CHAPTER IV. SEVENTH-DAY BAPTISTS IN THE UNITED STATES, CONTINUED.

SECTION I. THE KEITHIAN SEVENTH-DAY BAPTISTS.

The Keithian Baptists were seceders from the Quakers of Pennsylvania, and were so called from their leader, the famous George Keith, who, in 1691, with forty-eight other individuals, withdrew from the communion of the Quakers, and set up separate meetings in different places, and a general one at Burlington, in opposition to that of Philadelphia. Subsequently they published several works of a controversial character, and finally, by resigning themselves to the guidance of Scripture, they became altogether Baptist in their religious practices. At the time of this change in their denominational character they numbered four churches, of which one was situated at Upper Providence, another at Philadelphia, a third at Southampton, and a fourth at Dublin. These continued for some time, but in 1700, a difference arose among them concerning the Sabbath, that broke up their societies. Some of them contended rightly that the original Sabbath remained unchanged, and that its observance was still incumbent upon Christians. The division appears to have been fomented by one Abel Noble, who, according to Morgan Edwards, came to this country in 1684, and who appears to have been the first Seventh-day Baptist in the state of Pennsylvania. His name is found among those who, in 1691, signed the articles of the Keithian separation. By him was the first Keithian baptized in 1697, and by him were they gained over to the observance of the seventh day. Through his instrumentality four churches of that order were constituted. The first at Newtown, in Upper Providence, about twenty-four miles from the city of Philadelphia. Their meeting was held at the house of one David Thomas. Three families belonged to this place, of whom seven individuals were baptized members of the church, in 1770.

Another society resided at Pennapack, in the county of Philadelphia. It was to this society that Richard Sparks belonged, and to it he donated the lot of land for a burial-place, which subsequently became the property of the Shiloh and Piscataway Churches. William Davis was their minister. He was baptized in 1697, by Rev. Thomas Killingworth, of Cohansey, now Greenwich. In 1701, they built a place for worship in Oxford township, on a lot given to them by Thomas Graves, but neglecting to take a deed in due time, the Episcopalians dispossessed them of both the house and lot. In 1711, their preacher, William Davis, leaving them, and no one rising to supply the vacancy, they were soon scattered like sheep without a shepherd. The third society of them was at Nottingham, about fifty miles from Philadelphia. Their meetings were sometimes held at the house of Abigail Price, and at others in the dwelling of Samuel Bond, in the contiguous state of Maryland. The Sabbatarian families to which Nottingham was central, were six, of which eight persons were baptized. Here a yearly meeting was kept during the last week in August, 1770. This church originated from the Keithians at Upper Providence; but being destitute of a settled pastor, it received few additions. Its most influential members were the family of Samuel Bond, whose son, Richard Bond, became subsequently the founder of a Sabbatarian church in Virginia.

Another society of them was in East Nantmill Township, about thirty-two miles from Philadelphia. Here was a meeting-house, built in 1762, on a lot of one acre square, the gift of David Rogers. The Sabbatarian families in this place were six, of whom ten individuals were baptized. They had no settled pastor, and subsequently they removed in a body to French Creek, near Meadville, and became the fathers of the present church at Hayfield. Thus it appears that in 1770 there were twenty-six families of Sabbatarians in Pennsylvania, and thirty-one baptized individuals of that order. That they had two yearly meetings and one meeting-house. At this time also they had one minister, Rev. Enoch David. He was born in 1718, at Duck Creek, county of Kent, in the state of Delaware; called to the ministry, at Welshart, in 1751; and ordained in 1769. He was married four times, and became the father of nine children. Ebenezer, his oldest son, was considered a very promising young man. He entered Rhode Island college as a student in 1770, and became a member of the Newport Church the same year. He was ordained to the work of the ministry in 1775, and being a young man, accepted the office of chaplain in the American army, under Washington, where he remained until his death, in 1778. He was highly esteemed by both officers and soldiers, and afforded every promise of future eminence and usefulness.

About this time, Zedekiah David, with several others, removed to Fayette County, and became the founders of a Seventh-day Baptist church in that place, where Rev. Samuel Woodbridge exercised his ministry for many years. To his children and to the church in this place, Rev. Enoch David paid a visit in the autumn of 1795, where, preaching in the open air, he caught a violent cold, which settled on his lungs, and finally terminated in a consumption, of which he died in the seventy-seventh year of his age, and the fortieth of his ministry. His remains were deposited in the burial-place at Woodbridgetown, in the certain hope of a joyful resurrection.

This venerable man was one of the good old ministers of the ancient school, who could preach the truth for its own sake, and who neither required nor expected a salary. He supported his numerous family by working at his trade, that of a tailor. Four times he was left a widower, and each time with the care of an infant. He lived to see six of his children consigned to the grave. He had an estate of some value in the city of Philadelphia, which was sold at his decease and the proceeds divided among his family.

From the church in East Nantmill Township, Pennsylvania, a church was formed on Broad River, in the parish of St. Mark, South Carolina, in 1754. In 1770, it had increased to eighteen families, of whom twenty-four persons were baptized. At this time there were several churches of the Dunker Baptists, in this state, who observed the seventh day.

In 1759, eight families of the Seventh-day Baptists passed over from South Carolina, and settled near Suckaseesing, in Georgia. Their leader was Richard Gregory, son of John Gregory. Another of their preachers was named Clayton. After remaining here about five years, the whole company returned to Edisto, in South Carolina.

It is believed that these churches have been for a long time extinct.

SECTION II. A GENERAL HISTORY OF THE GERMAN SEVENTH-DAY BAPTISTS.

The Reformation in Germany and Holland was productive of great and glorious effects, although it was not complete. Errors in doctrine, nearly or quite as incongruous with Scripture as those abandoned, were retained; ceremonies, nearly equal in absurdity to those prohibited, were still celebrated; and persecutions, exhibiting more similarity to the practices of Papacy than to the meekness and quietude of pure Christianity, were still prosecuted. The Reformation required to be reformed, and of this many pious and holy men were aware. At length, in 1694, a violent controversy arose in nearly all the Protestant churches of those two countries, in consequence of the attempts which were being made to promote a practical and vital religion. At this time the pious Spener was ecclesiastical superintendent of the court of Saxony. He was likewise at the head of the party distinguished for its advocacy of reformatory measures. However, neither his dignified and important station, nor the fact that the tenets of his followers were predicated upon scripture according to its literal interpretation, could preserve them from falling under the odium of heresy, and incurring the effects of a virulent opposition. Their doctrines were examined by the ecclesiastical dignitaries, who, instead of instituting a comparison between them and Holy Writ, sought to discover whether or not they were conformable to the tenets deemed orthodox by the Consistory of Wittemberg. The decision was in the negative; hence they were suppressed in their public lectures and ministrations. This prohibition, while it shut up churches, and hushed the eloquence of public lecturers, savoured of persecution, and consequently excited a spirit of inquiry in the minds of the multitude. In such cases as this, reverend divines would consult their own interest by bestowing greater attention upon the study of human nature. Persecution agitates the public mind, excites the sympathy of some, the curiosity of all, and promulgates the very sentiments it is endeavouring to restrain. Besides, persecutors are not omniscient, conventicles will be held, and to their other charms that of secrecy is then added. In the year 1708, Alexander Mack, of Schriesheim, and seven others in Schwartzenen, Germany, met together, regularly to examine, in a careful and impartial manner, the doctrines of the New Testament, in order to ascertain what obligations it imposes upon professing Christians. These inquiries terminated in the formation of the society now called the Dunkers, or First-day German Baptists. Persecution, while it scattered them, likewise led to the dissemination of their doctrines; some were driven to Crefelt, in the Duchy of Cleves, and the mother church voluntarily removed to Sevustervin, in Friesland, whence its members emigrated to America in 1719, and dispersed to different parts of Pennsylvania. In 1723, they formed a church at Germantown, under the pastoral care of Peter Becker. The rapid growth of this church has rarely been excelled, and it received continual accessions of new members from the banks of the Wissahickon, and from Lancaster County. In this county, another community was soon after established by Conrad Beissel, a native of Germany. He was a man of eminent piety and ability, much given to metaphysical speculations, and distinguished for his love of solitude. Being determined to seek out the true obligations of the Word of God, independent of all preconceived opinions and traditional observances, he was soon led to perceive that the sentiments of the Dunkers were erroneous so far as they related to the day designed to be hallowed as the Sabbath. It appeared evident to him "that the seventh day was the command of the Lord God, and that day being established and sanctified by the Great Jehovah, for ever, and no change, nor authority for change, ever having been announced to man, by any power sufficient to set aside the solemn decree of the Almighty, he felt it to be his duty to contend for the observance of that day." These opinions he maintained, not only in many eloquent discourses, but, about the year 1725, he published a short treatise which entered into a full and very able discussion of this point. The publication of this tract formed, in more ways than one, an epoch in the community, and created so much stir and excitement among the Society at Mill Creek, that Beissel quietly retired from the settlement, and took up his abode in a small cell on the banks of the Cocalico, which had been occupied previously by one Elimelech, an anchorite. Here, retired from all the world, he sought, by prayer, fasting, and meditation, to converse with superior intelligences, and to perfect himself in holy knowledge. But the community that had opposed his fervent and spiritual teachings when present, found his absence a great deprivation, and although many inquiries were made, it was a long time before the place of his retirement became known. By this time many members of the society at Mill Creek had become convinced of the truth of his proposition relative to the Sabbath, who now removed and settled around him in solitary cottages. They rested from secular labours and celebrated the public services of religion upon the original Sabbath, the seventh day of the week, which has ever since been observed by their descendants.

In 1728, they resolved themselves into an ecclesiastical body, and a monastic society was instituted in 1732, for the accommodation of which suitable buildings were erected. Other buildings were likewise erected by the community, and all together constituted the irregular, yet lovely village of Ephrata. Both men and women were admitted into the convent, and both appear to have been singularly attached to the monastic state. They wore the habit of the Capuchins, or White Friars, which consisted of a shirt, trowsers and vest, with a long white gown and cowl, of woollen web in winter, and linen in the summer. That of the sisters differed only in the substitution of skirts for trowsers, and some slight peculiarities in the form of the cap. All who entered the cloister received monastic names. Their first Prior was Onesimus, (Israel Eckerlin,) who was succeeded by Peter Miller, surnamed Jabez. Beissel, whose monastic name was Friedsam, received the title of Father—spiritual father,—and subsequently that of Gottrecht, implying together, Peaceable God-right, from the brethren of the community. "In the year 1740, there were thirty-six single brethren in the cloister, and thirty-five sisters; and at one time the society, including the members living in the neighbourhood, amounted to near three hundred." The government and arrangement of this little community were perfectly republican, and all the members stood upon the most fraternal equality and freedom. They were bound by no vows, neither had they any written covenant. The New Testament was their confession of faith, their code of laws, and their rule of discipline. Such property as accumulated with the society, by donation and from the labour of the single brethren and sisters, was held as common stock, but none were obliged to devote their personal property to this purpose or to resign any of their temporal possessions. A considerable income was derived from the farm, which, with the proceeds of the grist-mill, paper-mill, oil-mill, fulling-mill, and the industry of the brethren and sisters, sufficed to support the society in a comfortable manner.

The principles of this society appear to have been superficially understood and partially represented by most writers upon the subject, although there is nothing about them mysterious or intricate.

"They receive the Bible as the only rule of faith, covenant, and code of laws for church government. They do not admit the least license with the letter and spirit of the Scripture, especially with the New Testament, do not allow one tittle to be added or rejected in the administration of the ordinances, but practise them precisely as they are instituted and made an example by Jesus Christ in his word.

"They believe in the divinity of our Lord Jesus Christ, and the trinity of the Godhead; having unfurled this distinctive banner on the first page of a hymn book which they had printed for the society as early as 1739, viz.: 'There are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one. And there are three that bear witness on earth, the Spirit, and the water, and the blood; and these three agree in one.'

"They believe that salvation is of grace, and not of works; and they rely solely on the merits and atonement of Christ. They believe, also, that that atonement is sufficient for every creature; that Christ died for all who will call upon his name, and offer fruits meet for repentance; and that all who come to Christ are drawn of the Father.

"They contend for the observance of the original Sabbath, believing that it requires an authority equal to that of the Great Institutor to change any of his decrees. They maintain, that as he blessed and sanctified that day for ever, which has never been abrogated in his word, nor any scripture to be found to warrant that construction; it is still as binding as it was when it was reiterated amid the thunders of Mount Sinai. To alter so positive and hallowed a commandment of the Almighty, they consider would require an explicit edict from the Great Jehovah. It was not foretold by any of the prophets, that with the new dispensation there would be any change in the Sabbath or any of the commandments. Christ, who declared himself the Lord of the Sabbath, observed the seventh day, and made it the day for his special ministrations; nor did he authorize any change. The Apostles have not assumed to do away the original Sabbath, or give any command to substitute the first for the seventh day.

"They hold to Apostolic baptism—and administer trine immersion, with the laying on of hands and prayer while the recipient yet remains kneeling in the water.

"They celebrate the Lord's Supper at night, washing, at the same time, each other's feet, agreeably to his command and example. This is attended to in the evening after the close of the Sabbath—the Sabbath terminating at sunset of the seventh day; thus making the supper an imitation of that instituted by Christ, and resembling also the meeting of the Apostles on the first day to break bread, which has produced much confusion in some minds in regard to the proper day to be observed."

Although celibacy was neither enforced nor required, it was considered a virtue. There was no prohibition of marriage or of legalized sexual intercourse, as many writers have erroneously stated, but when two concluded to be joined in wedlock, they were assisted by the society. They conceived with Paul, whose opinion and practice does not find many clerical imitators at the present day, that celibacy was more conducive to a holy life. There are many passages of Scripture to that effect, which they, unlike the ministers of other Protestant denominations, kept in perpetual remembrance. "He that is unmarried, careth for the things that belong to the Lord, how he may please the Lord; but he that is married careth for the things of the world, how he may please his wife. There is this difference between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit; but she that is married careth for the things of the world, how she may please her husband. I say therefore to the unmarried and widows, it is good for them if they abide even as I." They likewise, and, in my opinion, truly considered that those who sacrificed conjugal endearments for Christ's sake, were better fitted for, and will enjoy the highest places in glory. Hear the sublime language of the Revelator: "I looked up, and lo, a Lamb stood on Mount Zion, and with him an hundred and forty and four thousand, having his Father's name written in their foreheads. And I heard a voice from heaven as the voice of many waters, and as the voice of a great thunder; and I heard the voice of harpers harping with their harps; and they sung as it were a new song before the throne, and before the four beasts and the elders; and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they that are not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and the Lamb." This idea was fondly cherished, and continually inculcated. It formed the foundation of the monastic institution at Ephrata, whose support and prosperity was entirely dependent on its being properly appreciated. It formed the subject of many an eloquent harangue, the theme of many a pleasant song, the object around which the holiest memories gathered, and with which the sweetest associations were combined. It was sedulously kept before them by their ministers and teachers in its most favourable light, and all the scripture susceptible of this application, which was not a little, was brought to excite their enthusiasm, and to inspire them with faithfulness and perseverance. It promised capabilities for the divine life which others could not possess, and held out to their enraptured imaginations the brighter rewards of heaven.

Their ministers never received a stated salary. In their opinion the Gospel was destined to be free, "without money and without price," and they thought that every one called to preach the word, should do it from the love of the cause, and in this matter, as in that of celibacy, to follow the advice and example of Paul. Nevertheless, their ministers were always well supplied with such necessaries as the brethren themselves enjoyed. Individual members gave as presents whatever they could conveniently spare, in money, goods, and the like; and whenever the minister travelled for religious purposes, he was supplied from the treasury to bear his expenses.

This is not the place, neither am I disposed to institute any comparison between the doctrines of the Scripture, according to its literal interpretation, and the great and leading tenets of the German Seventh-day Baptists of Pennsylvania. However, it is evident, from the most casual observation, that few religious communities have adhered more closely to the letter and language of Holy Writ, have been more scrupulous about conformity to worldly opinions and practices, or have given, in their conduct, a more faithful and practical exemplification of Christianity. Their peculiarities sprung, likewise, from the same source as many of their virtues; and these will be adverted to in replying to the charges of error which have been urged against them, with more gravity than truth, by many writers, who were, probably, offended by the pure and primitive simplicity of their tenets and habits.

It is not necessary to attempt a full exposition of their peculiar views, or to describe the minutiæ of the manner in which they perform the ceremonies and ordinances of religion. However, in their regular worship, they commence with singing; then prayers, the assembly kneeling; then singing again; after which the minister requests any brother to read a chapter out of the Scriptures, which they are at liberty to choose from either the Old or the New Testament. This the minister expounds, tracing its bearings and historical connexions with the other parts of the Bible. Then the exhorters enforce the duties it inculcates; and should any brother or single sister be able to improve the subject to the edification of the others, or to make any remarks relative to the topic, there is perfect liberty for such an expression. Prayer and singing, with the reading of a psalm, conclude the service,—than which nothing can be more solemn and impressive.

Ignorance, in a writer, is nearly or quite as culpable as misrepresentation; for no one has any right to assume the responsibilities of the historian, without first making himself the master of his subject. By a contrary course, he may inadvertently expose the most innocent and virtuous community to the reprobation and ridicule of contemporaries, and the abhorrence of posterity. Few societies have suffered more in their reputation from ignorant and unprincipled authors, than the society of Ephrata; others, however, have borne honourable testimony to its merits.

The account of their sentiments in Buck's Theological Dictionary, is a tissue of misrepresentation and calumny, unworthy a place in such a work. We are there told that their "principal tenets appear to be these: that future happiness is only obtained by penance and outward mortification in this life; and that Jesus Christ, by his meritorious sufferings, became the Redeemer of mankind in general, so that each individual of the human race, by a life of abstinence and restraint, may work out his own salvation. Nay, they go so far as to admit of works of supererogation, and declare that a man may do much more than he is in justice or equity bound to do, and that his superabundant works may therefore be applied to the salvation of others." This, as well as the accounts given of them in many other English books, is a gross falsehood. Gordon's Gazetteer of Pennsylvania is almost equally reprehensible, as the account which it contains was first published by the Historical Society of Pennsylvania, and contains many erroneous charges, that are entirely without foundation, and could only have originated in gross ignorance or shameful wickedness. Among other misrepresentations, the good and devout founder is declared to have been a crafty and designing usurper of ecclesiastical authority, and as assuming honours and titles. These statements are utterly unfounded. Beissel had been educated in the Calvinistic faith, but perceiving its dissimilarity to the word of God, as respects church government, ministerial salaries, and other things of a like nature, he emigrated to America in order to enjoy liberty of conscience, and he left the society of Dunkers at Mill Creek, because his peculiarities relative to the Sabbath created some dissension. It is true that he was drawn from his seclusion, but it is no less true, that the people whom he had forsaken, sought him out and came and settled around him, entreating his ministry. After this time he devoted his whole time, life, and property to advance the welfare of the society, giving the management of the secular affairs entirely into the hands of others, while he gave his attention wholly to instructing the people in the word of life. The doctrine of celibacy which he taught was no new-fangled idea, being quite as old as the time of the Apostle Paul. He received the title of "Father," and "Gottrecht," from the brethren, instead of presumptuously assuming them himself.

In their habits of life, they have been equally misrepresented. They are not accustomed to wear long beards, as is frequently said of them, neither did the rules of the society forbid meat for the purpose of mortifying the natural appetite, or require them to repose on wooden benches with billets of wood for pillows, as acts of penance. Nevertheless they did so, but their conduct admits of a different explanation. They practised austerity from considerations of economy. With limited means and restricted circumstances they had undertaken an expensive enterprise. Hence, all their arrangements, though distinguished for neatness, were extremely simple. Wooden flagons, wooden goblets, and wooden trays were used in the administration of the sacrament, and although they have been presented with richer and costlier ones, the same service is still in use. Their domestic and kitchen utensils were likewise made of wood. The plates off which they ate, were thin octangular pieces of poplar boards. Their forks and candlesticks, and indeed every article that could be, were made of that material. Subsequently, when they were relieved from the burdens of their expensive enterprise, they generally enjoyed the cot for nightly repose, and partook, though in the most moderate and temperate manner, of the comforts, and even some of the luxuries of life. Temperance societies had not been instituted, "but there were no ardent spirits used in building the whole village, although the timber was hewn and all the boards sawn by hand during the winter months." The society was a social community, organized for mutual support and assistance. Its members were distinguished for kindness, hospitality, and promptness in affording relief to the suffering, whatever might be their character or denomination. The following account of them is taken from a work, entitled the Journal of an Officer, which was published in 1784. He says, "I came among this people by accident, but I left them with regret. I have found out, however, that appearances may be delusive, and that where we expected to meet with a cold reservedness, we may sometimes be surprised by exhibitions of the most charming affability and disinterested benevolence. They all acted the part of the good Samaritan to me, for which I hope to be ever grateful; and while experiencing the benefits of their kindnesses and attentions, witnessing the sympathies and emotions expressed in their countenances, and listening to the words of hope and pity with which they consoled the poor sufferers, is it strange that, under such circumstances, their uncouth garments appeared more beautiful in my eyes than ever did the richest robes of fashion, and their cowls more becoming than head-dresses adorned with diamonds, and flowers, and feathers? Until I entered the walls of Ephrata, I had no idea of pure and practical Christianity. Not that I was ignorant of the forms, or even of the doctrines of religion. I knew it in theory before; I saw it in practice then.

"Many a poor wounded soldier will carry to his grave the sweet remembrance of those gentle sisters, who watched so patiently by his side, supported his fainting head, administered the healing draught, and cheered him with both earthly and heavenly hopes. What mattered it to him that their words were couched in an unknown dialect; he read their meaning in the deep, earnest, liquid eyes. Eternity likewise will bear a glorious testimony to the labour of the Prior, who could converse in the English language. Many a poor fellow, who entered there profane, immoral, and without hope or God in the world, left it rejoicing in the Saviour."

This officer had been wounded in the battle of Brandywine, and had been, with many of his comrades, despatched to the hospital at Ephrata. I shall allude to this circumstance again. Morgan Edwards bears the following testimony of this people.

"From their recluse and ascetic habits, sour aspects and rough manners might be expected; but on the contrary, a smiling innocence and meekness grace their countenances, and a softness of tone and accent adorns their conversation, and makes their deportment gentle and obliging. Their singing is charming, partly owing to the pleasantness of their voices, the variety of the parts they carry on together, and the devout manner of the performance." The following character of Beissel is derived from the same source.

"He was very strict in his morals, and practised self-denial to an uncommon degree. Enthusiastic and whimsical he certainly was, but an apparent devoutness and sincerity ran through all his oddities. He was not an adept in any of the liberal arts and sciences except music, in which he excelled. He composed and set to music, in two, four, five and seven parts, a volume of hymns, and another of anthems. He left behind him several books in manuscript, curiously written and embellished, and likewise published several other works." One writer has observed, "that the sisters apparently took little delight in their state of single blessedness, as two only, (aged and ill-favoured ones, we may suppose,) remained steadfast in the renunciation of marriage." This invidious remark is entirely unfounded; for though they were not required to renounce matrimony on entering the cloister, only four or five of the whole number that were received in it as inmates, during the period of one hundred and ten years, left and were married. One of these became the wife of a gentleman of Philadelphia, and afterwards, amid the cares and burdens of a large family, she regretted her change exceedingly, as did all the others who were induced to leave the "stille einsamkeit." "The others remained steadfast in their state of single blessedness, and now, with the exception of those remaining in the convent, lie beside each other in the beautiful cemetery in the foreground of the village." These gratuitous aspersions would be passed over with the silence they deserve, were it not that a fresh currency has been given to them by a late popular work. They have likewise been charged with denying the doctrine of original sin, and the eternity of punishment. They do not indeed believe that every individual of mankind is included in the condemnation of Adam, for many who are born, die without sinning; but they admit that in the fall of Adam, all disposition to good was lost, and "that the whole race inherit a natural innate depravity, which will lead them to sin, and prove their sure condemnation, unless they repent and are born again of the Holy Spirit." Beissel wrote a most curious and ingenious treatise upon this subject, in which he enters into long disquisitions on the nature and intellectual capabilities of Adam in his primeval state of innocence. He then explains in what manner he was affected by the fall, and with it elucidates many passages of scripture, which have escaped the attention of men of more erudition, but less profundity of penetration and genius. His views, however, though deep and ingenious, are somewhat mysterious, and would, in the present day, be considered as little better than the hypothetical speculations of an overwrought imagination. However, there is nothing that can be construed as denying the doctrine of human depravity, and the woeful consequences that the fall of Adam has entailed upon his posterity, unless each one be regenerated by the sanctifying influences of the Spirit of Grace. They never received the doctrine of universal salvation in the usual acceptation of that term. They believe in the sure reward of submission and obedience to the requisitions of God, through faith in Christ, but they teach likewise, that the "wages of sin is death," death to holiness, and exclusion from the joys of heaven and the presence of the Lord. It is not to be denied that the idea of a universal restoration of all things was cherished by some of them in former days, and that it was based upon several passages of Scripture, particularly the fifteenth chapter of the first epistle to the Corinthians, and the twentieth chapter of the Revelations. Nevertheless it was never taught as a doctrine, but was treated with the greatest caution and delicacy by the pastor, and aged members, in private circles, and was always accompanied by expressions of the necessity of making their calling and election sure, that thereby they might be prepared to participate in the first resurrection. Many of the brethren were no less distinguished for high literary attainments than for piety, and they established a school at a very early period which afforded every facility for the acquisition of classical and scientific education, and which gained for itself so honourable a reputation, that many young men from the first families of Baltimore and Philadelphia were sent here to be educated. A Sabbath school was likewise instituted, which afforded the best facilities for moral and religious instruction. It flourished many years, and was attended by important consequences. The minds of the juvenile population were excited to a state of religious inquiry, which increased to what would be termed, in these days, a powerful revival, accompanied by the most intense excitement. The scholars met together, before and after common school hours, for prayer and exhortation, but their zeal, at least in the minds of the older brethren, ran into excess, which induced Beissel to discourage the enterprise, and also to object to the erection of a building, which was already commenced, for the especial use of the school, to be called Succoth. This Sabbath school had been instituted under the following circumstances. Ludwig Hœcker, or Brother Obed, as he was designated, who was the teacher of the common school, perceiving that many of the indigent children were kept from regular attendance by necessary employments during the week, projected the plan of holding a school in the afternoon of the Sabbath, where instruction would be administered to those of all circumstances. It is not known, neither is it material, in what year the Sabbath school was commenced. Hœcker took up his residence at Ephrata in the year 1739, and it is presumed that he commenced the enterprise soon after. By reference to the minutes of the Society, we find that the materials for the building were provided in 1749. After the battle of Brandywine, the Sabbath school-room, with others, was turned into a hospital, which it continued to be for some time. The school thus broken up, was never afterwards resumed. The honour of having projected and successfully introduced the present general system of Sunday School instruction, is certainly due to Robert Raikes; but the Seventh-day Baptists of Ephrata had established and maintained in operation for upwards of thirty years, a Sabbath school, nearly half a century before one was opened by the Gloucester philanthropist.

In 1777, the Society began to decline, but the declension cannot justly be attributed to the causes which some writers have erroneously stated. Beissel died in 1768, and his successor, Peter Miller, was a man of much higher attainments and more eminent mental powers. Indeed, Miller had the principal management of the establishment during Beissel's time, and to his extraordinary abilities the early prosperity of the institution is mainly imputable. Its decline, however, can be rationally accounted for, without supposing either incapability or degeneracy in those who were intrusted with the direction of its affairs, especially when we take into consideration the great changes in politics and government that transpired, and the consequent alterations in public sentiment. The seventeenth century was prolific in monastic institutions, of which this was one; and the feelings and motives that animated its founders were decidedly European. During the first fifty years from the establishment of Ephrata, a remarkable progress was made in liberal opinions, and with the march of intellect and politics, different opinions with regard to religious institutions were also entertained. It was commenced as a social community, and as such it succeeded admirably, and was adapted to every purpose of life, when surrounded by a howling wilderness, filled with wild beasts, and wilder inhabitants; but when the hand of improvement had turned the forests into fields smiling with plenty, and the neighbouring country became filled with a dense and promiscuous population, it appeared evident to all that it was not compatible with the circumstances of the times, or the spirit of the age. Besides this, its members were exposed to incessant persecutions, and were kept in perpetual contentions and turmoils by their envious neighbours, which, of themselves, were enough to have produced a declension in the Society.

The community at Ephrata still comprises a small band who retain the principles and manners of their forefathers, and who meet regularly to worship God on the evenings and mornings of their Sabbaths. But although they have the forms, they are without the spirit or the zeal of their ancestors. In ancient times they had bestowed upon them in ridicule the epithet of "Zealots." Zeal, however, when it is according to knowledge, is commendable; under any circumstances it is preferable to indifference. Christianity without zeal is like the body without life, and it is an honour to any denomination to receive, even in ridicule, a title designative of faithfulness and activity. Ephrata would be a paradise now as it was in former days, did its inhabitants possess, in the same degree, that desirable quality which those of old possessed, and for which they were stigmatized. Yet in this zeal there was neither noise nor display. It was not the occasional gleam of the meteor, but the pure, steady, unchangeable light of the pole-star, so quiet and all-absorbing, in which the world, with its pomps and vanities, was sacrificed upon the altar of pure and constant devotion. They lived and moved in the world, performed the routine of all the duties devolving upon them, and cherished the highest and holiest affections; but their treasures and their hearts were centred in heaven. Could they stoop to quaff from the springs of earth, who had once slaked their thirst at the fountains of immortality? could those ears be delighted with terrestrial songs, that had once been ravished by the unimaginable harmonics of the upper world? How would they thirst and long for another draught! How would they wait and listen to catch another echo! And how would the ignorant world deride their enthusiasm and mock their zeal! Of those who, at Ephrata, were derided as zealots and enthusiasts, Mr. Winchester makes the following declaration: "God will always have a visible people upon earth, and these (speaking of the Society at Ephrata), are his people at present, above any other in the world. They walk in all the commandments and ordinances of the Lord blameless, both in public and private. They bring up their children (alluding to the married members), in the nurture and admonition of the Lord; no noise, rudeness, shameless mirth, loud laughter, is heard within their doors. The law of kindness is in their mouths; no sourness or moroseness disgraces their religion, and whatsoever they believe their Saviour teaches, they practise, without inquiring or regarding what others do. They read much; they sing and pray much; they are constant attendants upon the worship of God; their dwelling-houses are all houses of prayer."

Although Ephrata has degenerated—is now spiritually dead—the truth has not become extinct, but is still extending. From this parent society several branches have originated. One in Bedford County was founded in 1753, which is still in a flourishing situation. Another in York County, about fifteen miles from the town of York, was founded on the Bermudian Creek, in 1758, of which some of the members remain, although they have been without a leader for many years. A third branch was established at Snowhill, in Franklin County, under the superintendence of Peter Lehman and Andrew Snowberger, where the greatest part of the Society are still resident. Besides these, there are other smaller branches in Western Pennsylvania.

SECTION III. PARTICULAR HISTORY OF THE GERMAN SEVENTH-DAY BAPTISTS OF PENNSYLVANIA.

Ephrata is located in the interior of the state of Pennsylvania, and is one of its earliest settlements. Few places in America are hallowed by more interesting associations, and none perhaps are connected with an institution of such a peculiar character and ancient establishment. It occupies a pleasant position in Cocalico Township, Lancaster County, at the intersection of the Reading Road with the Downingtown and Harrisburg Turnpike, sixty miles northwest of Philadelphia, thirteen northeast from Lancaster, and thirty-eight from Harrisburg. At present this name is applied to the vicinity of Ephrata proper for at least a mile along the turnpike, making Cocalico Creek the centre. Thus considered, it contains many dwellings, several stores, two taverns, and a paper mill. New Ephrata is a small village, about a mile further west on the turnpike.

Ephrata proper is an irregular enclosed village, lying in a triangle formed by the turnpike, the old Reading Road, and the Cocalico Creek, and belongs entirely to a Seventh-day Baptist community. It contains the first Protestant monastery established in America, and several other buildings for the accommodation of the Society; to which is attached and belongs a farm containing one hundred and forty acres of land, with a grist and saw mill. The post-office bearing this name is situated half a mile from the original village.

Kedar and Zion, a meeting-house and convent, were the first buildings of consequence erected by the Society. They were located in a pleasant situation, on a hill called Mount Zion. In the meadow below, larger accommodations were subsequently erected, comprising a sisters' house, called Saron, to which a large chapel is attached, with a "Saal," where are held the Agapas or love-feasts. They likewise erected a brothers' house, called Bethania, with which was connected the large meeting-room with galleries, in which the whole Society assembled for public worship, in the times of their prosperity. These edifices are still standing, surrounded by smaller buildings, which were occupied as a printing-office, school-house, bake-house, almonry, and others for different useful purposes, on one of which the town clock is erected. These buildings are all of singular character, and very ancient architecture, all the outside walls being covered with shingles. The two houses for the brethren and sisters are large and commodious, being three or four stories high. Each contains an apartment particularly appropriated to their night meetings, and the main buildings are divided into small compartments, of which each building contains fifty or sixty. The rooms are so arranged, that six dormitories, which are barely large enough to contain a cot, a closet, and an hourglass, surround one of larger dimensions, in which each subdivision pursued their respective avocations. These silent cells and long winding passages possess an indescribably romantic air; and one can scarcely divest himself of the belief that he is threading the tortuous windings of some old baronial castle. The ceilings have an elevation of about seven feet; the passages leading to the cells, or "kammers," as they are designated, and through the different parts of both convents, are barely wide enough to admit one person, and if two should meet from opposite directions, one would invariably be obliged to retreat. The doors of the kammers are five feet high, and twenty inches wide; and the windows, of which each contains but one, is only eighteen by twenty-four inches. The walls of all these rooms, including the public meeting-room, the private chapels, the saals, and the dormitories, are nearly covered with ink paintings, or, in other words, with large sheets of elegant penmanship. Some of these are texts from the Scriptures, handsomely done in ornamented Gothic letters, called in the German, "Fractur-schrifften."

The sheets of paper employed for this purpose were manufactured at their own mill, and some being put into frames, admonish the residents, as well as the casual visiter, whichever way they may turn their heads. Two very curious ones still remain in the chapel attached to Saron. One represents the straight and narrow way, which it would be difficult to describe. It is very curiously and ingeniously formed on a sheet of about three feet square, the whole of the road being filled with texts of Scripture, reminding the disciples of their duties, and the obligations their profession imposes upon them.

Another is a representation of the three heavens. In the first, Christ, the Good Shepherd, is represented as calling his flock together; in the second, which is one foot in height, and three feet wide, three hundred figures in the Capuchin dress appear with harps in their hands, and behind them the heads of an innumerable host; in the third is seen the throne of glory surrounded by two hundred archangels. Many of these "Fractur schrifften" express the most enthusiastic sentiments on the subject of celibacy, and the happiness of a recluse life, whilst others are devotional pieces. The following are transcribed from two found in the chapel of the sister's convent:

Die Lieb ist unsre Kron und heller Tugend Spiegel, Die Weisheit unsre Lust, und reines Gottes Siegel; Das Lamm ist unsre Schatz dem wir uns anvertrans, Und folgen seinem Gang als reinste Jungfrauen.

Love is our Crown and clear mirror of virtue, Wisdom our desire, and the seal of a pure God; The Lamb is our treasure, in whom we confide, And follow His guidance, as the purest virgins.

* * * * *

Unsre Kronen die wir tragen hier in dieser Sterblichkeit, Werden uns in Truebsals-tagen durch, viel Leiden zubereit, Da muss unsre Hoffnung bluehen und der Glanbe wachsen auf. Waun sich Welt und Fleisch bemuehen uns zu schwaechen in dem Sauf, O Wol dan! weil wir gezaehlet, zu der reinen Laemmer Heerd Die dem keuschen Lam vermachlet, und erkanffet von der Erd, Bleibet schon alhir verborgen, unser Ehren Schmuck und Kron, Wird uns doch ad Jenem Morgen kroenen, Jesus Gotte's Sohn.

The Crowns which we wear here in our mortal life, Will prepare us this much suffering for the day of trial— Then must our hope bloom, and our faith increase, While the world and the flesh both strive to divert us from our course. While then, we are atoned for through the Holy Shepherd, Who marries the pure lamb and redeems it from the earth, Let our honour, our ornaments, our crown even remain concealed, Till that morning when we shall be crowned by Jesus the Son of God.

In the rooms which have been occupied by any departed sister, a piece, in imitation of a tablet, is framed and put up, expressive of the character and virtues of the deceased, or some feeling memorial of love, and pious anticipation of meeting again in heaven, is inscribed. The following was found in the kammer which had been occupied by Zenobia, a very beautiful, amiable, and devout sister.

Zenobia Wird Gruenen und Gedeihen, ihre Arbeit wird nicht vergeblich, noch auch ihre Hoffnung verlohren seyn, ihre Ehre bluehen mitten unter den Heiligen.

Zenobia will prosper and flourish. Her labours will not be useless, nor her hopes vain. Her glory will be revealed in heaven.

An apartment, denominated the writing-room, was particularly appropriated to such purposes, and several of the sisters devoted their whole attention to this labour, and became highly skilled in it. Others transcribed the writings of the Founder of the Society, thus multiplying copies for the wants of the community, before their printing press came into operation. Two very ingenious sisters, named Anastasia and Iphigenia, were the principal ornamental writers. They formed, with immense labour, a large folio volume of "sample alphabets" of various sizes and different styles, though all are alike curious, and exhibit the most patient application. The letters of the first alphabet are one foot in length, surrounded by a deep border, in imitation of copperplate engraving, of which each one is different in style and finish. It was finished in the year 1750, and is still preserved as a rare curiosity, by the trustees.

Another room was exclusively set apart for the purposes of transcribing music; hundreds of volumes, each volume containing five or six hundred pieces, were transferred from book to book, with almost as much neatness and quite as much accuracy, as if done with a graver.

The Society at Ephrata, after their printing press came into operation, published several valuable historical and religious books. Of these, an edition of the "Bloody Theatre," an old German work, was nearly all taken by the American army for cartridges. Several of the members were decided literary characters of no mean ability.[43]

At one time it was in contemplation by three brothers, named Eckerlin, of whom the eldest was prior, and had the superintendence of the secular concerns, to make Ephrata a place of more importance in the world than it could acquire from its character of a religious refuge. They were natives of Germany, and they had been educated in the principles of the Catholic faith. They projected the plan of erecting extensive buildings for manufacturing purposes, and of entering into extensive mercantile concerns. For this they had made considerable preparation, such as cutting and hewing the timbers, and were in readiness to erect a town. They had likewise sent to Europe, where they had extensive and powerful connexions, and procured, unknown to the Society, a chime of bells, and likewise a large clock for the tower. These arrived in Philadelphia, and the bill requiring payment being forwarded to the Society, made the brotherhood acquainted with the circumstances. They determined not to receive them, but had them sold, and paid the loss. One of these bells, having upon it, "Sub auspicicio viri venerandi Onesimi societatis Ephratensis præpositi," was purchased for, and is now on, one of the churches in Lancaster. The clock was sold to one of the Reformed Lutheran societies in the same place. This transaction led to an investigation of the conduct of the Eckerlins, which resulted in the timely discovery of a conspiracy they had entered into to possess themselves of the property, which at that time was extensive and valuable. This discovery terminated in the expulsion of Israel, the prior, from his office. The brothers subsequently removed to Virginia, where they obtained considerable notoriety in connexion with Indian affairs. The Society, in its apostolic simplicity, desired no tower, no bells. They even refused to have a bell to summon them to the midnight meeting, which was regularly held at that hour of the night,—Beissel quaintly observing, that the spirit of devotion ought to be sufficient to insure their attendance; and it generally proved to be adequate.

The community at Ephrata were decided Whigs in the Revolution, although they considered contention with arms and at law as inconsistent with the Christian character and profession. In the war of 1756, the doors of the cloister, including the meeting-room, the chapels, and every other building, were opened to afford a refuge to the inhabitants of Tulpehocken and the Paxton settlements, then on the frontiers, as they fled before the murdering and marauding bands of Indians; and all were kept and fed by the Society during the period of alarm and danger. Upon hearing of this the royal government despatched from Philadelphia a company of infantry to protect and defend the place; and becoming aware of the character of the Society, presented them with a pair of large and beautiful communion goblets, which was the only recompense they could be prevailed on to receive. At a much earlier period they attracted the attention of the Penn family, and Lady Juliana Penn, in England, opened a correspondence with the Society. Governor Penn visited them frequently, and being desirous to bestow upon them a solid evidence of his regard, had a large tract of five thousand acres of land surveyed and conveyed to them as the Seventh-day Baptist Manor. This, however, they refused to accept, believing that large possessions tended to engender strife, and that it was inconsistent with the Christian character to be absorbed in the gains of this world and the accumulation of temporal property.

A few days after the battle of Brandywine, Sept. 11th, 1777, the whole establishment was opened to receive the wounded Americans, great numbers of whom were brought there in wagons, a distance of forty miles; and that long train of various conveyances, that came slowly up the valley where the field had been contested—the train that bore those whose shattered limbs seemed to defy all surgical aid, or whose contagious disease was like the pestilence that wasteth at noonday, was received by the brothers of Ephrata as if it bore forward the gathered harvest of summer. And those sisters,—did they shrink from that dreadful exhibition of human suffering? did they turn pale, and sicken at the view of bruised and mangled limbs, clotted gore, and the sound of deep heart-rending groans? Oh no; their sympathy was of the practical kind. It prompted them to assuage and relieve. And with the kindest and tenderest feelings they garnered up the sick, the wounded, and the dying, in their rooms, their chapels, and their edifices, devoted to public worship or domestic duties, with a welcome and care that only religion could dictate, and that only true patriotism could have evinced. Of the five hundred who were brought there one hundred and fifty died, notwithstanding the attendance of Doctors Scott, Yerkel, and Harrison. The dead were buried with all the decencies of friendship, and with all the ceremonies of military propriety. They were principally from the Eastern States and Pennsylvania. The place where they lay is enclosed; and in the autumn of 1845, the corner stone of a monument, bearing a suitable inscription, was laid by Governor Shunk, in presence of a great multitude of people who had assembled to witness the ceremonies. In the burying-ground which belongs to the Society are the tombs of the ancient fathers, with suitable marble monuments erected to their memories. A large stone, marked with German letters, covers the grave of their founder.

At present many of the buildings are in ruins, particularly those which were first erected. A short distance from the enclosure containing the old meeting-house and cloister, there is a small building, with a steeple, which was formerly the residence of the physician. Near by stands another dwelling, which was the parsonage. Above this stands a large building. Without, it presents a very singular and unique appearance. In entering it we pass a small portico, and the door is so low that it is necessary to stoop in passing; but the objects within witness at once to the vision that it is the house of God. Six tables are arranged so as to reach nearly the whole length of the room, with convenient seats, as many as are necessary. On one side of the room appear a stand and table, slightly elevated, for the accommodation of the speaker. Several of those large ornamented writings, already described, are hanging on the walls. The room is perhaps forty feet square. It was formerly the sisters' dining and prayer room. At present it is the meeting-room of the Society. A part of the same building is used for domestic and culinary purposes, and is furnished accordingly. Near this is a stone building appropriated to other domestic offices. The house at present occupied by the sisters is contiguous to the meeting-room, and is inhabited by five aged ladies, who are the only remaining members of the convent. They have many relics of antiquity, which are preserved as objects of curiosity. Some of the caps worn by the sisters in the early days of the institution are carefully preserved. Adjoining the turnpike, in a corner of the yard, stands the academy,—a new building, with a steeple, clock, and bell. It is two stories high, and contains several apartments, in which both male and female schools are taught. These buildings, with one hundred and twenty acres of land, and a grist and saw mill, are the property of the Society.

Another community, every way similar to that of Ephrata, is situated at Snowhill, in Franklin County, Pennsylvania. Its location is in that beautiful and fertile valley which is embosomed in the Blue Ridge Mountains, extending from Northern Pennsylvania to the Shenandoah Valley, in Virginia. This section was early settled by a German population, and their immediate neighbourhood with the Dunker Baptists, of which there is now a large society. Belonging to this Dunker Society was one Andrew Snowberger, from whom the Snowhill Society takes its cognomen, berg, in German, signifying a hill,—his name is literally Snowhills. It is seldom, however, that adventitious names correspond with localities. The establishment called Snowhill is located in a small vale of a large valley, in latitude 39° N., about seven miles from Hagerstown, Maryland. In the convent resided an old sister, in 1849, nearly one hundred years of age, who was the daughter of Andrew Snowberger, and who gave the following account of the origin of the Society. Her father, by a diligent study of his German Bible, became convinced that the seventh day of the week was the only divinely appointed Sabbath, and in consequence he became firmly determined to keep it as holy time. This caused much difficulty in his family and among his neighbours; but he was not to be deterred from acting according to the dictates of his conscience by any difficulties. Believing in prayer, and that faith and patience will overcome all things, he persevered in the path of duty. At length, to his inexpressible delight, the way became smooth before him, his family complied with his regulations, and subsequently embraced his views. In this lonely situation as to society of his own faith, Andrew instituted and maintained the worship of God in his own house. He desired to remain in communion with his first-day brethren, but they, after a long consideration of the subject, determined upon his expulsion from the church. This, to his feelingly sensitive mind, was extremely painful; but he observed, "that he could better bear the frown and disowning of men, than to disobey God and feel that he incurred His displeasure."

Notwithstanding the many trials and difficulties, Andrew continued firm in his attachment to the Sabbath, and some time after, his faith was greatly increased by the following circumstance. The country, in many parts, was still a dense and unbroken forest, and much of the labour of these early settlers was to clear away the superabundant wood. In this employment Andrew was engaged one first-day, when his neighbours were all gone to the Dunker meeting. He was piling and burning brush, which, at that time, formed the material of all the fences, upon his own and the contiguous estates. After he had been at work for some time, the wind rose to a smart breeze, and the fires in a very few minutes became unmanageable. On they went, crackling and roaring; the fence on one side of the lot took fire, whence it spread with rapidity, and was in a fair way to communicate to the home establishment of his neighbour. Andrew saw plainly enough that notwithstanding all his efforts to the contrary, the whole must inevitably be burned before human help could be obtained, unless Providence would interpose. In this extremity he threw himself upon his knees, his face and hands blackened with smoke and ashes, and cried out in the deepest tones of supplication, "Oh Lord, if it be from thee that I keep the seventh day for a Sabbath, and labour on this day, according to thy law, do thou stop this fire." While he thus prayed the wind veered suddenly, and took the fire in altogether another direction, so that it became easily manageable. The skeptic may sneer at this, but the Christian will remember that God is omniscient, that He holds the winds in his fist, and moreover that He has promised to hear and answer prayer. This remarkable circumstance Andrew improved, by vowing unto the Lord to be steadfast in his law, and to make his house for ever a house devoted to the servants and the service of God,—a vow which the Almighty seems to this time to have accepted. But for years after this, Andrew was the only master and minister in his house devoted to God; but he steadily maintained divine worship upon the Sabbath, and not without success, for he had the happiness of seeing some of his neighbours, one at a time, come and unite with him in serving God.

After several years, Elder Lehman, from Ephrata, made them a visit, and proposed to raise an establishment similar to that at the former place. To this Andrew cheerfully acceded, and accordingly, as soon as circumstances would permit, the estate and buildings were formally conveyed to the Society. It was not a gift, however. Andrew had a large family dependent upon him for support. The land had been brought into a state of cultivation by their mutual efforts, and strict justice required that the interests of all should be considered in its alienation. Everything was fairly appraised, and time given to the Society to pay the appraisement to him and his heirs. This arrangement was followed by the happiest consequences. Andrew and his family were amply provided for, and he lived to see his children and his children's children become members of the Society which had arisen through his means. He and his companion in life went down to the grave in a good old age, and are now doubtless raising their voices with that company who were redeemed from the earth.

The estate consists, at present, of 165 acres of land, in a high state of cultivation, and is very productive. It is a stiff loam, upon a limestone bottom, and is, therefore, well adapted to grass and the cereal grains. They are abundantly supplied with farm buildings. The principal barn, situated on a hillside, built of stone and brick, is 50 feet wide and 102 feet long, with a roomy overshoot on the lower side; the lower, or under-ground story, contains several stables for the accommodation of the domestic animals; the yard is well supplied with pure water, and everything bears the marks of thrift, industry, and economy. There are two flourishing orchards, well supplied with a choice variety of fruit, and two neatly cultivated gardens. Much of the wearing apparel is manufactured by the sisters, and the visiter who passes the building appropriated to that industrious use, will be strongly reminded of a classical quotation from the Odyssey, where Calypso is represented as

"With voice celestial, chanting to the loom,"

and her damsels,

"Who cull, With hands of rosy white, the purple wool."

The sisters lighten and enliven their industrious pursuits with music; and many a strain that would draw tears of rapture from listening multitudes, is blended, and even made more pastoral and effective by the sound of the shuttle, and the noise of the spinning wheel. There are likewise a blacksmith's shop, and a cooper and cabinet-maker's shop, where the brothers pursue their mechanical occupations. There is also a flouring mill, where, beside custom work, two thousand barrels of flour are annually produced. This is situated on a perennial stream that flows through, and abundantly waters the estate. It is an arm of the Antetum River, a tributary of the Potomac. The dwelling-house is most pleasantly situated about six paces from the stream on its south bank. This dwelling is a convent or religious house, and is styled "The Nunnery," by the country people. It presents a singular and unique appearance, being about one hundred and fifty feet long, by thirty feet wide, and three stories high; the lower story is built of blue limestone, and the others of brick. The lower story is even with the ground on the south side, before which, and between the two orchards, there is a small grassy lawn. There are three front entrances, of which the middle entrance communicates with the dining hall, where a company of sixty or seventy guests might be conveniently accommodated. On the north side, projecting from the middle of the main building, with an entrance into the dining hall, are the rooms appropriated to domestic and culinary purposes. Over the dining hall, in the second story, is the family chapel, where worship is regularly performed both in the morning and at evening. Above this, in a small cupola, is the convent bell, whence a rope passes through each floor into the centre of the dining hall. The west end of the building, from the dining hall round, contains exclusively the apartments of the brethren connected with the establishment; the east end of the building, beginning with the same division, contains exclusively the apartments of the sisters. In each department there are spare rooms for company, with sleeping rooms on the north side in both stories. In the centre of the cellar there is a beautiful fountain of clear spring water, incessantly flowing in an abundant stream. This is distributed in every convenient manner to the different parts of the establishment. Along the north side of the building, there stretches a luxuriant meadow, about one hundred paces across, which is abundantly watered by two streams; one, the creek before mentioned, the other, a brooklet of smaller dimensions. These are crossed by two wooden bridges, and a well-worn path leads to the meeting-house, situated on the north side of the meadow, adjoining the public road, which runs through the estate. The meeting-house, which is sixty by fifty feet, is built of stone, without a gallery. The adjoining building of smaller dimensions communicates with it on the west end, which exactly resembles an English vestry, although it is in reality a kitchen. About twenty-five paces from the convent, near the eastern border of the meadow, is the waste-gate for the mill. Here there is a bend in the creek, and at this point is formed their baptistery, well supplied at all seasons with pure water. Three steps lead down into this beautiful fount. In this place we were forcibly reminded of that exquisitely beautiful hymn,

"The Lord my shepherd is; He maketh me to lie In pastures green; he leadeth me The pleasant waters by."

This Society keeps no journal, has no written history, nor humanly composed creed. However, they have a charter, obtained from the state legislature, in which they are known as Seventh-day Baptists. By this charter they are authorized to hold and govern the estate and the house, by by-laws of their own formation and adoption, which are represented and defended by five trustees elected by a plurality of the votes of all the male members of the Society. In these by-laws it is made a condition of admission, that the inmates of the house shall be single persons; however, they are not disqualified by a state of widowhood. They must also be conscientious observers of the seventh day, and must have shared in the ordinances of baptism, and possess reputed piety. Their application for admission must be made to the trustees, who are the authorized judges of their eligibility. No vow, no promise of unconditional and continued celibacy is ever required, but if they subsequently wish to marry, which is sometimes the case, no unkind treatment ensues; on the contrary, they leave the house like a sister going from the family of her kindred, when every one is attentive to her future wants. No person entering the Society can retain independent estate or personal property; but should they bring property with them, it is subjected to a fair appraisement, and a certificate of the same given; and should the person subsequently leave, the same or its value is restored without interest. If the inmate dies in the convent, or a recognised inmate of the same, all the property accrues permanently to the establishment. No one receives wages, but all participate in the comforts of the house; and the charter secures the whole of the estate and its incomes to the single brethren and sisters as their property. The labours of the establishment are shared alike by all; the brethren under the direction of the prior, and the sisters under the direction of the prioress. In no respect, however, is there any pre-eminence of authority or class; their offices are designed to subserve good order—nothing more. They are in truth a band where fraternal regard and equality of right regulate all their conduct.

In 1847, there were nine brothers and fourteen sisters who were inmates of the convent. The other members of the Society have no personal rights in the property of the estate; and there is no more community of interests among them than there is among other denominations of Christians. In church discipline and government they are decidedly congregational. Their officers are elected by a majority of the votes of the members. They are averse to paying their pastors a stated salary; but believe that he should be assisted voluntarily according to his necessities. The convent and all the buildings are exceedingly neat and well-kept; the furniture being plain and convenient without any superfluities or finery. The venerable pastor, Andrew Fahnestock, having lost his wife, made a distribution of his property among his children, and took up his residence in the convent some time since. All visiters are likewise requested to make the convent their home, particularly during the public meetings, and are furnished in it with private apartments. Their yearly meetings are attended by many who reside in distant parts, these, as they arrive, are most hospitably welcomed; the brothers saluting the visiting brothers with a holy kiss; the sisters saluting the visiting sisters in the same manner, but the brothers and sisters only shaking hands. When the meeting is over, and these visiters are preparing to depart, the same affectionate observance is again tendered to all. At these meetings a supper is spread in the meeting-house, which is the anciently celebrated Agapa, or love-feast, held in imitation of the Last Supper, of which the Redeemer partook with his disciples, before he was led out like a lamb to the slaughter, and in connexion with the institution of the Eucharist. At this supper everything is previously prepared, and there is no cooking done except to make coffee. Here appears the use of the vestry kitchen, adjoining the meeting-house, with its cellar and well-stored larder. In this apartment are vessels over fixed furnaces prepared for heating water, coffee, and the like. The meeting-house has two front entrances, and is seated with the males on one side, and the females on the other. It is furnished with settees and long narrow tables, which serve for their books during worship, and for meals during the love-feasts. About midway of the house, on the back end, is one about eight feet, appropriated to the ministry, there being no other pulpit in the house. The tables at the love-feasts are furnished with a good supply, and a sufficient variety of all the necessary aliments of life, without any superfluities; and all are invited to partake. This being over, and the things cleared away, the communion table is furnished for the Lord's Supper. The holy rites are begun by singing and prayer; the thirteenth chapter of John is then read, and the officiating ministers discourse upon it, when these servants of the church lay aside their coats, go to the kitchen vestry, gird themselves with long towels, and each one taking a small wooden tub half filled with tepid water, return to the brethren's side of the house, and commence the ceremony of washing each other's feet, repeating meanwhile the words of your Saviour: "Therefore if I, your Lord and master, have washed your feet, so ye ought also to wash one another's feet." The same is performed on the female side of the house by two aged sisters. This being ended, all again sit down, and every one appears absorbed in silent prayer and meditation for a few minutes. The officiating ministers then take the bread of the communion, and one of them, after giving thanks, and imploring the divine favour, carries the plate before the others, so as to stand before two of the communicants. He then breaks one of the pieces of the bread into two parts, giving half to one and the other half to the other, saying, "Take, eat; this is my body, which is broken for you; this do in remembrance of me." This formulary is repeated at each time of breaking the bread, until all the communicants have received a portion. In distributing the wine, the ministers, instead of the deacons, carry the goblets. The whole concludes with singing. They are all masters in music, and, what appears to me extremely appropriate, their hymns in German were all composed by members of their own order, and have never been given to the world. Many of them exhibit considerable poetic talent. The same is true of their music, which is perfectly unique; but so soft, solemn, soul-stirring, and melodious, that the listener half forgets its reality, and holds his breath for fear of breaking the enchantment. They have three volumes, of which a small edition has been printed for their own use, and there is not a light or jigging beat in the whole collection. They frequently make additions in manuscript, and take great pleasure in making new books with the pen, of which many have very richly ornamented pages. While listening to their melting melodious strains, one cannot fail to revert in imagination to that new song which was sung before the Lamb, and before the beasts, and the elders, and which no man could learn but those who were redeemed from the earth. Their style of singing, though altogether different from that of modern congregations, is extremely effective, and such, as I believe, few persons of taste and sensibility could listen to, without shedding tears of silent rapture. They have no choir, but all, both young and old, sing, being directed in this exercise by a leader.

There is perhaps no ordinance of the Christian church more highly interesting to a casual observer, and more fraught with hallowed associations to a devout mind, than the rite of baptism, when it is administered in the manner corresponding with the Word of God. This is particularly the case at Snowhill, where everything is in such perfect keeping and character. The candidates for baptism being previously examined and accepted as suitable subjects for that holy ordinance by the pastors, an announcement to that effect is made to the congregation. They are then suitably attired, and all repair, forming a procession, to the baptistery, where a thronging multitude is generally assembled. Here the scene is extremely solemn and affecting, and all nature appears to sympathize in the deep solemnity. Even the sunlight, as it bathes the verdant hillside, the smooth meadow, and the golden orchards in a flood of glory, seems to partake a softer radiance. A hundred snowy clouds appear here and there on the blue heaven above, and it requires no great stretch of the imagination to fancy that behind or upon them the waving wings of seraphs have been furled, and that forms of ineffable beauty are bending there, and watching with interest the dedication of souls to God. A flood of hallowed associations comes rushing into the mind. We think of Jordan, of the multitudes who gathered upon its banks, and who were baptized "confessing their sins." The venerable appearance of the Baptist, that first preacher of the kingdom of God. And then the Great High Priest of our Salvation, who came hither to set an example for his servants in all coming time. But this pleasing revery is broken by the voice of the pastor. A hymn is given out; and then from the midst of the company arises a deep, full, melodious swell of harmony. It is unlike singing; it seems the very soul of heavenly music breathing out an ecstasy of thanksgiving. The music ceases; a low soft echo breathes through the air, so lately living with sweet sounds, and over the waters; again all is silent. The pastor now stretches out his hands, and lifts his eyes to heaven: "Let us pray." Some kneel, others remain standing, but all assume the look and action of devout humility. The prayer ended, the pastor descends into the pool; the candidate, assisted by a brother or sister, descends after him. Reaching the lower step, he takes her, if a sister, by the left arm, and leads her down to a suitable depth, where she kneels in the water. She applies water to her face, and he does the same to the back of her head, waiting a moment for her to recover her thoughts and acquire a frame of mind suitable for the occasion. Then, laying his left hand upon the forepart of her head, and his right hand upon the back between the shoulders, he says, "I baptize thee in the name of the Father," and immerses the candidate, face foremost; then, raising her up to her former position, he gives time for a like recovery of self-possession, and adds, "and the Son," and immerses her in the same manner a second time; then, giving a like time for recovery, he continues, "and the Holy Ghost," and proceeds as before. Then while she is yet kneeling in the water, he lays both hands upon her head, and offers a short invocation for the Spirit of God to seal this obedient handmaid as a child of God. During all this time, the multitude exhibits a deep interest, and maintains a perfect silence; the candidate manifests the greatest composure, and all appear to feel that the Saviour is near.

The German Seventh-day Baptists profess to have no other guide than the inspired Word of God; and to this they profess to exactly conform, omitting nothing enjoined, and adding nothing to the Observances there given. Their simplicity is truly remarkable, and I believe, truly pure. They are non-resistant in sentiment, but they plainly preach the righteousness of the kingdom of God. They are likewise remarkably amiable in their intercourse with each other. There is a similar society in Bedford County, under the pastoral care of Elder King, but I have been unable to make myself acquainted with any incidents connected with its history.

There is one subject connected with the history of this people, which, from deference to my country and its institutions, I would willingly pass over in silence; justice, however, compels me to do otherwise. These societies, harmless and inoffensive as the members are, have, for a number of years past, been very much annoyed and disturbed at their annual meetings by a number of wicked and licentious persons. Being entirely averse to litigation of any kind, they patiently bore with all. This only seemed to encourage increased disturbance, until the 17th of May, 1845, when it became so outrageous at their annual meeting, that an individual who was not a member, instituted a prosecution against several persons for a riot. This resulted in the condemnation and punishment of sixteen individuals, whose friends, from malicious and revengeful motives, immediately commenced suits against these Seventh-day Christians for labouring on the first day.

To this they plead guilty, and cheerfully paid their fines and the costs; but in consequence of the great inconveniences to which they were subjected, they petitioned the legislature for relief, though without effect.[44]

[43] Those who desire a more particular account of the German Sabbatarians, their leaders, literature, and music, may consult the fifteenth volume of Hazard's Register of Pennsylvania.

[44] It may be interesting to posterity to know that in the United States of America, and about the middle of the nineteenth century, Plymon Seaver, of Vermont, was confined in jail for a long time, for attending to secular concerns upon the first day of the week. About the same time, or August 26, 1845, Obed Snowberger was fined four dollars, for being engaged in worldly employment upon the first day of the week. Mr. Snowberger was a worthy member of the German Seventh-day Baptist fraternity in Pennsylvania, and the prosecution was carried on in Quincy Township, Franklin County, and before Samuel Sibbet, as justice of the peace. Subsequently nine others of the same people were subjected to prosecution and fines for the same reasons.

THE END.