Part 13

Before the morning service there is school, in which the children are taught from the Catechism and Testament; the Catechism containing the Apostles’ Creed. On Sunday afternoon, a school is held in which the children are taught to read the German language, in which tongue the church exercises are conducted.[120] The Schwenkfelders claim to have been among the earliest to establish Sabbath-schools, but their school is of later date than that of Ludwig Hoecker.[121]

During service, the pulpit or desk was occupied by three preachers. The oldest had a fine countenance, forehead, and coronal region of the head. The youngest, a very solid-looking, fair-haired man, read a portion of Scripture, and _read_ a prayer.[122] Singing accompanied these exercises, and then a few extemporaneous remarks were made by the youngest preacher; the open Bible lying before him, upon which his eyes were cast. The oldest preacher spoke at length, and was followed by the third, who wore a heavy black beard.

The ministers of the Schwenkfelders, like those of our similar sects, are unsalaried and without special theological training.

BOOKS.

I have mentioned that he whom I first visited brought out a number of large books for me to examine. They were all in the German language.

The first bore title, “The first part of the Christian, orthodox book, of the man noble, dear, and highly favored by God, Caspar Schwenckfeldt.” The volume was a folio; the place of printing not given; the date 1564. It is embellished by a large plate, which apparently represents Christ with Death and Satan under his feet. Below, upon the left, is a man in a furred robe kneeling, with the motto, “Caspar Schwenckfeldt von Ossing. Nil Christo triste recepto” (or, “If I have Christ, nothing makes me sad”). On the right is a troop of similar appearance, with the motto, “And the fellow-believers of the glories and truth of Jesus Christ.”[123]

Another ancient folio, bound in parchment, with brazen clasps, tips, and bosses, was said to be a volume of Schwenkfeld’s letters. There is no place of printing; the date is 1570. The same plate as the preceding. These epistles, says my host, are upon the popish doctrine and faith.

The third folio was of the same date, 1570, and was in a splendid state of preservation. This contains letters upon the Lutheran doctrine, with which Schwenkfeld did not agree.

Two of the folios brought out by my host were manuscripts, bound in leather, with brazen clasps. One of them had the great number of thirteen hundred and three pages, very neatly written in the German hand. It contained the sermons, “_Postilla_,” of Michael Hiller, preacher at Zobten, in Silesia, who “disappeared in God” in 1554; written and collected by Nicholas Detschke, 1564, and now written anew, 1747. I did not find the name of the copyist.

Although my host told me he that he had never been in Quaker meeting in his life, yet I found among his books a history of the rise, etc., of the Christian people called Quakers, originally written in Dutch by William Sewel, and by himself translated into English, from English translated into German (_Hochdeutsch_), 1742. This is Sewel’s History, one of the most celebrated of the Quaker books.

At the second house which I visited there lay in the window-seat several books in German. One was a large copy of the Scriptures, a clasped volume, with many plates. Lying loose in it were two plates of Caspar Schwenkfeld, in his furred robe, with beard descending upon his breast, and his motto (already given) in German: “_Wenn ich Christum habe, so bin ich nicht traurig_”; or, “If I have Christ, I am not sorrowful.” In selecting this motto, he may have had reference to his exiled condition.

(There seems to be among the Schwenkfelders much more regard than among most of our plain Pennsylvania Germans for the pictures, the “counterfeit presentments,” of men.[124])

The volumes given to myself, while among these people, are:

1. Schwenkfeld’s _Erläuterung_, or Explanation, concerning many points in history and theology. Not written by their leader himself, but composed by several of the “godly exiles from Silesia to Pennsylvania.” An appendix contains, among other matter, a sketch of the life of Schwenkfeld, and an account of the journey of the Silesian emigrants from Altenau to this State. Of this volume I have made much use.[125]

2. Questions on the Christian Doctrine of Faith, for Instructing Youth in the First Principles of Religion. By the Rev. Christopher Schultz, Sen. My copy is a translation.

3. Constitution of the Schwenkfelder Society, subscribed in 1782, etc.

HISTORY.

In the year 1490, seven years after the birth of Luther, two years before the discovery of America by Columbus, and one hundred and thirty-four before the birth of George Fox, was born in Silesia,[126] in the German or Austrian empire, Caspar Schwenkfeld von Ossing, of a very old and noble extraction. His brother-in-law is mentioned as Conrad Thumb von Neuburg, hereditary marshal of the principality of Würtemberg. Caspar Schwenkfeld was a person of very handsome mien, dignified behavior, remarkable modesty, courtesy, and gentleness, accompanied by godliness, and fervency in prayer, and was of a Christian, pure, and temperate life. It is added that thus much even his bitter enemies must acknowledge, “as the clergy know.”[127] In his youth he studied two years at Cologne, and lived several years at other universities. He at length became well read in the writings of the Greek and Latin fathers. He was also many years in the confidential service of his liege lord, the Prince of Liegnitz (the Duke of Liegnitz?). Afterwards “God touched his heart,” and he turned away from his life at court, and became a teacher at St. John’s Church, in Liegnitz. He diligently read the writings of Luther and of others who were leaving the papacy, and he afterwards remarked that he had been as good a Lutheran as any. With the fiery reformer he, however, differed greatly afterwards; the first cause of difference being, as it appears, Luther’s views upon the Supper. Schwenkfeld says that the Lord Jesus had shown to him that he was not a bodily bread, but a spiritual and heavenly one.

Schwenkfeld also wrote a little work upon the misuse of the sacraments, which, without his knowledge, was printed in Switzerland. Hereupon Dr. Faber, bishop at Vienna, represented to the emperor, Ferdinand, that Schwenkfeld held false doctrines concerning the sacrament of the Supper, etc.; and Ferdinand was himself angry because his enemies had published the book. The emperor (or, as he is called, the king) wrote to the duke at Liegnitz to punish Schwenkfeld, but as his innocence was known to the duke, this prince thought it well that Schwenkfeld should ride away for a while.[128]

He did ride away in 1529, but, although he lived for thirty-three years after, he never rode back again.

He travelled to many places in Germany, and was prized and heard at many noble courts. Many times he stopped in cities of the empire, and suffered much opposition from the preachers.

A letter of pardon was sent to him by the emperor, Ferdinand, saying that if he would recall his opinion, and act differently, he should receive his knightly possessions; but, as already stated, he never returned to Silesia.

During his life he published ninety-two treatises, and after his death many of his books were published by his fellow-believers. All his writings were forbidden to be printed by the Papists and Lutherans, and in different places his writings were burnt, “nevertheless God has given means for several of these books to be published four or five times.”[129]

Many years after the publication of his little work, before spoken of, upon the misuse of the sacraments, Schwenkfeld sent to Luther a number of his own works, and called Luther’s attention to one of his favorite doctrines, “the glory of the manhood of Jesus Christ.” To the noble messenger who bore the letter, etc., Luther returned an answer, speaking in severe and ignominious terms of the author, reproaching him with having kindled a fire in Silesia against the holy sacrament, and with his Eutychianism, as Luther calls Schwenkfeld’s doctrine that the manhood of Jesus Christ is no creature.[130]

It was not the desire of Schwenkfeld to build up a sect of his own, nor did he judge any congregation already collected, but he exhorted all to pray in spirit and in truth in all places. He is said to have directed men only to Christ and his power, and to have filled, until his death, the office of a true evangelical preacher.

Before he departed, we read that he heard a voice, “Up, up into heaven!” which voice he had heard also before he rode out of his fatherland, saying, “Up, up out of the fire!” (His hearing had failed nearly forty years before his death.)

Not long before dying he said, “Now home; home into the true fatherland.”

“He died in God, and went home to his rest,” in the city of Ulm, in 1562.[131]

He was buried in a cellar. (It may be remembered that Menno was buried in a garden.)

Nearly three hundred years after the birth of Caspar Schwenkfeld von Ossing, the first Schwenkfeld congregation was organized; he was born in 1490, it was formed in 1782. It was upon the new continent discovered by Columbus, in the English colony of Pennsylvania, that a little band of exiled Schwenkfelders formed this society after they had sojourned here nearly fifty years. How were they able to continue Schwenkfelders, during the period of more than two hundred years between the death of their founder and their organization here?[132]

In Silesia the ruling church was Roman Catholic, but the Lutherans were generally tolerated. The Lutheran preachers, coming into contact with the Schwenkfelders, were often hostile and unfriendly to them; but the final self-banishment of the Pennsylvania colony was owing to the rigorous measures taken by the Jesuits for their conversion.[133]

In one of the persecutions of earlier times, we read of a certain Anthony Oelssner, who was called to strengthen the scattered faithful, about the year 1580; in which call he showed great diligence in prayer and preaching, until he was seized and lay imprisoned a while at Liegnitz. Afterward he was imprisoned at Löwenberg, in the tower, where he suffered almost the same strong temptations of Satan as we read in the lives of the fathers that old Anthony did, from which he was happily set free, as he writes in a long letter. One of his letters is from the lowest dungeon at Vienna, where he lay among thieves and malefactors.

He was also dragged about in the trenches and galleys,[134] all which he bore without a murmur, and met his persecutors with cheerfulness, encouraging the faithful by letters when he did not lie in dungeons too dark, or when ink, paper, etc., were not denied him. Of these writings a great part is still extant.

Certain of the Schwenkfelder prisoners, it seems, were sent upon the galleys to the Turkish war. “In taking the castle Gran, in 1593, they were obliged to go before the soldiers, through a narrow street; but they never killed a Turk, nor stained their hands with the blood of men (as is proper for the soldiers of Christ).”[135]

Another sufferer, old Martin John, tells how, when he lived at Kaufig, he beheld the lives of the priests, how they loaded themselves with eating and drinking, avarice and gaming, dancing and debauchery, and produced uproar in the beer-houses, and made a nine-pin alley, and played together in the parsonage yard. “And I thought that I could not any longer approve their godlessness. I was thus induced to stay at home, and read to my wife and children, and call them to repentance. Then the priest ran to my landlord,[136] and complained of me, but he would not listen, and I was left in peace for a year. Then my old master died, and his son, to please the godless preacher, drove me from my paternal inheritance.” The priest was named George M., and this was in 1584.

Martin John also says that the priest made jest of the Holy Ghost, saying, “Thou wilt have to wait long before the Holy Ghost will come and teach thee.”

Martin tells further, that he found a property cheap at Armenruh; but there he saw the same manner of life. “I did not have to go far, but heard in my own yard how the priest fiddled, and the rest danced and cried out, and found it much worse than in my own (former) home. So I stayed at home, and read, prayed, and sang, and other people came to hear. Then the priests ran to our landlords, and we were put into prison, where I was kept over four years, and the others over a year, and to these nothing was given to eat nor to drink.”

These cases of persecution all took place within fifty years after the death of Schwenkfeld, and seem to have befallen those who lived around the Spitzberg, in Lower Silesia; but in Upper Silesia, and in the district of Glatz, there was repose; and toward the end of the sixteenth century persecution appears to have declined, for _we do not find that any one writes letters from prison_.

During the Thirty Years’ War the Schwenkfelders, like others who opposed the Romish Church, did not remain undisturbed. Once during this period complaint was made of them to the prince at Liegnitz, but they sent to him one of Caspar Schwenkfeld’s books, which he graciously received, and permitted them to hold meetings in their houses. Meetings in the open air were forbidden by the emperor.[137]

At the close of the war they were again persecuted, the preachers complaining of them to the nobility. But the prince at Liegnitz set them all free, and allowed them to worship again in their houses.

Simple religious services, formerly held among the Schwenkfelders, are thus described.[138]

If any one had books and read on Sunday, the others went and listened. But this was the order: in the morning, after each prayed when he rose, they came together. (Elsewhere it is stated that they were generally fasting.) They sang morning songs standing; afterward prayed out of a prayer-book; then all, standing, sang prayer-songs, especially to the Holy Spirit; they also sang sitting, and prayed, and then read several sermons; then prayed again and sang a couple of songs; then ate dinner. Afterward prayed again standing, and sang prayer-songs; afterward read till toward evening; then standing prayed and sang. That was the order on Sunday.

And if, in week-time, the people came together at a spinning (_beym spinnen_), then there was almost always singing, and when they would go home they knelt down together and prayed.

In coming down to the year 1730, we read that there being no longer any great persecution, the zeal of most began to be extinguished; the young people liked to go to church, especially at Harpersdorf, where there was beautiful music. Some dreaded contempt; some, it is said, found freedom to live in sin, for if they only went to the Supper they might live as they pleased, and receive a beautiful funeral sermon; many left on account of a marriage. Thus the Schwenkfelders greatly declined.[139]

It was somewhat before the date above given, or in the year 1719, that the celebrated Jesuit mission came among the Schwenkfelders; that is, by imperial decree, there arrived two missionary priests. In 1721, the Schwenkfelders sent delegates to the emperor, craving further indulgence.

While the missionaries were trying to make them Catholic, the Lutherans offered protection to those who should join them; but a few (“a little heap”) remained true, without falling off on either side. Of the delegates sent to the emperor, two remained in Vienna five years, and found him not ungracious. He ordered that time should be taken for further consideration.

During this time the mission was taking severe measures, with fine and imprisonment. No Schwenkfelder was to be buried in the churchyard, but upon the cattle-paths (highways?), and none should accompany them to burial (but this they could not prevent).[140] None should be married who did not promise their offspring to the Catholics, which none would do; therefore many marriages were postponed for long years. On the contrary, when the new Lutherans (converts) were buried there was a great parade and procession, and a great throng at weddings. At length, in 1725, a severe edict was issued to oblige old and young to attend the mission teachings, and the Schwenkfelders were threatened with being fastened to wheelbarrows (_Schübkarren_), and with having their children taken away.

Now when affairs had come to an extremity, they heard that they might flee for a while to an honorable senator in Gorlitz, and also to his excellency Louis, Count of Zinzendorf, and Lord of Berthelsdorf;[141] and in 1726, and afterward, several families broke off by night, and in great danger, leaving their estates and property behind. More followed, and as they could better earn a living in the villages,[142] the greater part went to Berthelsdorf, and enjoyed protection there for eight years. But while living here in all stillness, in 1733, Zinzendorf informed them unexpectedly that they were no longer to be tolerated in Saxony. In this matter they suspected the influence of the Jesuits with the elector. (Zinzendorf himself was banished from 1736 to 1747.[143])

One year was allowed them before removing, and, after looking elsewhere, they concluded to come to Pennsylvania. In 1733 a couple of Schwenkfelder families had come hither,—and, as they say, “Our faithful friends in Holland advised us strongly to go.” About forty families, therefore, began the journey in the latter part of April, 1734, and cast anchor at Philadelphia on the 22d of September. “There, by the praiseworthy constitution of the country, we were made citizens, and partakers of all civil and religious freedom.”

After this flight the missionaries continued their efforts in Silesia, and several more families fled and came to Pennsylvania. In 1740 an imperial command was issued, that the Schwenkfelder heresy must out. Now were they greatly urged to join the Lutherans for their protection; and now, in houses, two were against three, and three against two, and a man’s foes were those of his own household. At last, the greater part went over to the Lutheran Church. However, in the following autumn, the emperor died, and Silesia was soon after conquered for Prussia by Frederick the Great.

All the Roman Catholic offices were then vacated, and Pater Regent, one of the mission, “retreated after us into Saxony; and other instruments sought shelter out of the country. The books of which we were robbed by the doctors and their followers were, we heard, taken to Liegnitz; and as for the homes and goods we had left behind, they had helped themselves to them, which is all one to us. We hope their enjoyment of them will be as profitable to them as the abandoning of them has been to us.”

In 1742, or eight years after the principal migration to Pennsylvania, the King of Prussia published an edict in favor of freedom of conscience, inviting the exiled Schwenkfelders to return to his duchy of Lower Silesia, or to dwell in any other part of his possessions. No further persecution afflicted these people, but they have become extinct in Europe, the last having died in 1826.

THE JOURNEY TO AMERICA.

When these wandering people no longer found a place of refuge in Saxony, in April of 1734 about forty families began that journey to Pennsylvania already spoken of. This was completed in September, in a period of about five months. An account of this long voyage is given at the close of the book already often referred to, the _Erläuterung_, or Explanation.

In Altona (near Hamburg), during a stay of eleven days, they received great hospitalities from the Herren v. Smissen, father and son.

On arriving at Haarlem (from some of whose citizens they had received contributions while still in Saxony), they could not enough admire the common joy and proofs of love with which they were received. The brothers Abraham, Isaac, and Jann v. Byuschanse were especially kind, entertaining them with flesh, fish, all kinds of vegetables, beer, coffee, and tea, and besides the children were daily presented with all kinds of baked gingerbread and such things.[144]

As regarded the journey of the exiles to America, the Herren v. Byuschanse had made an agreement with the captain at their own expense.

Two days’ journey from Holland, Gregory Meschter was presented with a healthy little son. Fifteen days they lay at Haarlem, and at Rotterdam, on the 21st of June, they went on board the English ship “St. Andrew,” Captain Stedman commander. While they lay still one week on board this vessel, “God gave David Schubert a young son.”

On the 28th they left Rotterdam. On the 16th of July, six Palatinate women and two men fought each other, and she who began it received her deserts.[145]

At Plymouth, England, which they left on the 29th, a rich woman gave the whole ship’s company one hundred and twenty-five shillings, and when it was divided each person received four and a half stivers, English. (The stiver is a Dutch coin of the value of one English penny, or two cents in our money.)

On the 9th of August a Palatinate mother and daughter fought each other. On the 10th a great fish was seen, which spurted water on high powerfully, as if out of pipes. (Our inland Silesians were not familiar with whales.)

A number of children and several grown persons died upon the sea. On September 22d, “God be forever thanked,” the anchor was happily cast before Philadelphia, and guns were fired. On the 23d, all males over sixteen had to go to the court-house to take the oath of fidelity to the King of Great Britain. “We Silesians, as on account of conscience we could not swear, were readily excused, and were allowed to promise faith by giving the hand” (_mit einem Handschlage_).

THE ANNIVERSARY OR YEARLY MEETING.

I asked a Schwenkfelder, “What are the exercises of your commemorative festival?” He answered, “It is a day of thanksgiving to God, that we live under a free government, where we can serve him according to our conscience.”

An animated description of the day has been given by the Rev. C. Z. Weiser, in the _Mercersburg Review_. This article, although apparently not quite true to history, and though written in a peculiar style, has a sprightliness which interests the reader.[146]

Mr. Weiser tells us, that whoever is not providentially prevented is bound to attend their yearly reunion. Nor has it been found necessary thus far to enter an urging statute to secure the presence of the fraternity. The “seeding” is done, the corn stands in shocks, and the farm-work of September is timely put aside, in order that all may participate in the memorial ceremonies of the 24th with a light, gay, and thankful heart.[147] It is on the day and day before that you may feast your eyes on many a well-laden carriage, the horses all in good condition, moving on toward one of the Schwenkfelder meeting-houses, selected in rotation, and one whole year in advance. The aged and infirm of both sexes stay not behind. The young men and women are largely and promptly there. The fathers are similarly enough clad to be considered uniformed. So too are the mothers arrayed in a manner very like to one another, with snow-white caps and bonnets that never vary. The sons and daughters do indeed not love the habits of their elders any the less, yet only the wicked world’s a little more.[148]

The morning service opens at nine o’clock, and is filled out with singing, praying, and recitals of portions of their ancestral history. All is gone through with in the Pennsylvania German dialect, but withal reverentially, solemnly, and earnestly, just as though it were newly and for the first time done.[149]