the second, he refers to the fact
that the late Assembly had adjourned without passing the Ger-
man bill, and partly because the governor was too much occupied
with other business; that the governor had approved of all the
points in the bill, except that the chests of the German passengers

EPISTOLARY HISTORY. 789

must not necessarily accompany them on the same vessel ; for all
of which Elder Saur expresses a deep regret ; in fact, it was the
important part of the bill. Then we quote again : —

"Therefore I hope you will not take it amiss when I endeavor
to inform you of the case and some of the consequences. The
crown of England found it profitable to people the American
colonies, and for the encouragement thereof transportation of
German Protestants was indulged, and orders were issued to the
officers of the custom-houses in the ports of England not to
be severe with vessels carrying German passengers. They evi-
dently believed that populating English colonies would, in time
to come, be more profitable to the country than the trifles of duty
at the custom-houses. This the merchants and importers also
realized. They filled vessels with passengers and as much mer-
chandise as they saw fit, and left the passengers' baggage behind ;
and sometimes they loaded vessels with palatines' chests alone;
but the poor people depended on their chests, wherein were their
provisions, such as they were accustomed to, as dried fruit,
mustard, medicines, gammous, butter, vinegar, and clothing, nec-
essary linens, money, and whatever they brought with them.
When their chests were left behind, or shipped on other vessels,
they had want of nourishment ; and when not sufficient provision
was shipped for the passengers, and they had nothing themselves,
they famished and died. Or when they arrived alive, they had
no money to buy bread, nor had they anything to sell. If they
sold their spare clothes, they had not change for themselves, nor
could they cleanse themselves of lice and filth. If they were
taken into houses, trusting on their effects and money when they
came, they were either left or were plundered by the sailors in
the vessels; or if such vessels arrived before them, they were
searched by the merchant boys, and their best effects, or all, taken
out; and there was no remedy. This last-mentioned practice is
the common custom and daily complaint. Last week the chest
of a pious man living with me was broken open, and three fine
shirts and a flute were taken. The lock was broken to pieces, and
the lid of the chest was split with a chisel. Such, my dear sir,

790 HISTORY OF THE TUNKERS.

is the case; and if your honor will countenance these doings,
the consequence will be that vessels filled with passengers will
be filled with merchandise, wine, etc., and at the king's custom-
house they will call passengers' drink and necessaries for the
people household goods, etc., and all will be passed free of duty.
Or if they choose to load the vessels with chests and baggage of
passengers alone, that will also be called free of duty at the custom-
houses ; and as the owners of the baggage were not with it, and
as no bills of lading are given, the chests will be freely opened
and plundered by the sailors and others, and what is left will be
found in the stores by the merchants' boys and their friends.
Thus the king will be defrauded, and the smugglers and store
boys will be encouraged by your upholding of the act by which
they obtain their unholy gain ; and the poor sufferers will mourn,
or harbor revenge in their bosoms, according as they are godly
or ungodly, for the thievery thus maintained.

"If a merchant should lose thirty or forty pounds, or even ten
thousand pounds, he will have something to spare for himself
and his friends; but if a poor man's chest is left behind or
plundered, at sea or in the stores, he has lost all he had. If a
rich man's store, or house, or chest is broken open or plundered,
there is an abundance of noise about it; but if a thousand poor
men's property is taken from them, not a word is said about it.
''If I were ordered to print advertisements notifying people
who had lost their chests by leaving them behind against their
will, or had been opened or plundered at sea, that they should
come and receive recompense for the same, not fourfold, nor
even full value, but only half value, your honor would be aston-
ished at the crowd of several thousand people. But as such
simple justice can not even be expected at this time, justice will
have to be deferred to that great, great, long, long judgment day,
when impartial justice will be dealt out to rich and poor alike,
and the uttermost be paid. At the present time about all the
satisfaction these poor sufferers can get is, 'Can you prove who
has opened and plundered your chest?' or, 'Have you a bill of
lading?' This has been the practice of some of the merchants

EPISTOLARY HISTORY. 791

at Philadelphia, and if it must continue much longer, the Lord
our God will say to the, city as He, did to her sister Sodom, 'Behold,
this was the iniquity of thy sister Sodom, pride, fulness of bread,
and abundance of idleness was in her and in her daughters,
neither did she strengthen the hands of the poor and needy ; but
rather weakened the hands of the poor and needy.' Eze. 16 : 49 ;
18: 12.

"We have special need at this time to call upon the Lord for His
protection, and in the meantime we ought to cleanse our hands,
or He will not answer our prayers, but will declare : 'And when
ye spread forth your hands, I will hide Mine eyes from you.
Yea, when ye make many prayers, I will not hear; because your
hands are full of blood.' ':

Then, under date of June 12, he adds a brief postscript, in which
he appeals to the governor for an honorable and merciful adminis-
tration. Again, referring to the eighty-second psalm, and invok-
ing the blessing of heaven upon the magistrate and his coun-
selors, he assures his honor that with his honorable treatment
of the Germans, they would prove loyal to the colonies. He also
offers a warning against farther injustice to his people, and sug-
gests that it would not be prudent to call on them for assistance,
as there were also some wicked people among the Germans, for
whose acts he would not be responsible if they should find them-
selves overpowered by the French. They might make reprisals
on those who had picked their chests and forced them to pay that
which they did not owe ; and, indeed, if they had been Englishmen
who had suffered so much, he would be still less willing to be
bound for their good behavior.

Then he appeals to the governor not to regard his cause as a
trifling matter, as it involved the welfare of many influential Ger-
mans, who had lost from fifty to one thousand pounds, by having
their baggage left behind, or being robbed of their belongings
in the stores, and who are now obliged to live in poverty, and
consequent grief. Then he concludes with the following words : —

"If you doubt the truth of this assertion, let the injured people
be notified in the newspapers in the hopes of redress, and your

792 HISTORY OF THE TUNKERS.

Honor will believe me. But if the German nation should learn
that this government has no respect for them, and that no justice
can be obtained, it would be utterly in vain to offer them free
schools, especially if they are to be regulated and inspected by one
who is neither respected nor regarded in all the province.

"I hope your honor will pardon my scribbling. I have no object
in view except the needful redress for the multitude of grievances
of the poor people and the preservation of their lives and prop-
erty, and that the friendship of the Germans towards the English
nation may be retained, and for the honor and integrity of your
excellency, and not a farthing for your humble servant.

"Christopher Saur/'

letters from elder grabill myers.

Brother Myers was my elder. Under him I was elected to the
ministry, and by him advanced to the second degree in the office.
We were warm personal friends. I know of no other aged man
in the brotherhood whom I held in higher esteem for his Chris-
tian virtues than I did Elder Grabill Myers. And it is a source
of great satisfaction to me to know that our admiration for each
other was mutual. The following letters from his hand will
indicate his regard for me, as well as express his views upon sev-
eral important subjects of church polity.

In a letter dated El Dorado, June 12, 1882, Brother Myers said :
"Your report of annual meeting and the progressive mass meet-
ing has come to hand. I suppose it is the best you could do
under the circumstances. For my part I will call you my brother
until it is proved that you have violated some law. And any
member that contends for the whole law, and makes an effort to
live it out, is my brother and my sister in the Lord. That is my
mind on the subject. You know I always was a little more pro-
gressive than most of the brethren of my age. To hang a man
without judge or jury is contrary to all law. I have read your
platform again and again. T can find no fault with it if carried
out. If I were to add anything to it, it would be this : In con-
nection with the eighteenth of Matthew, as usually read to appli-

EPISTOLARY HISTORY. 793

cants for baptism, if you will also read the first chapter of James,
it will make a perfect platform.

"I have retired from active service in the church, not willingly,
but from necessity. On account of bodily debility I am not able
to attend to the duties of an elder. I do not desire a position that
I am not able to fill ; but my heart's desire and prayer to God
for Israel is that they might be saved.

"My faith in Christ is the same as it was years ago. My
health is good, but the walking part has about given out. I must
use a crutch and a cane in walking through the house ; but I try
to content myself with my lot. I find that happiness in this life
does not consist in wealth so much as in contentment. I am well
cared for, and do not know that I have an enemy in the world.
I have plenty of time to read and meditate. I never doubted
my faith nor my motives ; but when I compare my actions with the
gospel, I come far short.

"I read the gospel more now than when I was engaged in busi-
ness. I occasionally find a passage of Scripture which I had not
noticed before. One of them is found in the ninth chapter of
Mark. When Christ sent out His disciples, and they returned
again, John said, 'Master, we saw one casting out devils in Thy
name, and he followed not us ; and we forbade him, because he
followed not us.' The Saviour said they should not forbid him,
"for there is no man which shall do a miracle in My name, that
can lightly speak evil of Me.' Acting in the name of Christ
always implies by His direction ; and faith in Him is a substance
of all true religion. My life is rapidly drawing to a close, and
I do not want to die with animosity in my heart against any
person. I take the Saviour's' language for my guide, 'For who-
soever shall do the will of My Father which is in heaven, the
same is My brother, and sister, and mother,' exclusive of names.
In this way I expect to meet the approbation of Him who has
power to save. Grabill Myers/'

794 HISTORY OF THE TUNKERS.

LETTER FROM ELDER ISAAC PRICE.

"To the Brethren in State Sunday-School Convention at Hunting-
don, Pennsylvania —

"Greeting: May the blessing of the Lord be with you.

"In view of providential hindrances which prevent me from
being with you, I will communicate a few thoughts.

"It is our first state convention. The action of this meeting-
will do much to accelerate or retard the blessed work. The rise
and progress of Sunday-schools with us have been slow. Its
advocates have not always watched its progress with patience.
But now we may thank God and take courage, that a state con-
vention is being held.

"My dear brethren, you are in a responsible position, looked
upon from above, and by the church, and will be watched with
care by those whose closest prayers are now being answered.
Try to lose self in the interest of the cause. Consider your work
accessory to the church, a nursery from which the garden of the
Lord is to be replenished.

"The vacancies made by death in the church, and the ravages
of the enemy, make needful all available means for recruit. You
have met to compare ideas. Allow yourselves free expression
to all thoughts which have culminated in the closet ; but watch-
fully guard and quickly suppress anything during debate which
may have a root of bitterness. Impulsive thoughts will arise
during discussion. Such as have been weighed in the balance of
conscience, and ripened into conviction of soul, may properly find
utterance, as though having lain long dormant.

"There is great power in the mind, if kept under the quickening
of the spirit, which enables the speaker to accept or reject such
uprising thoughts instantly. The painful remembrance of
unwise and unprofitable utterances has been the lot of us all. To
err is human. God is merciful, yet wisdom dictates the use of
all available aids to avoid error as far as possible. That power
alluded to above is only attained by fasting, prayer, and watch-
fulness ; but the blessed boon is worthv of the effort.

EPISTOLARY HISTORY. 795

"Dear brethren, we have aggregated from various previous
surroundings, some from other folds, and all more or less affected
in our earlier years by associations, attending of services among
other persuasions, school influences, reading books beside the
Bible, and there is need to be very cautious not to jar the feelings
of any one unnecessarily.

"Love is the precious charm that unites hearts and covers real
or apparent defects. 'Let love be without dissimulation.' We
need each other's aid. We can not walk alone ; much less can
we work alone in the Master's cause.

"How sweet is Christian love ! What a glow it sends into the
dark chambers of the heart ! How important to watch the embers
when the light begins to flicker !

"Poor human nature, how prone to envy, jealousy, and secret
dislike ! What dire efforts they produce, and under the guise of
zeal destroy the tender vines !

"You have appointed three days to a good work. Consecrate
those three days to God and humanity. My heart yearns for
precious results from your deliberations. In many closets God
will behold humble suppliants upon His mercy on your behalf.
And when you feel the sweet influence of love receding from the
heart, think that for that very emergency precious souls are pray-
ing in your behalf.

"Again I say, may the blessing of the Lord be with you all.
Amen. Isaac Price/'

ELDER MOOMAW TO H. R. HOLSINGER.

"Bonsacks, Va., Nov. 13, 1899.

"H. R. Holsinger — Dear Brother: Your letter of the 5th is
received and carefully read.

"You address me as a brother, and I can do the same in one
sense. We were once brethren in the fullest sense of the term,
but are now limited by our church relation being dissolved.
And while the church of which I am a member is progressing,
or we may say is drifting, into the current of modern Christianity,
with its liberal ideas, I remain steadfast, immovable in the doctrine

y96 HISTORY OF THE TUNKERS.

and practice of the church, as handed down to us by the fathers
of Israel, — a reflection of the apostolic pattern. And seeing it as
it is, we repeat the question, 'When the Son of man cometh, shall
He find faith on the eartli ?' And the time is coming, as is clearly
seen by history to-day, of the prophecy fulfilled and fulfilling.

"You, of course, have some knowledge of my biography, of
my work for and with the church. You say you have two of
my books. I know that my debate with Doctor Jackson on bap-
tism, with other subjects connected, has a wide circulation. I
have two other books now in the hands of the printers ; one is
The Divinity of Christ,' and the other a history of the church
during the Civil War, which is in part largely a biographical
sketch of my history of that period.

"And I suppose that you know something of my history in
connection with the E. A. Miller case in the hands of the com-
mittee at the Bridgewater school, in all of which, with the blessing
of God's providence, I was victorious ; and it proved creditable to
me in the church and out of it, especially since the development
of the Lordsburg scandal.

"I could have given the history of a number of our leading
brethren at an earlier period, when my mind and memory were
more active and retentive ; but now, in my advanced age, in my
eighty-sixth year, they have failed considerably. And as to send-
ing you photographs, as you know, the taking of pictures was
advised against by the church, and, in my mind, is inordinate in
its practice, and becomes in many cases idolatrous, therefore I
have never had my picture taken, nor in any way encouraged
others. I therefore decline your request. Please excuse me, and
believe me as ever, in one sense, fraternally yours.

"B. F. Moomaw."

CHAPTER XIX
MISCELLANY

THE FIRST AMERICAN BIBLE.

In 1748, Christopher Saur, at Germantown, Pennsylvania, pub-
lished the first German edition of the Bible, after having been
three years in press. But it was not until about one hundred and
seventy years after the first English colony had been planted in
America (at Jamestown, Virginia, 1607) that the Bible in the
English language was printed. During this long period the col-
onists were dependent upon the press of the old country for their
supply of the Sacred Scriptures. After independence had been
declared, however, such was the scarcity of Bibles that Doctor
Allison, pastor of the First Presbyterian Church in Philadelphia,
and others, memorialized Congress upon the subject, and that
body, in 1777, appointed a committee to confer with printers, with
the view of having published thirty thousand copies at the expense
of Congress, to be reimbursed by the sale of the books. Journal,
September 11, 1777. The difficulty of obtaining type and paper
induced the committee to recommend to Congress to direct the
committee on commerce to import, at the national expense, twenty
thousand English Bibles from Holland, Scotland, or elsewhere,
and Congress ordered the importation. But afterward, when
the unsettled state of the country and its commerce prevented
the execution of this order, Congress resumed the subject of
printing, which was referred to a committee of three, in which
George Duffield, of the Presbyterian Church, and William White,
of the Episcopal, chaplains of Congress, assisted. And the first
American edition of the Bible in the English language was
printed in 1771-72, in small duodecimo form, and brevier type.
Christopher Saur, who by his private means and enterprise pub-
lished the first American edition of the Bible in the German lan-
guage, was one of the first preachers in the Tunker Church in

(797)

798 HISTORY OF THE TUNKERS.

America. And this he accomplished twenty-four years before the
Bible was published in the English language by national aid.

The cost and labor to publish the Bible in the German lan-
guage certainly is equal to that of publishing one in the English ;
yet to accomplish the latter the nation was solicited to aid, while
one old brother, unnoticed, unappreciated by a scoffing world,
which called him tunker, dipper, meekly lays his hand to his press
and prints and publishes one himself.

FORMING PUBLIC SENTIMENT.

About the year 1870 I conceived the idea of reporting the pro-
ceedings of the annual meeting in full, giving all the speeches.
With this view, I engaged the services of a competent reporter
from the office of the National Intelligencer, at Washington City.
I was to pay him four dollars per day, including going and com-
ing. The conference was held that year near Roanoke, Virginia.
To assure the success of the enterprise, I wrote to Elder B. F.
Moomaw, chairman of committee of arrangements, telling him
of my prospect, and soliciting his assistance in securing accom-
modations for writing and entertainment. However, I had mis-
taken my man, who, instead of helping me, took advantage of
his foreknowledge of my intentions. Instead of complying with
my requests, he took steps to forestall the work, in so far as to
have the standing committee take action on the case. That action
embraced a resolution to forbid the taking of such a contemplated
report. I was informed of this action on entering the grounds.
I strenuously insisted upon having the report taken down at all
events, even if I dare not publish it, as it would cost me no more,
having engaged the reporter, who was also on the ground ready
to go to work. Hence I was called before the standing com-
mittee. In debating the case with them, I was told that I should
have known that the sentiment of the brethren would not be
favorable to such a new movement. To this I made reply that
I regarded it as my privilege, as editor of a paper, to mould
public sentiment. To this remark I received the answer, from
some old brother, I think it was Henry Davy : "You may find it

MISCELLANY. 799

a pretty hard matter to lead the sentiment of the annual meet-
ing. The brethren generally do their own thinking/'

In connection with the above statements I recall another simi-
lar declaration. In conversation with Hon. C. C. Musselman,
then a member of the church in good standing, on some subjects
relating to the development of the church, he remarked, "Hol-
singer, you can never get the Tunker Church out of its old ruts ;
you may as well give it up."

Brother Musselman has now been dead about twelve years, but
the annual meeting is still alive and serves the Tunker Church ;
and the report of annual meeting has become a standard in liter-
ature in the Tunker Church ; and I, thank God, am still living to
see the fruits of the labor in endeavoring to form public senti-
ment. It is the privilege and opportunity of a vigorous and per-
sistent editorial career.

These scraps are not being written in a spirit of prophecy nor
vainglory, but simply from observing the signs of the times as
they used to be and are now. The Tunker Church does move,
but, like "the mills of the gods," she grinds slowly, but surely —
not so exceedingly slowly, either. It has only been about thirty
years since the above incident occurred in Roanoke County,
Virginia.

In 1879 annual meeting was again held in the same county,
where the reporter was regarded as an important factor of the
conference.

ENCOURAGEMENT.

"Brother Henry : I send you a list of names, hoping to aid you
in your great work for the good of the brotherhood. I do not
believe there ever was a paper published that has done so much
good, and brought joy to as many households, as the Christian
Family Companion. It has become a welcome messenger to
many ; it has caused light to shine in dark places ; it has made
many souls glad in the far west, who have left their brethren and
relatives, and it makes them rejoice to hear from those whom
they left back. . . . Many persons read, but do not reflect

8oO HISTORY OF THE TUNKERS.

what labor, patience, vexation, and anxiety the editor has to
endure before they can read the paper. I was in the printing
business once myself, and I can sympathize with you in your
labors.- Doctor F. C. Renner.

"New Midway, Maryland, October, 1873."

On the nth of February, 1873, Elder Isaac Price, of Schuyl-
kill, Pennsylvania, remained home on account of the inclemency
of the weather. He reread several copies of the Christian Family
Companion, and made the following comments : "Tt is wonderful
how much they improved on a second reading, on a leisure day.
I now remember that on a similar occasion I did likewise, and
then, as now, found deeper interest and higher appreciation on the
second reading." This reflection followed: "That the Christian
Family Companion is not a paper to be read as a common news-
paper, and then thrown by, but ought to be read as we read the
Bible, prayerfully and at seasons set apart for that purpose. And
where there is a family who will listen attentively, marked selec-
tions should be read to them. — Page 154, 18/3.

A TUNKER WAR EPISODE.

At a communion meeting held near Plattsburg, Missouri, in
1873, Brother Addison Harper, formerly a rebel general, and
Franklin Holsinger, a major in the Union Army, met, saluted
each other, and then in conversation wandered off to a grove,
where the following colloquy occurred : —

"You spake of my being a rebel officer. Now, brother, I will
tell you the most remarkable story of my life. I participated
in many battles, including first Manassas, where I captured, with
my command, some seventy non-combatants, — Congressman Ely,
of New York, and others. I was ordered to Romney to recon-
noiter a Federal force advancing. While near there, I stopped
at a farmhouse, where I found they were Tunkers. In conver-
sation with the old brother, I told him my wife was a Tunker.
He looked at me, and asked, 'Did she counsel thee to go to war
and fight?' I remembered her pleadings with me to stay by the
fireside, and it smote me to the heart. I at once resolved to resign

MISCELLANY. 8oi

and go home. As I was returning to camp, a young man was
taken, on whose person a letter was found indicted by a Brother
Leatherman, giving full intelligence of our forces to the enemy.
The colonel commanding the expedition approached me, and
ordered : 'Captain, go over to that house and take that man, and
bring him along. There he is ; bring him.' I knew him to be
a Tunker, and his crime punishable with death. I had no alter-
native but to obey ; so, taking a lieutenant and sergeant, we rode
up to the house, when I accosted him with, 'Mr. Leatherman, L
am sent to arrest you.' 'Arrest me! What for?' 'For that fool-
ish letter of yours,' I said. He turned pale, but answered, 'May
I go into the house and get some articles of clothing?' 'Cer-
tainly,' I answered. I waited outside, and inwardly prayed to
be relieved of the responsibility of this arrest, as I was more than
half a Tunker at heart. He remained in the house some time,
and I noticed that he came to the window and looked out upon
the road several times. Then he came down and went to the
stable for his horse, which he saddled and mounted. Hearing
a clatter of horses' feet approaching, I looked behind me, and not
fifty yards distant came the Federal force. Brother Leatherman
road around the house, and the Union men fired a volley at me
before I could leave the yard. Having a good horse, I put spurs,
and got away safely. Arriving at camp, I at once resigned, and
went home.

"The war ended. The brethren commenced their meetings
again, preaching peace on earth, good-will toward men. I was
baptized into the brotherhood.

"Some time after, two men came along by our house, and asked
the road to the Tunker meeting-house. I answered that if they
stayed overnight, I would be their escort to the meeting. They
stopped. We took care of the horses. One of the brethren now
came forward, holding out his hand, with, 'Brother Harper, this is
a different meeting from our last,' laughing. T do not know to
what you refer,' I answered. 'Why, Brother Harper,' he said,
'don't you know when you took me a prisoner, when the Union
men came in just the right time to save me from going with you,
5i

802 HISTORY OF THE TUNKERS.

while you were forced to fly for your life, with the Union men
pouring a volley after you ? 'Yes,' said the good brother, 'blessed
be God, this is a far different meeting,' and we sealed it with the
salute of the brethren ; and, believe me, Brother Franklin, it will
ever be looked upon as one of the most interesting epochs of my
whole life."

Truly, "truth is stranger than fiction."

franklin's testimony— progression.

Benjamin Franklin in his autobiography says: "Michael Wohl-
fahrt (an Ephratah Tunker) complained to me that they were
grievously calumniated by the zealots of other persuasions, and
charged with abominable principles and practices, to which they
were utter strangers. I told him this had always been the case
with new sects, and that, to put a stop to such abuse, I imagined
it might be well to publish the articles of their belief and the rules
of their discipline. He said it had been proposed among them,
but not agreed to, for this reason : 'When we were first drawn
together as a society,' said he, 'it had pleased God to enlighten
our minds so far as to see that some doctrines which were
esteemed truths were errors, and that others which we had
esteemed errors were real truths. From time to time He has
been pleased to afford us further light, and our principles have
been improving and our errors diminishing. Now we are not
sure that we have arrived at the end of this progression, and at
the perfection of spiritual or theological knowledge, and we fear
that if we should once print our confession of faith, we should
feel ourselves bound and confined by it, and perhaps unwilling
to receive further improvement, and our successors still more so,
as conceiving what their elders and founders had done to be
something — never to be departed from.'

"This modesty in a sect is perhaps a single instance in the his-
tory of mankind. Every other sect, supposing itself in possession
of all truth, and that those who differ are so far in the wrong,
like a man traveling in foggy weather, those at some distance
before him on the road he sees wrapped up in the fog, as well as

MISCELLANY. 803

those behind him, and also the people in the fields on each side,
but near him all appears clear, though in truth he is as much in
the fog as any of them."

A MOTHER IN ISRAEL, INDEED.

Esther Swigart Vandyke was born in Mifflin County, Pennsyl-
vania, May 20, 1 83 1. She was married to Elder Archibald Van-
dyke, December 18, 1851, and united with the German Baptist
Church in 1853. She raised fifteen children, and all are members
of the same church, with the sons and sons-in-law of those who
are married, and the grandchildren. Two of the sons and three
of the sons-in-law are ministers of the gospel. She died near
Rockford, Nebraska, October 2, 1899, aged sixty-eight years four
months and twelve days.

NEW ARGUMENT IN FAVOR OF FORWARD ACTION IN BAPTISM.

We find the following in the Gospel Visitor for May, 1854. It
is from the pen of Brother James H. Tracy : —

"Those who are in favor of a backward action, and rely so
much in support of it on Paul's comparing baptism to a burial, in
Romans 6, we would humbly beg to consider that passage more
carefully, and especially take notice that Paul does not say that
we have been planted together in the likeness of His burial,
but 'that we have been planted together in the likeness of His
death/ All will admit that Jesus died before He was buried;
and we read that His death was on this wise, when He had
finished His work, He bowed His head, and gave up the ghost,
and then died. Hence we conclude that, inasmuch as Christ died
by bowing His head, not backward, but forward, we have been
planted together in the likeness of His death by a forward action,
and that a backward action would not be in the likeness of His
death."

A REMARKABLE FAMILY.

George and Rebecca Myers were the parents of fifteen children,
fourteen of whom they raised. There were ten sons and five

804 HISTORY OF THE TUNKERS.

daughters. They were raised near Bearville, Lancaster County,
Pennsylvania, where they were married and started in life about
1807, and there all their children were born. About the year
1834 they moved to Brown Township, Mifflin County, near the
place where Kishacoquillas Seminary was subsequently located.
There they resided about fifteen years, when they retired from
active life, and removed to the vicinity of Shirleysburg, Hunting-
ton County, where they resided until the death of the husband, in
August, 1862.

All their children save one became members of the Tunker
church, of which their parents were honored adherents. Six of
the sons were ministers of the same denomination. Grabill,
George, and Christian were called to the ministry in the German
Valley congregation, at the old stone meeting-house. George
was elected about the year 1852, and Christian in 1861. Reuben
was called to the ministry in Lewiston church, Mifflin County, in
1849; Abram in the Spring Run church, near McVeyton ; Isaac
in the Yellow Creek church, Illinois.

Grabill Myers probably preached more sermons than any one
minister of his denomination in the state. He was actively
engaged in his calling for over fifty years. He preached in every
congregation in his church in the state, and made several tours
through the western states.

Reuben, the second son, died in Ferguson's Valley, Pennsyl-
vania, in 1863. At the present time (November, 1899) the fol-
lowing are still living : Abram, at Adel, Iowa ; Christian, at
Warble, Pennsylvania ; and John, in Boone County, Iowa.

The mother of this remarkable family, whose maiden name
was Rebecca Grabill, was born in Lancaster County, Pennsyl-
vania. She died at the house of her son Christian, June 24, 1882,
at the age of ninety years, eight months, and ten days. She
retained the faculties of her mind and all the senses to a remark-
able extent to the very last. She was a consistent member of
the Tunker Church for about sixty-two years.

MISCELLANY. 805

THE REPUTATION OF THE EARLY TUNKERS.

Elhanan Winchester, in his "Dialogues on Universal Restora-
tion," page 179, published in 1787, describes the character of the
Tunkers of his time, which might be said to embrace the latter
half of the eighteenth century, in the following unmistakable
language : —

"Such Christians as they are I have never seen. So averse are
they to all sin, and to many things that other Christians esteem
lawful, that they do not only refuse to swear or to go to war, but
they are so afraid of doing anything contrary to the commands
of Christ that no temptation would prevail upon them even to
sue a person at law, for either name, character, estate, or debt,
be it ever so just. They are industrious, sober, temperate, kind,
charitable people, envying not the great nor despising the mean ;
they read much, they sing and pray much, and are constant
attendants upon the public worship of God. Their dwelling-
houses are all houses of prayer. They walk in the command-
ments and ordinances of the Lord blameless, both in public and
in private. They bring up their children in the nurture and
admonition of the Lord. No noise of rudeness, shameless mirth,
loud, vain laughter we heard within their doors. The law of
kindness is in their mouths ; no sourness or moroseness disgraces
their religion ; and whatever they believe their Saviour has com-
manded, they practice, without inquiring or regarding what others
do. I remember the Rev. Morgan Edwards, formerly minister
of the Baptist Church in Philadelphia, once said to me, 'God
always will have a visible people on earth, and these are His
people at present, above any others in the world.' And in his
history of the Baptists in Pennsylvania, in speaking of these
people, he says: 'General redemption they certainly held, and
withal general salvation, which tenets, though wrong, are con-
sistent. In a word, they are meek and pious Christians, and
have justly acquired the title of the Harmless Tunkers.' " *

* Belcher— Religious Denominations, page 293.

806 HISTORY OF THE TUNKERS.

CONVENTION CALL.

The following is an important document in the history of the
Brethren Church. It indicates the gravity with which the early
church councils of the denomination were regarded, and the
importance attached to the call and announcement of their gen-
eral conference.

NATIONAL CONVENTION CALL.

"To the Congregations of the Brethren Church —

"Greeting: We, your national executive committee, appointed
by the convention of 1883, believing the requirements of the
brotherhood demand a national convention at an early date, for
the purpose of consulting and advising upon measures and means
of accomplishing greater good in the Master's vineyard, do hereby
issue a call for such a convention on Thursday, November 11,
1886, in the college building, at Ashland, Ohio, to be continued
at the pleasure of the convention. And we humbly hope this
call may meet the approval of the brotherhood.

"Samuel C. Stump, Chairman.
"Falls City, Nebraska:'

ANNUAL MEETING.

On this subject Brother A. H. Cassel writes: —
"I have good authority for saying that in early times minutes
were not kept every year, neither was the conference called yearly
or annual meeting, because it was not held annually, but only
when there was occasion for one. The first one of which I have
anv knowledge, was held in the Conestoga church, about 1743,
occasioned by Count Zinzendorf, to which George Adam Martin
was sent as a delegate. Then we have no account of another big
meeting, as they were called, till about 1760, when Christopher
Saur gave occasion for one. But before the appointed time came,
matters were satisfactorily adjusted, and so the proposed big meet-
ing was recalled.

"They were generally called big love-feasts, when the adjoining
churches and elders were invited, and then, if there were any dif-
ficulties of a general character, that the individual church could

MISCELLANY. 807

not adjust, it was brought up either before or after the love-feast.
But quite often there was nothing brought, so the time was spent
in worship ; consequently there was nothing to place on the
minutes."

A number of special councils were held. We give the follow-
ing:—

1822, Canton, Ohio; 1835, Montgomery County, Ohio; 1840,
Montgomery County, Ohio; 1845, September 20, Elkhart, Indi-
ana; 1846, September 4, Washington County, Tennessee; 1848,
September 23, Delphi, Carroll County, Indiana; 1851, November
22, on account of the Far Western Brethren, in the Mill Creek
church, Adams County, Illinois.

LAYING ON OF HANDS.

Hands were laid on all church officers in the early history of
the Brethren Church. This fact was confirmed in my mind by
reading the diary of Christopher Saur, of 1780. Under date of
August 9, he says : "We laid hands [meaning himself and Martin
Urner] on the following brethren : Martin Gaby, as deacon ; David
Kintzy, as minister ; Michael Frantz, as deacon ; and Brethren
George Bashor and Jacob Meyer, as ministers at Little Swatara ;
and, on the 15th of August, on George Miller, at Big Swatara, as
deacon."

Originally the practice was to have the supper and communion,
and then wash feet before separating. Soon the error was dis-
covered, and then they washed between the supper and com-
munion. This practice was continued until a learned man named
Heinrich Reitz, who was the author of a translation of the New
Testament, convinced the brethren that only preparation of the
supper was ended when the Saviour rose to wash the disciples'
feet. This occurred before the brethren came to America, so
that the present practice is older than the church here.

Note. — "This extract and above notes prove it to be an incon-
trovertible fact that the ancient brethren did instal all the officers
of the church by the laying on of hands, but never until after they
had proven themselves as worthy and useful. This precaution
they observed with reference to St. Paul's charge to Timothy

808 HISTORY OF THE TUNKERS.

(I Tim. 5:22), 'Lay hands on no man suddenly.' I have also
records in the handwriting of Alexander Mack of different dates,
which are even yet more to the point than the above, — that they
laid hands not only on the overseers, or elders, but on the speakers,
or preachers, and also on the deacons, or poor servers; which
custom was universally followed, until some unworthy ones began
to thirst after power, and assumed authority that was never dele-
gated to them by the church, out of which came priestcraft, and
that gradually changed annual meeting from an advisory council
to a judicial tribunal, which domineered over God's heritage in so
far as to forbid laying hands on any except on their own craft
(bishops), which was necessary to establish their own superior-
ity. And besides other grievances, it would also forbid the wash-
ing of feet after our most ancient and sacred order of the same
one washing and wiping, as Christ gave us the plain precept and
example. Abram H. Cassel.""

From letters written to Elder J. B. Wampler by Brother A. H.
Cassel, we glean the following items on different subjects. The
first letter is dated June 8, 1886.

Deaconess. — That there were such in the Brethren Church is a
fact that can not be disputed, as I have the names and records of
several. They were elected by vote, as other officers. Whether
they were installed by laying on of hands I can not say, but am
inclined to believe they were, because the brethren were in the
habit of installing all the officers of the church by imposition of
hands, so why not also on the deaconness, as we know they did on
the deacon ? And while hands are laid on sisters in baptism the
same as on brethren, why not when chosen to an important office
in the church ? I give an extract of such an election from the old
Germantown church-book, in the handwriting of Alexander Mack.
I will give it verbatim et literatim, as follows : —

"Anno 1769, den 20 August ist hack dcm Rath des Heligen
Geistes, 1 Tim. 5, v. 9, 10, in der Gemeinschaft dcr Brucdcr unal
Schwestern nach der Weise and Ordning dar Apostolischen
Gemeine dar erst en Christen durcJi Wahl Stimmen zur deinerin
crwahlet worden die Schwester Margaretha Baeyerin."

MISCELLANY. 809

Translation. — August 20, 1769, hands were laid on Sister Mar-
garet Baeyerin, according to the inspiration of the Holy Ghost, in
accordance with 1 Tim. 5:9, 10, in the Church of the Brethren,
after the ordinance of the apostle and the early Christian Church,
she having been elected by the congregation to the office of
deaconess.

This extract, in the quaint handwriting of Alexander Mack, I
think should forever satisfy all inquiries about deaconesses. She
(Margaretha Baeyerin) lived long, and appears to have been
faithful.

Annual Meeting. — The first big meeting the brethren ever held
was in Lancaster County, Pennsylvania, in 1742. There were
then special reasons that occasioned it which I need not state.
But there is no evidence of another such meeting being held for
many years, and I am extremely doubtful whether there was, for
there is no record, no minute, and no mention of anything of that
kind existing. But love-feasts were regularly held. Then it was
customary, more than now, to assemble from far and near ; and
on such occasions difficulties, if any existed, were always adjusted
by and with the old fathers when present ; and when difficulties
of a peculiar or any important nature occurred, which required
more time, and consideration which could not then and there be
given, then a big meeting was appointed for the purpose, where
other queries were also propounded, if any were brought up.
Such was the case of the big meeting of Lancaster County, Penn-
sylvania, in 1763, concerning the Catharine Hummer case.
Another such a big meeting (Groszcn Rath) was proposed in the
Christopher Saur case, but recalled in 1767. After they had
established regular gatherings for councils, they still always
observed the love-feast and communion in connection with them.
The custom was for all the brethren and delegates to reach the
vicinity by Thursday evening, that they might meet on Friday
morning for business, which was generally all transacted by Sat-
urday morning, or, at the farthest, by noon. Then public worship
commenced, and the communion in the evening, and public meet-
ing on Sunday morning again. After dinner they all dispersed

8lO HISTORY OF THE TUNKERS.

to their homes. I was present when this was the custom, forty
years ago. As business increased, they could sometimes hardly
get through with it in the allotted time, so they changed to having
public worship and communion first, either on Saturday or Sun-
day evening, optional with the church where the meeting was
held. Then business commenced on Monday morning, and closed
when through with it. This is the way the big meeting or council
was held until 185 1, when it was decided to have no communion
in connection with it. Meanwhile there were many changes in
the way of choosing committees and doing business which need
not be recounted, although there were good reasons for them.

Commencement of Annual Conferences. — When the commence-
ment of their being held annually was, I am not prepared to say,
precisely, on account of the various big councils. I have the
report of one at least, held in Maryland concerning the Charles
Hudds case, in 1814. There was only that one case brought up.
I have also an account of another big council, held in 1826, in
which there was only one query brought before the meeting.

I was also told that on one occasion, after the brethren had com-
menced to meet annually in council, they had no query at all.
They then improved their time in public worship. That speaks
well for the peace and unity of the brotherhood, when elders were
the servants of the church instead of its leaders.

"The Brethren Encyclopedia." — "The Brethren Encyclopedia,"
published by Henry Kurtz, appears never to have been endorsed
by the church, but was severely criticized as soon as it made its
appearance. The charge against it was that Brother Kurtz added
too much of his own, and made too much and too free use of his
own judgment in the selection of what he published. It was,
therefore, branded as "Kurtz' Cyclopedia," instead of being the
brethren's or the cyclopedia of the church.

Sisters Breaking Bread. — In the churches that were organized
on the congregational platform, and in those of California, the
sisters break the communion bread the same as the brethren.
Old brethren were often puzzled to give Scripture or reason for
sisters not doing so.

MISCELLANY. 8ll

The Kiss.— The brethren never pretended to give Scripture for
the observance of the kiss during the communion service, but
since our communions are intended as a renewal of our covenant
with the Lord and with one another, and as a kiss has ever been
regarded as a pledge of union and a token of love, it seems to me
as being not out of place around the communion table.

Communion and Passover. — We believe that the Jewish Pass-
over and the institution of the communion were closely connected,
but we must allow that our communions are under different cir-
cumstances. We have nothing to do with the observance of the
Jewish Passover. Christ was the end of the law, and had not
yet suffered and died, therefore they had no occasion to dis-
connect the two by speaking about it. But from Paul's expres-
sion, "As often as ye eat this bread, and drink this cup, ye do
show the Lord's death till He come," we think it right and proper
to do so by words rehearsing a little of His sufferings, as well as
by the emblems of which we partake. But a long sermon or
harangue we would think very much out of place. Even our
most ancient brethren differed in opinion as to whether we should
give thanks twice, or separate thanks for the bread and the cup.

Joseph Rittenhouse was the first Tunker bishop that lived in
the Black River congregation, Medina County, Ohio. So it is
claimed by his daughter, Mary Hoover, of Chatham, same
county. She was baptized December, 1855, at the age of nine
years, by Elder Jacob Garber.

Elder J. D. Haughtelin, of Panora, Iowa, was born November
17, 1835; was baptized October, 1851, by Elder David Bosser-
man, at Marsh Creek, Pennsylvania. His brother, A. H. Haugh-
telin, was born August, 1837; was baptized October, 1852, by
Elder Adam Brown, at Friends' Grove, Pennsylvania ; and died
December 13, 1899, in Reno County, Kansas. I was well
acquainted with both administrators mentioned.

When Elder John H. Umstad, of Montgomery County, Penn-
sylvania, baptized Elder John U. Slingluff, now of Sidney,
Nebraska, in November, 1843, at tne age of twelve years, it was

812 HISTORY OF THE TUNKERS.

intimated by some of the elderly Tunkers of Lancaster County,
that before long Brother Umstad would be practicing infant bap-
tism. There were isolated cases of child membership among the
Tunkers from the first, but they were few and far between, prior
to 1855, especially in central Pennsylvania and westward.

There were Sunday-school tickets printed by Christopher Saur
in 1744, of which I saw a sample in Brother Cassel's library.
There were also religious lottery tickets, which were in boxes,
and from which people drew Bible texts, which they regarded, in
a sense, the voice of God to them.

Name Brethren. — Alexander Mack, Sr., founder of the
church, adopted the word ''brethren" as the name of his church.
Alexander, Jr., followed his father's example, and in all the
records of the church he scrupulously used that name, of which
I could give numerous instances. Sometimes he also says, "In
the congregation of the brethren." The Philadelphia church
held fast to the Bible-alone doctrine of the old brethren in their
mode of washing feet, and the name brethren, as their records
testify. The inscription on the marble tablet above the door is,
"The Church of the Brethren."

The above is taken from a communication of A. H. Cassel to
J. H. Moore, dated June 1, 1886.

After a private communion held at the house of David Peebler,
Lebanon, Oregon, October 1, 1899, Brother Peebler stated that
the first Tunker Church in Iowa was organized at his house, in
Jefferson County, in 1840 or 1841. Elders George Wolfe and
Levi Roberts presided at the meeting. Brother Peebler was in
his ninety-seventh year at the time of the communion referred to,
and performed the service of washing and wiping feet.

George Adam Martin first suggested the propriety of reading
the eighteenth chapter of Matthew on baptismal occasions, about
1740. Previous to this Luke 14 was used, bearing on the build-
ing of a tower without counting the cost.

Confirmation by laying on of hands was not always observed
in the water. On occasions when there were a number of candi-

MISCELLANY. 813

dates and the weather cold, it was sometimes deferred until after
the change of clothes, in some of the eastern churches at least.
A sister by the name of Rachel Kruegar, or perhaps Creger,
who afterward married Elder Abraham Stanley, used to preach
occasionally, and is said to have exhibited marked ability as an
exhorter, but she was never authorized by any congregation to
preach. After her marriage she never attempted to preach, but
exercised freely in public prayer, in which she was peculiarly
gifted. She had a brother and sister who were mutes.

CHARTER OF THE BRETHREN CHURCH OF CALIFORNIA.

"State of California, Department of State.

"I, Edwin G. Waite, Secretary of State of the State of Cali-
fornia, do hereby certify that a copy of the Articles of Incor-
poration of the Brethren Church certified by the county clerk of
the county of San Joaquin as a copy of such articles filed in his
office, was filed in this office on the 22d day of August, a. d. 1891,
which articles and the copy thereof contained the required state-
ment of facts, to wit : First, the name of the corporation as afore-
said ; second, the purpose for which it is framed ; third, the place
where its principal business is to be transacted ; fourth, the term
for which it is to exist ; fifth, the number of its directors or
trustees, and the names and residences of those who are appointed
for the first year.

"And I do hereby further certify that the Articles of Incor-
poration set forth the holding of the election for directors, the time
and place where the same was held, that a majority of the mem-
bers of such associations were present and voted at such elec-
tion, and the result thereof, which facts were verified by the
officers conducting the election. Witness my hand and the
Great Seal of State at Office in Sacramento, California, this, the
twenty-second day of August, A. d. 1891. E. G. Waite,

''Secretary of State."

Trustees: J. W. Beer, C. H. Christenson, Ed. Reynolds, and
D. E. Ronk. John P. Wolf, resident minister.

814 HISTORY OF THE TUNKERS.

BRETHREN CHURCH CHARTER OF PENNSYLVANIA.

"To the Hon. Robt. L. Johnson, President Judge of the Court of
Common Pleas of Cambria County —

"Be it known that the subscribers with their associates having
formed a congregation in Johnstown, Cambria County, and
state of Pennsylvania, for the purpose of worshiping Almighty
Cod accordingly to the faith, doctrine, and usages of the Breth-
ren Church, and being desirous of becoming incorporated agree-
ably to the provisions of the act of the general assembly of the
commonwealth of Pennsylvania, entitled, 'An act to provide
for the incorporation and regulation of certain corporations,'
approved the twenty-ninth day of April, a. d. 1874, do hereby
declare, set forth, and certify that the following are the purposes,
objects, articles, and conditions of their said associations, for
and upon which they desire to be incorporated.

"First. The name of the corporation shall be the Brethren
Church.

"Second. The said corporation is, formed for the purpose of
perpetuating and extending the Christian religion and the influ-
ence of the gospel of Christ, and to that end to promote the
harmony, efficiency, and progress of all local Brethren Churches
in the United States without interfering with congregational
control and government, or seeking to set up or establish any
creed but the New Testament. To further that purpose all
members of Brethren Churches may become members of this
corporation.

"Third. The location or principal center of said corporation
is to be at Johnstown, Cambria County, and State of Pennsyl-
vania, which is to be its principal place of business and confer-
ence.

"Fourth. The corporation is to have perpetual existence.

"Fifth. The names and residences of the subscribers are as
follows : Solomon Benshoff, Johnstown, Pennsylvania ; Daniel
Crofford, Johnstown, Pennsylvania; S. A. Snook, Johnstown,
Pennsylvania ; W. A. Adams, Johnstown, Pennsylvania ; M. W.
Keim, Johnstown, Pennsylvania; Benjamin BenshofT, Johnstown,

MISCELLANY. 815

Pennsylvania; Benjamin Gochnour, Johnstown, Pennsylvania;
Abel Findley, Johnstown, Pennsylvania; S. J. Giffin, Johnstown,
Pennsylvania ; D. F. Ramsey, East Conemaugh, Pennsylvania ;
Hiram Gochnour, East Conemaugh, Pennsylvania; Patrick
O'Neil, East Conemaugh, Pennsylvania; George Berkeybile,
East Conemaugh, Pennsylvania; Jacob M. Cartney, East Cone-
maugh, Pennsylvania.

"The corporation has no capital stock. The membership
thereof shall be composed of the subscribers and their associates,
and of such other persons as may from time to time be admitted
in such manner and upon such requirements as may be prescribed
by the by-laws. The said corporation shall, nevertheless, have
power to exclude, expel, or suspend for just and legal causes,
and in such legal manner, as may be ordained and directed by
the by-laws.

i( Sixth. The oversight and management of the said corpora-
tion shall be vested in a board of three trustees, a majority of
whom shall be laymen, and such officers of the corporation as
may, under the by-laws, be trustees ex officio. The said trustees
shall be elected annually by the adult members of the corpora-
tion from among the adult male members of the same on the
twenty-second day of May, at the house of worship of said cor-
poration. The said trustees shall hold their office until their
successors are legally elected ; subject, nevertheless, to the power
of dismissal of any trustee and trustees from the said office by
the said corporation for legal cause and upon such proper and
legal notice and hearing as may be provided by the by-laws.
The names and residences of those chosen trustees for the first
year and who shall hold office until the next annual election of
trustees, are Benjamin Benshoff, M. W. Keim, and Daniel
Crofford, all of Johnstown, Pennsylvania.

"The corporation shall have power to hold, purchase, and
transfer such real and personal property as its purpose may
require, not exceeding the amount limited by law, and all the
property thereof shall be taken and held subject to the control
and disposition of the members of the corporation.

816 HISTORY OF THE TUNKERS.

"Seventh. The by-laws of this corporation shall be deemed
and taken to be its law, subordinate to the statute aforesaid, this
charter, the constitution, and the laws of the commonwealth of
Pennsylvania, and the Constitution of the United States. They
shall be altered and amended as provided for by one of the
by-laws themselves, and shall prescribe the power and functions
of the trustees herein mentioned, and those thereafter to be
elected, the times and place of meeting of the trustees and of this
corporation both for business and religious purposes, the num-
ber of members that shall constitute a quorum at the meetings of
the corporation and of the trustees, the qualifications and manner
of electing members, the manner of selecting officers, and the
power and duties of such officials, and all other, the concerns and
internal management of the said corporation.

"Witness our hands and seals this 28th day of May, 1884.

"Signed, Solomon Benshoff (L. S.), Daniel Crofford (L. S.),
and others.

"And now, June 26, 1884, this petition having been presented
to the undersigned, president judge of the forty-seventh. judicial
district, accompanied by proof of the publication of notice
thereof, and the same having been perused, and examined, and
found to be in proper form, and within the proposed named in
the act of Assembly of the 29th of April, 1874, and that the same
is lawful and not injurious to the community, the same is hereby
approved. R- L. Johnston,

"President Judge 47th District."

snow hill nunnery.

This institution is one of the landmarks of the early Tunkers.
Its history will be found elsewhere. The buildings are old and
dilapidated, practically worthless, but the land belonging to the
estate has become very valuable. There having been no regu-
larly-organized resident society connected with this institution
and no regular services held on the premises, for a number of
years, the state of Pennsylvania has instituted proceedings to

MISCELLANY. 817

have the property escheated to the commonwealth, and it is likely
that the courts will sustain the case of the state.

It appears that Andrew Snowberger was the first prior of the
order of the Seventh-day German Baptist monastical order. On
September 22, 1823, he sold his farm, consisting of one hundred
and sixty acres, to the Seventh-day German Baptist Society of
Snow Hill, for $16,334.

Peter Lehman, one of the ministers of the church, died Janu-
ary 4, 1823, and Snowberger died in 1825, and he was succeeded
by his son Samuel.

About the year 1845 tne monastical order began to languish.
From thirty inmates of the convent the number dropped to
twenty, and then still less. After 1894 Sallie Ann Calimer and
Dolly Misener were admitted to the convent. Miss Misener
died, and was the last nun of the cloister. Several persons still
reside in the building as objects of charity, supported by the
trustees of the church. The signers of the articles of the asso-
ciation of the monastical society in 1883, were the following:
John Snowberger, Henry Bauman, Barbara Lehman, Elizabeth
Snowberger, Catharine Hoch, Barbara Snowberger, Veronica
Snowberger, Susannah Fyock, Hannah Fyock, Mary Fyock,
Nancy Toms, Solomon Monn, Charles Hoch, Samuel Snowber-
ger, and David Snowberger.

A communion was held at the church connected with the
nunnery, during the year 1900, at which it is estimated over five
hundred persons were present. Jacob Diamond and John G.
King, of Morrison's Cove, Pennsylvania, were the visiting min-
isters. Those who were present report the services as having
been cold and formal, with no indications of the life and devotion
witnessed at the same services fifty years ago.

DOLLY MISENER.

This aged lady, now the only inmate of the once flourishing
nunnery at Snow Hill, Franklin County, Pennsylvania, we think
deserves a notice in our history. She is in her ninetieth year, a
well-preserved old lady. Her ancestors were members of the

8l8 HISTORY OF THE TUNKERS.

Tunker Church, some of them prominent, being ministers. Of
a family of eleven children, she was the only one that united
with the Seventh-day Baptists. She delights to talk of the days
of her youth, when she was engaged with her spinning-wheel
during winter, or working with the new-mown grass in the
meadow, helping to convey the same to the barn after it was
dried into hay, during summer.

One mile north of the nunnery, or the cloister, she was born,
the place being now in the suburbs of the beautiful village of
Quincy. One mile east of this, the historic South Mountains
rise in majestic splendor. The Cumberland Valley Railroad
passes through the farm on which she was reared. This is on
the banks of the old Antietam, where the red men of the forest
held high carnival long years ago. Dolly's cheerful disposition,
no doubt, is the cause of her long and happy life. She is one of
the oldest if not the oldest person in Quincy Township. During
winter she does not go out much, but during summer she still walks
across the meadow to the old white church, to meeting. This
building stands very near the spot on which the first nunnery
church was built, and projected by Conrad Beisel, in the year
1765.

Dolly is venerated by old and young. Her happy playmates
have long since passed away, but she has formed new acquaint-
ances, who love to give her company, and to whom she will con-
verse of old and new events much more intelligently than many
young persons who, apparently, are better educated.

Miss Misener died some time during the year 1900, hence
there was not living at the close of the nineteenth century, a
single representative of Conrad Beisel's wonderful enthusiasm.
The Germantown Tunkers did well to follow the advice of the
wise centurion, in not dealing too rigorously with the Ephratah
people; the inspiration not being of the Lord, it required only
to be left alone, and a natural death would follow.

MISCELLANY. 819

THE LITTLE TUNKERESS.

BY GEO. W. STOUDER.

Brown-eyed Ruth, the Tunker's daughter,

In her dress of simple gray,
Walked beside her quiet grandpa,

'Mid the garden flowers of May.

Beds of tulips, bright and golden,

Hyacinths of every shade,
Pansies, like sweet, childish faces,

Looking up to greet the maid.

How they reveled in the sunshine !

While, 'mid clumps of violets blue,
Filling all the air with fragrance,

Glistened still the morning dew.

Then out spoke the little maiden,

Looking at her dress of gray,
' Grandpa, can you tell the reason

Why God made the flowers so gay,

'While we wear the quiet colors

That you know we never meet
E'en in clover or the daises
That we trample underfeet?

' Seems to me a Tunker garden

Should not grow such colors bright."
Roguishly the brown eyes twinkled,
While her grandpa laughed outright.

'True it is, my little daughter,

Flowers wear not the Tunker gray,
But they neither toil nor labor

For their beautiful array.

'Feeling neither pride nor envy,

'Mong her sister flowers, she grows,
Well content to be a daisy,

Or a tall and queenly rose,

S20 HISTORY OF THE TUNKERS.

"Keeping still the same old fashions
Of their grandmama's of yore;
Else how should we know the flowers,
If each spring new tints they wore?

" Even so the Tunker maiden

Should be quite content to-day,
Like a tulip or a pansy,
In her dress of simple gray."

Once again the brown eyes twinkled;

"Grandpa, you are always right;
So you see, by your own showing,

Some may dress in colors bright.

"Those whom you call worldly people,
In their purple and their gold,
Are no gayer than these pansies
Or their grandmothers of old.

"Yet you know I am contented
With this quiet life of ours;
Still, for all, I'm glad, my grandpa,
That there are no Tunker flowers."

INDEX

Advice, Fatherly 115

Alamena, Mich 552

Ankenytown, 0 522

Antietam, Old Order Troubles.. 218

Apostolic Succession 34

Appanoose, la 554

Arnold's Grove Trial 517

Ashland, Elders' Council 555

Augwich, Pa 162

Aurelia, la 561

Baptists, The 29

Baptists, First 36

Baptism is Immersion 87

Beginning of Old Order Trou-
bles 418

Beggarstown, Pa 130

Berlin Committee Report 501

Berlin Situation 509

Bermudian 153

Blood of Things Strangled 105

Brethren Church — Biographical. 642

Bashor, S. H 642

Bauman, Mary Wagoner... 644

Bauman, Wm. J. H 644

Bauman, Louis S 643

Beaver, P. H 647

Beachley, U. M 646

Beer, Joseph W 650

Bemenderfer, A. R 652

Benshoff, Solomon 652

Benshoff, Benj 654

Bole, Daniel J 654

Bowman, J. L 656

Bowman, Joseph 658

Broadhurst, Stephen 658

Brown, P. J 659

Burnworth. J. H 660

Byers, William 660

Cadwallader, John 662

Chrisman, John 664

Copp, George A 664

Darling. Roger E 666

Ditch, L. W 667

Early, J. B 667

Ebe, Henry 669

Ensloe, H. S 669

Flora, Noah 670

Flora, Clara 670

Forney, Christian 672

Frantz, Henry J 673

Furry, S. B 674

Gillin, J. L 676

Grisso, S. B 677

Hady, M 678

riaskins, E. E 680

Hansel, Strother 681

Hazlett, L. A 681

Heckman, Hannah 682

Hedricks, L. Grossnickle. . 682

Herrington, William H 683

Hetric, D. J 686

Hopkins, Daniel A 686

Ingleright, A. J 686

Jerrold, E. M 688

Kellar, J. R 689

Keifer, William 690

Killhemer, Isaac 692

Kimmel, J. L 693

Knepper, John Henry 693

Leedy, Isaac 696

Leedy, Samuel A 697

Livengood, Z. T 698

Lyon, W. M 698

Mackey, J. C 700

Meyers, M. C 700

Meyers, M. C, Mrs 701

Meyer, Waldemer 701

McClain, W. S 702

Miller, Daniel 706

Miller, E. S 710

Miller, Wm. Henry 712

Moomaw, D. C 702

Murr, Henry 713

Myers, John A 713

Myers, Jonathan 714

Nicholson, John '. . 720

Reed, *A. P 721

Reichard, V. M 722

Replogle, R. Z 724

Roop, J. E 726

Schlisler, B. F 728

Schuler, Lydia 728

Shively, Martin 730

Smith, Eugene H 731

Sterling, John 734

Sterling, Mary M 735

Stump, S. C 736

Summers, W. W 738

Tally, J. 0 739

Teeter, R. R 740

Teeter, Elias 740

Thomas, Michael J 742

(821)

822

INDEX.

Tombaugh, James M 743

Wampler, J. B 744

Wengert, J. W 744

Whitacre, Robert 740

White, M. S. 747

Witter, M. A 75*

Winey. J. G 747

Wilt, S. W 747

Wolfe, George 752

Wolfe, John P 755

Wood, L. G 756

Yoder, C. F 758

Yoder, E. L 75°

Brethren Church — Congrega-
tional 552

Alamena, Mich 552

Ankneytown, 0 552

Appanoose, la 554

Ashland, 0 555

Altoona, Pa 605

Aurelia, la 561

Beaver City, Neb 562

Bear Creek, 0 563

Berlin, Pa 564

Bethel, Ind 567

Bethel, Ark 567

Brooklyn, la 568

Buckeye City, 0 57°

Campbell, Mich 570

Chaparal, The, Cal 573

Chicago Mission, 111 573

Cowanshannoc, Pa 574

Darwin, Ind 577

Dunlaps, Ind 575

Edna Mills, Ind 576

Enon, la 576

Fair Haven, 0 580

Fairview, Ind 581

Fairview, Pa * 581

Falls City, Neb 582

Fredericksburg, Pa 605

Glade Run, Pa 583

Gretna, 0 584

Homer, 0 584

Illiokota Conference 584

Lanark, 111 588

Loree, Ind 590

Lower Valley of Va 59*

Maple Grove, Kan 592

Mount Zion, 0 593

Manor, Pa 593

McLouth, Kan 594

Mexico, Ind 594

Meyersville, Pa 595

Milford, Ind 600

Milledgeville, 111 601

Millersburg, la 602

Morrison's Cove, Pa 602

McKee, Pa 602

Mt. Olive, W. Va 605

Mulvane, Kan 605

New Virginia, la 606

Nickerson, Kan 607

Northern Indiana 608

North Liberty, Ind 609

North Solomon, Kan 609

Oakville, Ind :.... 610

Oakland, Pa 611

Ohio Statistical Report 612

Philadelphia, Pa 613

Pittsburgh, Pa 619

Pleasant Hill, 0 621

Pleasant Valley, Mich 622

Pleasant View, Ind 624

Pleasant View, Kan 624

Pony Creek, Kan 624

Roann, Ind 625

Round Hill, Va 626

Salem, Ind 627

Salisbury, Pa 627

Silver Creek, 0 628

Southern California 629

South Haven, Kan 631

Stony Creek, Pa 632

Sugar Creek, la 633

Summit Mills, Pa 633

Sunnyside, Wash 634

Tiosa, Ind 634

Turlock, Cal 635

Uniontown, Pa 635

Valley, Pa 635

Warsaw, Ind 636

Washington, D. C 637

West Independence, 0 637

Waterloo, la 579

Winchester, 0 638

Zion Hill, 0 638

Brethren Church—Historical... 470

A Serious Departure 480

Ashland Convention 529

Berlin Committee Report... 501

Berlin Situation 509

Church Charters 815

Church Statistical Report... 547
First General Conference. . 539
First Meeting of Progress-
ives 526

Financial 548

Confirmation of Berlin Com-
mittee 514

INDEX.

823

Dayton Conference 540

Declaration of Principles... 530
Holsinger's First Antago-
nism to A. M 476

Holsinger's Defense ....520-525
Letters from Moses Miller. 492

Schoolhouse No. 7 471

Standing Committee — Reply

to Progressive Committee 527
Standing Committee — A Se-
cret Organization 489

Transitional 470

The Progressive Christian

and Annual Meeting 495

Progressives Opposed to

New Organization 536

Purchase of Brethren Evan-
gelist Publishing House.. 546
Name of Convention

Changed 547

Names of Delegates 541

Statistical Report 547

Brethren Church Charters 815

Bridge at Schwarzenau - 41

Bridgewater College 283

Bridgewater— Illustration 284

Brownsville, Md 163

Brush Creek, Mo 193

Bowman Brethren 761

Christian Libe 126

Chronicon Ephratense 118

Church Territory Defined 208

Congregational Brethren 762

Conversation Between Father

and Son y^

Conversions 240

Councils— District and General. 208

Danish Missions 166

Davidische Psalterspiel 263

Dayton Convention 540

Deacons, Election of 238

Declaration of Principles 530

Denominational 273

Discipline of Members 208

Doctrinal 207

Early Internal Troubles 121

Educational 281

Eight 37

Election of Officers 203

Election of Elders 233

Election of Ministers 234

Election of Deacons 238

Elkhart, Ind 172

Ephrata Movement 136

Ephrata, Decline of 143

Epistolary History 774

Letters from Alexander

Mack, Jr 774

Letters from Alexander

Mack, Jr 780

Letters from John Hilde-

brand 775

Letters from Michael Pfautz 779
Letters from Michael Frantz 781
Letters from John Price. . . . 782
Letters from Christopher

Saur 784

Letters from Grabill Myers. 792
Letters from Isaac Price.... 794
Letters from B. F. Moomaw 795

Eider River 41

Everlasting Torment 113

Excommunications 85-109

Excuses of Unbelievers in

Expelled Members 273

Faith 101

Far Western Brethren 762

Feet Washing, A. H. Cassel 219

Feet Washing, Geo. Hoke 231

First General Convention of

Brethren Church 539

First Work in America 125

First Revival in Miami Valley. . 206

Finances — German Baptists 276

Flat Rock, Va 174

Flight to America 122

Form of Worship 232

Germantown Parsonage 130

Germantown Church, Old and

New 131

German Baptists — Biographical. 295

Albaugh, H. P 295

Bowman, G. C 295

Brumbaugh, Geo 296

Brumbaugh, G. W 296

Brumbaugh, John W 298

Brumbaugh. H. B 298

Beaver, Adam 299

Becker, Peter 300

Boyer, Allen 300

Brown, Adam 302

Caylor, Elias 304

Calvert, Mills 306

Cassel. Abraham N 310

Clair, Aaron L 312

Crosswhite. Jes^e 314

Ebersole, John P 315

Eby, Enoch 316

Eikenberry, W. L 323

Eshelman, M. M 319

824

INDEX.

Fahrney, Jacob 324

Flory, J. S 325

Forrer, Katharine 326

Fox, John 307

Frantz, Michael 327

Furry, Leonard 327

Gish, James R 328

Hamilton, Heil 334

Hanawalt, Geo 329

Hanawalt. Joseph R 332

Hauger, Jacob H 332

Holsinger, Geo. B 336

Holsinger, Daniel M 339

Hope, Christian 339

Hoover, Cyrus 344

Hoover, John 344

Hoover, Samuel W 342

Keyser, Peter, Jr 344

Kline, John 347

Koontz, Henry 349

Kurtz, Henrv 350

Lint, C. G...'. 355

Lichty, Jacob M 356

Lichty, Jonas A 356

Lyon, Michael 356

Maddocks, Thomas B 357

Mack, Alexander, Jr 357

Mack, Alexander, Sr 359

Major, Sarah Righter 359

Mohler, Samuel 366

Metzger, John 361

Murry, Samuel and wife. . . . 303

Musselman, Hiram 368

Meyers, Jacob T • . . . 369

Meyers, T. T 368

Myers, Grabill 370

Myers, Isaac 371

Myers, Oscar R 369

Neher, Martin 373

Pfautz, Michael H 374

Price, Isaac 377

Price, William W 376

Quinter, James 380

Roberts, Levi 386

Rothenberger, Philip 388

Royer. J. G 389

Sayler, Daniel P 390

Saur, Christopher, Sr 392

Sharp. S. Z 394

Sontag, Jacob 375

Sturgis, D. B 396

Snyder, Thomas G 396

Thomas. Michael 398

Umstad. John H 398

Wolfe. George 401

Wrightsman. Daniel 410

Wrightsman. Peter R 406

Zuck, Jacob M 410

Zug, John 4X4

German Baptist — Congregational 160

Antietam, Pa 160

Aughwick. Pa 162

Brownsville, Md 163

Coal Creek, 111 164

Danish Missions 166

Dry Creek, la 170

Elkhart, Ind 172

Flat Rock, Va 174

Hickory Grove, 0 175

Little Conewago, Pa 176

Mahoning, 0 177

Marsh Creek, Pa 179

Maquoketa, la 180

Monocacy, Md 181

Morrison's Cove, Pa 182

Naperville, 111 183

Oregon Coast 183

Philadelphia, Pa 186

Panther Creek, 111 187

Sharpsburg, Md 188

Spring Run, Pa 191

Southwestern Missouri 192

South Waterloo, la 194

Southern California 196

Solomon's Creek, Ind 198

Tennessee Churches 199

Wolf Creek, 0 203

Western Pennsylvania 201

Walnut Creek, Mo 192

German Baptist — Historical 273

German Baptist Missions 275

George Hoke, Notes by 226

Glossary i3-*7

Grand River 192

Great Swamp 159

Grove Church, Pa 243

God, the Progenitor of the Hu-
man Race 255

Hickory Grove, 0 175

Holsinger' s Defense 520

Holsinger's Remarks to Ashland

Elders 558

Honites 712

Huntington Normal 291

Huntington Normal— Illustration 292
Huntington Normal— Faculty. . . 291

India Missions 275

Important Importation 134

Introduction to Mack's Book.... 46
Key to Illustrations 18-24

INDEX.

825

Kindred Fraternities 759

Kingdom of God 32

Krefeld 121

Leedy Brethren 767

Letter from Elder Moses Miller. 492
Litigation of Church Property. . . 456

Little Swataura 157

Little Conewago 176

Literature 263

Literature, German Baptist 2.T]

List of Authors Quoted 24

Lord's Supper 83

Lordsburg College 288

Lordsburg College— Illustration . 289

Love 10

Love-feast, Tunker 249

Los Angeles 198

Los Angeles — Illustration 197

Mack's Book (Translated) 45

Mack's Book, Preface 45

McPherson College 284

McPherson College — Illustra-
tions 280, 281, 282

Mahoning, 0 177

Maquoketa, la 180

Mandatory Decisions 211

Matrimony 106

Memorial 526

Memorial, Committee on 527

Memorial, Reply to 527

Mission 125

Missionary, German Baptist.... 275

Miami Valley Council 444

Mineral Creek, Mo 192

Miscellaneous 797

Forming Public Sentiment. . 798

Encouragements 799

A Tunker War Episode.... 800

Franklin's Testimony 802

A Mother in Israel Indeed. . 803
Forward Action in Baptism 803

A Remarkable Family 803

Reputation of the Early Tun-

kers 805

Convention Call 806

Little Tunkeress 819

Laying on of Hands 808

Annual Meeting 810

Brethren Encyclopedia 812

Sisters Breaking Bread 812

Communion and Passover. . 812

Misner, Dolly 819

Moravians 759

Morrison's Cove. Pa 182

Monocacv, Md 181

Mount Morris College 285

Mount Morris College — Illustra-
tion 285

Naperville, 111 183

Nevada, Mo 193

Northkill, Pa 153

North Manchester College 290

Oaths, Taking of 95

Oley, Pa 154

Old German Baptist — Biographi-
cal 460

Cover, J. 1 460

Davy, Elder H. D 462

Flory, Christopher 462

Kinsey, Samuel 464

Long, George 460

Nead, Peter 467

Price, Jacob 460

Old German Baptists— Histori-

cal

415

Complaints of Fast Move-
ment 422

First Petition 417

Miami Valley Council 444

Sayler's Report to Elders'

Council 424

Reply to Elders' Council... 434
Objections to Prayer Meet-
ing 424

Oregon Coast Churches 183

Officers' Election 236

Old German Baptist Price

Church 461

Ordination of Elders 236

Olive Branch 5^

Organization in Germany 35

Organization in America 129

Oimanites yyi

Outline of Contents 9-12

Panther Creek, 111 107

Petition, First O. O 420

Persecutions 38-122

Pietists 30

Philadelphia, Pa., German Bap-
tists r86

Philadelphia, Pa., Brethren 613

Platsburg College 282

Preaching Instead of Dancing. . 205

Preface 3

Prehistoric 25

Publishing House, German Bap-
tist 278

Publishing House, German Bap-
tist— Illustration 278

Quaint Inscriptions 45

826

INDEX.

Questions and Answers 52

Quinter, Elder James 380

Reward of the Faithful 112

Resolution of Elders 450

River Brethren 773

Sayler's Deposition 210

Schuylkill, Coventry, Pa 155

Schwarzenau, Germany 40

Self-examination 95

Sharpsburg, Md 188

Shoal Creek, Mo IQ3

Solomon's Creek, Ind 198

Southern California 196

South Waterloo, la 194

South Waterloo, la. — Illustration 195

Southwest Mission 192

Spring Run, Pa 191

Spring Run, Pa. — Illustration. .. .190
Snow Hill Nunnery 145

Standing Committee 189

Statistical, German Baptist.... 279

Sunday Morning Service 244

Tennessee 199

Texas County, Mo 194

i Tulpehocken 152

Tunker Love-feast 249

I Tunker Meeting-house 244

Tunker Meeting 239

Tunker Note 239

I Unbelievers, Excuse of in

Variance 90

Waldenses 27

Walnut Creek 192

Western Pennsylvania 210

J Wolf Creek, 0 203

j Word, External and Internal... 104
' Worship, Outward no

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