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Kvangelical Association. -
5 eyORUA KK Bik,
Vol. I.
—= 1750—1850, -—
es
Authorized by General Conference: examined and approved
by the Book Committee.
SURE NA Sc
COPYRIGHT BY THomAS & MaTriLL,
1894.
Geek,
EVANGELICAL PUBLISHING HOUSE, |
CLEVELAND, 0, HARRISBURG, PA. |
PREFACE.
The history of the Christian Church is next to the Holy Scriptures,
one of the most instructive and useful studies, and although the writing
of such history is a very difficult and responsible task, yet it is also a
highly interesting one. The same is true with regard to the history of
any branch of the Church. It is profoundly interesting to observe and
record the conflict between light and darkness—the kingdom of Christ and
the kingdom of Satan—and to observe the vicissitudes of the battle
whilst we are prophetically assured of the final, glorious victory of the
Lord Jesus Christ, the great Head of the Church.
The responsibility of the Church historian is also very great; he must
portray the progress of this conflict and the developments involved in the
course of the militant Church life correctly, impartially and as completely as
possible, for the history of an ecclesiastical communion is to her a great
and sacred, treasure. By it she may learn to understand her calling
from the historical standpoint, she may also discover her faults in the past
and amend them in the future, and thus her history will have a molding
and determining influence upon her denominational character in the future.
Hence, the worst and most harmful of falsifiers would be those, who falsify
a Church history.
But who comprehends and appreciates the labor and patience required to
discover all the sources and scattered fragments of such a history and
arrange them, both logically and chronologically, in such a manner that
the whole shall constitute an appreciable and comprehensible presentation
which wiil enable the reader to enter into 1t, and view it not only in its
outward but also in its inward course ?
This applies with especial emphasis to the compilation of the history of
the Evangelical Association. This history is more particularly of great
importance to the present rising generation, and perhaps still more to
succeeding generations, who are separated on account of age from the
fathers and mothers of this “ Israel,’”’ who have nearly all of them entered
into the rest that remaineth for the people of God, whilst the remaining
few are ready “to put off this tabernacle” of clay. And in this age of
commotion when time and business developments fly onward with almost
2 PREFACE.
cyclonic velocity, the traditions of the Association would soon be irre-
trievably lost, unless they are preserved in the archives of a faithfully
written history.
Thus it is seen that without a written history the Association would
finally become uncertain concerning herself, and it would soon become
impossible to comply with the biblical exhortation: ‘ Look unto the rock
whence ye are hewn and the pit whence ye are digged.” (Isaiah 51, 1.)
The recollections of “the wonderful works of God” which He has wrought
for this Church and the inspiration produced by them, as well as the
adoration due unto Him who is the author of all good, would cease, which
would be an incalculable and irretrievable loss.
Already many years ago the fathers in the Church realized the press-
ing need and the importance of such a history, hence it was a subject of
earnest discussion in the General Conference in 1843, which resulted in
the appointment of John Dreisbach as historian, who was instructed with
the assistance of the presiding elders of the Annual Conferences and the
Bishops to begin such a compilation, but as Mr. Dreisbach received very
little help—there being no plan nor concerted action for the collection of
historical matter—he could give only a summary review of this history up
to the year 1830, which he produced chiefly from his own recollections and
observations. The General Conference in 1847 then appointed Adam
Ettinger to continue the work, but he soon afterward withdrew from the
Church.
The following General Conference then instructed the editors of the
Church papers to continue the compilation of the history thus begun,
which, however, on account of the frequent change of editors, was not
carried out. In the Spring of 1854 the then West Pa. Annual Conference
requested William W. Orwig to undertake the compilation of this work,
with the consent of the other Conferences. Bro. Orwig then entered upon
this task in the month of July 1854, and, in about two and a half years,
completed the first volume, comprising the period from 1800 until 1845.
In this work the historical compilation made by Dreisbach, and the Christ-
liche Botschafter from the year 1836 onward, proved excellent helps, yet
Bro. Orwig found the task to be a very difficult one. On account of the
great lack of records, especially of the earlier times of the Association —
this history remained in many respects defective, and the need of revision
and improvement made itself felt, which fact Bro. Orwig himself —
PREFACE. 3
especially in his latter years—acknowledged both privately and publicly.
Hence, the General Conference of 1875 appointed the then Bishop R. Dubs
to undertake this revision, and at its next session (1879), this appointment
was renewed; but Dubs found it impossible to attend to this work on ac-
count of the multiplicity of official labors. Thus the General Conference
of 1887 found it necessary to adopt a peremptory resolution that the
revision of the first volume and the compilation of a second volume be at
once undertaken and that the Board of Publication appoint some one to
this work. This Board then complied with this instruction by unanimous-
ly adopting the following resolution :
“ Resolved, that Reuben Yeakel be hereby appointed to revise the first
volume of the history of the Evangelical Association, and to collect the
further material for said history and write a second volume.”
This appointment came to me quite unexpectedly, and I found myself
entirely unprepared for the task. Upon acloser inspection of this work it
soon became evident, that a revision of the first volume would necessarily
involve also a re-arrangement of its plan. The volume to be revised com-
mences with the year 1800 without presenting the preliminary history in
which lay hid the historic conditions which caused the rise of the Evan-
gelical Association. This lack had to be met in the revision. For this
reason this volume begins about fifty years earlier and reaches in several
respects still further back in order clearly to trace the historical tendencies
toward the rise of such a movement. Moreover, the arrangement of Bro.
Orwig’s book in sections and chapters, from Conference to Conference and
from one General Conference to another, was too mechanical and arbitrary ;
these intersections were frequently inadmissible because they failed to
properly set forth the epoch making changes that occurred in the develop-
ment of the Association. By the introduction of periods into this work,
the correction of this fault, and thus also the revision of the plan of the
book has been essayed. And in order to bring into proper prominence the
more important details of the history, and give proper recognition of their
value, short subdivisions or paragraphs with suitable captions have been
introduced. Thereby the antiquated and almost useless custom of having
chapters became superfluous. |
I have introduced many citations from Orwig’s book, and whenever it
was suitable I gave him proper credit, remembering my appointment did
not prescribe a total re-arrangement and re-writing but rather a “revision”
4 PREFACE.
of the volume, hence the reader may notice some indications of Bro. Orwig’s
style even where no footnotes could be introduced. This was due to the
esteemed author of the first volume of our Church History.
The following requirements are foundational to the existence and
history of the Evangelical Association.
1. Theclear proof that the existence of the Evangelical Association is
historically justified—i. e. that mora] and ecclesiastical conditions and cir-
cumstances required her rise and existence.
2. That Divine Providence and guidance brought her into existence
and hence she is the work of God.
3. That her Church government is a legitimate one. To this belongs
pre-eminently the proof that the ordination and authorization of her minis-
try, and hence also her Church government is a Scriptural one, which has
its confirmation from Christ, the Head of the Church, and consequently
that the Evangelical Association stands in an essential union with Christ
and the General Christian Church on earth.
I do not hesitate to assert that this first volume of our history
furnishes these required proofs.
As our knowledge here on earth is “in part” only, so also is neces-
sarily our work, and hence this book will have its imperfections. A perfect
ideal could not be attained under the circumstances. But no effort has
been spared; many late night-hours have been employed, and many prayers
were sent up to the Head of the Church for His help and for His perma-
nent blessing upon this difficult labor. We now present this volume to our
esteemed readers, hoping that it may prove to them a rich blessing in the
furtherance of the knowledge of the wonderful ways of Providence and
the grace of our Lord Jesus Christ. R. Y.
CONTENTS.
Pages. Pages.
IPTEIGCR 2 co vide x edecae css eeeeenveae 1-4 Contents eeooveee8 @ee@e@0@8 0820808000802 8080808 5-10
PRELIMINARY.
The German Pennsylvanians....... 11} The Palatinates. .....cccvcccecees.. 14
The first German Immigrants Fa Sa pales nu 12 Foes within & ce aie aha 6.6) 6.016 eeercrececcce 15
hete SOEES FERN Ree DE Bie aad 2 Jacob Albright’s Father............ 15
C q 13 The Schwenkfelders.........++..e0. 15
orrespon ence eeeeeeeerereresrese es 2 e8e Concerning a few other Denomina-
Motives for Immigration........... IS 1A ations eee ek. ie twewk eile Poekens . 16
FIRST PERIOD, 1750-1800.
Increase of Germans...............
Ecclesiastical Conditions............ 17
Mission of Rev. H. M. Muehlenberg. 18
Rev. M. Schlatter and the Reformed 19
Mennonites, Schwenkfelders and
APUHOIS eR Uae cele cect esse cain sae oi as 20
Religious Conditions............... 20
Ph. Wilhelm Otterbein and Martin
BOGUIN ors stec so ory seach sirens 34
Bishop Francis Asbury’s Views..... 36
Beginning of Methodism in America 37
Aco AlOriphty ent cr sccce cds es 37
His Marriage, Business and Family.. 38
His Awakening and Severe Peniten-
Pastor Helmuth’s Plaintive Let- TIALSStrngples ica, cca etace weer 39
POLO eee Race cong entities ste es 22|Grace Triumphs— A Sound Con-
Religious Condition of the Menno- VOTRIOU sicce a8 aieiess c.adoe ete ate he ota: els 40
nites.. secceeseeoeee 20] Albright a Methodical Man......... 41
Peterinenion of Comelnan: by the Benj. Abbott’s Labors—A Methodist
PA Eres 04's ee eile vlc. s elaais. «6 2442, CHASE ay cain ais Ove 6 Wie vee eles oie he 41
Increase of Intemperance.......... 25] Albright Joins the M. E. Church... 42
Political Disorders........ccseccens 25 | His Zeal etc.—Is Made an Exhorter 43
Unbelief, Deism, Atheism, etc...... 27} Fervent Prayer for his “German
Hessian Prisoners of War.......... 28 Brethren. te ae vessiccas se cauens 6 44
The first Native German-American The: Divine. Call civ wcccce ees es 44
RS SE PAE IOMU Moanin bi c.0, s'o.6 slo's 6 90,0 5 010 29 | Hesitating. . ease aon 40
Summary Review...........sssee0. 30| Delay, Ghactecnent Obedience: --. 46
Peculiarities of German Pennsy]l- Ax Ghogen- Vessel... . asp vesecscesas 47
ATIOTIN GF iiss co Saab ashe he ee BN: a « 30} An Itinerant Preacher and an Or-
Some Peculiar Conditions of Things. 31} ganizer.. ecccccces 40
Decadence of Religious Life......... 32 | Beginning of Mueorare Labora. . 48
Testimonies of Schmucker, Kurtz, Why he did not Remain in the
Be CAI eho asiy Sere oan a nis be ee So lee be OUUTCOMe es eccens Santee sate OU
SECOND PERIOD, 1800-1816.
The Spiritval Inception of the Ey. The First ‘‘ Big Meetings” ......... 54
PB BMAW SS TAOIE tetas eo a16 a si dna stece's 6 op 51 | Slow and Difficult Progress—Another
Formation of first Three Classes.... 52] Co-Laborer..............cccceoee, 55
The Lord Provides—John Walter etc. 53| A very Important Council.......... 56
[6]
Pages.
The Consecration of Albright....... 57
APE ArAllelCOase wn. es sy cestedanes Sowa y f
A Most Important Subject......... 58
Several Arguments of the Opponents 59
Short-sighted Scholars............4. 61
The Outward Connection of the Ev.
Association with the General
Christian sOnaoren, vena ue ane + 5 62
The So-called ‘‘Apostolic Succession” 63
AisingularcAtlack yun. oss eecs ors 65
The Validity of the Ministerial Ordi-
nation of the Ev. Association..... 66
Further Elucidation of the Subject. 68
A Sterile Soil and little Fruit....... 70
Pressing in a Northwesterly Direc-
tion—A new Circuit Formed.....
Albright and Spangler..........
Frequent Change of Preachers...... 72
Ma Salaries cos eee eo ue Saas eee tre ad
More Rapid Progress...............
Karly Departure of Abr. Liesser....
Geo. Miller’s Conversion and Call to
LOG COTTA IEEY se ae eine he aes te ee ee 73
Miller Becomes an Itinerant Preacher 75
The Work Becomes Influential...... 77
Expressions from Satan’s Dictionary 78
George Miller Presses Victoriously
71
CONTENTS.
Pages.
The 5, P23
Anspach-Bayreuth’’ - - + -* - + 2,353 “
Waldeck i - . : - - L225
Anhalt-Zerbst alee . - ~ . wide b hs 160 ta eo
Total - - - - ° 29,816: meee
*) Lowell’s Hessians in the Revolution.
t) Life of Bishop Seybert, p. 11.
30 HISTORY OF THE [1750-
was scarcely anyone, who truly cared for the erring souls of these hundreds
of thousands of Germans !
§25. Summary Review.
Before we pass on to show how the Lord brought about providential
arrangements to rescue these people, let us take a condensed view of the
situation of these Pennsylvanians, from the close of the war until the year
1800.
A third generation began to make its appearance. Immigration had
to a great extent subsided, but the natural increase was very abundant, al-
most in every house there was “a joyful mother of children,” which the
Bible declares to be a divine blessing. A peculiar ‘“ German-Pennsyl-
vanian” dialect was already largely developed, and these native Germans
considered themselves true Americans. and there existed a wide chasm
between their views, habits and the current language and those of newly
arrived Germans.*
The aforementioned Pennsylvanian dialect now became largely inter-
spersed with English words with a corrupted pronunciation, and the peculiar
~“tircumstances produced some original forms of expression. The Moravians.
and the older Schwenkfelders, however, adhered to the German language
proper, but generally the Pennsylvanian dialect prevailed in the German
counties of the State, even until this day.
But notwithstanding the uncouthness of this dialect it has valuable
features. An original force, freshness and compactness inheres init. One
might, by way of illustration, say: Whilst the scholarly German respects
all the turns, inflexions, and corners of the German proper the Pennsylvan-
ian runs by his forcible and concentrated words and sentences straight
across the field and thus directly toward his goal. Remarkably, too, this
Galilean German may becast into a beautiful and highly interesting poetic
form, of which we find splendid examples in Harbaugh’s “Harfe.”t And
when the German Pennsylvanian intends to give his established “opinion”
on a given subject he can do so in a very impressive and emphatic manner
in prose. And when angry he is capable of profanity and billingsgate and
such epithets as may not be put on paper — and in villification he is simply
unsurpassable.
§ 26. Some Peculiarities of the German Pennsylvanians,
Notwithstanding the religious deterioration of these people they re-
tained some excellent characteristics :
*) A state of feeling developed between the German-Pennsylvanians and fresh
German immigrants similar to that which exists’ between the Germans and Alsatians
in Europe. Although radically German himself the Pennsylvanian had become en-
tirely Americanized in his feelings and sentiments. A new arrival from Europe would
— sometimes with a shade of derision — be called ‘a German.’ And if he happened
to come from Heasia, the prejudice was much stronger, because the Hessians had shed
German-American blood during the Revolutionary war.
tSee also Vierteljahrsschrift No.1, 1884.
-1800.] EVANGELICAL ASSOCIATION. 31
1. They were honest in their dealings and business transactions. A
shrewd defrauder — ‘an ear-slit Jew’— they could not endure, they hated
such a character, as the horse thief is detested in the West.
2. A promise made was deemed as sacred as a written contract.
3. ‘To pay one’s debts was with them a main thing.
4. Industry, economy and domestic affection, the care of children for
parents in old age was considered as lofty a virtue as the care of children
by their parents.
5. Mutual help without remuneration, in time of need, as for instance,
in case of fire, severe sickness, funerals, heavy losses by accident, etc., was
a sacred principle of the unwritten code of neighborhoods.
6. Their manner was frank and straightforward. They knew nothing
of Chesterfieldian etiquette and customs. But their frankness would some-
times run into rudeness of speech. They were not at all dude-like. Among
them were not a few peculiar, original and interesting characters.
7. Notwithstanding their general wickedness, which manifested itself
chiefly in levity, profanity, drinking, fighting, dancing and indulgence in the
so-called “frolics,” they were by no means atheists. Such would be regard-*
ed as moral monsters. In spite of moral and ecclesiastical deterioration
they were still inclined to be somewhat Churchly. Preaching, baptism
and the Lord’s Supper were not entirely thrown overboard. If no regular
pastor could be obtained they would make temporary arrangements with
any ecclesiastical nondescript, who might have happened along, if he had
but a glib tongue, and had sufficient skill to act as pastor. But when a
herald of the Gospel appeared, calling sinners to repentance, insisting on
a living faith in the Lord Jesus Christ and a renewed, godly life, then their
zeal for their supposed “faith ” would excite them almost to madness, sup-
posing that such a preacher was a fanatic and seducer, who would induce
people to apostatize from “the faith,’ and then “they would be lost for-
ever and ever!” Of this we shall see many examples further on,
§ 27. Some Peculiar Conditions of Things.
It seems quite proper at this juncture to glance at several peculiar
facts of the times under consideration. There existed great poverty in
regard to literature. Only a few secular papers were published in German
—religious ones none at all, The Allentown Friedensbote (Messenger of
Peace) and the Readinger Adler (Reading Eagle) were the leading period-
icals — about as large as our present Sunday-school papers. Books were
quite scarce beside those few copies which the ancestors had brought with
them from Europe. Money to buy books with or to secure a scholarly educa-
tion was likewise scarce. The paper money which congress had issued in
abundance toward the close of the war had become worthless, because it
could not be redeemed with coin,* Gold and Silver had not yet been dis-
*) This so-called ‘continental money” had become so utterly valueless that it
39 HISTORY OF THE [1750~
covered in the United States, and they were dependent upon Mexico and
South America for these metals. Public Schools had not been introduced;
there existed only deficient private schools, in which reading, writing and
arithmetic werespoorly taught. No canals were yet dug, no railroads built, _
and no telegraph existed; mail-service was imperfect and poorly managed. |
There was a great lack of good country roads. The very first turnpike in
this country, extending from Lancaster to Philadelphia, was completed as
late as 1794. The farmer had no machines, excepting, perhaps, a “ wind-
mill” turned by hand for cleaning grain, Public travel and intercourse was
difficult and often quite dangerous. People, who, before the year
1800, and even later, removed from Hastern Pennsylvania across the Ai-
legheny mountains were not expected to be seen again in this life; and those
who went further away, even into Ohio, were, according to popular concep-
tion, gone to the ends of the earth! These things will frequently cast light:
upon our history as we proceed,
§ 28. Decadence of Religious Life.
The religious condition of the population has already been portrayed.
put in order to show that no improvement took place before the year 1800,
we add a few somewhat later testimonies. Bishop John Seybert, who is an
excellent authority, gives a faithful portrayal in a historical sketch as fol-
lows: “About the year 1800 the German population of Pennsylvania con-
nisted chiefly of Roman Catholics, Lutherans, Reformed, Mennonites, Old
School and New School Baptists (Dunkers), Schwenkfelders, etc. The
majority of Catholics, Lutherans and partly also the Reformed were guilty
of gross violation of God’s law; profanity, Sabbath-desecration, drunken-
ness, etc., being quite common among them. Baptism, confirmation, with
an occasional reception of the Lord’s Supper, constituted the essentials of
their religion. The preachers themselves, with but few exceptions, were
wicked and hostile toward converted people. The Mennonites and Dunkers
in general had a more pious exterior ; in reality they were, nevertheless,
enemies to true experimental religion, which manifested itself among them
and also among the Schwenkfelders, when persons were converted to God.”
Mr. Seybert also described the sad state of the Church in his home at
Manheim, Pa., not far from Mr, Albright’s neighborhood, in the following
words: “The Roman Catholics, Lutheran and German Reformed Churches
had their children baptized in infancy. When they reached the age of 12
to 20 years, they attended catechetical instruction, and were afterward con-
firmed, on which occasion the minister demanded of them, in the presence of
God and all the people, to renounce Satan and sin and to serve God faith-
fully until death ; then they were consecrated by the laying on of hands
and declared to be Christians. This usually took place on Easter Sunday,
but on Easter Monday these Christians could be seen in the ball-room, at
became an expression of worthlessness and derision. ‘‘ Not worth a continental” —
was applied to any worthless object in common conversation.
—1800. | EVANGELICAL ASSOCIATION. 33
the drinking places, at gambling-tables; as also on Christmas, New Year
and Pentecost. The majority of these pretended Christians, thus manu-
factured, were a rough and wicked set —swearers, Sabbath-breakers and
inebriates. Even some Church officials were drunkards, liars, and guilty of
dishonesty and other sins, so that the saying became current: Noone ig
fit to be a Church officer, unless he has an illegitimate child!” This pro-
verb was, of course, intended to be ironical, but it indicated a great deal.
§ 29. Testimonies of Pastors Schmucker, Kurtz and Nevin,
The Lutheran Pastor J. G. Scumucxnr, D. D., states that about this
time “the state of things in the German Churches wore a gloomy aspect,
and that only a small number of the ministers composing the Synod to
which he belonged, were in his opinion, converted men.” *
Ina biography of Dr. Schmuckcr, deceased, which was published in the
Lutheran Observer, Dr. Benjamin Kurtz says that the departed, when he
took charge of several congregations at and about Hagerstown, Md., in
1794, found the state of Christianity in a deplorable condition. After notic-
ing the general spiritual ruin of the Churches, Dr. Kurtz goes on to say :
“Sunday-schools, Bible-classes, prayer-meetings, weekly lectures, etc.,
had not yet been introduced. There were no stoves and no lamps in the
Churches; night-meetings were regarded as new measures, and as tend-
ing to fanaticism; though for dancing, playing cards, etc., they were
thought to be very appropriate. Conversion was a strange word, and
revivals were unknown. Methodists indeed, and they alone, talked about
conversion ; and some few among them, we presume, knew from personal
experience what it meant. In other Churches also, the Lord doubtless had
his chosen few ; but they were like the gieanings of the olive tree, two or
three on the topmost branches. The cock-pit, the race-course, the long-
bullet lane, the dog and the bear fight, etc., were more numerously attended
than the house of God. On the whole, darkness comparatively covered the
land, and gross darkness the people.” 7
This description of the congregations of Hagerstown and vicinity is a
true picture of most congregations of the German Churches of this country
in those days. Such was the state of things in a spiritual point of view,
when the Evangelical Associatien took its origin.
Again Dr. Kurtz speaks in the same periodical of a somewhar later
period of time, having reference to the same subject, in this wise: “Some
thirty-five years ago, when God in his mercy sanctioned our poor labors
with a glorious outpouring of his Spirit, and for the first time in our ministry
granted us a mighty revival, the opposition of the world and the devil was
almost unparalleled. A revival in the Lutheran Church was a new thing
in that day; we had never heard of but one, and that was in Bro. Reck’s
Church, in Winchester, Va. He can testify to the bitterness, malevolence,
*) Orwig’s History of the Ev. Association, p. 14.
T) Lutheran Observer, No. 1107.
34 Vo OPW LET A ANS ON a IN o Wo [1750-
and awful wickedness which characterized the adversaries of such divine
visitations in those days of ignorance, hardness of heart, and spiritual
blindness. It seemed as if all hell were let loose. What was,—what could
be done in the face of such fierce rebellion? If in view of the work itself,
it was the happiest event of our ministry ; in connection with the diabolical
hate and slander that enveloped it, it was one of the darkest periods of
our life.” *
Dr. Joun W. NEvIN, of the German Reformed Church, makes the fol-
lowing statements with regard to the early condition of the Reformed
Church: “To be confirmed and then to take the sacrament occasionally
was counted by the multitude all that was necessary to make one a good
Christian, if only a tolerable decency of outward life was maintained be-
sides, without any regard at all to the religion of the heart. True, serious
piety was indeed often treated with open and marked scorn. In the bosom.
of the Church itself it was stigmatized as Schwdrmeret, Kopfhdngerei, or
miserable driveling Methodism. The idea of a new birth was treated as a
pietistic whimery. Experimental religion, in all its forms, was eschewed
as a new-fangled invention of cunning impostors brought in to turn the
heads of the weak, and to lead captive silly women. Prayer-meetings were
held to be aspiritual abomination. Family worship was a species of saint-
ly affectation, barely tolerable in the case of ministers — though some of
them gloried in having no altar in their houses — but absolutely disgrace-
ful for common Christians. To show an awakened concern on the subject
of religion, a disposition to call on God in daily secret prayer was to incur
certain reproach. ... The picture, it must be acknowledged, is dark, but
not more so than the truth of history would seem to require.” }
Is there need of more testimony to show the urgent necessity of a
thorough reformation of the Germans in HKastern Pennsylvania, Maryland,
etc. ? An abundance of it could be introduced, but what has been given,
will suffice.
§ 30. Philip Wilhelm Otterbein and Martin Boehm.
God, who “is not willing that any should perish, but that all should
come to repentance,” and who has made provision in his Son Jesus Christ
for “all men to be saved, and come unto the knowledge of the truth,” also had
mercy upon these unfortunate Germans. Whilst sin and moral ruin was
spreading among them He was preparing his “chosen vessels’, and inaugu-
rated movements intended to check the evil and bring about a change for
the better.
In the year 1752 Puitip WILHELM OTTERBEIN came from Nassau,
Germany, as a Reformed minister, to Pennsylvania. He had been awakened
*) Lutheran Observer, No. 1114. (Jan. 12th, 1855.)
+) Nevin’s twenty-eighth lecture on the Heidelberg Catechism, published in 1842.
Note. The above extract does not appear in the German edition of this history, be-
cause it was not at hand when that was written.
-1800.] EVANGELICAL ASSOCIATION. 35
already in Europe, and belonged to the so-called “Pietism”. During his
pastorate in Lancaster, Pa., he found the precious peace of God and
received the witness of the Holy Spirit that he was a child of God. He
now commenced more earnestly preaching repentance, conversion and true
godliness. This had its effect in the awakening and conversion of sinners,
but on the other hand opposition and persecution arose.
He found but few among the Reformed ministers who sympathized
with him, such as Revs. Helffenstein, Hendel, Hautz and others, but the
opponents were many. After some years he went to Tulpehocken, where
he preached and introduced prayer-meetings, prayed with families in their
homes, held experience meetings, and conversions took place ; but he could
not stay there.
MARTIN BoruM, who was born in Lancaster County, Pa., belonged to
the Mennonites, and was, according to their custom, elected a minister of
the Gospel. But he found that preaching the Gospel without personal sal-
vation was impossible. This brought him into great distress concerning
his own salvation, until he found peace with God in the year 1758.
Now he preached with power and blessed effect. He was then ap-
pointed a bishop among his people. A number of persons were awakened
among the Mennonites and the affiliating Omish and Dunker persuasions,
as also among the Reformed and Lutheran Churches. At a general meet-
ing, which Martin Boehm held at Isaac Lang’s in Lancaster County—said
to have taken place on Pentecost, 1766 — and which was attended by large
numbers of awakened souls from among different denominations — some
of which even had been stirred up previously by Count Zinzendorf’s labors
—Otterbein unexpectedly appeared and heard Martin Boehm preach the
Gospel. Otterbein recognized in this preacher a saved man and in his
preaching the true Gospel, and this discovery so powerfully touched and
joyfully moved him, that at the close of the sermon he hastened to Boehm,
and, embracing him before all the people, exclaimed : “We are brethren!” *
Boehm was afterwards expelled from the Mennonites on account of his
earnest labors. Otterbein, Boehm, Gueting—who was also a Reformed
minister—and others now labored among the Germans in Pennsylvania,
Maryland and Virginia, and in consequence there gradually arose an asso-
ciation known as “The United Brethren in Christ,” through which many
souls were led to the Saviour.
Bishop Francts Aspury—the Methodist pioneer bishop—had much
fellowship with Boehm? and Otterbein, and this movement assumed a
marked Methodistic character. But gradually it inclined, especially among
*) Life of Rev. Philip William Otterbein, by Rev. A. W. Drury, A. M., pp. 116,
117.
Tt) Boehm’s son, Henry Boehm, became a Methodist and Asbury’s traveling com-
panion and servant on his extensive tours in his old age. Henry Boehm also became
a Methodist preacher, and died one hundred years old,
36 HISTORY OF THE [1750-
the young converts, toward the Methodist Episcopal Church; and although
an organic union never took place between them this movement became in
later times almost entirely English, so that the great work of saving the
Germans was in a large degree left undone,
§31. Bishop Asbury’s Views.
Another reason why this movement did not benefit the Germans very
much was, that the United Brethren at that time did not fully adopt the
plan of an intinerant ministry and had no controlling, energetic leader. On
this point Bishop Asbury, who was. very intimate with Boehm and Otter-
bein, expressed his views as follows: ‘“ Why was not the German reforma-
tion in the Middle States, that sprang up with Boehm, Otterbein and their
helpers, more perfect ? Was money, was labor made a consideration with
these primitive men? No; they wanted not the one and heeded not the -
other. They all had had Church membership, as Reformed, Lutherans,
Moravians, Dunkers, Mennonites, etc. The spiritual men of these societies
generally united with the reformers; but they brought along with them
their formalities, superstitions and peculiar opinions of religious education.
There was no master-spirit to rise up, and organize, and lead them. Some
of the ministers located, and only added to their charge, partial travelling
Jabors, and all were independent. It remains to be proved, whether a re-
formation, in any country, or under any circumstances, can be perpetuated
without a well directed intinerancy. But these faithful men of God were
not the less zealous in declaring the truth, because they failed to erect a
Church government. This was wished for by many....... Otterbein,
one of the wisest and best of men, could only approve ; when urged to put
himself forward as a leader, his great modesty and diffidence of himseif,
forbade his acceptance of so high a trust. His journeys, nevertheless, were
long, his visits frequent, his labors constant, so that after he came to Bal-
timore, he might be called a traveling preacher, until age and infirmities
compelled him to be still,” etc,.*
Martin Boehm had for many years after his rejection by the Mennonites
preached the Gospel in brotherly fellowship with Otterbein and others and
led many souls to the Saviour. With regard to position and influence he
was second only to Otterbein. He also realized the need of an organiza-
tion, but he did not desire to be the leader in this matter. He says:
‘ Being convinced of the necessity of order and discipline in the Church
of God, and having no wish to be at the head of a separate body, I advised
serious persons to join the Methodists, whose doctrine, discipline, and zeal
suited, as I thought, an unlearned, sincere, and simple-hearted people.
Several of the ministers with whom I labored, continued to meet in con-
ference of the German United Brethren, but we felt the difficulties from
*) Methodist Magazine, Vol. VI., pp. 22, 249 and Bang’s History of the M. £.
Church, Vol. II. pp. 365-67.
-—1800. | EVANGELICAL ASSOCIATION. 37
the want of that which the Methodists possessed. Age having overtaken
me with some of its accompanying infirmities, I] could not travel as I had
formerly done. In 1802 I enrolled my name on a Methodist Class-book,
and have found great comfort with my brethren.’*
§ 32. Beginning of Methodism in America.
Methodism in America was introduced in the city of New York during
the years 1760-66 chiefly through a German woman, BARBARA HEcK, who
had come from Ireland. She was one of Wesley’s converts, and gave the
first impulse to this movement. But the Methodists followed up the Kng-
lish population by their excellent itinerancy of heroic pioneers. How-
ever, they also entered, to some extent, into Eastern Pennsylvania. Bishop
Asbury on his remarkable episcopal tours frequently came from New
England on his way to the South through that part of the State and
stopped with Martin Boehm and other congenial men of God in Lancaster
County. Benjamin Abbott, the extraordinary revivalist, also invaded that
section about the year 1780. Several classes were established and the
Methodist discipline introduced. A number of German Pennsylvanians
were converted, and Henry Boehm, Jacob Gruber and a few others, having
acquired the English language sufficiently, became Methodist preachers.
But Asbury and his co-laborers discouraged special efforts in the German
language, as they expected this language would become extinct in about
twenty years. German immigration had almost ceased during and for
some time after the Revolutionary war, and many young American Ger-
mans acquired the English language. Thus the German Pennsylvanians
received very little spiritual help from this direction.
§ 33. Jacob Albright.
JAcoB ALBRIGHT was born on the first day of May, 1759, near Potts-
town, Montgomery County, Pennsylvania, and grew up amidst the pre-
viously described conditions and circumstances of the German Pennsy]l-
vanians.{ The deluge of sin which flooded nearly all the people carried him
also along. Of this he himself makes the following statement: “I walked
frivolously in the path of a carnal life, rejoiced with those who rejoiced,
and thought little of the object of human life, regarding not the duty of
*) Rev. Adam Miller’s Origin and Progress of German Missions, pp. 238-39.
+) Mrs. Heck was a descendant of the “Pfilzer,’”” who emigrated from the Rhen-
ish Provinces to England and Ireland in 1708-10.
t) We have already seen that Joun ALsricut (p. 15) had settled near Pottstown,
Pennsylvania. He had four sons; the oldest, whose name cannot be ascertained,
was slain in the Revolutionary war; the second son was Jacob, the founder of the
Ey. Association; the third, whose name was Daniel, was a soldier in the second war
with England 1812-14, and afterward moved to Ohio, and settled near Bucyrus,
where he was visited by the German Methodist missionary, Dr. Witi1am Nast, in
1837, and was in his old age converted to God; the fourth, named George, moved
into Mifflin county, Pa. They were all staunch and honest men.
38 PLES LOT Ve OF eed es [1750-
man, much less that of a Christian. I lived as though this little span of
duration would last eternally, and committed many sins for which God has
threatened severe punishment.”
True, he had been, in his youth, instructed in the catechism by a Lu-
theran minister, and was afterwards confirmed and entered as a member of
that Church in Douglas Township, Montgomery County, Pa. But, as we
have already seen, the religious condition of the Churches at that time
was very sad. ‘Nothing was known of true conversion. Of prayermeet-
ings, Bible-readings, family devotions, Sunday-schools, revivals, etc.,
scarcely any trace could be found. There was hardly any form of godli-
ness, and if the power thereof did occasionally manifest itself it was forth-
with decried as fanaticism. ‘The salt —the Church — had lost its savor,
and wherewith should it be salted ?’” *
§ 34. His Marriage, Business and Family.
In his 26th year (1785) he married Miss Catharine Cope, and soon
afterwards removed from his native place to Lancaster County, and there
commenced the brick and tile business, together with the cultivation of a
small farm. He was a very industrious and methodical business man. As
at that time many buildings were roofed with tiles, his business, which he
thoroughly understood, was very profitable, hence within a few years he
had acquired a competency for his family.
As he received but very meagre pecuniary support during his ministry,
he frequently returned home and prepared a kiln of brick or tiles, leaving
his wife to dispose of them while he filled his appointments. In this
way he supported his family during his itinerancy, hence the accusations
of his enemies that he neglected his family are false. Had he not been
called into the ministry, he would in all probability have become a wealthy
man ; for, notwithstanding his great sacrifices for the cause of Christ, his
administrator reported his estate to be worth about four thousand dollars
which was, at that time, regarded a considerable fortune. Through his
business he became widely known, and his strict honesty and punctuality
commanded the respect of his neighbors and customers, among whom he
was known as the “honest tiler.” And this title, which the founder of the
Kvangelical Association won through his business, is no more dishonorable
to him and the Evangelical Association, than it is for Christ and his
Church to have it said of Him: “Is not this the carpenter, Mary’s son?”
He was blessed with a family of nine children of whom, however, only
three — two sons and one daughter — survived him. After his conversion
he felt an intense desire for the conversion of his children. When he was
at one time leaving his home to fill several appointments in company with
one of his co-laborers, he remarked to him: “ It makes a person feel sad to
’ go out into the world to preach repentance and conversion, when one’s own
*) Albright and his Co-Laborers, pp. 20, 21.
-—1800.] EVANGELICAL ASSOCIATION. 39
family is yet unconverted, but I have still hope for my Sarah” (meaning
his daughter), In this hope he was not disappointed. A number of his
grandchildren by his youngest son David were also converted and became
useful members of the Church.*
§35. His Awakening and Severe Penitential Struggle.
After he had removed to Lancaster County and until the year 1790 he
at times felt the operations of “the grace of God which bringeth salva-
tion” upon his heart, to lead him to repentance. His conscience upbraided
him on account of his sins, and a purpose was gradually formed to com-
mence “a better life.”— “However,” he says, “this resolution remained
only a plan, which was not executed, because the carnal mind opposed it.”
While Albright was thus vacillating between light and darkness, it
pleased the Lord, in the year 1790, to afflict his family with sickness,
and several of his children died. He regarded this as a chastisement and
realized that the hand of the Lord was heavily upon him. At the fu-
neral of his children a German, Reformed minister, named Anton Hautz,t
who had the reputation of being a converted man, officiated. The word of
God found way to his heart, which was already very contrite, so that he
was deeply impressed and became willing to seek the Lord immediately.
Albright informs us that whilst he was ina state of repentance the
truths which he had learned in his youth through catechetical instruction
were so quickened by the Holy Spirit that this good seed now began to
germinate. The realization of his sins and the sinful state of his heart
became quite clear and deep. Even the evil “thoughts and intents of the
heart”? were discovered to his spiritual eye, and he “found trouble and
sorrow” (Ps. 116, 3.). Now he realized that prayer had become an im-
perative need. We again quote his language: “As my heartrealized this
keen sense of sorrow, and this resolution to reform was formed in my soul,
I also felt the need of prayer and of pouring out my heart before God.
I felt that I had power to pray ardently, heartily, and with submission.
I fell upon my knees ; tears of bitter sorrow flowed down my cheeks, and
a long, intense, and fervent prayer ascended to the throne of God for
mercy and the remission of my sins.”
Such language furnishes incontrovertible proof that Albright's repent-
ance was neither superficial nor the work of man. It was the work of the
Holy Spirit who applied the word of God and the divine law in such a way
to his conscience, that he was brought into the condition of the awakened
*) Albright and his Co-laborers, pp. 13-16.
Tt) This Parson Hautz was one of the very few preachers of repentance of those
times. Ata place called Lansing, he found it necessary to speak often on repent-
ance. One of the members evidently thought there was enough of it and remarked to
him: “ You have preached a good while on repentance; preach something else.”’ ‘As
soon as you repent,” was the quick reply. Harbaugh’s Fathers of the German Re-
formed Church, Vol. II, p. 370.
40 HISTORY, OF (LITE [1750-
sinner, which Paul describes in the seventh chapter of Romans, and like
unto him cried out: “O, wretched man that I am! —Who shall deliver me
from the body of this death ?”
In the month of July 1791 (when he was in his thirty-second year)
he reached a crisis which bordered on despair — and yet there had appeared
no “Ananias’* to point him to the Saviour of sinners.
§ 36. Grace Triumphs—-A Sound Conversion.
At last, after long and painful seeking, help came inwardly and out-
wardly— Albright and his ‘“‘Ananias” met each other. Of this, Bishop
Seybert, who was a contemporary and neighbor of Albright, speaks as fol-
lows: “Albright began to weep, fast and pray. After he had for some time
sought help and counsel from God and man, he visited a man named
Adum Riegel, an earnest and zealous minister, not, however, connected |
with any religious denomination. This man took an interest in him and
prayed and labored with him until he realized the pardon of his sins and
eternal life in his soul, and thus found peace, comfort and joy in the blood
of Christ, and was so overwhelmingly filled with divine joy, that he knew
not how to praise and magnify the Lord.” This took place in Adam
Riegel’s house.t
Albright was now happily delivered out of the horrible pit and his
feet placed upon Jesus Christ, the Rock of Ages. A new song was put
into his mouth to praise his God, and with a compassionate look upon his
German neighbors and brethren he desired that many might see it and fear
and trust in the Lord. (Psalm 40, 1-3) “Now,” he says, “it was no more
a burden to do that which is good; [ was inclined to hate sin, it was a
pleasure to serve the Lord, and I realized great joy in having intercourse with
God in prayer.” .
“From all this it is very evident that Albright’s conversion was not a
pretended nor a superficial one — it was a genuine and thorough change of
the heart. It was not merely an awakening from the sleep of sin, a reali-
zation of the burden of sin accompanied with good resolutions and a par-
tial reformation, but it was a spiritual resurrection, a passing from spiritual
death unto divine life, a genuine renewal of the heart after the image of
God, a delivery from the power of darkness and a translation into the
slorious Kingdom of the Son of God. Genuine contrition, a deep sense of
his wretchedness and lost condition out of Christ, attended with painful
sorrow and sadness, had preceded, and while in this state of mind he lay at
—_—.
*) Acts 9, 10-18.
+) This man Riegel was a lay-preacher, such as God sometimes calls and employs
when the exigencies of the times demand it, as was the case then. He was an un-
denominational preacher. It was a time when the Word of God was ‘‘searce and
dear,” and under Divine Providence there were those who cast out devils in Christ's
name, but did not follow Him with the “regulars.” And again the Lord said: “Fore
bid him not.” (Mark 9, 39.)
-1800.] EVANGELICAL ASSOCIATION. 41
the feet of Christ, bitter tears flowing down his cheeks.. God granted him
the assurance, that there was salvation for him, that He would accept him
for Christ’s sake and complete the work already begun within him. As soon
as he was persuaded of God’s willingness to accept him, he was enabled to
believe with the heart and the pardon of his sins, life and holy joy followed
this exercise of faith.’”*
After his conversion Albright and Riegel had blessed seasons together
in preaching, prayer, and other devotional meetings in Riegel’s house and
elsewhere. There was at that time a considerable awakening among the
Germans of Lancaster County, but those awakened and newly converted
were regarded as apostates and fanatics; their lively and fervent worship
was frowned upon, and they were, in most cases, expelled from their
Churches. They then met by themselves and edified each other as best they
could under those unfavorable circumstances. —
§ 37. Albright a Methodical Man.
He was constitutionally a methodical man. In the Lutheran Church
he was now regarded as a fanatic and driven away from it. The people
who had become awakened through the labors of Otterbein, Boehm and
others were not yet willing as before stated, to unite as an organized
Church. Many of them held the view that a Church having strict order
and discipline is “a yoke of bondage” against which the apostle Paul
warns believers. Of them Bishop Seybert spoke thus: “From these and
others there came into existence a sort of association to which in the be-
cinning various names were applied, such as Otterbein people, Boehmians,
Impartials, General or Liberty people, because they would not come
under Church discipline. Everyone should and would stand alone and at
the same time be united in spirit and mutual labor.t Nevertheless
experience taught them that without organization and a good Church dis-
cipline no Christian association can exist and prosper, hence they were led
in later times to unite, and adopted the name: The United Brethren in
Christ.” t
§ 38. Rev. Benjamin Abbott’s Labors in Albright’s Neighborhood—
A Methodist Class.
This wonderful man Abbott —to whom we have previously referred —
came from New Jersey about the year 1780, and went like a flaming herald
through Lancaster County. Martin Boehm entertained him. Abbott
preached English and others exhorted in German, but the power of God
penetrated farther than languages, and many sinners were shaken and
*) Orwig’s History of the Evangelical Association, p. 12.
+) This revival produced some earnest and godly preachers, such as Philip Wil-
helm Otterbein, Martin Boehm, Benedict Swope, George Adam Gueting, Christian
Newcomer, Abraham Troxel, Abraham and Christian Herschy, Christopher Grosch,
Felix Licht and others. ;
t) Albright and his Co-laborers, p. 37.
42 HISTORY OF THE [1750-
brought to God. Bishop Asbury frequently passed through those parts and
Martin Boehm was one of his intimate friends. From these labors arose
several English,classes, one of which was formed in Albright’s neighbor-
hood. His immediate neighbor — their farms adjoined each other — J/saac
Davies, was their class-leader.
These Methodists were at that time very plain and earnest Christians,
worshipping, of course, in the English language. Persecuted by the uncon-
verted world and under Asbury’s regimé strictly disciplined, they were
closely united and endeavored under much self-denial to live in accordance
with the Word of God.
Albright’s views and disposition did not agree with the views of the
“ Liberty-people” mentioned before. He saw great danger in such an un-
churchly standpoint and realized that he himself needed the care and en-
couragement of his brethren in Christ. On this point he says: ‘After I
had experienced the grace of regeneration, I soon recognized the fact that
the surest and best way to work out my soul’s salvation, and to be ready at
all times to fight the good fight of faith, was, to be in fellowship with
devout Christians, and to take part in bearing the cross, to pray for and
with one another, to be vigilant and edify each other by means of an exem-
plary life in the service of God.’
It is clear from this that Albright had no desire to stand aloof from
the Church, or to labor independently for personal aggrandizement, as has
been falsely asserted. This thought never entered his mind, but on the
contrary, he preferred to serve God, and to bear the cross in fellowship with
other pious Christians. But as he was not tolerated in his own Church he
had to seek association with other pious followers of Christ.
§ 39. Albright Joins the Methodist Episcopal Church.
Guided by these views he looked about to find a Church which served
the Lord and administered proper Church discipline. The result of this
prospecting he states as follows: “At this time | knew of no Association of
professed Christians who seemed to be more zealous and active, and whose
discipline and regulations suited me better, than the Methodists. For this
reason I united with them and found among them opportunity to receive
great blessings and benefit for my soul. As many things in their mode of
worship were not yet clear to me, since it was conducted in the English
language, with which I was not sufficiently familiar at this time, I earnest-
ly endeavored to learn the language and become acquainted with their doc-
trine and discipline, with which I was much pleased. I conformed to its
regulations, both in my conduct and devotions.” *
*) Bishop Seybert reports the state of religion among the Methodists at this time
as follows: “Among the English people many were truly converted to God, and be-
longed to the Methodist Church, leading a humble Christian life, serving God in
spirit, and preaching powerfully. These were a blessing to the nation, and brought
many to a change of heart and mind. But wherever these people served God zeal-
ously and led holy lives they were hated and persecuted by the world.”
-1800. ] EVANGELICAL ASSOCIATION. 43
Here we see one of the excellent traits of Albright’s character. He
was a man of much reflection who did not act hastily in important matters.
He did not permit himself to be swayed by the opinions of others, even of
good people, and chose not to follow the way of so-called “freedom” from
Church discipline which many well-meaning people followed, but selected
for himself a Church in which one had at that time to bear much persecu-
tion and many crosses, and whose members had to assist in bearing Church-
burdens —, and this he did from the conviction that their Church-order
was the best, and “that this was the right way to work out his salvation.”
Because of this conviction he did not shrink from the task of learning the
English language in order that he might be able tocomply with all the duties
of a Church-member. We thus see the thoughtful, faithful and decided
character of the man.
He could not have been induced to take this step from motives of am-
bition or office-seeking. There was certainly no prospect for a German, such
as he was, to obtain high offices in an English Church. And, as already men-
tioned, the Methodists of that day had no expectation that the German
language would live long in this country. Bishop Seybert informs us that
the leaders of that Church believed that in twenty years the German
language would die out in the United States! How truly the apostle Paul
has said: ‘“‘Here we know in part!”
Albright had now found an ecclesiastical home which was to him alto-
gether congenial. He enjoyed blessed communion with God and was happy
in redeeming love, but had as yet no intimation to what a great work the
Lord would call him in the future.
§ 40. His Zeal for the Lords; He Is Made an Exhorter.
Not only did he and Adam Riegel labor together in devotional meet-
ings after his conversion, but after he had joined the Methodists his activ-
ity was developed still further. Of this he speaks as follows: “In the
class and prayer-meetings of the Methodists my joy in God increased con-
tinually, and I received power to pray impressively in ‘public, to the edifi-
cation of myself and others. Thus J obtained more and more strength, and
occasionally, at the request of my fellow Christians, I delivered an exhort-
ation, which did not remain fruitless.” In view of this fact he received a
written license as an exhorter, which office at that time occupied a place
between the class-leader and local preacher. As there was at that time a
religious movement in progress among the Germans in Lancaster county—
as mentioned heretofore—occasional opportunities offered themselves to
deliver a word of exhortation to them.
Until now the thought of preaching had not entered his mind, and he
placed no high estimate upon his gifts in this respect. Hesays: “Na-
turally I had no talent to speak in public, and I frankly confess that I was
less qualified in this respect than any other one who might have undertaken
4
44 HISTORY OF THE [1750-
it." But when the Spirit of God was upon him, his talent, which was as
yet undeveloped, became manifest. He further says: “But when I felt
myself carried away by the Spirit of God, when prayer brought my soul
near to my Redeemer, when I was animated with a hatred against sin, when
the righteousness of a scrutinizing judge appeared before me, and I at the
same time realized God’s overwhelming love towards his fallen creatures,
I was seized with an influence which loosened my tongue, and God’s grace
wrought through me the conversion of fallen sinners and of unconverted
professors of religion and the edification of true believers.” *
However, not afew who heard him preach have asserted that his talent
for public speaking was of a much higher order than he in his modesty
represents it. He was rich in thought, unctuous in delivery, usually his
whole heart was moved with his subject, his appearance was attractive, his
gestures naturally graceful and becoming, in fine he possessed all the
requirements of true eloquence.
$41. Fervent Prayer for His “German Brethren.”
Thus Albright spent several years among the Methodists, and as he
grew in the knowledge and grace of the Lord Jesus Christ he saw still
clearer into what a depth nominal Christianity had fallen among the Ger-
mans in America. He saw in them hzs kinsmen and longed intensely that
they also might enjoy that salvation which he had found. “In this state
of mind,” says he, “I frequently cast myself upon my knees and implored
God with burning tears that he might lead my German brethren into the
knowledge of the truth, that he would send them true, exemplary teachers,
who preach the Gospel in its power, in order to awaken the dead and slum-
bering religious professors out of their sleep of sin, and bring them again
to the true life of godliness, so that they too might become partakers of
the blessed peace with God and the fellowship of the saints. In this man-
ner I daily prayed for my brethren.’’} Here we have an example of genuine
intercessory prayer wrought by the Holy Spirit, which is “good and
acceptable in the sight of God our Saviour.” (1 Tim. 2, 3.)
§ 42. The Divine Call.
“Put off thy shoes from off thy feet, for the place whereon thou standest
is holy ground” (Genesis 3,5). Thus spake the Lord to Moses when He
called him to deliver his people out of Egypt. And let everyone who reads
this, and especially every minister of the Evangelical Association, remem-
ber that he is entering upon holy ground, and let him listen with reverence
to the intercourse which was held in the holy of holies of Albright’s soul
between himself and God. But let the scoffer and slanderer hold his
peace, for this isa sacred hour, In these solemn moments the Evangelical
*) Albright and his Co-laborers, pp. 46, 47.
J) Albright and his Co-laborers, p. 48.
ye a a
~1800. | EVANGELICAL ASSOCIATION. 45
Association was conceived in the heart of this chosen man through the
divine call to the ministry.
Being upon his knees, thus interceding for his people, as it were, the
divine answer came, but not as he expected it. Let us now listen to his
own statement concerning this divine communication: “While I thus held
intercourse with God, all at once it seemed to become light in my soul; I
heard, as it were, a voice within, saying: ‘Is it mere chance that the
wretched condition of your brethren has affected your heart so much? Is
it chance, that your heart, yea, even your heart, is so overcome with sym-
pathy for the salvation of your brethren? Is not the hand of Him here
visible whose wisdom guides the destiny of individuals as well as that of
nations? What, if His infinite love, which desires to lead every soui into
Abraham’s bosom, has chosen you to lead your brethren into the path of
life, and to prepare them to share in the mercy of God!’ The light and
peace in my soul increased. I felt a holy confidence that my prayers were
acceptable, and I heard, as it were, the voice of God, ‘Go, work in my
vineyard; proclaim to my people the Gospel in its primitive purity with
_ energy and power, trusting in my fatherly love that all those who hear and
believe shall partake of my grace’.”
Of such a call to such a work Albright had never thought and had
never put forth any effort to become a minister. When he thus clearly
recognized the divine call his nature shrank back, as is often the case
with true servants of God. Concerning this fact he further says: “Al-
though these things were very clear to my mind, yet nature suggested
many doubts. Though this call did not seem to me to be in conflict with
God and his Word, yet, I thought, I am an uneducated and very ordinary
man; how many persons of great gifts and learning there are who woulk
be much better instruments than I am, persons who command much more
respect and would make a better impression. During such reflections my
courage failed me, and then I prayed earnestly, that God might give this
commission to some one else, better qualified and worthier than I.”
It must be clear to the candid mind that self-importance, greed of
honor, and selfishness did not even enter, much less govern this man, Con-
scious of his own weakness and insufficiency he hesitated in view of the
greatness of the work.
Henceforth his inner experience became very interesting. His timid
heart clung to excuses, but conscience spoke freely and loudly for God.
“To such excuses,” he continues, “the voice of my conscience constantly
answered that on my part there must be a confiding obedience, without
murmuring ; God’s grace would be sufficient ; would qualify those whom
the Lord had chosen as instruments of his all-comprehensive love, with
power from on high, and give great blessings and success to their efforts.
Conscience also glowingly pictured the joy and the reward which were
awaiting me, if I were obedient to the divine call, and on the other
46 HISTORY OF THE [1750-
hand, showed me the injury and ruin which would result to me if I refused
to obey the voice of God, and to submit to his will. In the distant future I
saw the glittering crown that awaited me if I obeyed, as I was often
clearly convinced that I should, the call of the Lord, to proclaim His King-
dom through the Gospel, and to build up the Church in united fellowship,
upon Christ the Rock and Foundation-Stone of believers, according to the
command of Christ and his apostles.”
' § 43. Hesitating.
Still he hesitated to obey the voice of God. He shrank more and more
from the great responsibility, which brought great darkness and confusion
upon him. He was not an enthusiast. On the contrary he “counted the
costs,” and estimated them almost too highly. But let him tell the remark-
able story of his inward experience at this time: “Thus the ebb and tide
passed through my soul. Notwithstanding the full conviction of a Divine
Call, my flesh and blood would still raise many objections, so that I often
became undecided whether to obey or not, and thereby was deeply dis-
tressed and cast down. A great weight seemed to rest upon me; I had no
enjoyment by day, nor rest by night. [I became so low-spirited that noth-
ing was able to cheer me—my inward peace fled, and the idea that it would
be almost impossible, without the assistance of others, without any ecclesi-
astical connection, only increased my anxiety, All the external dangers and
difficulties that would, under such circumstances, come upon me, were viv-
idly placed before my imagination. I trembled in these hours of tempta-
tion, notwithstanding that I had God’s promises on my side. This was es-
pecially the case when I considered that I would be compelled to stand
alone without any reliable support —- for I was convinced God would
prove me through trials. And yet, notwithstanding these doubts, the con-
sciousness was wrought within me, that God was mighty in the weak, that
he would ask no more than I was able to perform, that the courage he im-
parted and the grace given, would be sufficient to achieve victory and suc-
cess, if his honor and glory were kept in view. I was also convinced of
his power, that all sufficiency comes from him, and that he would qualify
those who do his good pleasure, as I afterward often realized.” Finally he
gave his consent to the divine call and said to his Master: “ Here am I,
send me.”
§ 44. Delay, Chastisement, Obedience.
The cause of the Lord requires haste, when His time has come, for there
are immortal souls at stake. When the Lord has said, “ Go, work in my
vineyard,” it is meant in earnest. He would not permit a certain man first
to go home and take leave of his friends, and another, first to bury his
father. If one has plainly understood the call of the Lord and consented
thereto, it is perilous to delay. This was also Albright’s experience, con-
cerning which let us now also hear him: “ But the execution of this call I
-1800. | EVANGELICAL ASSOCIATION. 47
deferred from time to time. I still imagined I saw a difficulty, and when
this was removed I[ persuaded myself of the existence of another. For this
indecision the Lord finally chastised me with severe afflictions. A constant
cutting pain penetrated every nerve, almost unbearable torment coursed
through my frame; my body became emaciated and nothing was left of
me but a mere skeleton. My muscular system became so weakened, that I
could perform no labor of any kind, and worse than all bodily sufferings,
was the terrible feeling which at times overcame my soul as though I was
entirely forsaken of God. What I endured in body and in mind, during
this sickness is indescribable, Sometimes, in the feeling of being forsaken
of God, I cried out in such anguish, that all who saw and heard me, turned
away in horror.”
Is it safe, either to resist or neglect the divine call to preach the Gos-
pel? Let the experience of Albright be the answer. Like Jonah he had
to pass through a terrible ordeal, and like him he became now willing to
obey immediately if the Lord would but have compassion and restore him,
whereupon the peace of God returned to his soul, and he was quickly re-
stored to health.—He now saddled his horse and rode forth into the great
field without further counselling with himself or any other human being.
This great step—so important for him and hundreds of thousands of his
fellow-men—he took in the month of October, 1796. He preached the
Gospel wherever he found an opportunity—in churches, school-houses,
market-places, private residences, barns, meadows, roads, or in the woods,
and “the hand of the Lord was with him,” in the awakening and conver-
sion of many wandering souls to the true shepherd, Jesus Christ.*
§45. A Chosen Vessel.
“ He is a chosen vessel unto me.” This word of the Lord concerning
Paul, (Acts 9, 15.), also applied in a measure to JaAcoB ALBRIGHT.
The candid reader cannot avoid seeing clearly, that for the rescue of a
people situated as were the Germans of Pennsylvania at this time, a man
was needed who was one of them, had grown up with them, could converse
with them in their dialect, and who understood all their peculiarities—a
man also who was soundly converted, filled with love toward them, and
was called of God and sent to them to proclaim that salvation which he
himself realized by blessed experience—a man, moreover, who also
possessed the genius and energy to place newly converted souls under
good Church discipline and proper care, that they might be raised spirit-
ually to be men and fathers in Christ, and would thus become a blessing
to humanity and be themselves saved eternally. Such a man was Jacob
Albright. — It is also very remarkable that Albright was first led into the
Methodist Church, in which he remained until he had become acquainted
*) For fuller details concerning his call see Albright and his Co-laborers, pp. 47-55.
48 Vp AEM ERS MD BD HOLY or fa [1750-
with their excellent discipline and made its principles his own, before the
Lord called him to his special work.
§ 46. An Itinerant Preacher and an Organizer.
Here is now, an itinerant preacher and an organizer—two cardinal points
for the pressing wants of that time. He was not bound to a local congrega-
tion, nor embarrassed by an incoherent congregational system. He could
go to seek and gather the lost ones, and could introduce the ttinerancy
among the Germans who were scattered far and wide, and spiritually neg-
lected, and organize them into Church fellowship, and only in this manner
could they be rescued.
The Lord said unto him, as unto Jeremiah : “ Thou shalt go unto all that
I shall send thee, and whatsoever I command thee thou shalt speak.”
Albright went forth and spoke in the name of the Lord,—And without this
divine commission he could not have ventured upon such an all-important
enterprise.
A man of such clear, and practical sense, possessed of a calculating mind,
who clearly comprehended the extraordinary difficulties connected with such
a work, could not have resolved upon it without the divine call and pressure.
The Evangelical Association can never thank the “only wise” God suffi-
ciently, that by his grace he gave them—denominationally speaking—a
founder who was neither a fanatic nor a self-seeking man, who “did not run
before he was sent,” but a man who was considerate, cautious, converted and
consecrated to God ; who was by his own experience of the deep misery of
sin and the great salvation through Christ, prepared to preach to his own
countrymen the Word of God, both out of the Bible and out of his own heart
into their hearts.
§ 47, Beginning of his Missionary Labors.
After Albright had preached a few times in his neighborhood he made a
trip to his native county — Montgomery, — and came into one of the
Schwenkfelder settlements.* Of his labors among them an eye-witness f
reported as follows: ‘On the occasion of the burial of a deceased child of
a Schwenkfelder family, in Upper Hanover Township, Montgomery County,
Pa., a stranger arrived at the house where the funeral took place, and asked
*) “The Schwenkfelders,’’ already mentioned before, are a small denomination
of about 1000 members who are closely united. They had at the time referred to
(1796) much among them that was praise-worthy and also some very good books, es-
pecially an excellent Catechism, of which Rev. William W. Orwig made a liberal use
in compiling the second Catechism for the Evangelical Association published in 1846.
They were at the time when Albright visited them not yet carried far away by the
flood of depravity and worldliness, comparativelly speaking, although there are letters
extant from that time, which contain loud complaints of worldly-mindedness among
their members.
+) Samuel Schultz, Sen.
-
~1800. ] EVANGELICAL ASSOCIATION. 49
permission of the preacher, Rev. George Kriebel, to give an exhortation to
the assembled congregation, saying that he was an evangelical preacher,
Being plainly attired, and his appearance making a good impression, the
desired permission was given, This stranger was Mr. Albright, who now
accompanied the funeral procession to the ‘‘ meeting-house,” and took a seat
beside the preacher behind the table—there being no pulpit in the house.*
In whispers the inquisitive people inquired of each other who this stranger
might be, but no one could tell.. The sermon over, Mr. Albright, to the
surprise of the people, arose and delivered a powerful exhortation, He then
asked for permission to preach there, whicb request was readily granted,
and an appointment made for him on acertain Saturday, in day-time. At the
time appointed he preached on Matthew 25, of the great final judgment, so
powerfully and yet pathetically as to cause tears to flow freely. A second
appointment was made there, and afterwards a third in another meeting-
house in the so-called Hosensack.
“Meanwhile persecution arose against the good man. Most shameful
inventions and lying rumors against him were spread abroad. He was
represented to the Schwenkfelders as a most abandoned character.t
“This embarrassed the people, and they prohibited his further preaching
in their meeting houses, Thereafter a Schwenkfelder named David Schultz,
permitted Albright to preach in his house, which he did several times, but
without any visible results at that time. Some thirty years afterward, how-
ever, a rich soul-harvest took place in that region.”
Mr. Albright traveled, preached and labored wherever he found open
doors in the eastern counties of Pennsylvania, especially in Lancaster,
Berks, Bucks and Northampton, also west of the Susquehanna river through
Northumberland, York and Cumberland counties, through the State of
Maryland, and in Virginia among the large German settlements in the
Shenandoah Valley. ‘Thus he labored in the name of the Lord, who gave
him many precious souls for his reward who acknowledged him as their
spiritual father, regarding him with high esteem and clinging to him with
strong attachment; but they were widely scattered and isolated.
Until the year 1800, four years after he started out as itinerant preacher,
no step had been taken anywhere with a view to an organization of con-
gregations, much less of a denomination. Albright had at that time no in-
tention of this kind. He first of all desired to obey the voice of God, who
had called him to lead the neglected Germans to the Shepherd and Bishop
of their souls. What else might need to be done he left to the future
indications of Providence.
*) It was a log house built in the most primitive style.
+) One of the ugliest mis-deeds which these calumniators endeavored to fasten
upon Albright had been committed by a so-called Lutheran “Pfarrer.’’ Said ‘Pfarrer’’
was a fugitive criminal from Germany who officiated for awhile about Columbia and
York, Pa., but had no connection withany Synod. We could give name and details, but,
figuratively speaking, pen and paper object.
50 HISTORY OF THE {1750-
$48. Why Did Not Albright Remain in the Methodist Church?
In Albright’s time the Methodist Episcopal Church strictly adhered to
the rule that their members must attend class-meeting, and repeated absence
involved the loss of membership. Albright had found a congenial church
home in that denomination, but the work the Lord gave him to do led him
away from it, as during his itinerancy he could not attend class-meetings.
Otherwise he would have remained a Methodist, probably all his life-time.
The assertion made that Albright left the Methodists because they would
not ordain him, is a pure fiction. Nothing of that kind occurred. The
Methodist leaders did not intend to have a German work at that time, but
Albright had to obey the Lord in this matter.
oe Fs
-—1800. | EVANGELICAL ASSOCIATION, 51
SECOND PERIOD.
1800—1816.
res
BEGINNING AND PROGRESS OF DENOMINATIONAL
ORGANIZATION.
§ 49. The Spiritual Inception. of the Evangelical Association.
A communication by the Rev. Henry Stetzel— now in glory — fur-
nishes a report of a private meeting attended by Albright and a few bre-
thren when they specially agreed together “to go forward with the work of
the Lord.” This meeting took place even previous to the formation of the
three classes in 1800, but as it was not a business meeting, no record of it
was kept. The author was well acquainted with Father Charles Bissey
whom Bro. Stetzel mentions, and his testimony is perfectly reliable.
The said report is as follows:
“Tt was in the year 1840, before we had a written Church history, that
I had a conversation concerning Church matters with Bro. Charles Bissey
— who was one of the first-fruits of Albright’s labors — in his house near
Quakertown, Bucks County, Pa., when he related to me many things con-
cerning Albright’s preaching on repentance and conversion, and how fiercely
he was persecuted. Upon my question whether he had been present at the
council-meeting (Rathsversammlung) held in 1803? he answered: ‘Yes—
but I was present already when there were only five of us.’ He then related
that five brethren had once met and conversed on the work of God and the
opposition against it, and how they resolved to unite themselves very close-
ly. He further said: ‘Upon this we went to prayer, and while we prayed
divine power came upon us so extraordinarily that we all became permeated
by it.’ Who and where these five brethren were was not ascertained by me,
but it is certain that it was not the council in 1803, for there was a larger
number present then, nor did Bro. Bissey mean the formation of the three
classes in 1800. It is probable that the five brethren were J AcoB ALBRIGHT,
CHARLES BissEY, SAMUEL LigssER, PETER WALTER, and ABRAHAM BUCK-
WALTER. This meeting and formation of a union took place about 1797-98,
This event was regarded by Father Bissey as a very important one, for he
related it afterward again when I visited him, and placed much stress upon
the fact that they became so intimately united after the divine influence had
come upon them so mightily and they resolved so intensely to go forward
in the work. This is also a proof that the necessity of a close inward union
for the prosecution of the work of God was realized quite early and that
52 AILS POLY NIP hae ae [1800.
this spiritual union was the inner beginning of the Evangelical Association.”
And upon this God has impressed the seal of His approval from that private
meeting on until this day.
§ 50. Formation of the First Three Classes.
The “little flock” of converts who recognized Rey. Jacob Albright as _
their spiritual father and were lovingly attached to him were scattered far
around. These babes in Christ, especially in the counties of Berks, Bucks,
and Northampton, were persecuted and found no likeminded brethren in
Christ with whom they could have worshipped the Lord to edification.
Instead of this Mr. Albright and his adherents were shamefully cast out
and persecuted. But as Albright had as yet no co-laborers or helpers and
himself could rarely re-visit his spiritual children, they were almost situated
like sheep without a shepherd. These cireumstances convinced him more
and more that in this wise much of the fruit of his labor must be lost if
he did not organize these awakened and converted souls into congregations
and introduce Christian discipline among them. For this reason he ven-
tured upon this step in the year 1800. But because of the fact that his
adherents were much scattered he could not at once unite them all in this
manner. However, in Berks County, near the Colebrookdale iron works
(“at Liesser’s’’) several persons lived together close enough to be united
into a “class,” which was then called Liesser’s class, another was formed
near Quakertown, Bucks County, and called Walter’s class, and a third one
in Northampton County, called Philip’s class. For each class a leader was
appointed, called class leader, whose duty it was to see that every thing was
done in these small churches in accordance with the Word of God, and
regularly to hold prayer-meetings with the class.
This, then, was the beginning of the outward organization of the
Evangelical Association, although this name had not then been adopted.
Yea, there was no name yet given to this movement. The first care was for the
main thing: the conversion, santification and consequent true happiness of
men, and the matters of form were left to be shaped by the pressure of cir-
cumstances and Divine Providence. A “little grain of mustard seed” had
been planted; and lo! it begun to germinate and spring up. It was indeed
as yet the “smallest of all grain,” but there was divine life in it.*
“ This step,’ says Rev. Wm. W. Orwig, “to found a new ecclesiastical
organization was disapproved by almost every one who heard of it, even by
better disposed professors of religion; some regarded it as an act of great
*) At the session of General Conference at Buffalo, New York, in i863, the vener-
able Father John Dreisbach, in an address to the conference said: “The Evangelical
Association may aptly be compared to a grain of mustard seed. How small it is, and
yet it grows up to be a large tree; and thus small was the beginning of our Associa-
tion, and now it has grown up to be a stately tree under which we dwell and rejoice in
our security.’’ (Compare also Matth. 13, 31. 32.)
1800. ] EVANGELICAL ASSOCIATION. 53
weakness, while others looked upon it as being arrogance and nonsense.
Many predicted its failure, and looked confidently for its downfall, which,
as a matter of course, did not fail to intensify the persecution and con-
tempt of the little band. But the Lord stood by them and their number
increased, although quite slowly at first.” *
Concerning this formation of the first classes, Albright himself speaks
as follows : “‘ Having preached about four years, and having made special
efforts to preach the Gospel where vital godliness and Christian discipline
were unknown, I endeavored through the grace of God, which was given
me, to give to the awakened and converted persons such instructions as they
needed, in order to work out their souls’ salvation, and edify each other in
the bonds of Christian fellowship, and in the unity of faith, in accordance
with the teachings of Christ and his apostles, God granted His blessing upon
this undertaking. Many who had previously lived in darkness and ignor-
ance, received the light of life through the instrumentality of this union;
and God, my helper and protector, also strengthened my own heart and
mind by His grace, that I was not only enabled to preach pure doctrine to
those whom He had entrusted to me, but also to establish them by my own
example.” +
The number of members enrolled was at this time only twenty, but if
all those scattered over a vast territory could have been united into classes
the number would have been much larger— probably several hundreds.
§ 51. The Lord Provides—John Walter, the First Co-laborer.
God never forsakes his own. To Joshua hesaid: “I will not fail thee
nor forsake thee” —“Only be thou strong and very courageous.” (Josh. 1,5. 7.)
The Lord also took care of Albright and his little flock, and from this small
number came forth a mighty co-laborer,
JoHN WALTER, born August 12th, 1781, near Quakertown, Pa., of very
poor parents, was awakened and converted through Albright’s visits and
labors in his father’s house and at Charles Bissey’s. The exact time and
the particular circumstances of his conversion are not known, but it took
place before the year 1800, when he was a young man about 19 years old.
He conceived such an attachment to his spiritual father, that he
regarded it as a great privilege, to go with him to Lancaster County and
learn the brick and tile business, in order to carry it on for Mr. Albright
whilst the latter was absent on his missionary tours. But it soon became
evident that “another spirit was in him,” and he soon went with Albright
on his travels and became an excellent exhorter. This took place in 1801.
During the following year he commenced to preach, and in such manner as
to cause general wonder and admiration.
_ Here was a young man without any education whatever, who was at
*) Orwig‘s History of the Evangelical Association, p. 21.
{) Albright and his Co-laborers, pp. 78, 79.
54 HISTORY OF THE [1802.
the beginning necessitated to first spe// the text and hymns he wanted to
use in his services, in order to be able to read them to his audiences, and
yet he soon became one of the greatest preachers in his time, acknowledged
as such not only by the little flock which adhered to Albright, but also by
scholars and professors belonging to other denominations, who heard him
preach.* )
Of him Rev. William W. Orwig writes as follows: ‘“ He preached with
uncommon energy, and could truly be called a ‘son of thunder.’ Some that
heard him preach, thought they had never heard the like before. Whenhe
was—to use a popular expression—in the right mood to preach, it
seemed as if the keys of the understanding of the Holy Scriptures had been
given him, whose divine doctrines came like heavy showers upon his aud-
ience, and sometimes carried them away as with a torrent. He sometimes
preached on great and deep texts, to the great astonishment of his hearers,
He was, at the same time an active, faithful, and humble instrument in the
service of his Master, and his labors were abundantly blessed to the salva-
tion of many souls.” We shall have frequent occasion further on to refer
favorably to this servant of God.
§ 52. The First “ Big Meetings.”
Such a meeting was usually commenced Saturday afternoon and con-
tinued until Sunday evening. In later years the Quarterly Meetings grew
out of them. These so-called “big” meetings became in the early years of
the Association an important institution and contributed not a little to the
promotion of the work.
On the day of Pentecost, in the year 1802, the first big meeting was
held by Mr, Albright at Samuel Liesser’s, jr. It was richly blessed to the
awakening of sinners and the edification of believers. In the latter part of
the Summer [1802] he held the second meeting of this kind at the house
of John Thomas, in Mifflin County, Pa., under some stately cherry trees.
About one thousand persons gathered from far and near. On Sunday
morning Albright preached on John 8, 12: “I am the light of the world,
*) Rev. J. G. Schmucker, D. D., a highly respected theologian in the Lutheran
Church, heard Walter preach several times. After having heard him the first time he
said: ‘‘What a pity it is that Walter did not receive a good classical education, and
thereby improve his talents; he would have become the greatest preacher in the
country,’ But most likely Walter would not have become such a powerful preacher, *
if he had first passed through one of the theological schools of that time. When Dr.
Schmucker had heard him a second time, he remarked: “ Walter is a deeply learned
(tiefgelehrter) man, and an orator who has scarcely been excelled. Oh, he speaks with
supernatural power! God in his providence has done a great deal for him.” Many
similar testimonies by Bishop John Seybert, Adam Ettinger, Henry Niebel and others,
could be added, but we refer the reader for further information to “ Glimpses of the Life
and Ladors of Rev. John Walter” in “ Albright and his Co-laborers,”
+) Orwig’s History etc., pp. 21, 22.
1803. ] EVANGELICAL ASSOCIA TION, 55
he that followeth me shall not walk in darkness, but shall have the light of
life.” A summary of the sermon has been furnished by an attentive auditor
as follows: ‘He described Christ as the Sun of Righteousness ‘ which
lighteth every man that cometh into the world.’ Asin Spring time the
Sun ascends higher and his beams exert a powerful influence upon the earth,
so that the ice melts, the frozen earth becomes thawed and warmed, the
vegetation revives and thus causes Spring, Summer and harvest, so Christ
operates spiritually upon every heart that yields itself to Him. The rays
of this Sun are the truths of God’s Word, accompanied by the operations
of the Holy Spirit.”
He also pointed out how this light, throgh the preached Gospel, pene-
trates into spiritually dark neighborhoods, and how darkness rises up against
it, just as it is said that natural darkness is greatest before the break of day
» — but that this light penetrates and enlightens men, and whosever follows
after the light shall not walk in darkness, that is: not live in sin and doubt,
but shall have the light of life, and the witness of the Holy Spirit that he
is a child of God.*
This sermon was very clear and powerful, and made a deep impression
upon the congregation. Most of those present were so much affected by
it that they shed tear sand became deeply convicted of the truth. During
the delivery of the sermon Albright was so filled with power from on high,
that it seemed as though a halo of glory encircled his countenance,
and his otherwise impressive person appeared especially graceful. Thus
his very appearance exerted a great influence upon the people, for they “saw
his face as it had been the face of an angel.” (Acts6,15.) But Satan, too,
had his minions present, who on the outskirts of the congregation sought to
cause disturbance. One of them even said, “If I only had powder that
would make no report, 1 would soon shoot that Albright down !”
§ 53. Slow and Difficult Progress—Another Co-laborer.
The year 1803 became a very important one for the small Association.
The number of regular members had increased to forty, and another young
man, named ABRAHAM LikEssER, who was also one of Albright’s first-fruits,
made his first efforts at preaching. Thus the Lord had given his servant
already two assistants, who were very promising, although as yet inexperi-
enced,
The reason for the slow progress in these first years was chiefly the fear-
ful depravity of the people, who had sunk with respect to religion to the
lowest degree, whilst ungodiiness and crimes prevailed. The insignificant
instruments whom God had chosen were despised and overwhelmed with
scorn and mockings, and were often fiercely threatened and persecuted. It
is really remarkable that the work was not crushed and destroyed in its
*) Albright and his Co-laborers, pp. 82, 83.
t) Reported by Father Wonder, who was present on that occasion.
56 HISTORY OF THE yee GRESO!
very beginning. If it had not been of God it would have gone under, but
instead of this it progressed continually in spite of all opposition. How-
ever only truly converted persons joined the Church; the fires of persecu-
tion consumed all “ wood, hay and stubble.”
§ 54. A Very Important Council.
As there had been as yet no church government established, no
articles of faith adopted and no discipline introduced, the Association began
to realize the need of some appropriate arrangement for the better manage-
ment and promotion of the work. For this purpose a council was called to
meet on November 3rd, 1803.*
Besides ALBRIGHT and his two assistants JoHN WALTER and ABRA-
HAM LikEssER, the following fourteen brethren and leading members were
present: Jacosp Puiiures, Grorae MILLER, CHARLES BissEY, CONRAD
Puitiirs, JouN Brozsst, Sotomon W. FripErici, CHRISTIAN Brosst,
GrorGE Puitiies, MicHAEL Brogpst, SAMUEL LIEsSER, PETER Vales,
ADAM MILLER, JAcoB Rigepy, and SoLomMon MILLER.
These men who recognized Mr. Albright as their spiritul father, to
whom they were indebted, under God, for their awakening and conversion,
now declared, in the name of the entire society that they considered
Albright a Genuine Evangelical Preacher and acknowledged him as their
teacher and as such they solemnly consecrated him.—Upon this the council
declared the Holy Scriptures of both the Old and New Testaments as
their Rule of Faith and Practice, and presented to Albright a written
certificate, in accordance with their declaration concerning him, signed by
all present. :
This written recognition reads in the original (translated), as follows:
‘We, the undersigned, as Evangelical and Christian friends, declare J acoB
ALBRIGHT as a truly Evangelical minister in every sense of the word and
deed, and a professor (Bekenner) in the universal Christian Church and the
communion of saints. To this we testify as Brethren and Elders of his
society. Given in the state of Pennsylvania, on the 5th day of November,
1808.” |
This document was signed by John Walter, Abraham Liesser, and the
fourteen leading men above mentioned,
When these signers designate themselves in this important document
as “ Hiders” of the association, it cannot be understood in a disciplinary
sense as their having been ordained as ministerial elders, but as being the
oldest and chief members of the society.
*) The place where this Council met is not mentioned in the original documents,
they say only: ‘Given in the state of Pennsylvania, November 5th, 1803.’’ It was
not held at Muehlbach (Kleinfeltersville), as has been asserted in recent times. In
1803 the Evangelical preachers had found no entrance as yet at Muehlbach, and
there were no members there. John Dreisbach expressed the opinion that this ‘Coun.
cil-meeting”’ was held at Liesser’s in Berks County.
PSUS. [uy os! EVANGELICAL ASSOCIATION. 57
“This is an important and valuable document. It is an honorable testi-
mony by a number of men who were not inferior in honesty and truthful-
ness to their contemporaries, testifying as to the good character and con-
duct of Jacob Albright. The acknowledgment of Albright as a preacher
was based upon the fact that he was a professor* in the universal Christian
Church, and hence belonged to the ‘communion of saints.’ And how could
a person be a true Evangelical minister who was not from the very start
united with Christ in the spiritual priesthood, even though he possessed
all external forms and titles ? ” t
§ 55. The Consecration of Albright.
This ordination was directly performed by Rev’s. John Walter and
Abraham Liesser, who laid their hands on Albright, as the original record
shows ; and whilst this was being done they and the fourteen brethren
afore-mentioned, joined together in solemn prayerto God. Thus was Jacob
Albright consecrated as an Evangelical Preacher and “ Elder,” as the report
states it.t This, then, was the origin and beginning, and first formal per.
formance of ministerial ordination in the Evangelical Association.
§ 56. A Parallel Case.
A very similar ordination took place at Antioch, in Syria, in the year
A. D. 43, as related by Luke in Acts 13, 1-3. There we read: “Now
there were in the Church that was at Antioch certain prophets and teachers,
as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene,
and Manaen, which had been brought up with Herod the Tetrarch, and Saul.
As they ministered to the Lord and fasted, the Holy Ghost said : Separate
me Barnabas and Saul for the work whereunto I have called them. And
when they had fasted and prayed, and laid their hands on them, they sent
them away. 2
Now this ordination through laying on of hands, accompanied with
fasting and prayer, was netther ordered nor performed by the Apostles,—the
order came from the Holy Spirit, who directed these prophets and teachers
to separate Barnabas and Saul for their work. We have no information
whatever that any of these men had been ordained or that any of them stood
higher than Barnabas and Saul, who were certainly yet unordained. All
five were good men and laborer’s in the Lord’s work, but as regards ordina-
tion, or lack of ordination, they evidently all stood on an equal footing—just
as Albright, Walter and Liesser stood. At all events, this was the first or-
dination to the office of Apostle, of which the New Testament furnishes any
information. With regard to principle and some details the ordination of
Jacob Albright is a parallel to that related by Luke.
*) Bekenner means probably in this connection also a member.
t) Albright and his Co-laborers, pp. 89, 90.
t) Original Conference Record.
2) According to Mr. Peloubet this took place in the fall of the year A. D. 43.
58 HISTORY OF THE [1803.
The word of God nowhere intimates that Christ ever ordained his
apostles by laying on of hands. He commissioned them by word of mouth
(Matthew 28, 18-20) and sent upon them the Holy Spirit as a preparation
and equipment.
Neither have we any report that the apostles formally ordained any
one to the office of the Gospel ministry. They did ordain “ seven deacons”
for the superintendency of the “tables,” so that the apostles might
apply themselves to “ prayer, and the ministry of the word,” (Acts 6, 1-6.)
It is certain that Paul was never ordained by an apostle. Those who or-
iained him to the apostolate were Simon, called Niger,* Lucius, of Cyrene,
and Manaen, who had been brought up with Herod the tetrarch. These
men are designated as “ prophets and teachers,” the former of whom are
placed by Paul one degree below the apostles and the latter four degrees be-
low! (Kphesians 4.11.) Please reflect !— We do by no means disparage
ordination to the office of the ministry by prayer and imposition of hands,
but we do emphatically deny the so-called “ apostolic succession, ” — See
about this further on.
§ 57. A Most Important Subject.
This matter of ordination is for the Evangelical Association a far-
reaching and important one, which here demands a thorough consideration.
It has been asserted —and the assertion is still being repeated in some
circles — that the Evangelical Association is no Church, that she is not
even a branch of the General Christian Church, that she has no connection
whatever with the “ Historical Church” of Christ—whatever that may mean
— that her ministerial ordination is not derived from the apostles, and that
hence she was not in the line of the so-called “ apostolical succession,” that
she had not even as much claim to being a Church as the Methodist
Churches which received their ordination through John Wesley, John Flet-
cher and others, from the ordained clergymen of the Anglican or Established
Church of England, and transmitted the apostolic ordination to the Method-
ist Church ; — or the United Brethren in Christ, who received their ordina-
tion through Ph. William Otterbein, who was an ordained minister of the
German Reformed Church. It has been asserted too -——in the Congrega-
tional sense—that only a local Church possesses the functions of the Church
and the power to ordain, and that therefore the organization or denomina-
tion known as the Evangelical Association is no Church in the sense of the
New Testament and could only be recognized as a Church in the sense of
custom and convenience,
*) Commentators generally agree that this appellation ‘‘Niger’’ means a black man
—an African! There were many such in the primitive Christian Church. Just to
think of it—if an wnordained African had joined in the laying on of hands on Mr.
Albright, what a horror would have seized upon some supercilious “high Church”
people! Lucius of Cyrene was also from Africa, but, probably, not as black as Sim-
on, hence the distinction ‘“ Niger” given to the latter.
1803.] EVANGELICAL ASSOCIATION. 59
But if the Evangelical Association is no Church and not a branch of
the Christian Church, then she is a “ sect” in the bad sense of the word and
has no right to exist. In this case her ministry would be ecclesiastically
incompetent, her ordination null and void, and the transactions of her
ministry acts of usurpation of the sacred prerogatives of the Christian
Church.
If on the other hand the Evangelical Association is a Church only by
custom and convenience then her ministry is a sham, for the Gospel min-
nistry must have a better sanction than custom and convenience. At the
most she might in that case exist and operate as a missionary society, but
ecclesiastical functions, such as the ministry of the Gospel, administration
of the sacraments, etc., must be denied her.
§ 58. Several Arguments of the Opponents.
As in the view of most ecclesiastics a rightful ordination conditions
a rightful existence of the Church — the two involving each other — it is
in place here to consider a few of the arguments of the opponents of the
ecclesiastical rights of the Evangelical Association.
Perhaps no one among them has used his pen more energetically and
extensively than Rev. Joun W. Nevin, D. D., whilst he was professor in the
Theological Seminary of the German Reformed Church at Mercersburg, Pa.*
Induced by a certain circumstance the Mercersburg classis of the Ger.
man Reformed Church undertook in the year 1849 to decide the question
whether the ordination of the ministry of the Evangelical Association was
valid, and hence, whether said Association belonged to the Christian Church !
The discussion of this subject was quite extensive and animated. The
result was that the classis declared almost unanimously — only four votes
remaining neutral — that the Evangelical Association does not belong to
the Christian Church and hence her ministerial ordination is void !
Upon this decision they proceeded to re-ordain a minister who had
been an ordained preacher in the Evangelical Association, and it was claimed
that during these transactions the blessed influence of the Holy Spirit was
especially realized !!
This decision of that prominent classis, which was brought about under
the direction of the leaders of that Church and which has never been dis-
approved or revoked, commits to a great extent this Reformed Church to
the doctrine of the “ apostolica]l succession” and the un-Churching of all
denominations who are not recognized as standing in that line! Done at
Greencastle, Pa., A. D. 1849.
In his enthusiastic report of this transaction Dr. Nevin says, among
*) Dr. Nevin was otherwise a pious and learned man, who, according to reliable
testimonies, lived and died in the Lord; but by his studies of the ancient Church-fathers
and Church history he imbibed high-churchly ideas, by which he also caused much
friction in his own church, 5
60 HISTORY NOL anes [1803.,
other things: ‘Concerning the correctness of this decision there ought to
be no doubt. There could be cases in which it might be difficult to solve
the question of Church-character so practically, but no such difficulty pre-
sents itself in this case, unless we abandon all faith in the divine constitu-
tion of the Church in any respect and thus dismiss the question as being
of no value or importance whatever. If the Church has any outward author-
ity or force as an object of faith or confidence, and if schism in the primitive
Church sense is in any way conceivable, than it must be clear that self-
constituted and self-rising bodies like the Albright brethren, etc., have no
right nor part in this heavenly corporation.”” Upon this Mr. Nevin quotes |
the history of the origin of the Ev. Association as given in Rupp’s “History
of all Denominations”, and then continues, ‘‘How is it possible to recognize
such a body which established itself in this century in a corner of Penny]l-
vania, as belonging to the Holy General Church, that mystic and universal
communion of the apostolic creed, which originated eighteen centuries ago
in Christ, and of which we are told that the gates of hell shall not prevail
against it?—If Jacob Albright had a right to found a Church in this manner,
then every pious Tom, Dick and Harry possesses the same right to consti-
tute himself the author and fountain of a new ministry, provided he can
find a few simple-minded disciples who would submit to his ghostly author-
ity and who would lay their hands on him, in order to confirm his commis-
sion. Thus even every Christian family might finally raise itself to the dig-
nity of a Christian denomination, and administer the sacraments in accord-
ance with their own opinion, It is worse than naught in any such cases
to make any pretense of faith in the Church as a divine historical institu-
tion.” .
He then continues to discuss the necessity that in the time of the ref-
ormation, new denominations arose, such as the Lutheran Reformed and
other Churches, which he fully justifies because at that time there occurred
extraordinary events which greatly disturbed the historic channel of the
Church—and then continues: “Let her (the Ev. Association) show to us
the necessity of her appearance in the organic life of the Church as an or-
ganic whole.
“What a caricature of such a conception is presented to us in the inde-
pendent, free rise of the Evangelical Association—the self-unchurching
brotherhood of Jacob Albright. Was it the force of the universal life of
organic Christianity which gave life to this mushroom? That would in-
deed be the labor of a mountain to bring forth a mouse.—Has the problem
of centuries and ages, which had burdened the heart of the Church for so
long a time, found its sublime solution at last in this insignificant, ghostly
appearance—in the mission of such a man and the creation of such a sect ?
The very thought itself is an absurdity. The thing arose in a corner, it
had no historical necessity. No one can say whence it came, and it passes
rapidly on, no one can tell whither. There is no room left fora comparison
1803. ] EVANGELICAL ASSOCIATION. 61
with the reformation, and hence not the least cause to fear that this great
interest would be endangered if in this clear case the whole truth is ex-
pressed and done.
“Luther was the organ of the Church. Jacob Albright was the subject
of private imagination and hallucination. No deep, general force—the ac-
cumulated world-sense of ages, came to its irresistible and necessary
crisis in his person. He had no call to organize a new denomination. His
sect is not a product of the Church, but a schismatic denial of its objective
historical necessity from beginning to end.”*
In his further treatment of this matter Dr. Nevin also endeavors to
show that they,as the Reformed Church, owed this fearless testimony to
the “Albright Brethren” and others, in order to convince these erring ones
of the error of their ways, and convert them !—But oh, thou diminutive
Hvangelical Association—how dost thou, as an illegitimate dwarf, appear in
this mirror ! |
§ 59. Short-sighted Scholars.
To this good man Nevin—as well as to some others of his sort in
America and Kurope—happened this misfortune, that in his zealous studies
of the apostlical and Church fathers and patrology in general, and also the
history of the reformation and the reformatory Churches, he neglected to
study thoroughly and judge correctly the more recent and the present con-
ditions of the Church. In other words, whilst he looked many centuries
back, and searched the antiquities of the Church he largely overlooked the
present, and the result was that, that which lay right before his eyes, partic-
ularily with regard to the Evangelical Association, remained almost un-
known to him. What little he knew about our Church he evidently
learned from the incomplete and defective reports of Rupp’s and Wine-
brenner’s “ History of all Denominations,” and from unfriendly hearsay.
And he evidently used his “ High-Church Spectacles’? when he looked
at Jacob Albright, who then, of course, appeared exceedingly small in his
sight. . |
Had Mr. Nevin been considerate enough to procure and read the small
biography of Jacob Albright, compiled by his co-laborer, Rev. George
Miller, which was easily obtainable in that time, he would have obtained
quite a different and a correct view of the heart, motives and sentiments
of Albright. Had he studied more thoroughly the letters of Pastors
Muehlenberg, Handschuh, Kuntze, and others in “Halle’sche Nachrichten,”
and other works of the kind, and last, but not least, had he remembered
his own description of the exceedingly lamentable religious state of his own
*) Mercersburg Review, July 1849, pp. 381-386.
Note.—The above is a re-translation from the German. The English original
not being now accessible. The translator, who made both translations, affirms that
the sense has been preserved throughout.
§2 HISTORY OF THE [1803.
denomination in Albright’s time, as published in his lectures on the Heidel-
berg Catechism in 1842 (which is abundantly confirmed by Rev. Mr.
Schlatter’s letter,* he would have acquired a correct knowledge of the
indispensable necessity of a thorough reformation with reference to re-
pentance, conversion and a godly life among the German Churches of
Pennsylvania—his own Church included.
Into what a deplorable veneered heathenism the neglected Germans
had fallen; how God awakened Albright and caused him to feel the Paul-
ine “woe is me if I preach not the Gospel,’ until the Lord by chastisement
almost compelled him to go whithersoever he sent him—the esteemed
reader has already seen on the foregoing pages of this book.
§ 60. The Outward Connection of the Evangelical Association with the
General Christian Church.
It will be in place here to show the connection of the Evangelical
Association with the Christian Church and withal with the Churches of the
Reformation : —
1. The founder of this denomination was born in the Evangelical
Lutheran Church, was baptized in his infancy by a Lutheran Pastor ; after-
wards he received catechetical instruction in the Lutheran Catechism, was
confirmed by a Lutheran pastor, and admitted to the sacrament of the
Lord’s Supper. After he had, as a member of the Lutheran Church, lived
in sin for a number of years, as was the case with the majority in those
times, the Spirit of God awakened the truths he had learned in the cate-
chism. :
Of this he speaks himself as follows: ‘God extended his hand to me
also in other ways, I had received instructions in early youth in the Chris-
tian religion. Then I could not comprehend, and did not experimentally
realize the truth, still from that time there remained in me a reverence for
God, though dim, yet it extended so far, that every place where God was
worshipped became sacred to me, no matter in what way it was done.
Reverence often prompted me to visit religious meetings and attentively
listen to the teachings of the ministers.” +
2. When he was already troubled about the condition of his soul, but
was not yet willing to submit to God, sickness invaded his family and sev-
eral of his children died with dysentery. Rev. ANTon Havtz, a German
Reformed minister, who was a mighty herald of repentance, preached the
funeral sermons, which touched him deeply. ‘The word of God found way
to his heart, which was already contrite, so that he was deeply impressed
and became willing to seek the Lord immediately.”
After his conversion he was expelled from the Lutheran Church be-
*) See pp. 20, 21.
+) Albright and his Co-laborers, pp. 24, 25.
t) See p. 23.
1803. ] EVANGELICAL ASSOCIATION. 63
cause this work of conversion was denounced as fanaticism, yet he never
disparaged the Churches of the Reformation. He deplored their moral
deterioration in his part of the country, but wherever he discovered any-
thing good he willingly acknowledged it.
3. The articles of faith of the Evangelical Association are taken from
the thirty-nine articles of the Anglican Church, which latter are an abstract
of the so-called “ Augsburg Confession of Faith,’ and'in many places
agree verbally with them. That Confession is the palladium of Protes-
tantism.
4, The hymn-books of the Evangelical Association contain the cream
of the hymns of the Churches of the Reformation. In the beginning of
this work the hymnbooks of the Lutheran and Reformed Churches were in
use exclusively.
5. The “ Apostolic Creed,” which is the confession of faith of the
General Christian Church, is also the confession of the Evangelical Associa-
tion. It is incorporated into the formula for baptism, and every candidate
for baptism is baptized upon this professed faith. It is also contained in
the Evangelical Catechism, and is being taught and impressed upon the
memories and minds of the rising generation.
Of these important and far-reaching points the learned Dr. Nevin
evidently had not informed himself when he read the Evangelical Associa-
tion out of the Christian Church. Instead of acquainting himself properly
with that solid, modest, intelligent and soundly converted man of God,
Jacob Albright, whom God called and thrust forward to show to his erring
German brethren the way of salvation by repentance toward God, and
faith in Christ,—he drew up a caricature and called it “Jacob Albright,” of
which he says at a certain place: “Albright had taken it into his head to
make himself a name by founding a new denomination, acting like a self-
conceited foolish youth, who would take hold of his pantaloons, in order to
lift himself up.” Similar stuff is still sometimes produced in our day, even
by high-titled gentlemen who make a show of learning, but do not know
the alphabet of the origin of the Evangelical Association. In course of
time light may yet arise and shine upon them concerning this matter.
That the Evangelical Association stands connected in many ways with
the Christian Church and the Church of the Reformation, cannot be gain-
said, but that she has no part in theso-called “ apostolic succession,” is by
her cheerfully admitted.
§61. The So-called * Apostolic Succession.”
What then are we to understand by the pretentious phrase “Apostolic
Succession?” Substantially expressed, it is the claim that the authority
with which Christ is said to have invested the Apostles to preach the Gos-
pel, to administer the sacraments, and to govern the Church, was by them
transmitted, by laying on of hands and prayer, to such other persons as
64 HISTORY OF THE [1803.
they considered fit, and thereby ordained them as their successors ; further-
more, that this ordination was continued from the time of Peter and Paul,
specifically, through an unbroken line of the bishops of Rome, until the
present time ; only such preachers of the Gospel as stand in this Apostolic
line of ordination had the claim to the promise of the Lord that he would
be with them always, sanction their official acts, and hence their authority
alone was to be recognized by this Church. Only such preachers constitute,
according to this conception, a valid ministry, and they are the very bearers
and pillars of the Church; hence it follows that only such Churches as
have such a ministry belong to the true General Christian Church.*
That the ministry of the Evangelical Association does not stand in this
dine is historically correct. But where stand the ministries of other Protes+
tant denominations in this respect, the Churches of the Reformation in-
cluded ? Any student of Church history knows that, for instance, the as-
sertion of Dr. Hook is a fiction, when he says: “Our ordinations (those of
the Church of England) descend in a direct unbroken line from Peter and
Paul, the apostles of the circumcision and the Gentiles. These great
apostles successively ordained Linus, Cletus and Clement, bishops of
Rome ; and the Apostolic succession was regularly continued from them to
Celestine, Gregory, Vetalianus,” etc.t
There is no shadow of proof extant that the apostle Peter ever
‘was in Rome and there ordained any one. It is certain that the apostle
Paul was there, but where is any intimation to be found that he ordained
any one as his successor? Church history confesses its uncertainty con-
cerning Linus and Cletus. °
The “Chain” lacks the sure connection at the very beginning. But
let the connection for a moment be admitted, and that this ordination was
continued through many centuries until the time of the Reformation by the
unclean hands of the popes, and thus was also validly imparted to all of the
bishops, priests and clergymen of the Roman papal Church, and hence also
to those who afterwards took part in the Reformation. Then we come sud-
denly to a tremendous chasm which cannot be bridged over. The Roman
Bishop—the Pope— by whose authority this “ Apostolic Succession ” was
transmitted to such bishops and priests as Luther, Zwingli, Calvin, Cran-
mer and and many others, in Germany, Switzerland and England, excom-
municated them afterwards, thus stripping them of their offices, dignity and
authority, and not only put them back into the laity, but declared them to
be heretics, expelled them and handed them over to the devil and eternal
damnation, accompanied with terrible maledictions !_ This curse was pro-
nounced upon all who took part in the reformation of the sixteenth cen-
tury, and it has never been revoked to the present day.
*) For full information on this subject see Powell on Succession.
+t) Dr. Hook’s Two Sermons on the Church and the Establishment.
1803. ] EVANGELICAL ASSOCIATION. 65
Now it is perfectly certain that if the Pope could impart the “ Apos-
tolic Succession,” he also had power to withdraw it. Why, he has the
power to bind and to loosen, he has the “Keys of the Kingdom of Heaven,’
and can lock and unlock—it is asserted. And whosoever asserts the power
of his authority concerning ordination must also acknowledge the effective-
ness of his excommunication and curse. The one implies the other. Let
any one who has the desire, attempt to build a bridge over this unbridg-
able chasm. For Protestants who rely upon “ Apostolic Succession” it
hardly amounts to a fable that has been cunningly devised, but it is botha
fateful and a ridiculous one.
We repeat that the Evangelical Association cheerfully acknowledges
that her ministerial ordination does not stand in this line. In reality the
ministry of the Evangelical Association stands upon equal footing with re-
gard to this “succession” with other protestant denominations, with
this single, clear exception that she was never specially excommuni-
cated and thus stripped of her ordination by the Pope, as were some others.
Even from a high Church standpoint, considering the last mentioned fact,
the ministry of the Evangelical Association would seem to stand upon a
far more solid ground than those “ Apostolic Successors” who have been
excommunicated by the Roman Pontiff.
§ 62. A Singular Attack.
Another attack upon the Evangelical Association concerning ber right
to be a Church was made, remarkably enough, in her own official Church
organ, the Evangelical Messenger, in the year 1880. The editors of this
paper tried to establish the assertion that the Evangelical Association
is no Church in the sense of the New Testament (which is equal to being no
Church at all), but only an Evangelical Society, as was clearly indicated
by her name Evangelical Association, and that the Scriptures apply the name
Church only to local congregations and also Christians in the aggregate,
but that a denomination was never thus designated. The Messenger said
literally : “Outside of the local Churches it is a misnomer to call any asso-
ciation of Christians either a Church or the Church. The Church is the
entire body of true believers, a Church is simply a local society ; and other
‘organizations are simply associations. Among them we have been called
the Evangelical Association. Could we better it, could we make it more
Scriptural, more Evangelical, more truthful or more democratic by imitating
the general error and also insisting upon calling ourselves a Church ?”*
But when the Messenger was driven to the wall on this point, it ad-
mitted that the Hvangelical Association might, like other denominations,
also be called a Church, because the designation Church was customary and
convenient. On this point it said the following: “The Evangelical Asso-
ciation is a Church in the same sense as the Methodist, the Presbyterian,
*) Evangelical Messenger, July 13th, 1880.
66 HISTORY OF THE {1803.
the Lutheran and the various Christian denominations are Churches, and in
no other. And in thissense, and as a matter of custom and convenience,
we use the term as freely as anybody else.””*
Both of the above quoted paragraphs are perfect in themselves, that is
to say, they are not torn out of their connections as to sense. In the first
paragraph the Messenger declared expressly that the Evangelical Associa-
tion and other denominational organizations are simply associations and
not Scriptural Churches, and hence the designation Church is a misnomer,
and we are admonished not to imitate the general error by insisting upon
calling the Evangelical Association a Church; but in the second paragraph
it is admitted that the editors themselves “imitate the general error,” because
it is customary and convenient! Yet by admitting that we are a Church in
the same sense that other denominations are, whom they had already de-
clared to be “simply associations,” and not Churches, their assertion that
the Evangelical Association was “simply an association and not a Church,”
was left standing in full force, and thus our Church was stripped entirely
of its ecclesiastical character by its own Church organ !
The considerate readers of the paper soon saw that the position, that
a denomination was not a Church, because not so called in the New Testa-
ment, was a perfect non-sequitur, because in the New Testament era the
Church consisted mostly of missions and beginnings.
There was as yet no development into denominations or aggregations
of local Churches, although the apostle Paul already grouped them to-
gether by countries, as for instance: “Churches of Galatia,” (1 Cor. 16, 1.),
“Churches of Macedonia,” (2 Cor. 8, 1.)
It was also seen that that which had as yet no existence, could not be
mentioned historically in the Bible. . And, most of all, it was seen that when
one local Christian society was already called a Church in the New Testa-
ment, an aggregation of many local Churches into one denomination would
certainly not do away with the Church character, but wnite and concentrate
and thus strengthen it in the denomination.
The new-fangled idea was seen to be indefensible, and finding no other
advocates, it perished in a short time in consequence of its own hollow-
ness ! f
§ 63. The Validity of the Ministerial Ordination of the
Evangelical Association.
Is the ministerial ordination of this denomination actually valid? And
is this association, not only by outward connection but also essentially, a
part or branch of the General Christian Church ?
*) Evangelical Messenger, Dec. 14th, 1880.
T) This matter was inserted here, out of its chronological order, because of its
nature it belongs here, in juxtaposition with the other attacks upon our ecclesias-
tical status.
1803. | EVANGELICAL ASSOCIATION. 67
These questions are life-questions for this Church, and demand here
and now a correct and exhaustive answer.
Jesus Christ, the Son of God and Head of the Church, is the Great
Highpriest in whom the Church with all its rights and powers originates,
He gives to every believer and withal to the aggregate of believers who are
united with him and in him into his spiritual, mystical body, his life, which
is eternal life, and therefrom results, under his operation and guidance, the
outward development and formation of the Church. In this sense the
apostle Paul writes to the Ephesians that Christ ascended on high and gave
gifts to men, and designates part of these gifts as consisting in apostles,
evangelists, pastors, teachers, etc, “for the edifying of the body of Christ,
till we all come in the unity of faith, and of the knowledge of the Son of
God, unto a perfect man, unto the measure of the stature of the fullness of
Christ.” * But how utterly unbiblical and improper is the thought that
Christ had in the beginning of the Christian Church emptied himself of the
fullness of these gifts and deposited them, as it were, with this “Apostolic
Succession,” so that these successors now possess the power to manage the
arrangement of the ministry, and validate it by their ordination! No—
Christ still possesses the same inexhaustible fullness of gifts and graces for
the Church in all ages, and also communicates them to her as her manifold
needs demand.
As the Church has her beginning and development, field of labor, con-
flicts, trials, and time of preparation in this world, in the midst of the
kingdom of darkness, of hundreds of millions of fallen men, changes of
times, nations and languages, and is outwardly subject to thousands of cir-
cumstances, changing relations and their influences—it is frequently the
case that she becomes spiritually diseased and luke-warm, and even apos-
tasy and separation from the Lord take place, as both the word of proph-
ecy and the history of the Church abundantly teach. For this reason the
Great Head of the Church interferes by processes of separation, purification,
renovation and restoration. And in case the evil has rooted and settled it-
self so deeply and inveterately in the body and government of the Church
that a separation and purification has become impossible, then the Lord
will not hesitate, as biblical history teaches, even to employ a Nebuchadnez-
zar ora Titus to destroy His chosen city of Jerusalem, and abolish that wor-
ship which He Himself had instituted, because it has essentially been
changed into a false, idolatrous performance, and rejects His chosen people,
and calls them “Lo ammi” f because they have forsaken their God. Then
He will select for His purposes other instruments, “raises children out of
stones,’ { and uses other builders to erect His temple, and accomplishes
nevertheless, his counsel, although, on account of the disobedience of men,
so to speak, in roundabout ways, yet wonderfully and gloriously.
*) Ephesians 4, 7 - 13. Tt) Hosea 1. 9. t) Luke 3. 8,
68 HISTORY OF THE ~ [1803.
Thus the Lord reigns and rules in the old and new dispensation. Such
a crisis took place in the dark middle ages, when a bottomless depravity
prevailed in the Church. Church government had morally become com-
pletely rotten and incompetent, and a reformation of “head and members ”
had become necessary. Then the Lord produced a new creation. He chose
a poor miner’s son, MARTIN LuTHER, and others, and accomplished through
them a reformation. This was afterward repeated on a smaller scale in
the Churches of Germany and England, when God employed men like
Spener, Francke, Zinzendorf and Arndt in Germany, and Wesley, Fletcher,
Whitefield and others in Great Britain, in order to repress formality, dead
orthodoxy, and sins and crimes in the Church, and cause the life of Christ
to flow again in her channels. And we hesitate not to add here that the
Lord awakened and employed His servant Albright to check the moral ruin-
ation of the German Churches of Pennsylvania, and lead those people into
the way of life, as we shall see further on in this history.
§ 64. Further Elucidation of the Subject.
We continue the amplification of the answer to the life-question of our
Church, now under consideration, and direct the reader to the great truth
that the aggregate of believers constitute, in virtue of their union with
Christ the true High Priest, the ‘‘Koyal Priesthood.”* The believer is a
partaker of Christ. Through Him, who is the Son of God, he possesses
sonship ; through Him, who is King over all, he is also made a king;
through Him, who is the victor, he is also victorious ; through Him, who is
the glorified heir of all things, he will also become glorified, and be made a
joint heir with Christ; and through Him, who is the Great High Priest, he
has also been made a priest. Thus, the “ Royal Priesthood ” of believers is
in its original form a participation in the priesthood of Christ, and stands
above all other forms, successions and traditions, because it is grounded, in-
dependently of all these, in the everlasting Highpriesthood, after the
order of Melchisedec.
If, then, in the course of time, the outward Church becomes so radi-
cally depraved that she rejects true believers and live Christians, and thus
the outward “successive” ordination of godly ministers becomes impos-
sible, or other preventing circumstances prevail, but the continuation of a
true Gospel ministry has become imperatively necessary, then this spiritual,
royal priesthood has the undoubted right through Christ, and He, as the Head
of the body and Lord over all, will guide them into that direction—to ordain
and consecrate to the ministry of the Gospel, such persons as Providence
and the Holy Spirit indicate, as was the case with Rev. Jacob Albright.
And, after all, everything depends upon the sanction and blessing of ©
the divine-human Head and Lord of the Church. Did not the apostle
*) 1 Peter 2. 9.
1803.] EVANGELICAL ASSOCIATION, 69
Paul, in reply to those who denied his divine call and the validity of his
office, invariably point to his spiritual children whom he, by divine grace,
had led from Satan and sin to God, as the seals of his office? Does he not
write to the Hebrews (2. 4.) that the divine certification to His true servants
consists in the “gifts of the Holy Ghost, according to his will”? Now, it
is an undeniable fact that the glorious Lord Jesus Christ has greatly
blessed the ministry of the Evangelical Association in the persons of
Albright and hundreds of his successors in the ministry ; He has confirmed
and sealed it by the conversion of tens of thousands of immortal souls.
What further testimony could be needed? Or will any one undertake to
show that the Lord committed a mistake in this matter ?
In conclusion : — In the midst of thick moral darkness in the Church,
Albright was awakened immediately by the Holy Spirit and mediately
through the written Word and the preaching of it, and brought to the Lord.
After having followed the Lord, in the Methodist Episcopal Church, a few
years, the divine call came to him, clearly and unmistakably, to bring the
Gospel to the neglected Germans in his vicinage. The Lutheran Church
rejected him, the Methodist Church gave him a license as exhorter, but
rejected the idea of entering upon the German field or establishing a German
work. When the divine call led Albright into this great field, he thereby
lost his membership in the Methodist Church, which at that time made
membership dependent upon the regular attendance of the class-meeting.
God bestowed His blessing upon his labors in the awakening and conversion
of sinners, and these converts were tenderly attached to him as their
spiritual father, but were mostly expelled from their own churches.
Albright thus found himself under the necessity of becoming their pastor
and spiritual leader, which induced him to organize them into a few classes.
The leading men of this little flock soon perceived the necessity of a still
more perfect organization, and furnished Albright also with an outward
authority and certification as their pastor and preacher, but as under pre-
vailing circumstances it was impossible to obtain an ordained preacher from
any denomination to ordain Albright,* they ordained and consecrated him
to this office themselves, with earnest prayer and laying on of hands, and
God has added his blessing to that solemn act until this day. This was an
act of the “Royal Priesthood,” under the guidance of Providence and the
Holy Spirit. Jn this line stands the ministerial ordination of the Evangelical
Association! Can it be necessary to present any further argument in its
defense? Nay, verily not! And in consideration of all the aforementioned
historical facts and fundamental truths, which condition the Church in its
*) The authorities of the M. E. Church did not approve of his labors among the
Germans, and the United Brethren had not yet introduced formal ordination among
themselves. As late as October 2d, 1813, Rev. Otterbein performed the first ordination
by prayer and laying hands upon the Brethren Newcomer, Hoffman and Schaffer.
Life of Otterbein, pp. 356-360. |
70 AISTORY OF THE [1803.
origination, existence, and development, it will not be a difficult task for
the candid reader to see that the Hvangelical Association is in all respects
a real, essential branch of the Christian Church,
We yet add here what Rev. William W. Orwig says on this subject: “If
the presumption of the privilege of a regular succession in the ministry by
ordination down from the apostles, were no fable, or if its existence and
necessity could be proven from the Bible or the history of the Church, then
the Evangelical Association would indeed have no valid claims to church-
ship and the validity of her ministry. But in this respect she has nothing
to fear, though there are some narrow-minded, bigoted sectarians, who envy
her rapid progress and increasing influence, deny her the character of a
Church and declare the ministrations of her preachers null and void. But
if each branch of the Church Universal had to prove an apostolic, uninter-
rupted and sacred succession, in order to confirm the validity of its exist-
ence and ministry, then all would come under the same sweeping condem-
nation of the above-mentioned arrogant sectarians, and they themselves
would be compelled to lay their hands upon their mouths, and remain quiet
forever. The good success which hitherto has attended the operations of
the Evangelical Association is alone sufficient evidence that the ordination
of her ministers is valid before God, notwithstanding all the objections that
may be urged to the contrary.’”*
But, generally speaking, successive ordination is to be highly respected
as conducive to proper order and discipline in the Church. Any one who
from motives of selfishness or recklessness disregards such order, and sets
up a party for himself, is to be regarded and treated as a disturber and
sectarian.t When, however, the Church has become so depraved and
ungodly that she refuses to ordain men whom God has called, and even
expels such, then the principle must prevail: “ Life is more than meat.”
—(Matt. 6, 25.); viz., The true life of the Church and immortal souls is of
more value than this ordination, which principle is also implied in this
passage: ‘The Sabbath was made for man, and not man for the Sabbath.”
(Mark 2, 27.) The true life of the Church is infinitely more important
than any of its forms or traditions, therefore, in cases of indispensable
necessity, in order to save this life, we are not bound to a close observance
of them.
§ 65. A Sterile Soil and Little Fruit.
During the years 1802-3 Albright labored mostly in the counties Berks,
Bucks, and Northampton, but that section of country was at that time hard
ground and the results were apparently meager. The servants of the Lord
sowed the seed of the Word accompanied with many tears, but after many
years a joyful harvest followed.
*) Orwig’s History of the Evangelical Association, pp. 23, 24.
1) See the XVIII. Article of Faith in Evangelical Discipline.
1804. | EVANGELICAL ASSOCIATION. 71
Indeed the work seemed almost to die out, as was the case with the
countries where Christianity was established at first. The people seemed
to become more hardened and blinded in sin than they were before, which
induced one of the preachers to make the remark: ‘‘/¢ seems as if the devil
had here measured off a tract of ground for himself!’’ For a long time this
region lay almost desolate, so far as the operations of the Evangelical
Association were concerned, and when, subsequently, attempts were made
to preach the pure doctrine of the Bible, the combined forces of hell and
the ungodly nominal Christians and false teachers rose in vehement opposi-
tion, so that the Evangelical preachers were frequently in danger of their
lives. But in spite of all persecution and embarrassments the truth
achieved, in later years, glorious victories, as we shall yet see.
§ 66. Pressing in a Northwesterly Direction. — A New Circuit is Formed,
The circumstances just mentioned induced Albright and his co-laborers
to turn in a northwesterly direction. They found entrance and open
doors in the counties of Northumberland and Center etc., and their labors
were crowned with great success. They formed a new circuit in 1804,
which was called Shamokin at first, but was afterward named Northumber-
land, and was jointly served by Revds. John Walter and Abraham Liesser.
Albright had previously visited these parts and scattered the good seed of
the Word, attended with great blessing. His excellent and noble demeanor,
in connection with his powerful preaching, made a blessed impression. His
intercourse with the people was so loving and attractive that nearly every-
body whose acquaintance he made became attached to him. The older
members of the Church, who survived him many years, even in their old
age spoke enthusiastically of his appearance and labors among them.
§ 67. Albright and Spangler.
Among these fathers we mention especially CHRISTOPHER SPANGLER,
of Brush Valley, Center County, Pa. Concerning him we insert a few
paragraphs from “Albright and his Co-laborers,” as follows: “ During the
year 1805 Albright traveled through Center County, Pennsylvania, and
stopped in the town of Millheim, with a Mr. Bachmann. Mr. Bachmann
soon saw that there was another spirit in this man, different from that of
their pastor. Bachmann gave him permission to preach in his house. In
the interval a man by the name of Christopher Spangler, of Brush Valley,
came to Bachmann’s house. He was told what kind of a man Mr. Albright
was, Whereupon Spangler said: ‘Tell him to come and preach at my place
also.’ When Albright came to Spangler’s house, which was not quite fin-
ished, while taking off his overcoat he said: ‘Why you are building a
fine house, but if you were to be converted things would become yet much
finer among you.’ This was a sort of introductory address to Spangler. —
The sermon made such an impression on Spangler, that he soon began to
72 Pe KAW OOF GLU OS ON Bie OCS " £1805.
seek the Lord and ere long found peace in the blood of Christ. Afterward
a class was formed there, of which Spangler became the leader. Later he
became a local preacher. Spangler was sorely persecuted, but he clung so
firmly to Jesus and was also so strongly attached to Albright, that nothing
moved him. Even in old age he spoke with special appreciation of Albright
as his spiritual father.”* Many respectable people were converted in
these parts of the country who became pillars in the Church. The follow-
ing were among the first preaching places on the new circuit: Abraham
Eyer, John Aurand, Michael Meesz, Dreisbach’s Church, Martin Dreisbach,
sen., Philip Heu, Henry Schmidt, Jacob Hoch, John Schwarz, Carl Straub.
Albright also obtained another assistant: Alexander Jameson, whom he
brought to this circuit to help the other preachers.
§ 68. Frequent Change of Preachers.
The first preachers of the Evangelical’ Association did not always
remain a whole year on a circuit, as was also the case with the first Metho-
dist preachers that came to America. They were often changed during the
year by the order of Albright, probably that they might the sooner become
acquainted with the whole work and the people become acquainted with
them. The circumstances and demands of the work and times were so
peculiar and different from the present that we can hardly form an adequate
idea of them,
On the “old circuit,” east of the Susquehanna river, the number in-
creased slowly, but persecution became fiercer. It was greatly to their
advantage that the newly-added members were soundly converted, cleaving
to the Lord with all their heart. Half-hearted and hypocritical professors
could not endure the heat of opposition ; only the gold could endure the
fiery trial of persecution.
§ 69. Small Salaries.
For the first time [1805] we find any mention of the amount of the
salary of preachers. The contributions were divided in equal shares and
the portion of each preacher consisted of the remarkable sum of $15.30.
From the report it appears that Albright received the same amount as the
others. John Walter obtained permission to collect specially for the pur-
chase of a horse. He gathered for this purpose $37.33.—On this point let
it be observed :
1. In those days the people were generally poor in money. The
country recovered very slowly from the very depressing effects of the revo-
lutionary war.
2. The collection of contributions was not as yet regulated at all,
3. The contributions averaged nevertheless $1.25 per member.
*) Albright and his Co-laborers, p. 94.
1805. | EVANGELICAL ASSOCIATION. 73
4, The horses of preachers were kept mostly free of expense, and the
preachers themselves generally boarded free.
&. Preachers lived very economically and clothed themselves plainly
and inexpensively.
6. Preachers were governed by such an intense earnestness for saving
souls and the extension of the work of the Lord that they scarcely thought
of matters of salary. This last fact should be laid to heart above all
others.
§ 70. More Rapid Progress.
During the year 1805 there was better progress. Doors were opened
in Lancaster and Dauphin Counties. Northumberland circuit was ex-
tended into the Counties of Mitflin and Huntingdon. Theincrease of mem-
bers was about 35, and the whole number was 75. Still quite a number of
awakened persons did not yet join the society because of the fiery persecu-
tion ; and in Lancaster County the sentiment that an organized and discip-
lined Church was a “ yoke of bondage,” largely obtained among awakened
and praying people.
Albright and Walter received equal shares from the contributions this
year. Walter again received permission to collect $18.67 for the purchase
ofa horse. For Alexander Jameson $66.67 was raised (he seemed to have
been especially poor), and permission given him to collect $69.33 for the
purchase of a horse. It should be mentioned here that it required a good
horse in those times to carry a preacher and his saddle-bags daily great
distances over bad roads and in all kinds of weather.
§ 71. Early Departure of Bro. Abraham Liesser.
During this year that promising young preacher ABRAHAM LIESSER
departed this life. He was a humble, pious and useful man. Why his
early taking off ? Who can answer the mysterious question? Probably he
had overexerted himself. There were at that time so many exhausting
hardships and severities to go through that many—even Albright himself,
afterwards—had a worse experience than Epaphroditus, (Phil. 2, 27-30.)
The preachers became sacrifices to the work. But the Lord provided
for the small band a fresh, valiant hero, whose energy gave the work a
powerful impetus.
§72. George Miller’s Conversion and Call to the Ministry.
This strong man of God, George Miller, born in Pottstown, Montgom-
ery County, Pa., and raised in Alsace, Berks Oo., was a millwright by pro-
fession, and a miller too. He had been in a penitent state for some time.
When he heard Jacob Albright preach in 1799, on the text : “Behold I set
before you the way of life and the way of death,” (Jer. 21, 8.) Miller says,
“T was so wrought upon by his powerful sermon, that if IT had not seized
14 HISTORY OF THE [1805.
hold of a table, I should have fallen to the floor. After the sermon I con-
versed with him. His exhortation was short, but powerful. He said,
‘You must pray earnestly, humble yourself, take the cross of Christ upon
you, and believe with the heart, then you will soon find peace.’ The next
day I accompanied him to his appointment and heard him preach again
and when we separated I requested him to pray for me.” But Miller strug-
gled on in this condition until 1802, when Albright visited him and prayed
so powerfully with him and his family that he “was moved to tears.”
He went with Albright next day and heard him preach so powerfully and
with such great liberty, that he became convinced that he could do this
only by the grace of God assisting him. Deeply affected by this sermon,
he again finally resolved to seek God with all his heart. He now requested
Albright to preach in his house, and an appointment was made. How he
was finally delivered out of the horrible pit of sin he relates as follows:
“In the meantime (until Albright’s appointment) I prayed a great deal,
beseeching God in my closet for the forgiveness of my sins.
‘The grief of my soul was so great that I had the appearance of being
sick, nothing in the world affording me any pleasure. I had only hunger-
ing and thirsting for the grace of God in the pardon of my sins. * * *
On June 3rd, 1802, I wept and prayed all day while engaged at my work,
walking back and forth in my mill, frequently falling upon my knees in
prayer, calling to God for help, and vowed to serve Him only, whatever
might be the consequences. .
“As I thus gave myself entirely to God through faith, to serve Him
alone, I was permitted in the evening to havea glimpse of the saving mercy
of God’s grace.
“ By faith I saw God looking upon me, and while beholding his gracious
countenance a stream of his love flowed into my soul, and I was certain
that God was surely my friend and I his accepted child. Yea, I was so
quickened by the reception of his grace, and pervaded by such peaceful,
sweet and happy emotion, that I could not refrain from praising my Re-
deemer for his great mercy and love.
“That night I could sleep without any cares, joyfully resting in Christ.
The following morning there was a great change indeed. The heavens and
the earth seemed new. The Scriptures had become a divinely quickening
power ; yea, to me all things appeared as if they increased my happiness,
for God had become my friend. Glory be to God on high for his love and
mercy.” *
it is evident from this brief narrative that Miller’s conversion was not
a superficial one, but was deep and radical. During his long penitential
struggle he diligently searched the Scriptures and digged down through
mere human rubbish until he found the rock of salvation, upon which he
*) Albright and his Co-laborers, pp. 187, 188.
1805. ] EVANGELICAL ASSOCIATION. 79
could stand firmly, and the Lord gave him, instead of lamentations, “a new
song in his mouth, even praises unto God.” *
Miller having opened his house for Albright and his helpers to preach,
the Word of God had a blessed effect, some others were converted, a class
was formed and Miller was made its leader. He also attended the “council”
in 1803 and took an active part in its transactions. He soon felt an in-
ward call to preach the Gospel so strongly that he had no rest until he
entered the Gospel vineyard, and placed himself—as an Evangelical saying
has it—“upon the walls of Zion.” Another beautiful Evangelical phrase
originated probably with Bro. Miller— When speaking of the great joy and
blessedness he realized after he experienced the pardon of hissins he based
it upon this fact: “For God was my friend.” When afterward he was sev-
erely tried, and in a meeting obtained the victory, he joyously exclaimed,
“God is my friend,” This remarkable phrase became proverbial, and was
adopted in class-meetings and love-feasts, and has been in use in Pennsyl-
vania-German circles of the Church until this day, to express a conscious
state of Divine favor.
§ 73. Miller Becomes an Itinerant Preacher.
When he entered upon his calling as a traveling preacher, Mr. Albright
accompanied him for a few days through parts of the country that were
strange to him, but after ten days he was directed to travel alone and look
up new preaching places in Lancaster County.t He prayed and wept
much in secret, in the forest and elsewhere, that sinners might be con-
verted. Sometimes he had to sleep out-doors, using his saddle for a pillow,
whilst his hungry horse sought pasture in a field. He was entertained
by a man named Lescher, in Lancaster County, several miles southerly of
the well-known “ Miihlbach””— the place where the Albright Church now
stands. Lescher gave him permission to preach in his house. Among
the many visitors who came to hear the new preacher were also George
Becker and others from Miihlbach, and a number were converted to God,
Miller was then invited to preach at Miihlbach, where a revival took place
and a class was formed. This was the beginning of the work at this place,
which became quite important in the history of the Church.
A corroborative report of the beginning of the work at Miihlbach was
found among the posthumous papers of GrorGE BEcKER, who was one of
_ the first members of the Church at that place. He makes the following
statements :
“The Evangelical preacher Jacob Albright and his co-laborer George
Miller came into the neighborhood called Schwamm (Swamp), in Lan-
caster County, Pa., a few miles south of Miihlbach, in the year 1805. (See
~*) Psalm 40. a a AA ACUNG HEARS Ue
~) Already at that time and for many years afterward young preachers had to
do pioneer missionary work. G
76 HISTORY OF THE [1805.
also “Albright and his Co-laborers, pp. 200-202) and Miller preached at
that place in the house of JAcosp Lescurer. Many people came to hear
the new preacher and a number became convinced that his doctrine was
from Gud and that the preacher was a servant of the Lord. After a few
sermons at Lescher’s an awakening began. CATHARINE BECKER, of Mihl-
bach, was awakened and called mightily upon God till she was blessed
with the pardon of sin and praised God with a loud voice. The devil now
became angry, because a soul had been rescued. All this was some-
thing quite new to the people in our neighborhood, Bro. Jonn LEFFLER
then opened his house for preaching and there Albright and Miller obtained
a permanent preaching-place. Bro. Leffler was already converted to God,
and his wife was penitent and later on also obtained the victory of sal-
vation.
“FREDERICK Becker came to me at least three times, saying: ‘Ob,
come, George, and hear our new preacher!’ [I promised. In two weeks should
be preaching at 3 o’clock in the afternoon. I went to my brother SAMUEL
BEcKER, and asked him, whether he would not go with me to hear the new
preacher. He consented, and we went. The sermon was powerful and
many hearts were touched. On returning home I asked my brother : ‘What
do you think of this preacher?’ whereupon he answered: ‘This world is
very wicked, and these preachers don’t come by chance—God has sent
them.’ JI and my brother became much attached to this sort of preaching
by Albright and Miller, and I said to my brother: ‘ You had better permit
these preachers to hold meetings in your house.” But he answered, as he
was a deacon In his Church it was not expedient for him to take the meet-
ing into his house, ‘but,’ he added, ‘it would suit very well for you to take
it, you had better do it.’ Upon this I did not answer much, I was willing
enough, but there was somebody else who made me timid. But we dili-
gently attended the meetings. At one time, when the meeting was to be
in the Swamp, it was a rainy day and we had visitors, but I prepared
to go to the meeting, when my wife said to the visitors: ‘George has dis-
covered a new meeting in the Swamp, and he thinks that he must be there
every time ’— and then added, speaking to me: ‘Do tell those preachers
to come and preach here too.’ This was exactly what I desired. So I told
the preacher to make an appointment at my house, which he did. But
later on my wife did not want the meeting any more. When I reported
this to Bro. Albright, he said, ‘Oh—— the woman will yet be converted ;
I will go into the house and talk with her.’ When he came out from
the interview he told me, ‘she has consented to have preaching again ; and
now, George, at such a time—there will be meeting here again at 10 A. m,
and in the afternoon and evening. There will be four preachers here on
their way to a big meeting.’
“Upon the appointed time came Jacob Albright, John Walter, George
Miller—the fourth I cannot now recollect. Several converted friends also
St i), -eaer eS
1805. ] EVANGELICAL ASSOCIATION. 77
attended, and also the neighbors. The preachers proclaimed the Gospel,
attended with the power from on high, and the Lord put his mighty hand
to the work, so that sinners cried mightily to Him for the pardon of their
sins—and I, George Becker, also obtained the divine peace. Blessed be
the Lord! Whether others also found grace I cannot tell, but when the
power of God came upon the meeting with such force many sinners fled
from the house, and even left behind some of their clothes, shoes, etc.
Here also, as in the Acts of the Apostles, the inquiry was heard: “ What
meaneth this ?”
“Julianna Leffler was also there, but went home in the evening; when
John Leffler arrived at home he spoke to her, but received no answer.
Then he fell upon his knees and prayed to God for his wife that He might
show mercy to her; then he arose, but fell on his knees again, and wrestled
in prayer for her. Now the adversary was conquered, and she leaped out
of bed and exclaimed: ‘The devil must flee!’ And the enemy did flee,
and the grace of God was poured into her heart, so that she began to sing,
and shouted and praised God.
“From this time forth there was preaching in my house. The work of
God went forward. Sinners were converted, a class was formed, and Bro.
John Leffler was elected classleader. He then received a certificate from
Bro. Albright to this effect: ‘Now I give to John Leffler the right to hold
class-meetings and exhort, so long as he conducts himself properly. Jacob
Albright.’”
John Kleinfelter has also copied a notice, which Rev. John Walter sent
(no date) to the classleader, John Leffler, as follows: “I hereby inform
you that I will stay at Samuel Becker’s this evening, and I wish you would
come together in an evening meeting, for God is working wonders in Samuel
Becker’s house. I wish you would bring the class-record along, John
Walter.” This meeting was evidently intended to be a class-meeting.
George Miller proved himself, as it were, another Elijah, full of holy fire
and burning zeal. He preached with power, and not like unto the spiritually
dead “scribes” of his time. He was also gifted with executive talents.
§ 74. The Work Becomes Influential.
This movement now began to penetrate society, and exerted a marked
influence among the German people ;the children of God took new courage
and prayed with redoubled earnestness and faith, but the enemies also raged
more madly. The Evangelical heralds of repentance and conversion went
like burning and shining lights through the eastern counties of Pennsy]l-
vania, They showed the people their deeply fallen condition and the
wretchedness of sin in the hearts of men and of the churches. They cried
aloud and spared not: ‘ Repent and be converted, that your sins may be
blotted out!” John Walter sometimes preached for two hours on the last
judgment until sinners trembled and cried out: “God, be merciful, or I am
78 HISTORY OF THE [1805.
lost!” Albright frequently preached with such unction and power that
persons sank upon their knees and cried to God for deliverance; and
Miller — a veritable “Son of Thunder”,* —proclaimed the Word with such
power that some of his hearers, even such as had been the greatest enemies,
and had come to cause disturbance, fell to the ground as if dead, and after-
ward prayed for mercy. In their preaching they freely made use of the
Word of God, catechisms, hymn-books, etc., to convince the people. They
prepared themselves for preaching with much prayer and searching of the
Scriptures, and then the Word came forth from their mouths sharper than
a two-edged sword and had its effect, in accordance with Hebrews 4, 12. 13.
and Isaiah 55, 11.
Learned, but unconverted, and hence spiritually blind parsons, began
to perceive that these “unlearned and ignorant”, men would tear away
their rotten foundation, and commenced to sound the alarm-trumpet from.
their pulpits: “ Ho, ye dear people, awake!—awake! Seducers and false
prophets have come among you who will cause you to fall away from the
faith. You have sworn to your Church, but these rovers want to seduce
you, and if you permit yourselves to be misled by them you become per-
jurers and covenant-breakers, and you will be lost forever and ever! These
vagabonds sneak into your houses and first of all capture your weak women,
as the apostle says. We must fight, or these ‘Strawelers’ will take away
our place and nation.”
§ 75. Expressions from Satan’s Dictionary.
The epithet “Straweler” (strugglers), which the enemies of the work
invented, can not be found in any German dictionary; it is evidently a
Pennsylvania-German word which became in the mouth of the people and
in their imagination, the expression and sum total of all that is contempt-
ible. t A “Straweler’’, that is to say, a person who repented, forsook sin
and sinful company, was converted and saved, and glorified God, etc., would
be expelled from the Church ; he was hated and dreaded more than the
devil himself; he would be stigmatized as being a “Knierutscher, Kopfhin-
ger, Schwirmer, Krichzer, Heuchler,’¢ etc., and the praying people collec-
tively were called with strong emphasis: “‘ these miserable people !’’ Among
the masses of theunconverted and ignorant this had great effect; the
consequences of such popular hatred and prejudice were very unpleasant,
and frequently resulted in dangerous attacks and riotous scenes.
Rey. William W. Orwig writes the following concerning the rise of the
word “ Straweler”: “The origin of this approbious term, formerly so often
*) Mark 3, 17.
+) Acts 4, 14.
t) A certain parson once tried to tell how bad those ‘‘ Strawelers” were, and in his
haste used this self-condemnatory expression: ‘‘ They are as little converted as Jam!”
2) Some of these epithets are untranslatable. The reader may get at their mean-
ing by the following: Knee-sliders, head-hangers, fanatics, groaners, hypocrites.
1805. ] EVANGELICAL ASSOCIATION, 79
applied in this country to Methodists, the members of the Evangelical
Association and other zealous Christians, we have not been able to trace.
But it is in all probability of American origin, and derived from the German
word ‘Strampeln,’ which means to struggle with the feet, etc. Hnemies and
scoffers of zealous and active Christianity may have taken occasion to
apply this term to them from the fact that in the meetings, under the
powerful preaching of the first Methodist preachers in this country, as also
of the preachers of the Evangelical Association and others, sinners were
often seized with fear and terror, and being wrought upon by the power of
God, frequently fell involuntarily to the ground, and under a deep sense of
their lost and wretched condition and danger, like many on the day of
Pentecost under the preaching of Peter, they exclaimed inquiring what
they must do to be saved, wringing their hands, struggling with their feet,
and making other violent gestures, and when it pleased God to remove
from them the burden of their sins, and to give them peace and consolation,
they sometimes leaped for joy, burst out into shouting and praising God,
and gave vent to the joy of their hearts by clapping their hands. Now
such wrestling, similar to that of Jacob with the Angel of the Covenant, to
enter in at the strait gate, such tears of penitence, like those of the back-
slidden Peter, or of the great female sinner at the feet of Jesus, and others:
being under the sense of guilt appeared to an ignorant church populace
and their blind leaders as not only foolish but even absurd and blasphemous,
Hence like blind Saul, they thought to do God service by despising, slander-
ing, and persecuting his children and followers. Yet it sometimes happened
that some of the greatest scoffers and persecutors were seized, and before
they were aware of it, were so completely overpowered that they fell to the
ground as if struck by lightning, and were unable to rise again, until after a
Bevere struggle and earnest prayer, by faith in the Son of God they had
obtained the pardon of their sins, whereupon they praised God with joyful
hearts, to the utter astonishment and confusion of their former comrades and
associates. Such occurrences then gave rise to the foolish notions of some,
who believed that the preachers of these people understood magic, and were
able to charm persons by looking at them, especially those of weaker consti-
tutions, and particularly females, because they, generally, are neither so ob-
durate and hardened, nor so rebellious as men. Others fancied that the
preachers secretly scattered a mysterious powder over the hearers, whereby
the weaker were made to fall down, to cry out, to struggle, to clap their hands,
toleap,etc. Others again being ashamed of these foolish notions of ignorance
and superstition, especially some carnally-minded clergymen and some medi-
cal wiseacres accounted for these phenomena on other principles. They either
ascribed them to hypnotism or the oceult agency of the devil and wicked
spirits, or else represented these manifestations as being hypochondriacal
and hysterical. But admitting this explanation another difficulty arises,
namely, the fact that persons in whom these phenomena have taken place,
80 HISTORY OF THE (1806.
and still take place, had never before been afflicted with these diseases !
Such quacks in spiritual matters might indeed have been fitly answered in
the words of our Saviour, addressed to the Sadducees: “Ye do err, not
knowing the Scriptures, nor the power of God.”
Both history and experience teach that similar phenomena take place,
to a greater or less extent, during all great and true religious revivals, es-
pecially in this country. This was the case during the great revival in
New England in the times of Jonathan Edwards; during the great awak-
enings brought about by the first Methodist preachers in Virginia, Mary-
land, the Carolinas and other States, as well as that in the Presbyterian and
Baptist Churches, and it still occurs in our times.—Especially did this take
place under the powerful preaching of Messrs. John and Charles Wesley
and George Whitefield.* And in those German Churches of our land, in
which revivals were suffered to take place, great care had te be taken, or
rather the Spirit of God had to be quenched, in order to prevent such phe-
nomena. But then, the consequence of such decorous proceedings was, that
these revivals, conducted after the rules and regulations of men, as to codes
of propriety, were necessarily superficial and of short duration, the power
of God being restrained, and did more harm than good. For this reason
also, they have come into great disrepute, and are now carefully avoided in
said Churches.
Far be it from us to justify all extravagant demonstrations, and bodily
exercises, either during revivals or other religious meetings. It is highly
probable that, to the injury of the genuine work of the Spirit, spurious
elements have at all times mingled with it; but he who is too much afraid
of ‘wild-fire’ is in danger of mistaking the genuine for such, and to come to
that zone of the moral heavens where he must freeze to death. Notwith-
standing this, preachers and officers of the Church cannot guard too care-
fully against everything spurious and excessive, during revivals and other
religious meetings.”
§ 76. George Miller Presses Victoriously Onward.
“But if it be of God ye cannot overthrow it,’ t once said Rabbi
Gamaliel, and this word was now again fulfilled. In the year 1806. the
work expanded considerably on the “old circuit” east of the Susquehanna
river. At Miuhlbach, Tulpehocken and the “Schwamm,” glorious revivals
took place and respectable classes were formed. Also at Paxton, near
Harrisburg, a class was established. George Miller labored the greater
*) Also during the remarkable awakening in Ireland, in 1856-57, which spread also
over England, Scotland, etc. Such outward phenomena appeared frequently and very
remarkably.
+) Orwig‘'s History of the Evangelical Association, pp. 29-31.
t) Acts'5, 39.
1806, | EVANGELICAL ASSOCIATION. 81
part of the year—about eight months—alone on the Northumberland cir-
cuit. Alexander Jameson, however, left the work and located, on account
of family affairs. Albright and Walter sometimes came over to assist
Miller at “big meetings.”
How this young hero (Miller) went to work on his extensive field of
labor is very instructive and edifying. He was a man who “mastered the
situation,” and fully understood the work and its difficulties, and as he had
been for a short time before on this circuit, he was well acquainted with its
circumstances. “I therefore resolved,” says he, “to begin the work with
fasting and prayer, and by the assistance of God, and without hypocrisy, to
preach the truth of the Gospel, even though I should not gain the favor of
any person, only so that God was satisfied with me. Consequently I prayed
often from one appointment to another, that I might please God, and be
useful to my fellow-men. And to the praise of His name l dare say that I
have not labored in vain, for [ often preached with much grace and divine
power.” *
'o this Rev. William W. Orwig remarks: “He who commences and
continues his labors in such a frame of mind, and with so deep an interest
in the salvation of his fellow-beings, surely his labors in the vineyard of
the Lord cannot fail to prosper.” f
A few extracts from Miller’s autobiography will show very ciearly what
success he had. On the 25th of October, 1806, a “big meeting” was to
commence at Martin Dreisbach’s, sen., in Buffalo Valley. Albright and
Walter were also expected to attend. How intensely Miller desired that
success for the Kingdom of God and the salvation of souls might be se-
cured through this meeting is evident from his own statement : “I expected
that the penitents and newly converted, about forty in number, whom IJ had
organized into classes, would be present at this meeting. JI prayed much
that the Lord might send the brethren Albright and Walter, endowed with
divine power to edify these people. On the appointed day both the preachers
and the people were present, and also many seekers. My feelings cannot
be described, for I both sorrowed and rejoiced. I experienced the truth of
the remarkable words of the Lord: ‘Blessed are they that mourn, for they
shall be comforted.’ I mourned with the penitent, and yet I rejoiced in
the consolations of the grace of God. [I was appointed to preach the first
sermon. During preaching, the power of God came upon the people, so
that many fell upon their knees and cried for mercy. Albright and Walter
preached with great power and plainness, so that finally the congregation
was visited with a powerful outpouring of the Spirit of God, and sinners
could be heard calling upon God in every room of the house. In all parts
*) Albright and his Co-laborers, pp. 221, 222.
T) Orwig’s History, ete. p. 32.
$2 ISL ORY SOR NTTTE [1806.
of the house there was also heard the voice of thanksgiving and praise, for
there was great joy in the Lord among the brethren.’*
“Soon after this meeting,” says Miller, further, “a general reyjva]
broke out on my circuit, and no opposition of man could hinder it, so that
after two months there were already over eighty newly converted persons
within my borders. he Lord had also given me some co-laborers, who ex-
horted very fervently, and in the power of God, and many houses were
opened for holding divine service. God had so blessed me with faith-
power, that when I prayed with seekers they sank to the floor, and for hours
jay in an apparently unconscious condition.”t
Such agonizing prayer for souls, such fearless preaching of the whole
counsel of God, without respect of persons, such devotion to the work of the
Lord will produce anywhere and at all times more or less of these blessed
results. Ought not every Evangelical preacher imitate this excellent ex-
ample ?
§ 77. A Written Covenant.
These three remarkable men of God—Albright, Walter and Miller—
were already intimately united in “fighting the battles of the Lord” against
Satan and sin, but they deemed it proper to establish their union also in a
formal manner and thereby make it stronger still. Of this Miller says:
“Albright, Walter and myself renewed on the 27th of October,our covenant,
still more earnestly to prosecute the work of the Lord, by a short, written
contract. Bro. Albright admonished and encouraged us to continue our
work courageously and fearlessly, and lead as many sinners to Christ as
possible.’’t
It was in perfect order that after such prayers and labors Bro. Miller
could at the close of his labors for eight months on the circuit, report more
*) In the year 1845 John Dreisbach, who had attended this meeting as a young man,
wrote as follows: ‘Albright, Walter and Miller, preached in the power and demon-
stration of the Spirit. It was like rapidly succeeding showers of rain, attended by
vivid lightning and mighty thunder, which shake up everything. Many souls became
willing to call upon God for mercy, and many received divine comfort. The love of
God was shed abroad in many hearts, and they shouted a loud Hallelujah to their
heavenly Redeemer. Oh, my heart becomes kindled anew by the heavenly flame at
the recollection of that heavenly time! Oh how many dear children of God, who
were present at that meeting are already above, where they praise God and wait for
our coming !”
+) Albright and his Co-laborers, p. 227.
t) How solemn and blessed were the meetings of these servants of God! And how
excellent also and how remarkable was their written covenant, to prosecute the work
of the Lord with still greater earnestness, although they had hitherto already devoted
themselves entirely toit. What an example for Evangelical ministers at their assem-
bles. If at Quarterly Meetings, Camp-meetings and Annual Conferences, ministers
would thus solemnly unite to prosecute God’s work, who could calculate the blessed
results that would spring therefrom ?
1807.] EVANGELICAL ASSOCIATION. 83
than one hundred saved members on his field. The apostle Paul regarded
his spiritual children as being his honor and joy, yea his crown. He who
desires to wear such a crown, let him pray and labor as did Paul and Miller.
Increased statistics of this kind will cause joy, not only on earth, but also
among the angels before the Throne.
At this time the Association had only three itinerant ministers, name-
ly, Albright, Walter and Miller; but there were now four local preachers :
Charles Bissey, Jacob Phillips, Solomon Miller and John Dreisbach ; the
latter was a promising young man in his seventeenth year, who afterwards
became one of the leading men in this Church.
§ 78. Subsidiary Contributions.
No definite regulation for collecting funds for the support of the
preachers had as yet been adopted, the friends giving voluntarily, in the
broadest sense of the word, their mites for this purpose. But now a special
arrangement was made for this matter by taking up a subsidiary collection,
which was done by subscribing and paying an optional sum for the wants of
the preachers, and also for the poor in the Church. These preachers were
willing even to be classed with the poor.
This collection was continued many years, but later it was taken
up for the preachers exclusively. It was still in vogue when this
writer joined the Church (1836), but was dropped soon after, and other
arrangements were made. During this year the brethren came to the con-
clusion that it would facilitate the work to hold Annual Conferences in the
future.
§ 79. The Original Conference.
The year 1807 was in many respects a very important year for the
Association. The Original Conference was held, and thereby the history
and era of Conferences commenced in this Church. Up to this time the
affairs of the preachers and the membership were directed by Albright,
though mostly after consulting the preachers and leading men at “big meet-
ings.” But the work was spreading, and the concerns of the Church in-
creasing, and hence it was felt that the time for holding Annual Conferences
had come.
In the month of November, 1807, the first Conference of the Evangeli-
cal Association was held, and represented the entire work of that time.
Being the only Conference in the Church, and legislating for the whole
Church, this Conference embodied in itself the Quarterly, Annual and Gen-
eral Conferences, for the time being. The session took place in the house
of SamurL Beoxer, at Miihlbach, then Dauphin County, Pa., now Klein-
feltersville, Lebanon County, Pa. The Conference consisted of all the
officers of the Church, itinerant ministers, local preachers, classleaders and
84 HISTORY OF THE [1807.
exhorters; viz., 5 itinerant preachers, 3 local preachers, 20 class-leaders and
exhorters— 28 in all.
“What a joy it must have been for this little. band of brethren to be
thus assembled in singleness of heart, and in the fear of the Lord, for the
purpose of deliberating upon the best means to prosecute successfully the
work committed to their charge. But we can also in some measure con-
ceive how great their embarrassment must have been, to transact their bus-
iness without any rules as a guide, and without experience in such matters,
It seems, however, they were led in their arrangements mainly by circum-
stances and exigencies; and as they deeply imbibed the principle that
everything depends on God’s blessing, they looked up to Him in full
confidence, and prayed that He might assist and prosper them in their
work.’*
The Association up to this time had not even adopted a name, The
salvation of souls was their chief concern, for this was the work to which
these men of God knew themselves to have been divinely called. The out-
ward organization or arrangement was a secondary matter, as the directions
of Providence and the pressure of circumstances would indicate.
Neither had they adopted any Church Discipline nor Articles of Faith.
Although the council of 1803 had declared the Holy Scriptures, as their
tule of doctrine, faith and practice, experience had taught them that it
would be desirable as well as advantageous for the successful progress of
the Church to have a well-arranged synopsis of Christian doctrines, duties
_ of Christians, Church government, etc.
It seems, moreover, that the preachers had as yet received no formal
or Official licenses, because no Conference had yet been held. Albright
himself had received a good attestation from the council in 1803, and he
gave to his co-laborers written testimony of their standing, as he regarded
it proper, but this could not always remain thus. These and other matters
had to be arranged properly.
§ 80. The Conference Adopts a Name.
This Conference gave the Church it represented no distinct name.
We shall see hereafter that Albright was at this time not fully convinced
whether this work should be continued separately and independently in the
future or not. He had never intended to found a new denomination, he
committed this matter to the Lord, and looked confidently to His providential
guidance. But the Conference adopted:a Conference-name by calling itself
“The Newly-Formed Methodist Conference.” Albright had been a Methodist
and was such still in his heart, faith and practice. If he had been allowed
to fulfill his mission to the Germans within the Methodist Church, he would
have remained in that Church, and the Evangelical Association would
*) Orwig’s History etc., p. 36.
1807. ] EVANGELICAL ASSOCTA TION. 85
probably never have come into an existence, yet he was methodistically
minded all his life-time, and so were all his co-laborers, and hence came
this designation of the conference quite naturally .*
A formal, official preacher’s license was by this Conference devised and
adopted. The reader will see a photographic copy of it on the following
page. The original was filled up and signed by Albright himself for JoHn
_DREISBACH, who was then received as probationer into the itinerancy.
This document is of yreat historical importance for our Church, because
it attests several important facts, and is also the only document extant
that bears Albright’s handwriting.t
One may see that this writing was made with a trembling hand. Over-
work and great exhaustion of his strength already manifested their conse-
quences.—The Conference also resolved that the licenses of the preachers
should be renewed annually, and that the preachers in charge should also
give the appointed exhorters written licenses.
§ 81. Albright Elected Bishop and Requested to Compile a Discipline.
It was quite natural and proper that Albright should guide this Confer-
ence by his godly counsels, and that Conference willingly followed his ad-
vice, for somebody had, under God, to be the leader at this time of this body,
which had as yet no special regulations for their guide. George Miller tells
us that “the Conference recognized the necessity of having a Church Dis-
cipline, and upon the advice of Bro. Albright, the Episcopal form of Church
Government was adopted, and we chose him to compile it and have it pub-
lished.”t
After that they proceeded to the election of a Bishop, and the choice
fell, of course, upon Albright. George Miller was also elected to the order
of an elder,? and John Dreisbach and Jacob Frey were received as preachers
on probation.
What this Conference understood by the office of bishop, is very
evident from the fact that in doctrine and practice, all of these ministers
and men were Methodistic. Albright himself had been a zealous Metho-
dist, and was so still in spirit, and beside him labored the highly esteemed
Bishop Asbury in the Methodist Church. He had studied and adopted the
*) Rev. John Kleinfelter, who entered the itinerant ministry some years later, con-
firms in a posthumous paper the fact that this Conference called itself, ‘‘ The Newly-
Formed Methodist Conference.”
+) His journal was lost after his decease. If we still had that treasure it would
be of inestimable value, and fill out many a gap in the early history of the Evangelical
Association.
{) Albright and his Co-laborers, p. 238.
2) The original Conference Record says, “4. Jacob Albright was elected Bishop
by a majority of votes, and George Miller as elder.” This means an elder as distin-
guished from a deacon in the ministry, and not a presiding elder.
HISTORY OF THE [1807,
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1807.] EVANGELICAL ASSOCIATION. 87
Methodist Discipline, and was an advocate of their form of government,
which he then recommended to this Conference, and which was adopted.
The Conference called itself officially, as we have seen, “ The Newly-Formed
Methodist Conference.”” Who then can doubt the fact that the Conference
elected Mr. Albright Bishop in the Methodistic sense? This was not re-
garded as a mere honorary title, it was a real, important, working and ad-
ministrative office. He was, of course, elected without limit as to the ten-
ure of the office, and according to the act of Conference and the official
record thereof he was without further note or comment, or any modification
the first Bishop of the Evangelical Association,
Through this Conference the work of the Association received a pow-
erful impetus, and the courage of the preachers and members was greatly
angmented. They realized that the work was being better organized and
also strengthened outwardly.
The number of church-members was at this time 220, that of itinerant
preachers 5, and local preachers 3. There were, besides these members,
many adherents, scattered over a wide territory, who had not yet joined the
organization.
§ 82. Albright’s Health Declines.
The general health of this man of God was by this time very much
impaired and declining rapidly. Severe labors and extreme hard-
_ ships had their effect upon him and speedily superinduced consumption.
Yet he continued to travel almost constantly, visiting congregations, su-
perintending the work, and preaching often, During the following Winter
(1808), he accompanied the youthful Bro. Dreisbach on his tours over
the “old circuit,’ because the latter was as yet inexperienced in the work,
He seemed to cherish a special attachment to this excellent young man,
and endeavored by good instructions to prepare him for the future. Dreis-
bach refers thereto as follows: “ His excellent instructions and his pious
example were very useful to me, as well as his earnest prayers, his child-
like trust in God, and his humble submission to His holy will. These
things made deep impressions upon my mind, and were a great help to me
in my calling and work as a Christian minister. Oh, what a blessing it is
to a young preacher to have such a leader and counsellor.’’*
The “old circuit’? was now served by George Miller and John Dreis-
bach and was extended over a vast territory—through the present counties
of Dauphin, Lebanon, Lancaster, Berks, Bucks, Montgomery, Northampton,
Lehigh and Schuylkill,— including almost the entire territory of the present
Kast Pennsylvania Conference. It had 30 appointments, of which not a
few were 20-30 or more miles apart. This was an immense field of labor,
and because of the poor roads, which were frequently almost impassable,
difficult to travel even on horseback.
_ *) Albright and his Co-laborers, p. 108.
88 HISTORY OF THE [1808.
At Millersville, on the Conestoga river, in Lancaster county, a number
of souls were converted, and the class was increased by the addition of 20
new members, among whom was JOHN ERB, who soon after entered the
itinerancy. On Northumberland circuit the work also progressed.
§ 83. Albright’s last ** Big Meeting,’”? and Stationing of the Preachers.
Upon Easter, 1808, a “ big meeting” was held in the house of JoHn
Brosst, in Albany township, Berks county, Pa., where Albright stationed
the preachers for the last time. He appointed John Walter and Jacob
Frey on Lancaster and Schuylkill circuit, and George Miller and John
Dreisbach on the Northumberland circuit.* A week later, at a “big meet-
ing” held in the house of Peter Radenbach, near Linglestown, Dauphin
county, Pa., Albright met his brethren in the ministry for the last time on —
earth.
Concerning this meeting Rev. John Kleinfelter states in a memoran-
dum the following: ‘‘Here he was most of the time confined to his bed on
‘account of great weakness. On Sunday he desired to be present in the
meeting which was held in the barn, two of the preachers led him thither
and seated him upon the preacher’s stand, but on account of great faintness
he could not remain, and they were obliged to take him back into the
house. From there he intended to go to Mihlbach to George Becker’s,
but being unable to travel alone, he was accompanied by Jacob Gleim and
Abraham Walter to that place.”
When he left Radenbach’s he gave the parting hand, for the last time,
to George Miller and John Dreisbach, saying to the latter :
“ Kéimpfe bis auf’s Blut und Leben,
Dring’ hinein in Gottes Reich.”
From that place these brethren traveled to their new fields of labor,
and the first they afterward heard of Albright was the report of his death!
At the big meetings aforementioned, a number of sinners were converted,
and God’s children greatly strengthened.f
§ 84. Albright’s Course Nearly Finished—His Retrospect.
Albright’s disease was caused by exhaustion, in consequence of too
ereat exertions and hardships, which then turned into quick consumption.
*) John Dreisbach wrote. the following in his journal: ‘ At the Easter meeting
Bishop Jacob Albright appointed George Miller and John Dreisbach on the Northum-
berland circuit and John Walter and Jacob Frey on Lancaster and Schuylkill circuit.”
This is a direct testimony that the preachers recognized Bishop Albright really
as Bishop, The unhistorical attempts made in modern times to cast doubt upon
Albright’s episcopacy are sheer tnventions.
t) Mr. Dreisbach adds this remark: “ When at that time a ‘big meeting’ was held,
then it was understood that the travelling preachers would attend and assist each
other, and not only the preachers, but many of the Christian friends would come 80
to 100 miles to such meetings.” And not a few would walk all that distance.
a a
1808. ] EVANGELICAL ASSOCIATION. 89
He had now arrived at the close of his itinerant career which he had fol-
lowed for about twelve years under great difficulties, persecutions and con-
flicts, and which resulted in the conversion of many souls and the glory of
God. He was now rapidly sinking, and turned his face homeward to die.— W hat
thoughts now moved his soul may be seen from the following touching words
which a friend noted down: “And now I thank God, the Most High, and
to Him be eternel praise for His grace, which He has given unto me, that
He has kept me steadfast in the faith, and pure in life, through the trials,
persecutions and sufferings, which have befallen me in this life, permitting
me to see that His grace was not bestowed upon me in vain. The seals of
my ministry are the converted brethren and sisters, whom I have begotten
through the Gospel, and whom I am certain to meet again in heaven, if
they remain steadfast in faith, love and hope. And I trust firmly in God,
that unto me will be given the inheritance of the saints in light—an incor-
ruptible crown.” *
Who can imagine the wonderful retrospect his weary and yet exhulting
soul had in the review of the wonderful ways God had led him since 1792,
and especially since 1796, when he first entered into the itinerant work, and
was impelled to go upon the divine call, “a way he knew not.” And now,
behold, the blessed, glorious results of his obedience to God.—It was
spiritually logical that during his short sickness, while his soul was spread-
ing its wings for glory, it was also often—
‘Lost in wonder, love and praise.”
§ 85. His Last Journey Homeward, to Die.—His Blessed Departure.
When he left Linglestown he intended to reach home and there close
his career; but arriving at Miihlbach he felt that he must desist, and as he
was brought into the house of George Becker, he said: “Have you my
bed ready? 1 have come to die.” And there he lay down to arise no
more.
During his sickness he had close communion with God. And yet here,
on the verge of heaven, the enemy of souls made a last fierce attack upon
him in his great weakness, but he looked to God in earnest, childlike sup-
plication, A number of visiting brethren and sisters joined their prayers
with his, and soon he obtained a glorious—yea eternal victory. The friends
often held prayer-meetings in his death chamber ; upon these occasions
he was filled with the power of endless life, and praised God with his now
feeble voice,
Shortly before his death an experience meeting was held, and when
the leader put the question to him, asking how he felt, he answered,
“Happy and heavenly,’ and with a smile added, “Soon J shall reach
Heaven, and praised God. He thanked the Lord that he was privileged
#) Albright and his Co-laborers, p. 115.
90 HISTORY OF THE [1808.
to die in the company of God’s people, instead of worldly men who talk
only of carnal things, and was so overwhelmed with joy in God that he re-
quested those around him to join him in glorifying God. When the end
came, he desired again that the friends should meet at his bedside and
pray.
The last scene has been described by Rev. George Miller, as follows :
“He retained the perfect use of his mental powers to the last. A tranquility
of mind which only the consciousness of a well-spent life of good works and
noble deeds, and the assurance of eternal life and future blessedness can
give, could be seen upon his countenance. He bade an affecting and affection-
ate farewell to those who were present, requesting them to unite with him in
praising God, who would soon take his soul unto Himself. He grate-
fully praised his Maker for His providential care over him, and for the
guidance of his hand, through which he was led to experience peace, and
joy, and a living hope, through faith in God. No one present remained un-
affected. Every one felt a strong desire to die as this righteous man
died.”
One of those who were present says: “Thus our pious Albright
calmly and peacefully fell asleep in Jesus. During the time he bade adieu
to the friends with great joy, the house seemed to be filled with the power
of God. The children of God felt that Heaven was near, and praised God
for the manifestation of his power.” Thus this faithful servant of God
entered into the joy of his Lord, on May 18th, 1808, in his 50th year.
Surely, as the Christian poet says,
“The chamber, where the good man meets his fate,
Is privileged above the common walks of life—
Quite on the verge of Heaven!”
§ 86. The Solemn Burial.
The funeral took place on the 20th day of May. An immense con-
course of people attended the services, among whom were many who
had been led from darkness into light by his labors. John Walter, his
first co-laborer, preached a powerful and touching funeral sermon on Daniel
12, 3.: “They that be wise shall shine as the brightness of the firmament ;
and they that turn many to righteousness, as the stars for ever and ever,”
An eye-witness reports as follows : Q
“A number of Albright’s spiritual children accompanied his remains
to their resting place. Many were so richly blessed that they praised God
with shouting and joy for His unspeakable grace. Among the people in
general, the happy death of this man of God, and the richly-blessed funeral
sermon, produced a deep conviction and awakening. Several of the inhab-
itants made applications to the preachers before they left the place, for
preaching in their houses. In this was our sainted brother even in death
1808.] EVANGELICAL ASSOCIA TION. 91
an instrument in the hands of God to spread the Gospel and true Chris-
tianity.”*
His remains were buried in a family cemetery near Kleinfeltersville,
where in years after the Albright Church was built as a memorial.—Upon
a plain tombstone one may read the following inscription :
“In memory of the Evangelical preacher Jacob Albright, born May
Ist, 1759, and died May 18th, 1808, aged 49 years and 17 days. His re-
mains rest under this stone. ‘Precious in the sight of the Lord is the death
of his saints,’ (Ps. 116, 15.)”
§ 87. The After. Effects.
The effects of Albright’s death upon the feelings of preachers and
members were very painful. To the ministers, who clung to Albright with
the most intense love, as true children to a good father, his sudden depart-
ure was a most painful shock. They felt like Elisha when he called after
Elijah, “My father! My father! The chariot of Israel, and the horsemen
thereof.” They often gave vent to their feelings in the most sorrow-
ful weeping, and their grief would have become almost intolerable, if their
love to him had not wished him the enjoyment of sweet rest, after his days
of hardship, and if God’s promises had not been their strength and comfort.
The membership, which largely consisted of his spiritual children, also
deeply mourned on account of the loss of their spiritual father.
The world—inside and outside of the Churches—was greatly elated,
and shouted lustily : “Now they are fallen! Their Albright is dead, now
it is all over with them!” “ But,” said George Miller, “in this they greatly
erred ; though Albright had died, God still lived, who owned this work as
His, and hence also knew bow to prosper and spread it. Thanks be unto
the high and glorious God, who does not despise the lowly and the humble,
but rather chooses them for His possession.t
The death of Albright had also the the tendency to induce preachers
and people to consecrate themselves still more fully to God and His work,
and the work grew mightily until this day.
§ 88. Characteristics of Albright.
It will be quite proper in this place to insert a condensed description
of Mr. Albright’s person and character.
1. As regards his person—he had a well-formed symmetrical body, of
*) Albright and his Co-laborers, pp. 116-120.
¥) Albright and his Co-laborers, p. 119.
92 CLS DOR CIP Ld fe [1808.
a little more than medium size, which made a favorable impression upon
persons around him.*
2. His personal habits were of an excellent order. He kept himself
and his dress very clean and neat, thereby furnishing an example that
cleanliness and godliness are closely related, and that a Christian’s body
should be kept pure as a temple of the Holy Ghost. He was punctual in all
things. When writing he was careful not to soil anything with ink; when
in the morning he left his bedroom everything was left in good order. In
his time nearly every one made some use of whiskey, because the opinion
prevailed that it was conducive to good health, but he abstained altogether
from the use of all strong drink. He was industrious, economical, and
radically honest. By his business he acquired a competency of several
thousand dollars before he went forth preaching. To preachers he recom-
mended economy, etc.
3. His natural and acquired talents were of no mean order. He pos-
sessed a clear, sound judgment, coupled with a goodly portion of
“mother wit.” In temporal matters he comprehended things quickly, and
usually also correctly. After his understanding had been enlightened by
the Spirit of God, his spiritual views were correspondingly clear and reli-
able. He had a meditative mind, which was, however, supported by a well-
balanced, active temperament which secured him against melancholy. His
sift of speech was more than ordinary ; although he himself did not regard
it highly, yet many of those who heard him testified that more than one
talent was given him in this respect. In preaching, the Word was often
given him with “ utterance, that he could open his mouth boldly to make
known the mystery of the Gospel,’ + so that even his adversaries were over-
whelmed with astonishment and wonder.
In his time the schools in Pennsylvania were in a poor condition. The
State did not care for the education of the young. Oniy private schools
were held during a few months in the year. The country was in great part
yet a wilderness, where Indians and wild animals roved about. In such a
private school he learned to read and write, and also the rudiments of arith-
metic.
*) John Dreisbach furnished the following interesting, personal description: ‘“ He
had a high forehead, blue, clear, and somewhat deeply set and penetrating eyes, a
well-formed, slightly Roman nose; mouth and chin in good proportion; his face was
somewhat narrow and oblong, hair black, complexion fair, and body symmetrically
formed. In him the sanguine and choleric temperaments blended, his movements
were quick, but always graceful. When, in later years, he became a minister of the
Gospel, his personal appearance made such a favorable impression that the remark
was sometimes made: “Why he looks like an angel.” —This expression was the more
emphatic because the outery raised against him by persecutors had impressed many
that this man must be a sort of monster.”
Tt) Ephesians 6, 19.
1808. ] EVANGELICAL ASSOCIATION. 93
But a spirit like his will press forward ; although he spent his younger
years among strange people and heard nothing but the Pennsylvania-Ger-
man dialect, he acquired the correct pronunciation of the German language,
so that he could make use of it in preaching. With an English dictionary
he also mastered the English language so far that he could, when circum-
stances required it, deliver an English address. He also had a large com-
mentary of the Holy Scriptures, but the Bible itself, and the hymn-book
and catechism, were his greatest treasures. Other books were exceedingly
scarce at that time. ;
4, He was methodical, and highly esteemed good order in a Church,
hence he was so much delighted, after his conversion, with the discipline
of the Methodist Church. And for this reason he could not abide with
those good people who in his time called themselves ‘Independents,’ ‘ Im-
partials,’ ‘Liberty-People,’ etc., rejecting Church-order and discipline.
5. He was modest and unassuming, hence the last man who would
put himself forward to found a new denomination, in order to achieve no-
toriety. Only necessity and duty impelled him to form a few classes in
1800; the further organization was undertaken only because the work and
circumstances made it necessary—and during his life-time it received not
even aname, Only a few months before his departure he said to John
Dreisbach, in a familiar, open-hearted manner, when the latter ‘deplored
the probability that Albright could not, on account of failing health,
compile a Discipline and Articles of Faith: “Jf it is the will of God
that you should be and remain a Church, then He will also provide for
you in this respect; men will appear among you who will be able to ac-
complish that which I shall not be able to do, It is the work of God, and tt
is in His hands, He will also provide for it.” From the time of his call to
preach the Gospel, which was, as it were, pressed upon him, until his death,
he regarded this work as a work of God.
6. In juxtaposition to this it is to be said that he was also a very firm
and decided man after he had clearly ascertained that which is true and
right. When he clearly understood the will of God, he submitted to it un-
hesitatingly and obeyed the truth. No difficulties, nor hardships, nor self-
denial, nor persecutions, nor inner trials, nor anything else, could then
move him from the right path. In divine things he did not consult flesh
and blood, nor unconverted men. He yielded his ear to the voice of God,
after he had learned the divine will through the Word and Spirit of God,
and the use of sanctified reason.
7. Albright sought only the glory of God and the salvation of men.
As one proof among many we quote his affectionate advice to his
colleagues and co-laborers when they had met for the last time on earth :
“In all that ye do, or think of doing, let your object be to enhance God’s glory,
and advance the work of His grace in your hearts, as well as among your
brethren and sisters; and be diligent co-workers with God, in the way which
94 HLS LOR Yi OL Ee [1808.
He has pointed out to you, to which He will grant you His blessing.” This
short, concise and excellent parting advice is certainly worthy of being
appreciated by the whole Church, and highly and sacredly regarded by the
ministry, yea, to be honored as a motto, and, above all, to be carried out
practically.
8. In his intercourse with men he conducted himself in a manly, yet
friendly and condescending manner. He loved children greatly. He
never spoke harshly or insultingly, even against his most bitter enemies
and adversaries. He showed himself philanthropic and patient, especially
when he believed that they were acting from ignorance, etc. To young
preachers he was a tender father, and if one was severely tried, he would
not hesitate to travel a great distance, in order to assist and encourage him
until the tempter was put to flight.* But to hypocrites and pharisees he
was a pungent salt, and would, if necessary, apply to them his keen
‘“‘mother-wit” in a very effective way.
Summarizing the whole of his character we would say in the words of
John Dreisbach: “Jacob Albright was a man of whom the Evangelical As-
sociation has no reason to be ashamed in any respect ;’’ and of whom the
Divine Master by His Spirit and providence has clearly said: “He is a
chosen vessel unto Me.” (Acts 9.)
We add the testimonies of two of Albright’s fellow-laborers, George
Miller says: “This godly man had preached the Gospel for nearly twelve
years. The immediate fruit of his labors was the conversion of at least
three hundred souls, who were diligently striving to serve God and have
no fellowship with the unfruitful works of darkness. They strove to build
each other up in the unity of faith, in accordance with the command of
Christ and His apostles and the directions of their faithful teacher. * * *
His public prayers and sermons were powerful, penetrating and convincing,
although delivered in a simple manner, not with the enticing words of
human wisdom, but he spake as one moved by the Holy Ghost, whose
power manifested itself in all his addresses. Love for his fellowmen
seemed to pervade him; he prayed for his enemies and persecutors, and
neglected no opportunity to promote their welfare and lead them into the
path of truth. Even his gestures, looks and movements often revealed the
presence of God’s Spirit within him, so that his hearers were deeply
affected without the utterance of many words on his part. At times he
entirely forgot his body and himself, and then such a degree of inspiration
was upon him that he stepped from the desk or table into the middle of
the room, without perceiving it himself. When these strong emotions filled
his soul, wonderful joy was seen in his countenance, praises to God
flowed from his lips, and his whole being was in motion. Whatever comes
*) See avery striking and touching example of this in Albright and his Co.
laborers, pp. 215-218.
1808. ] EVANGELICAL ASSOCIATION, 95
from the heart reaches the heart, and hence his hearers were so touched,
that the seed of the Word did not fall among thorns, but bore precious
fruit. He discharged his ministerial duties with earnestness and punctu-
ality ; he never neglected an appointed meeting if the condition of his
health in any wise permitted him to be there, nor did he merely discharge
his ministerial duties as such in a perfunctory manner, but fulfilled them
with delight and joy. He was diligent in cultivating and promoting spiritu-
al union with and among his brethren, watching with paternal solicitude over
their conduct, himself being a good example, endeavoring to the best of his
ability to promote true holiness of heart among them.
“The persecutions and sufferings, which he had to endure for Christ’s
sake, he bore with great patience, meeting them with gentleness and kind-
ness. He considered the grace of God, which he had received, so great a
blessing, that all the sufferings of this life bore no comparison to the joy it
Christ, in calling sinners to repentance, and in urging believers to follow
after holiness, and thus he became a chosen vessel of God for the promo-
tion of the revival of true godliness, for the grace of God rested visibly
upon him and his work. None of his enemies, though trying their utmost,
could do him the least harm, for in all he did, he sought the glory of God.
This was the chief principle of his life, which he always endeavored to in-
culcate. He lived nearly eighteen years in a state of grace, and realized
many experiences of the gracious providence and protection of God in his
earthly career.”
John Dreisbach furnished the following statement: “As a preacher,
Albright was very cheerful and amiable in his intercourse with the people
and spoke very pointedly of conversion and growth in grace, yet also dis-
creetly and thoughtfully. He was an early riser, searched the Scriptures
diligently ; at the places where he stopped he at times retired to a
grove with his Bible for meditation and prayer for hours. When stopping
with a family he would, when practicable, go into a room alone and spend
a long time in prayer before preaching. When the people had assembled,
he came forth from his room, so filled with the Spirit of God that his
countenance seemed to shine with the lustre of heavenly wisdom. This
then made such an impression upon the people, that at times deep emo-
tions were awakened by the heavenly expressions of his countenance, before
he arose to preach.
“Both in his preaching and intercourse with the people he made
a very judicious use of circumstances, incidents and illustrations. For
instance — passing by a garden in which some persons were at work, he
stopped a minute for conversation and admonished them in this wise:
‘My good people, do you also consider that Jesus agonized and struggled
in the garden of Gethsemane until his sweat became drops of blood, for
the purpose of making your hearts gardens of God?’ When he found no
96 | AIISTORY OF THE [1808.
access by word of mouth he left a few written lines. At one time he visited
his brother Daniel Albright, who, however, opposed him stoutly, whereupon
he wrote upon the fly leaf of the family Bible :
“Viel besser nie geboren,
Als ewiglich verloren.”’
“ Much better never born,
Than to be forever lost.”
This brother was afterward converted and died happy in the Lord.’* |
§ 89. An Eventful Year. N
It will be seen that the year 1808 was a very eventful year for the lit-
tle Church. The departure of Albright was a loss to them that could not
be measured nor compensated. Their spiritual father was gone and they
keenly felt their state of orphanage, but amidst their tears they could say .
with the sainted John Wesley, “The best of all is, God is with us.”
And the Lord did provide. George Miller already developed administrative
talents; as John Walter was in this respect not greatly gifted, and the
highly talented John Dreisbach was as yet a young man of about 19 years
of age, it was a matter of course that the direction of the work now de-
volved upon George Miller.
Meanwhile the Lord led two excellent young men—Joun Erp and
Mattuew Brtz—into this vineyard, who became very useful ministers of
the Gospel. John Erb was associated with Walter on the “old cir-
cuit,” because J. Frey was employed elsewhere, and soon after became en-
gaged in matrimonial affairs and retired from the ministry.
§ 90. Miller Compiles the Discipline.
Jacob Albright’s decease, of course, delayed the compilation of the
‘Discipline which had been entrusted to him by the Conference, and was now,
after their leader was gone, specially felt to be a pressing want. It wag
urged upon Mr. Miller to undertake this task, but as he had not been ap-
pointed thereto and had but little practice in writing, he felt very diffident
about it. Moreover, he was the preacher in charge on the large Northum-
berland circuit, with Dreisbach as junior preacher.t But as Walter, who
was now the oldest preacher, insisted upon it, Miller began the compila-
tion in the month of December, 1808.
After a very remarkable dream which he had, he became seriously
sick, on the 26th of December, and was compelled to leave the circuit, and
could not labor much as a traveling preacher from that time forth. But
*) Albright and his Co-laborers, pp. 121, 125.
+) Dreisbach says in hisjournal: “George Miller and I labored on our circuit under
the blessings of God. Although our Bishop, whom we elected a half year ago, has
departed, we had an infinitely greater Bishop—the Shepherd and bishop of our souls.”
(1 Pet. 2, 25.)
1808. ] EVANGELICAL ASSOCIATION. 97
this afforded him the needed time to compile the Discipline. This work
was, however, a great burden on his heart, and he tells us that he often was
on his knees in earnest prayer to God for light and divine guidance until
after midnight! And the Lord graciously heard him, and blessed him also
in this good work.
§ 91. Dreisbach’s Severe Labors,
After Miller had left the large Northumberland circuit, as afore men-
tioned, Dreisbach remained alone on this large and important work, which
very much depressed him, on account of his youth and inexperience. But
he cried to God for help, his prayer was answered and bis labor so richly
blessed that he received a large number of newly-converted souls into the
Church before the close of the conference year.* Bro. Matthew Betz
came to his help before the close of the year, and labored with blessed suc-
cess, which caused much joy. And shortly before conference HENRY NIE-
BEL{ placed himself in the itinerant ranks on this circuit.
§ 92. A Fierce Storm of Persecution.
About this time there arose a vehement persecution against the Evan-
gelical Association, which was then designated as the “ Albright people,”
and also the “German Methodists.” The deplorable condition of the
*) Of this he says in his journal: “Yet I believed that God could show His power
in me—s weak youth—to His glory. With prayers and tears I drew nigh to Him for
the needed sufficiency, and blessed be the God of all grace, that He did bless my weak
service with a considerabie number of converted souls, nearly all of whom I received
into the Church.”
+) Rev.Henry Niepet’s conversion was a remarkable one, of which a few circum-
stances are worthy of record:
ABRAHAM Hyer, a Mennonite, removed quite early from Lancaster county to Dry
Valley, Northumberland county, Pa., (which part of the country was then indefinitely
called “Shamokin’’), and led, in a manner, a quiet Christian life. He was one of the
first men in his section that entertained Mr. Albright when he first visited those parts,
and became one of his zealous defenders. It was Father HKyer’s custom. on Sunday
afternoons, to gather his family around the large family table, and read and expound
to them a portion of Holy Scripture. During the time of the great awakening under
Walter and Miller, (1805-6), a young school teacher. who wanted to prepare himself
for the ministry in the Reformed Church, boarded with Evers. This was Henry
Niessen. During one of these Bible readings Niebel began to criticise Father Eyer’s
remarks, saying such and such things were unnecessary, ete. Upon this Father Eyer
arose from his seat. stood before the young school teacher and exhorted him with
great earnestness, telling him that he was a stranger to godliness, etc. This address
made a deep impression upon the young man, who from that time forth could find no
rest until he sought and found the Lord, whereupon he soon commenced to preach the
Gospel, and later on became one of the leaders in the Association. He was a man of
much prayer, and one of his later co-laborerers, Rev. Chas. Hammer, asserted that he
took the marks of much kneeling in prayer with him into his grave.
98 HISTORY (OF TLE [1808
Churches and the people, hereinbefore described, still continued. Nota few
of the clergymen were drunkards and immoral characters. Frequently the
most wicked and immoral men were put into the Church offices because
they winked at the great godlessness among the clergy and laity, and would
themselves not to be in danger of being seduced and of falling away from
the faith, as the current saying had it.
But the itinerant preachers ‘cried aloud and spared not.” They at-
tacked sin, whether it was found in the pulpit or in the pew, still more
sharply and fearlessly. Many persons were converted, and this persecution
almost compelled them to join the “ praying people,” whereby those perse-
cuting parsons lost many a dollar.
This made them still more angry, and they thundered anathemas from
the pulpits against these “Albrights” and “Methodists,” and by slanderous
reports they excited the ignorant populace to the most bitter villifications .
and persecutions.
‘Besides villifications, the enemies of live, active Christianty em-
ployed also the press, to pour out the filth and iniquity of their wicked
hearts against these people. One of the most noted among them wrote a
Jampoon of the most shameful, scurrilous kind, and his colleagues assisted
him in spreading it among the people. As many looked upon this libel as
containing the truth, they believed themselves authorized to persecute these
praying people as much as possible, and some declared their readiness to
take up arms against them and exterminate them if it were not against the
laws of the country. ‘If it were lawful,’ said one of them, ‘I would just as
soon shoot a Straweler preacher eg a mad dog.’ Another, who on account
of advanced age was exempt from military service, said, if the militia were
called out for the purpose of exterminating these people, he would be one
of the first to turn his musket upon them. These facts cannot be denied.
Such a murderous spirit was engendered and fostered among their people
by the clergy of those days.
Moreover, they did not fail, at the same time, to warn their people
most energetically against apostatizing from the faith, against hearing
these ‘deceivers and false prophets,’ in other words, against forsaking their
Church and joining these ‘Methodists’.’’*
There were, of course, some noble exceptions among clergy and laity,
but they were exceptions only. We would prefer to pass by these grievous
facts in silence, but we must be faithful to history.
§ 93. Terrible Attack upon John Dreisbach.
As an instance, which strikingly shows the nature of the persecution
that raged at that time, we insert the following :
“It was in the month of August, 1808, when John Dreisbach returned
*) Orwig’s History of the Evangelical Association, pp. 45-47.
a i ee
1808. ] EVANGELICAL ASSOCIATION, 99
from a ‘big meeting’ held near Miihlbach, accompanied by a young brother,
Andrew Wolf, to fill an appointment that evening in Jonestown, Lebanon
county, Pa. ; but as he had been disturbed while preaching there before, on
his way to said meeting, he intended to preach to the friends, without giv-
ing public notice of it. From fear, not of the Jews, but of heathenish
Christians, the doors had been locked and the window shutters fastened
inside, before the services commenced. After singing and prayer the ser-
mon began, but as, probably, the exercises had been heard by some of
the adversaries, a mob gathered in a short time, and forcing the doors an<
shutters open, they rushed into the house with fearful noise, and still more
fearful imprecations, and thus put a stop to the exercises. The preacher
then took a light and went among the crowd to restore order, but was
seized by several ruffians and dragged toward the door, treating him very
roughly, and extinguishing all the lights inthe house. Those who were
dragging him, hallooed to their companions, who were outside, ‘Boys, open
the door, we have got him now.” They replied, “Give it to him, kill the
priest.”
The preacher was justly apprehensive of still worse treatment, if they
should succeed in getting him out of the house, but how to get out of their
hands he knew not. Instantly it flashed upon his mind, as if God had re-
vealed it to him, that if he should unexpectedly raise himself up with all
his might, and then suddenly fall down full length, he might get out of
their hands. He did so, and thus got rid of them, although he was still
among the crowd in the dark. Now, as the ruffians were groping for him,
they got hold of each other, letting torrents of blows descend on one an-
other, each fancying that he was beating the ‘priest.’ But while they were
thus regaling each other to their hearts’ content with blows and pushes, he
managed to get out of the crowd, and the mob reached out doors. Alarmed
for the minister, some of the friends hastened out also, but were seized and
very much abused by the mob. The landlord, Peter Walter, was so much
hurt that blood gushed from his mouth and nose. A sister was knocked
down, and carried into the house for dead, Several other friends were also
very roughly dealt with.
This is one of the many examples of persecution and _ ill-treatment,
which the first ministers and members of the Evangelical Association often
experienced. Similar occurrences took place even 20—25 years later in
Berks and Schuylkill Counties, Pa.
On the following day the ringleaders of the Jonestown mob, seven in
number, were legally charged by the brethren, and then delivered over to
the county Court. But the enemies also brought charges against Mr. Dreis-
bach and some other brethren, vainly hoping to gain some advantage
thereby.
When the case was tried at Harrisburgh, it seemed at first, as though
they would really be benefited by it. But after all, they did not gain their
100 HISTORY OF THE [1809.
end; the jury found them guilty and acquitted the brethren. After the
suit the brethren remitted their persecutors’ costs, thus showing them that
they had not brought the suit against them for malice or revenge, but
merely to teach them that the Evangelical Association enjoys the protec-
tion of the law, not less than other denominations in the United States,
and that they were determined to hold their meetings without being dis-
turbed. The favorable issue of this prosecution had a very salutary influ-
ence upon the public at large, benefiting other denominations as well as the
Evangelical Association. Prior to this prosecution, tumults and disturb-
ances of religious meetings were quite frequent, but after this they were,
for years, much less frequent and outrageous,” *
One of the jurors who tried the case, PHILIP BREIDENSTEIN, who lived
near Lebanon, Pa., was soon afterward converted and joined the Church,
and became a useful local preacher. Albright had already preached in his
house, but the conduct of these despised people during the trial, made a
deep impression upon him, so that he became satisfied they were Christians
and children of God, which, it seems, led him to give his heart to God and
his hand to this people. And thus it was, that “light was caused to shine
out of darkness,” and the “wrath of man was made to praise God.”
§ 94. Conference Session Omitted.
There was no Conference held this year (1808). Probably because
Bishop Albright was gone to his everlasting rest; George Miller became
seriously sick, and John Walter was not adapted to lead in such matters,
and besides, the Conference of 1807 had adopted the necessary measures
for the present time. The brethren labored right on in brotherly unity,
assisting each other on their fields of labor, as circumstances and wants de-
manded it. Although it was a year of severe trials, it was also a year of
great blessings and victories. The borders were extended and the older
congregations advanced in divine life, and grew in knowledge and grace.
§ 95. The Second Conference Session.
In the month of April, 1809, the second Conference of the Evangelical
Association was held in the house of George Miller, in Albany Township,
Berks County, Pennsylvania, and was attended by the following itinerant
ministers: George Miller, John Walter, John Dreisbach, John Erb, Matthew
Betz and Henry Niebel. The latter two were received into the itinerancy
on, probation at this session. George Miller was elected chairman, and
John Dreisbach secretary. But as Conference had no business rules what-
ever, and Albright, who had been their fatherly guide, was absent in glory,
and as none of them had any experience in a parliamentary respect, they
*) Orwig’s History, etc., pp. 49, 50.
on Se | ee
1809.] EVANGELICAL ASSOCIATION. 101
experienced considerable entanglement in their proceedings. However, they
succeeded in completing the necessary transactions, and agreeing upon
some important measures. Jacob Frey was deposed from the ministry and
expelled from the Church for transgressions. John Walter and John
Dreisbach had the degree of Elder given to them. John Walter and John
Erb were appointed to the Lancaster and Schuylkill circuit, and John
Dreisbach, Matthew Betz and Henry Niebel to the Northumberland circuit.
George Miller was requested to travel and preach as much as his health
might permit, and also to write something for the edification of the
Church, |
$96. Publication of the Discipline Ordered.
George Miller had completed the Discipline and now laid it before the
Conference in manuscript. It was accepted and Miller instructed to pub-
lish it at his own expense, for Conference had no funds and could not con-
trol any. Miller carried out the instructions and the little book sold so
rapidly that the cost was soon covered. Concerning this the compiler says,
“The results of this Discipline in the Church were, that all received new
courage, steadfastly to retain their union with God and with one another,
and a number were persuaded to unite with us, in order to work out their
salvation according to these rules. Thanks be unto God the Father,
through our Lord Jesus Christ, who permitted me, as an unworthy instru-
ment, also todo something in my bodily weakness to the honor of His
name.” )
Now in consideration that this Church Discipline was a production of
much prayer and meditation, that George Miller was taken out of the itin-
erant service by Providence, in order to compile it, and that the little book
proved to be a great blessing to the Church—the hand of God is very
clearly seen in this important matter.
It should be added here that Rev. Henry Boehm, who was a Meth-
odist minister, procured a translation of the Methodist Discipline into the
German language, made by Dr. Ignatius Roemer,* which was published
in the year 1808, from which George Miller transferred the article on
Christian Perfection, and most of the Articles of Faith and a few other sec-
tions, literally, into the Discipline of the Evangelical Association.t
This, our first Church Discipline, was a small book of 75 pages, and
contained besides the the “‘ Rules” also doctrinal essays taken from the
writings of Wesley and Fletcher on “Christian Perfection,” “Predestina-
tion,” “Final Perseverance of the Saints, and a dissertation against “Anti-
nomianism.”
*) See Bishop Asbury’s Journad, vol III, p. 293.
t) This translation was, however, defective, and for that reason its language was re-
vised by a committee appointed by General Conference of 1879.
102 HISTORY OF THE [1809.
Hence it was also an excellent doctrinal guide for both preachers and
members.—The title page portrayed quite an effort, in accordance with the
custom of those times to exhibit in extenso what the contents were, as
follows : ,
‘‘ Doctrines of Faith, and General Rules of Christian Church Dts-
cipline and Order of the so-called Albright People, intending to show the
purpose of their union with God, and among themselves, in order to work
out their soul’s salvation, through the Grace of God, and in the unity
of faith and chaste obedience to such rules, to live and walk according to
the Word of God. Upon the advice of the Elders of this Evangelical
Community, and the instruction of the Conference. Published by George
Miller, Reading. Printed for the Author, by John Ritter & Co., 1809.”
John Dreisbach had also translated a small catechism from the ‘Eng-
lish into the German language, and Conference directed him to have it —
printed for the use of the Church, which was also done.
The first preachers of the Evangelical Association clearly recognized
the great importance of instructing children and young people in tbe doc-
trines of the Holy Scriptures through a catechism and otherwise. They
even regarded this as a main feature of their calling; all assertions to
the contrary are groundless. John Erb manifested special zeal in this
respect, and all the itinerant preachers applied themselves earnestly to this
matter.
§ 97. The Name “The So-called Albright People? Adopted.
l This Conference also resolved to adopt the name: “The So-called
Albright People,” which shows clearly :
1. That these men and brethren were in no wise ashamed of the stigma
“Albright People.” They knew Albright as having been a man of God,
whom the Lord himself had highly honored with rich blessings, and who
had in all things been a man and a pattern for them, and who could say:
“Follow me, dear brethren, as I follow Christ.”
2. But that this designation was a temporary one, as the word “ so-
called” indicates. It was not the name that they originated. It seems
they had not yet come to a clear understanding what the permanent name
of this Association should be.
Jacob Phillips, a local preacher, one of the oldest members, who had
also been a member of the Council in 1803, entered during the year into
the rest that remaineth for the people of God.
The number of members was found to be 426, an increase of 206, dur-
ing the past two years, which was nearly doubling the membership. But
it should be kept in mind that many others were awakened who did not
join, At that time it required moral heroism to take up the “cross” of per-
secution connected with membership in this despised band of “ praying
people.”
1810. ] EVANGELICAL ASSOCIATION, 103
§ 98. Progress of the Work.—Second Ordination of Ministers.
During this year (1809-10), five new classes were formed. During the
Winter season considerable revivals took place on the Schuylkill and Lan-
caster circuit. Among the new converts were Davip THomas and JoHN
SEYBERT,* who afterward became itinerant preachers, and Lewis Henky,
George Lauz, John Ripley and David Boyer, who became local preachers,
On Northumberland circuit the work progressed victoriously.
*) Joun Seysert’s conversion was 4 rcmarkable one, and as he himself became «
remarkable factor in our history, we insert a description of it here.
MartTHew Berz was, by the grace of God, the instrumentin the awakening and con-
version of John Seybert, and became thereby his spiritual father. This took place in
1810, in Seybert’s 19th year. The general ‘‘talk’”’ that the Evangelical preachers were
deceivers and false prophets who should appear in the “ last times,” had also influ-
enced Seybert so far that he began to think it might possibly be so. But he and one of
bis comrades concluded they would attend one of the meetings, in order to hear and
judge for themselvesand get tc the bottom of this matter. The preaching was to be in
® private house, and when they came there Seybert’s companion refused to go into the
house, but Seybert went in, and after awhile his companion followed him. The de-
tails of what then took place are reported as follows:
Seybert seated himself on the foremost bench, the farther end of which reached the
table, behind which the preacher was already seated. It was about the time the
preachers delivered their last sermons before going to Conference. As Seybert thus
sat there before the table, his keen eyes inspected his surroundings, but especially the
preacher, the books, and the book in his hand, and so far nothing seemed very remark-
able, except that he thought the preacher had unusually long fingers. He thought
then that this must be the kind of fingers these “false prophets” had.
Now the time had arrived to begin the worship. The preacher arose and read a
hymn ina solemn manner, and after having sung a few stanzas, the preacher and
people fell on their knees to pray, and as Seybert had come so near the table and
among the praying people, he also knelt down. While Bro. Betz prayed
the power of God was revealed, and seized young Seybert so powerfully that his heart
was shaken, and he often said that during this prayer “ chill upon chill went up his
back,” and he felt something in his heart he had never before experienced. Thus Bro.
Betz already wounded him considerably with the weapon of prayer, and the thought
about the long fingers and the deceiver had fled, and tremblingly he resolved he would
stay and hear further. Of the sermon and its effects he says himself: “ After prayer
the preacher arose, read a text and began to preach. Before he was half through I
was freed from the hallucination that he was a false prophet, yea, I was clearly con-
vinced that he must be a man of God, for he preached with power from the eternal
world. And when the sermon had ended, I was convinced that I was no Christian,
but a sinner, who deserved damnation, and who had merited the wrath of the God of
Heaven. Then and there I received a wound through the sword of the Spirit, and a
stroke from the hammer of the Word, from which I never recovered to this day (after
his fiftieth year), and which will continue with me to all eternity. Blessed be God
forever and ever!" (See Life of Bishop Seybert, pp. 25, 26.)
He now earnestly sought salvation and continued to wrestle day and night in prayer
and entreaty, with strong cries and tears and unabated earnestness, until he was—to
use his own favorite phrase—‘converted deep into Eternal Life.”
104 HISTORY OF THE [1810.
During this year, at a “big meeting,” held in the house of Henry Esy,
near Lebanon, Pa., the brethren George Miller, John Walter, and John
Dreisbach were ordained Elders, as had been ordered by Conference.
Of this ordination John Dreisbach says: “This was the second formal ~
ordination in the Evangelical Association, John Erb, Matthew Betz and
Henry Niebel were also present. It was in truth a solemn, and also a
quickening time for all of us. I felt myself more than ever devoted to God
and His holy cause, and it was my greatest desire to be useful in His vine-
tard. From this time onward, I felt myself more established in the work,
and realized a stronger confidence in God.”* This also was a sign of di-
vine approbation. The work in general gained a stronger degree of solidity,
was still better organized, and preachers and members were united like
“one man in the battle,” as the current saying then was.
§ 99. Third Conference Session.—Conquests and a New Circuit.
The time of the third session of Conference arrived, which was held on
April 18-20, 1810, at Miihlbach, Pa., in tne house of George Becker.
George Miller was again appointed chairman, and John Dreisbach secretary.
in what way these appointments were made, the records do not show.
Each session opened with prayer. Michael Becker and David Jerlitz
were received as preachers on probation, John Erb and Matthew Betz were
ordained deacons. John Walter, Henry Niebel and Michael Becker were
appointed to Schuylkill and Lancaster circuit, and John Dreisbach and
David Jerlitz to Northumberland circuit. John Erb and Matthew Betz
were instructed to form a new circuit in the counties York, Adams,
Cumberland and Franklin, or, in modern phraseology, they were sent into
said counties as missionaries, to found a new mission. They had to per-
form severe pioneer work.
At that time the Association had no missionary society, but missionary
work was continually done, and when a “new appointment” was gained, it
was considered an important event. The brethren Walter and Dreisbach
were instructed sometimes to exchange appointments with the brethren Erb
and Betz, which was carried out with good results. George Miller was again
requested, as his health and strength would permit, to write, travel and
*) Rev. Wm. W. Orwig says in his History that this was the first formal ordination
in the Evangelical Association, (p. 52), which isan error. This mistake was also cop-
iedinto Albright and his Co-laborers, (p. 285). In his manuscript, whieh is still ex-
tant, Dreisbach expressly says that it was ‘‘the second formal ordination.” And such
is the fact. The first formal ordination was performed at the “council” in 1803, when
Albright was ordained, and the above was the second in the history of the Church.
The second ordination, like the first, was performed by the brethren themselves, in
compliance with the order of Conference. There was no one present and participat-
ing, who had been ordained before. The validity of such ordination has been dis-
cussed and shown already in this work. (See pp. 66-70.)
1810. ] EVANGELICAL ASSOCIATION. 105
preach during the coming conference year. John Walter received permis-
sion to publish asmall hymn book, and George Miller to publish a biography
of the sainted Albright, at the expense of the itinerant ministers.
§ 100. Conference Rules.
This was quite a business-like and eventful session. The Conference
adopted an order of procedure and business rules which had been com-
piled by George Miller, and this was found to facilitate the business greatly.
At the previous session they had entangled themselves considerably for
want of such rules and experience. George Miller, in speaking of this,
added :
“ This induced me to draw up business rules for the Conference, which
were also adopted, and we could now do our business in accordance
with these rules, so that the majority of votes decided all questions, and
hence evils could be suppressed and good purposes promoted, without hurt-
ing each other’s feelings, or offending the weaker brethren. Our Confer-
ences hereafter became seasons of great grace, in which all were edified and
encouraged. The Lord be praised, who thus ordered it.” *
From the record of the first Conference, of 1807, we learn that their
elections were governed by a “ majority of votes,” but their other proceed-
ings were evidently done by “common consent,’ under the guidance of
Albright. But in this third Conference, 1810, the rule was established that
the majority of votes should decide a// questions, and Miller says: “God
blessed this proceeding,” namely, the adoption and practice of this majority
rule. Decision by majority is thus seen to be an old Evangelical landmark.
Without such a rule, confusion and anarchy would soon prevail. These
old Evangelical fathers saw the danger and built a wall of protection. Can
it be necessary in our day to inculcate this lesson ?
In the official record of this Conference appear, for the first time, the
signatures of the names of the participating members, which was done,
according to the adopted rule, with great solemnity in the following man-
ner, as the record states; ‘‘ Conference was closed with prayer to God and
united approval of the aforementioned ordinances; and as a token of willing-
ness to follow our calling and ordinances we sign our names as before God,
that we are obligated to discharge our duties as our Church Discipline
gives us an introduction into the Holy Scriptures.—
“George Miller, John Dreisbach, Matthew Betz, David Jerlitz, John
Walter, John Erb, Henry Niebel, Michael Becker.”
This rule has been sacredly kept by all the Annual and General Confer-
ences of our Church until this day, and is very properly regarded as one of
the fundamental laws of the Church, and this act of signing at the close of
Conference, as the crowning and sealing act of the Conference proceedings.
‘
*) Albright and his Co-laborers, p. 249.
106 MIS TORY ORNL 7 [1810.
§ 101. John Walter as a Poet.
It was specially remarkable that this unlearned and in an executive
respect insignificant man, John Walter, possessed, besides his uncommon
gift for preaching, also a considerable poetic talent. He composed several
original hymns which acquired a place and reputation in the Church, for
instance: “ Kommt Briider, kommt, wir etlen fort.” (Come brethren, come,
we hasten on.), “ Wer will mit uns nach Zion gehn?” (Who will go with us
to Zion ?)
He also made translations of English hymns into the German lan-
guage, which is a particularly difficult task. He was not very well versed
in the English language, and hence was necessitated to inquire the mean-
ing of many English words. His translation of the hymn, “ My God, the
Spring of all my joys,” is a very successful one, and has been inserted into
the present excellent German Evangelical hymn-book. The small hymn-
book, which the Conference permitted him to print, contained 56 hymns,
some of which were composed by himself. This was the first hymn-
book of our Church. Until that time the preachers and members used the
Lutheran and Reformed hymn-books. Walter's hymn-book appeared in
1810, having the following title: “A small collection of Spiritual Hymns,
old and new, for the edification and use of all souls who love God, com-
piled and published by John Walter, minister, Reading. Printed by John
Ritter & Co. for the author, 1810.”
By this time it became very evident how tenderly the Lord cared for
this little flock. George Miller wrote in prose what was necessary for the
Church, John Walter composed hymns and published a hymn-book, and.
John Dreisbach began to develop his executive talents—a happy triumvirate.
§ 102. The First Camp-meeting.
And now another important step was taken, At that time there was
no Church edifice in the Association. Private houses were often too small
to accommodate the masses of people, and some persons also hesitated to
attend meetings in dwelling-houses. For these reasons Conference ordered
that during the coming Summer two campmeetings be held. The first of
these meetings was held on the land of Michael Maize, near New Berlin,
Pennsylvania, commencing on the 30th of May, 1810. This was the first
camp-meeting in the Evangelical Association.* The other was held on the
*) This was also the first German camp-meeting held in America. Althougha union
camp-meeting was held by the Methodists and United Brethren in 1805, it was only
partially German. The first German camp-meeting of the United Brethren was held
at Rocky Springs, Pa., on August 17th, 1815, and was, as Bishop Newcomer reported,
richly blessed, (History of the U. B. Church, Vol. II, p. 63.)
The first camp-meeting of the German Methodists was held in the month of August,
1839, at Carthage, near Cincinnati, Ohio, and was also attended with rich blessings.
(Chr. Apologete, July 25, 1889.)
But the above camp-meeting at Michael Maize’s was the first German meeting ot
-- Se a
1810. ] EVANGELICAL ASSOCIATION, 107
farm of Rev. George Miller, at Allemaengel, Berks County, Pa., in the month
of October.
These meetings caused a great stir and excited the curiosity of the
people, for they were something entirely new in those parts. Many people
came by these means under the sound of the word of truth, and the influ-
ence of the Evangelical preachers, who otherwise never attended the meet-
ings. The members came together from all directions, sometimes as
far as one hundred miles, with their wagons, tents, etc. We may imagine
how these friends felt while thus dwelling together. It was to them also
quite new ; many saw each other for the first time in their lives, and they
were greatly blessed under the powerful preaching of the Word of
God and the devotional exercises. The truth made deep impressions
upon the people; many were awakened, not a few immediately con-
verted to God, and others soon afterward. Hundreds came to see what
might take place, were wrought upon by divine power, and went home un-
able to find rest until they submitted to the Lord. But Satan perceived
that by these meetings an aggressive movement was made upon his
kingdom.*
The brethren John Erb and Matthew Betz, who were able men of God,
‘had splendid success in the formation of a new circuit.
Considerable revivals took place, especially in the Counties York and
Franklin, and all about the preaching places the numbers of members
this kind in America. Many friends came with wagons loaded with tents, provisions,
etc., from Schuylkill and Lancaster circuits, a distance of 80 miles. | As Bro. Dreis-
bach reported, the Word was preached with great power, and souls wereawakened and
converted.’
*) The origin of camp-meetings in America has been described as follows: “In the
year 1799 two pious brothers named Joun and Cuartes McGer, while on a tour
through the state of Kentucky, arrived at a settlement where a Presbyterian minister
named McGreapy was holding a sacramental meeting. The three ministers (one of
he McGees being a Methodist and the other a Presbyterian) labored together at the
sacramental meeting, which was attended with such an outpouring of the Spirit upon
the people, that instead of separating as usual they continued the meeting. Others
from the surrounding country, hearing of the extraordinary indications of the divine
presence, came in, and the meeting was continued several days, the people meantime
supplying themselves with provisions and lodging in covered wagons, hutsand booths.
The McGees soon appointed a camp-meeting in an adjoining district, and subsequently
still another, both of which were signally owned of God in the salvation of souls.
‘These grand mass-meetings exerted no inconsiderable influence on the early religious
history of this rapidly growing country. Their excellency as an evangelizing agency,
especially in new countries, or in an old country, where, for the want of houses of wor-
ship under the control of evangelical Christians, the masses of the people cannot be
reached, is apparent. Tens of thousands on earth, and probally millions in Heaven,
will forever bless the Lord for camp-meetings, and associate the circle of tents, the
cool and leafy grove, the rude altar and preacher's stand, with their espousal to
Christ."— Rev. John Lawrence.
108 HISTORY \OF S1HE [1810,
were increased. They organized 14 new classes and received 200 new mem-
bers. The brethren took fresh courage, thanked God and became still more
clearly convinced that God had called them to revive true and experimental
Christianity in the degenerated German Churches of the country. On the
other hand, their labors aroused more and more opposition.
“By their labors,” says Rev. William W. Orwig, “they drew upon
themselves the attention of the Laodicean clergy, still more, and were by
them envied and villified, because many of the Church-members under
their charge learned by the plain Gospel truth, proclaimed by itinerant
preachers, to see their lukewarm and self-deceived state of soul, and ex-
pressed their dissatisfaction with the dilapidated state of the Church. Not
a few of them left their pastors and joined the despised Albright people.
“But it was especially the doctrine of purity of heart and life, as preached
by our ministers, which this Laodicean clergy hated and declared to be er-
roneous and dangerous, saying that it was impossible to keep the command-
ments of God, and to lead a holy life in this world, although the word of
God insists on this throughout, and requires it as the fruit of faith, exclud-
ing, however, all meritorious claims to Heaven. Some declared openly that
in this life none can keep the commandments of God, that even the holiest
of men sin daily in thoughts, words and deeds, and that whosoever imagined
that he could become free from sin on earth, was fatally mistaken. And
whosoever opposed or refused to accept this false doctrine, which tends to
lessen the merits of Christ, dishonors Christianity and consoles and strength-
ens men in their sins, was by them denounced as being self-righteous, sanc-
timonious, and hypocritical.
“Many of their followers very willingly accepted this doctrine, which is
so pleasing to fallen nature, because sinners may thus comfort themselves
that they may be good Christians, but at the same time continue daily in
sin; as may readily be supposed, their conduct agreed with their belief.
The dispute upon this and some other doctrines continued for years, and is
in some places not yet settled. However, it cannot be denied that the light
of truth has driven this and other errors into the background, in some
places exterminating them altogether, which happy result is in no small de-
gree attributable to the instrumentality of the Evangelical Association.”*
§ 103. A Remarkable Conversation between Rev. John Dreisbach
and Bishop Francis Asbury.
Sometime during this year (1810) a very interesting and important
event occurred. It so happened that Bishop Asbury, of the Methodist
Kpiscopal Church, filled a preaching appointment in the village of Halifax,
Pa.,on the Susquehanna river; on the following day John Dreisbach,
Bishop Asbury and Rey. Henry Boehm, also of the M. E. Church, rode to-
*) Orwig’s History, ete. pp. 55, 56.
Sse Sl. lO eh
1810. | EVANGELICAL ASSOCIATION. 109
gether on horseback, along the river towards Harrisburg. Of the conversa-
tion that took place among this select company, Dreisbach gave to this
writer a very interesting report which is also essentially reproduced in Or-
wig’s History of the Evangelical Association, as follows :
“After we had for some time freely conversed on various Christian
topics, the Bishop made me a very liberal and respectable offer, on certain
conditions, to unite with his Church. I was to withdraw from the Evan-
gelical Association, and go with these men to Baltimore to attend their
Conference, there to join their Church, and then to travel a year with
Jacob Gruber, who was then presiding elder, for the purpose of better
acquainting myself with the English language, wherein Bro. Gruber might
be very useful to me, so that I might then be able to preach, according to
circumstances, both in German and English, and I was to receive a salary
as if [ had traveled on a circuit, etc.
“Moreover the Bishop remarked, that by being able to preach in both
languages, I could make myself the more useful, and that among them
there would be less danger of my becoming self-exalted and falling away, ©
than in my present position, etc.
“But, however enticing the offer and truthful thestatement of the Bishop
was, I could not resolve in my mind to take such a treacherous step toward
the Evangelical Association. I therefore told the Bishop that we consid-
ered ourselves called of God to labor principally among the German pop-
ulation, and that thus far our labors had not been in vain. ‘To this he re-
plied that the German language could not exist much longer in this country,
etc. Il rejoined that if this should prove to be the case, it would then be
time enough to discontinue preaching in German, and gave it as my opinion
that this would not very soon occur, but that the German language would
rather increase, at least so long as the immigration from the old world con-
tinued.
“J then gave him my views, in which I expected my brethren to concur,
and made him the following offer: ‘If you will give us German circuits,
districts and Conferences, we are willing to make your Church owrs, he one
people with you, and have one and the same Church government.’ ‘This
cannot be, it would be inexpedient,’ was the Bishop’s reply.
After more remarks by these brethren on the same subject they parted,
near Harrisburg, in a friendly, brotherly manner. The Bishop embracing
Bro, Dreisbach, gave him Fletcher’s “ Portrait of St. Paul,’ as a present,
and wished him prosperity in the work of the Lord. This took place on
the 2d day of August, 1810, and after that time these brethren never saw
each other again on earth.
Bishop Asbury’s reply to Dreisbach’s Menace That would be
inexpedient,’ had a much greater bearing than the Bishop supposed.
Thereby the two Churches remained separate, and the Evangelical Associa-
tion was necessitated, in order to be obedient to her calling, to labor on in-
110 HISTORY OF THE [1810.
dependently—whereby probably the more souls were saved, especially
among the Germans of Pennsylvania, and also in later years among German
immigrants,
It is quite remarkable that in later years the Methodist Church
adopted precisely the policy which Bro. Dreisbach proposed to Bishop As-
bury, in giving the German work, begun by Dr. William Nast, the permis-
sion to have German Circuits, Districts and Conferences within the Metho-
dist Church, and God has greatly blessed that arrangement to the salvation
of thousands of souls. And this presents to us the problem: Was it
providential that Bishop Asbury rejected the very sensible proposal made
by Bro. Dreisbach, or did the Bishop stand in the way of Providence, by
adhering to the opinion that largely prevailed in his time—however erro-
neous subsequent facts proved it to have been—that the German lan-
guage would soon cease in this country ? Who can tell ?
§ 104. Small Salaries.
On this subject Rev. Wm. W. Orwig writes as follows: “The Confer.
ence of the preceding year had by resolution made it obligatory upon all
itinerants to present at each Conference,a correct report of their income
and expenditures. The support of the preachers was, however, very small,
and by no means sufficient for their wants. During this year they received
only thirty dollars. No arrangements had as yet been made for the support
of the families of the ministers, and single and married men received
almost the same salaries. Now, as thirty dollars does not suffice even to
keep an itinerant in clothes during all seasons of the year, and as most of
them were poor, it may be easily imagined that most of those who had
families soon located, and followed some secular calling. This had a very
deleterious effect upon the Association, as in consequence, the Churches
were from time to time deprived of the services of the more experienced -
ministers, and the majority of the preachers in active service were young
and inexperienced men. So long as the first zeal for the Lord’s work and
honor continued it might answer, but afterwards it would be found very
convenient and advantageous for the preachers, while at work in the min-
istry, also to receive a sufficient support for themselves and their families.
Yet it was a long time before the ministers of the Evangelical Association
received an even approximately adequate support. This neglect was,
doubtless, one of the causes why the society for so many years made such
slow progress, and its membership, instead of increasing, sometimes even
decreased. There was too great a want of practiced and experienced itin-
erants, and their insufficient support prevented a more rapid increase of
their numbers.’”*
And yet these poor preachers were willing, and did, give part of their
*) Orwig’s History of the Evangelical Association, pp. 59, 60.
1811.] EVANGELICAL ASSOCIATION, 111
small income to the support of poor members of the Church. They obeyed
the injunction of the apostles to “remember the poor,” according to the
word of the Lord: “The poor you have with you always,” and, “ Inasmuch
as ye have done it unto one of the least of my brethren, ye have done it
unto me.”*
These men were indeed entitled to denounce such pretended ministers
as preached for “filthy lucre’s sake,” as hirelings.
§ 105. Fourth Conference.—Instruction of Youth.—Progress.—
Letter from John Erb.
The fourth session of the Conference was again held at Miihlbach, from
the 9th to the 11th of April, 1811. George Miller was again elected chair-
man and John Dreisbach appointed secretary.
The statistics showed 740 members, 8 itinerant and 12 local preachers,
Leonhart Zimmermann was received into the itinerant ministry on
probation, and Henry Niebel was ordained as deacon. The preachers were
stationed as follows: Schuylkill and Lancaster circuit, John Walter, Mat-
thew Betz and David Jerlitz ; Northumberland circuit, John Erb and Leon-
bart Zimmermann; Franklin and York circuit, John Dreisbach, Henry
Niebel and Michael Becker.
The Conference resolved that the preachers should hold “ instruction of
children” regularly. Until that time this had been done irregularly, which
was not satisfactory. These first Evangelical preachers were strong advo-
cates of catechetical instruction as a means whereby to lead young people
to Christ, and establish them in a correct knowledge of the plan of salva-
tion, and their labors in this respect were not in vain. This also is an “old
Evangelical landmark.”
This Conference session was closed according to Conference rule in the
following solemn manner, as the record tells us:
“Conference was closed with prayer to God, and with united approval
of the aforementioned ordinances and resolutions; and as a token of our
willingness to follow our calling and ordinances we subscribe our names as
before God, and thereby we also confess that we are under obligation to
discharge our duties as our discipline gives us an introduction into the Word
of God.
“George Miller, John Walter, John Dreisbach, John Erb, Matthew
Betz, Henry Niebel, Michael Becker, David Jerlitz, Leonhart Zimmer-
mann.”
It will be seen that the Conference did not have a stereotyped form of
making their closing statement, but the rule of signing the proceedings for
the purpose expressed, was sacredly kept.
*) Gal. 2,10. Matth. 26,11. Matth. 25, 40.
1 Put HISTORY OF THE [1812,
Over 200 new members were received into Church’ fellowship during .
the year, but the actual increase was only 21. For some reason many
members were lost, but this circumstance was nowhere explained, Possibly
the facts that the statistical reports were imperfect, and that members were
removing beyond the limits of the Church, especially to Western New York,
may serve as an explanation. The cireuits were greatly enlarged by the
addition of new appointments. In the month of May a camp-meeting was
held on the land of Philip Breidenstein, near Lebanon, Pa., which was
oreatly blessed. At Shrewsbury, in York Co., Pa. a great revival took
place, which extended its influence into the State of Maryland. Bro. Dreis-
bach and his colleagues saw beautiful fruits of their labors.—Also in the
vicinity of Seitz’s and Reber’s above Shrewsbury, awakenings took place.
At Dover, on the Conewago stream, doors and hearts were opened, among
them was also the family of the Reformed minister Ettinger, who after-
wards nearly all joined the Evangelical Association. From this family
three sons entered the ministry : Adam, Benjamin and Jacob Ettinger ; the
first two became itinerants. Other itinerant ministers came from these
revivals, as, John, Jacob and Adam Kleinfelter, John Frueh, Jobn and
Moses Dehoff, and later Joseph Dick. At Shippensburg, in Cumberland
County, Pa., also, an awakening took place, from which John Vandersall
and Abraham Buchmann stepped into the ranks of the itinerancy. This
was the glorious harvest of the good seed that had been sown. Also on
Northumberland circuit, under the labors of John Erb and Leonhart Zim-
mermann great revivals took place, and they received more than 100 new
members into the Church.
A letter from John Erb to Bro. Walter, written during this Conference
year, throws so much light upon the spirit and manner of these men and
their labors that we insert it here. It is as follows:
The 14th of January, 1812.
To John Walter :
My dear brother in Christ :—May God be your portion and Christ your
support. I will let you know that I, praise the Lord, am still well, and I
hope these lines will find you all enjoying the same blessing. I herewith
inform you that I am stillas determined to continue in God’s work with soul
and body, as I have ever been. And I cannot forbear to write to you of
the work of the Lord on our circuit. The Lord has done great things for
our circuit, and to Him be eternal praise. Many souls have been converted
during this year. The fire is burning on the circuit, and we hear the praise
of Immanuel in the tents of the righteous. Our friends are in earnest, and
continue steadfastly in the work, as those who are built upon the founda-
tion of the apostles and prophets. :
Further, I cannot refrain from writing what God has wrought at our
watch-meetings. Eternal praise be to God for his grace. During these
meetings fifteen souls were saved. We have received seventy persons into
1812.] EVANGELICAL ASSOCIATION. 113
Church fellowship, the most of whom are pardoned, and yet many others
are penitent. The deacon in Derrstown (Lewisburg), was converted, and
the whole village is in commotion. God be praised, for he works mightily
at all places. O brother, what will not God do forus! Only have strong
faith in proclaiming the Gospel, and pray for us. The devil is very angry
and roars terribly; his emissaries oppose us as much as possible. They
attempt to close up the breaches with hypocritical work, but the Lord sends
heavy showers, and causes the breaches to become wider than before.
The persecutors are very furious ; they have cut my cloak and saddle
into pieces, and try to place many obstacles in the way, in order to check
the work of God, but thanks be unto God, who equips me more with power
and faith to carry on his work. Long ago they have waited for my end
but it seems as though the Lord would again grant me good health.
Further, I think there will be five brethren who will start out by next
Spring to preach the Gospel. God be praised that he sends us laborers,
I salute Bro. Miller and his family, and Bro. Betz and Bro. Jerlitz,
and all the brethren and sisters. The Conference will be held at Dreis-
bach’s. The “big meeting” on the 4th of April will be at Meesen’s, and on
the 11th at Spangler’s. I send this letter with Michael Deibler, whom I
commend to you in the Lord, to instruct him in the work of God. We
desired very much to see Bro. Weber. Our circuit is too large for two to
travel, so we wish he would soon come and help us,
January 27th, 1812.
On the 25th the Lord wrought mightily in our midst. Ten souls
were converted and many others are seeking. God be praised, for the mir-
acles of His grace! QO brother, what will the Lord not do for us! Only con-
tinue earnestly in prayer and have faith in God, and He will do great things
for us, Pray for us. Brother Zimmermann and the brothers and sisters
salute you. From your brother and co-laborer in the Gospel,
Joun Eres.
In Northumberland County.”
What holy zeal, faith and love for souls and the work of God breathe
through these simple, artless words. Nearly one hundred years later they
are still an inspiration to the like-minded reader.
From Bro, Erb’s letter we see how the preachers notified each other of
the times and places of their “big meetings.” John Dreisbach writes con-
cerning their mutual assistance at this time (1812), as follows: “The
preachers informed each other of times and places of their ‘big meetings.’
We now had no presiding elder nor Bishop, but we were co-workers with
each other, and the grace of our Lord Jesus Christ was with us abundantly.
We enjoyed such a measure of the love of God that such mutual service
was a pleasure.” Envy was a stranger among these servants of Jesus
Christ ; the common and all-absorbing object was the glory of God and the
114 HISTORY OF THE | 1812.
salvation of souls. This spirit is the true pattern for Evangelical
preachers.
George Miller assisted the brethren, as his feeble health permitted,
in casting forth the Gospel net. He also wrote a small book, entitled:
“Practical Christianity” (Thaitiges Christenthum), which has become a
blessing to many, and deserves to be read by many more.
Mr. Miller was also requested by this Conference to compile “an Epis-
copal plan of government,” which involved a considerable enlargement of
the Discipline relative to Church government. Henceforth he labored at
this task. In 1813 he promised Conference “to finish the addition to our
Discipline, if God would grant the grace.” He had at that time already
commenced the improvement and enlargement of the Discipline, and
labored at it until his decease in 1816. .
The salary of the preachers reached this year the sum of fifty dollars.
This was unheard of in the history of the little Church.—Still those preachers
having families were constrained to repeat: “Lord, what is this among so
many?”
$106. Fifth Conference. Parsonages to Be Built.
On the 2d of April, 1812, the fifth session of the Conference began in
the house of Martin Dreisbach, Union county, Pa. We find that 12 itiner-
ant preachers attended, and it was reported that the number of members
was 761. George Miller was elected chairman and John Dreisbach secre-
tary.
Frederick Schauer, Abraham Huth, Michael Deibler and Robert Me-
Cray were received on trial into the itinerancy. Some of the old circuits
were divided, and a new one formed in the State of New York. The Asso-
ciation now had five circuits and one mission. John Erb was ordained
elder. The stationing resulted as follows: Schuylkill circuit, Henry Nie-
bel, Abraham Huth; Lancaster circuit, John Erb, Michael Deibler; York
circuit, Matthew Betz, Michael Becker; Franklin circuit, John Walter,
David Jerlitz; Northumberland circuit, Leonhart Zimmermann, Frederick
Schauer; New York circuit, John Dreisbach, Robert McCray.
Conference resolved that arrangements be made for the building of par-
sonages on several circuits, which was a progressive step. The instruction
of youth in Christian doctrine was again ordered. This session concluded
its business with even a still more solemn declaration than heretofore—
thus :
“Our Conference was closed in the name of God, with united approval
of the aforementioned ordinances, and in token of our willingness, and that
we have obligated ourselves to obey God, and our order, in accordance with
the Word of God, we sign our names in the presence of God, and close with
prayer in faith and confidence to God, who has thus united us in peace and
love among ourselves, in hope that He who made us willing, will also en-
1812,] EVANGELICAL ASSOCIATION, 115
able us to do according to His good pleasure, through our Lord Jesus
Christ, Amen !
“George Miller, John Walter, John Dreisbach, John Erb, Matthew
Betz, Henry Niebel, Michael Becker, Leonhart Zimmermann, David Jer-
litz, Michael Deibler, Abraham Huth, John Buchwalter, Robert McCray,
Frederick Schauer.”
During the year 129 new members were received, but the increase was
only 35. The question, “ Where are the nine? i. e. the 94, remained un-
answered. The Discipline was very strictly applied in those days, but
there were not so many expulsions during the year. The good brethren
were not expert statisticians.
We may, however, direct attention to the fact that a very serious war
with England was approaching, which caused great excitement and unrest
among the people, and doubtless many minds were thereby led away from
divine things. Some misunderstandings and temptations also crept in
among several of the preachers, and a few became unfaithful. These things
had, of course, a more or less detrimental effect.
“Want of extensive experience on the part of many of its members,
and also some of its ministers, was an especial cause of many difficulties,
and of sore trials for the Association in those days ; however, similar things
we meet with in nearly ail Christian denominations, in their incipient state,
to a greater or less extent.
“From a desire to extend and increase the work as speedily as possible,
all such as showed the least qualifications for the ministry, were urged to
be obedient to the divine call, and to set out as heralds of the Gospel.—
Thus it came to pass that frequently young men’ without sufficient experi-
ence, firmness and fidelity, entered the ministry, and were afterward unable
_to withstand the many temptations, allurements, inconveniences and dan-
gers to which an itinerant is exposed, and hence became either discouraged
or fell away, to the great injury and impediment of the cause. Against
such difficulties and obstructions the Evangelical Association had to strug-
gle for a number of years, nor have they entirely disappeared in our days.
Yet the Association in those years was never guilty of the crime of sparing
and tolerating in its connection, immoral or faithless preachers. The office of
the Keys of the Kingdom of Heaven was, at all times, faithfully and even
rigorously exercised; offenders were tried and dealt with, according to
their deserts, both preachers and laymen.” *
§ 107. Failure of the Mission in New York.
Notwithstanding the difficulties and hinderances aforementioned, awak-
enings and revivals took place on the different fields, and the borders of the
Church were extended.
*) Orwig’s History etc., p. 63.
116 HISTORY OF THE [1812.,
But the mission in the State of New York failed, to a great extent.
The preachers did not find as many Germans as they had expected in the
vicinity of Seneca, N. Y., and other circumstances added to the discourage-
ment of the brethren. They then left the work to Rev. Christian Wolf, a
local preacher, who continued to labor on with success ; at a later time help
was sent to him and a circuit was formed.* The returned brethren found
open doors along both branches of the Susquehanna river, and when in the
Fall of the year, on account of certain events, changes had to be made on
the eircuits, they were needed on those fields. There was a change of
preachers during the year, which gave general satisfaction.
§ 108. Dreisbach’s Severe Conflict.
During this year Bro. Dreisbach had to pass through a very severe in-
ward trial, which almost crushed him. Nervous prostration and depression
befell him, which drove him to the verge of despair. Of this he gives us
the following report :
“I had the most fearful trials and conflicts to endure, which forced me.
*) This Bro. Wolf, whose name appears frequently in this history, was one of the
first of those who entertained Mr. Albright and his Co-laborers in the Susquehanna
Valley.
When, in 1806, that great revival took place through the labors of George Miller
(see page 80), it reached also Lewisburg, then called Derrstown, in honor of Lewis
Derr, who was the founder of the village, which received the name of Lewisburg in
later years, derived from Mr. Derr's first name, Lewis. A strong class was formed
there, and Bro. Wolf was made its leader, and soon afterward also local preacher; as
such he exerted a strong, blessed influence for good.
Already in A. D. 1805 an emigration was started from the Susquehanna Valley to
Western New York, to settle upon the so-called “Indian lands,” which had been
opened there by the Government in 1795 for settlement. Bro. Wolf was also influenced
by the ‘‘ moving fever” to emigrate to that “ Genesee country,” and removed to Sen-
eca County, N. Y., in 1807. He was the very first man of the “Albright People’ in
that State. He brought to his new home the same spirit and earnestness which he
had manifested in Pennsylvania, and induced a few families to unite with him in the
work of the Lord. He visited also other settlements, and prepared the way for the
mission mentioned above (in 1812), to which his nephews, John Dreisbach and Robert
McCray, were sent. After these brethren had left that field, Bro. Wolf labored on and
formed.a few classes. When, in A. D, 1816, Jacob Kleinfelter was sent there, and
John Dreisbach came there again as Presiding Elder, they found the banner of the
Church planted firmly. The work was established more and more, and also extended
in other directions.
Bro. Wolf was not only a pious and influential man, but one who remained “stead-
fast and immovable, always abounding in the work of the Lord.” Upon his plain
tomb-stone may be read the following inscription:
Curistian WoLF,
Died June 21st, 1833,
Aged 54 years,
2 months and 20 days.
~~ !lULe lee ee
—S
1813.] EVANGELICAL ASSOCIATION. 117
almost into the ‘Slough of Despond,’ so that it often seemed that I must
go down and my feeble craft would sink to the bottom of the sea. My
harp had become an instrument of lamentation and my song was turned
into weeping. Yet help came just in the time of my greatest need.
Blessed be the name of the Lord! After these struggles and trials the
most glorious victories followed. Our help is in the name of the Lord,
who made heaven and earth.”
What caused these trials to be more painful, was the fact, that while
they depressed him, he became weaker in his preaching, and fell under the
suspicion of having been captivated by the love of the world, and a very
rude reprimand was administered to him, by an older preacher, who entirely
misunderstood his pitiable condition—this made it much the worse.
It was no wonder, however, that such times of depression came upon
this untiring laborer. He began his itinerancy in his seventeenth year, when a
a mere stripling, and underwent the extraordinary hardships and self-denials
connected with it ; in addition to this he kept many a fasting-day and had
many sleepless nights. And now, after six years of such over-work, liver
troubles and nervous disturbances befell him. Jike Paul, who had similar
experiences, he was compelled to labor on with “weakness, fear and great
trembling.” But God strengthened and raised up his servant again.
§ 109, Pressing Forward.—Pioneers.
The stxth Conference was again held in Buffalo Valley, at the house of
Father Martin Dreisbach, on April 21-23, 1813. George Miller was again
chairman and John Dreisbach secretary. Two young preachers were de-
posed from the ministry and expelled from the Church on account of im-
moral conduct. John Erb located on account of feeble health. Adam
Hennig, Abraham Buchmann, John Kleinfelter, Jacob Kleinfelter, John
Stambach and John Walter, Jr., were received into the ministry on proba-
tion. David Jerlitz and Leonhart Zimmermann were ordained deacons,
and Matthew Betz and Henry Niebel elders. The stationing was as
follows :
Schuylkill circuit, John Walter, Jacob Kleinfelter, John Walter, Jr.;
Northumberland and Center circuits, Matthew Betz, Robert McCray, Abraham
Buchmann, John Stambach; Franklin circuit, Henry Niebel, Michael
Deibler ; York circuit, Leonhart Zimmermann, Frederick Schauer. John
Dreisbach, Adam Hennig, David Jerlitz and John Kleinfelter were ordered
to form new circuits westward from the old ones, or in other words, do
pioneer missionary work. The number of members now amounted to
796, with 15 itinerant preachers.
Conference closed again in the following solemn manner: “The Con-
ference came to a close in the name of God, with the united approval of the
above mentioned proceedings ; and as a token of our willingness, and that
118 HISTORY OF THE [1813..
we have obligated ourselves to obey God and our ordinances, we sign our
-names, in the presence of God, and close with prayer and confidence in
God, who has thus ‘united us in peace and love among ourselves, in hope
that He who made us willing, will also give us the power to do according
to His good pleasure, through our Lord Jesus Christ, Amen.
“George Miller, John Walter, John Dreisbach, John Erb, Matthew
Betz, Henry Niebel, David Jerlitz, Leonhart Zimmermann, Michael
Deibler, Robert McOray, Frederick Schauer, Adam Hennig, Abraham
Buchmann, John Stambach, John Kleinfelter, Jacob Kleinfelter, John
Walter, Jr.’’ |
During the year the work was much revived and extended on the old
circuits. John Dreisbach and Adam Hennig “broke the ice,” by going across
the Allegheny mountains into Somerset and the adjacent counties, and as
they met with the greatest success in Somerset county they called their-
new field of labor Somerset circuit. They received during the year nearly
sixty members, and formed three classes in the Glades, Brothers Valley,
and Conemaugh. In the latter class Jacob Paul was made class-leader,
and though he was but 15 years old, proved himself to be both manly and
faithful.
David Jerlitz and John Kleinfelter chose for their field of labor the
Counties of Huntingdon and Bedford, east of the Allegheny Mountains,
where they were gladly received—formed several classes and gathered a
very considerable number of converted souls, and such as were anxious to
be saved, during the year. In the following year this new circuit was
added to the western part of Northumberland circuit and called Bedford ;
afterward it was named Center circuit.
John Dreisbach was instructed by Conference to visit, during the year,
several circuits in the Hastern part of the Conference district, to assist the
brethren at their general and camp-meetings, as there was as yet no presid-
ing elder. These meetings were greatly blessed, many souls were con-
verted and believers edified.
“In this way,” says Rev. Wm. W. Orwig, “the first Evangelical preach-
ers had to go to work, in order to extend theirfields of labor. It was not as
is frequently the case in our days, when members settle in new parts and
cordially bid their preachers welcome upon their arrival, and provide a good
home for them. They had to break ground, and often encountered great
opposition and persecution. The roads in many places were yet new and
rough, leading over steep mountains and through deep valleys; the dwell-
ings of the new settlers were small, inconvenient, and often so well aired
that the wakeful itinerants could see the stars from their couches at night,
and feel the falling snow, as well as wind and cold.
“This required self-denial and humility, but was, in many instances,
also injurious to their health, yet it could not be expected otherwise in this
work : and if such a spirit of self-denial, enterprise and earnestness, and
1814.] EVANGELICAL ASSOCIATION. 119
such a zeal for the spread of the Kingdom of God, had kept pace with other
improvements in the Church, how much more rapidly would it spread in
our days, and how many precious souls could be saved, who, alas, are prob-
ably lost—and who will be held responsible for it ?”’ *
$110. Death of Rev. Matthew Betz.
Aithough the year 1813 was in many respects a blessed and successful
one, it also had its afflictions. The active and very successful worker, Rev.
Matthew Betz, was called from Zion’s walls to his home in heaven. His
disease was pneumonia, which took him away quickly. Although his ser-
vices were yet greatly needed, and were so greatly blessed, yet he had to bid
adieu to his brethren and depart. He was a pious, humble and very suc-
cessful minister. The Lord gave him many spiritual children, among
whom was the immortal John Seybert, who afterward. became Bishop and
whom the Church can never forget. He served five years as itinerant
preacher, and his short career was a continuous succession of victories. He
died in the house of Bro, Steffey, near Boalsburg, Center county, Pa., and
his remains rest in the Presbyterian graveyard, near a place then called
Slab-Cabin-Meetinghouse, This was a heavy stroke and a mysterious prov-
idence for the brethren. But there came still other losses upon the little
group of soldiers of the Lord.
That wonderful hero, John Walter was compelled to retire from the
work on account of feeble health. Robt. McCray had to be deposed on ac-
count of unfaithfulness, and John Walter, Jr., traveled but a short time and
then left his work. Thus the little Conference lost four laborers. But the
others did not yield to discouragement. They knew that their work was
the work of God.
§ 111. John Dreisbach the First Presiding Elder.
The seventh session of the Conference was held again in the house of
Father Martin Dreisbach, on April 13-15, 1814. John Dreisbach was
elected chairman and Henry Niebel secretary. Thomas Brewer, Michael
Walter and Henry Stauffer were received as ministers on probation. Fred-
erick Schauer, Abraham Buchmann, Adam Hennig and John Stambach,
were ordained as deacons,
The most important transaction of this session was the election of John
Dreisbach as Presiding Elder. This election was every way most fitting.
Dreisbach now had considerable experience in the work, and was perhaps
the only one that had been over the entire Church territory ; he had served
as junior preacher, as preacher in charge, as pioneer missionary, was well
established spiritually and doctrinally, was conversant with the English and
German languages, was gifted with a strong mind and fine administrative
*) Orwig’s History of the Evangelical Association, pp. 69-70.
120 HISTORY OF THE [1814, .
talents, was an excellent preacher, and his tall person and impressive ap-
pearance commanded respect wherever he went—in short, the work needed
just such an officer, and he was in all respects fitted for the office. Thus
the Lord provided for His work.
Dreisbach was the /first presiding elder in the Evangelical Association,
and the exigencies of the work made him practically almost a Bishop.
Though he governed and superintended kindly, yet when it became neces-
sary he administered discipline very firmly and inflexibly, as his diaries
frequently indicate. His district was the entire Church territory, extend-
ing about 300 miles from east to west, and 100 miles wide—to be traveled
over on horseback four times a year.
The preachers were stationed at this session as follows: Conference
district, John Dreisbach, P. E.; Union circuit, Henry Niebel and Jobn
Kleinfelter ; Bedford circuit, David Jerlitz and Michael Walter; Franklin -
circuit, Frederick Schauer; York circuit, John Stambach and Thomas
Brewer; Lancaster circuit, Leonhart Zimmermann and Henry Stauffer ;
Schuylkill circuit, Adam Hennig; Somerset circuit, Abraaam Buchmann
and Jacob Kleinfelter.
The membership amounted to 1016, an increase of 220 during the past
Conference year. Itinerants 13.
The Conference closed its session again very solemnly :—
‘Our Conference closed in the name of God, with the united approval
of the above named ordinances ; and in token of our willingness, and that
we have obligated ourselves to obey God and our order, we sign our names
as in the presence of God, and close with believing prayer and confidence
in God, who has thus united us in peace and love among ourselves, and
hope that He who made us willing, will also work in us to do according to
His good pleasure, through our Lord Jesus Christ, Amen.
“John Dreisbach, Henry Niebel, George Miller, John Erb, Leonhart
Zimmermann, David Jerlitz, Frederick Schauer, John Kleinfelter, Adam
Hennig, Jacob Kleinfelter, John Stambach, Thomas Brewer, Abraham
Buchmann, Michael Walter, Henry Stauffer.”
§112. A Year of Blessings.
The Conference year proved to be one full of blessings. Among
the preachers peace and fidelity reigned. John Dreisbach writes: “We
held four camp-meetings, fourteen big meetings, and eight watch-nights, all
of which I attended, and nearly all of them were crowned with conversions
and an advance of the children of God in divine life. The camp-meetings
especially were times of refreshing from the presence of the Lord.” Bro.
Orwig writes :—
“At that time the members and ministers were yet in the habit of at-
tending camp and general meetings from great distances ; and as such
meetings were as yet something new to most of them, they took a deep in-
r
’
a
3
..
4
1814. ] EVANGELICAL ASSOCIATION. 121
terest in them, and were generally greatly edified and encouraged. Now,
as among the crowds that assembled at such meetings, there were also
. many enemies of the truth and blasphemers of the Holy Spirit, who there
heard and saw many things that were strange and unintelligible to them ;
and besides, being filled with the very worst suspicions, even before they
came: such meetings served not only to make the Society more rapidly
known, but also to increase the contempt and hatred against it. The ene-
mies of the cross circulated some of the most abominable lies concerning
these people; and the further they spread, the more they increased, each
one, through whose lips they passed, adding his part thereto, as is usual in
such cases.
“Thus it happened that persons in some parts of the country, who knew
these people merely from hearsay, dreaded their coming into their neigh-
borhood as much as pestilence itself. In these fears they generally were
confirmed by their pastors, who represented the itinerants as the false
prophets and deceivers who were to come in the last times, and with ail
their might warned their congregations against them as the most dangerous
men. In consequence of this, many well disposed and even religious persons
had become filled with prejudices against them, who afterward, upon closer
acquaintance, acknowledged them as God’s people, and subsequently joined
the Society.
“As the sermons on such occasions were usually very plain and pointed,
a great number were generally deeply impressed, many of whom were at
once made acquainted with their low condition, and turned unto the Lord ;
and when they went to their homes, deeply wounded in their conscience,
they found no rest, until they sought it in the blood of Christ. Such glo-
rious results established the propriety and usefulness of such meetings be-
yond a doubt, and the friends were thus encouraged to continue them from
time to time, in spite of the persecutions and disturbances which were gen-
_eraily in their train.—But we do not deny that imprudent, ignorant or
hypocritical persons may sometimes have given just cause for censure, by
their improper conduct during the exercises. And that such offensive conduct,
which proved very detrimental to the good cause, was too often overlooked,
partly from fear of hurting the feelings of the innocent, or for want of better
insight into the great injury arising therefrom, cannot be denied either.—
But it is strange that religious organizations, as well as individuals, should
make so much ado about isolated cases of extravagance and hypocrisy, re-
garding them as certain evidences of the spuriousness of the entire work of
such as are annoyed and grieved by these unpleasant occurrences ; while
they themselves have so many proofs of hypocrisy continually staring them
in the face, of a great majority of their own Church-members, attending
public worship in all seasons, the year round, with impenitent and worldly
hearts, others devote themselves openly to the service of the joys of the
422 HISTORY OF THE [1814.
world, and sin. Yet so it is; men always see the splinter in their neigh-
bor’s eyes sooner than the beam in their own.”*
As these Evangelical preachers became more and more prominent in
the eye of the public, and developed a powerful influence upon the people
wherever they labored, it is quite in place to insert here a characteristic de-
scription of them, by one who was a very competent judge, because of his
intimate acquaintance with them :
“The preachers of the Evangelical Association were, in a classical point
of view, unlearned men. Many of them had perhaps never read any other
books besides the Bible, when they set out to preach. A few could not
even read correctly. But these things we do not state here to their praise;
for they certainly were not the cause of the good effects of their preaching.
Nor do we wish to be understood as if it were our opinion, that men with
so limited a knowledge of theology, history and other useful sciences, were
able to explain the fundamental doctrines and deep passages of the Bible,
and to defend them against scoffers and infidels, or to labor in every manner
for the kingdom of God, in which the learned, pious and devoted minister
can work. But this was not their calling and object. Christianity among
the people where they lived and labored, needed not so much a thorough
explanation of its deep and mysterious doctrines, as a revival. To explain
its theory was less necessary than to enforce its practice.
“The great desideratum was, to show to the sinner his lost and dangerous
condition out of Christ, in his uatural state—to convince him that the ob-
servance of the external duties of Christianity, without regeneration or a
change of heart, is insufficient for salvation,—to convince him that he must
come as a condemned sinner, penitently, prayerfully, and believingly, to the
great friend and Saviour of sinners, in order to be pardoned and adopted
into the family of God.
“This simple plan of salvation they had learned by their own experience,
and could therefore preach it with the joyful assurance of having them-
selves an interest in Christ, and amid the attending influence and unction of
the Holy Ghost. And herein lay the secret of the success of their labors.
Hence the common people, who at that time were still more ignorant than
they are now, understood their sermons much better than those of well ed-
ucated preachers. And being able, plainly and impressively to explain to
the sinner the way of obtaining peace with God, as they had themselves ex-
perienced it ; so they understood also, successfully, to explain to, and in-
culcate on, believers the doctrines of Christ and his apostles, with reference
to watching and praying, self-denial, growing in grace and the knowledge
of our Lord and Saviour Jesus Christ, perfecting holiness in the fear of God;
the practice of love to God and our fellow-men, perseverance in hope, faith
and charity, as well as that with regard to future rewards and punish-
*) Orwig’s History, etc., pp. 72, 78.
ns
1814, | EVANGELICAL ASSOCIATION. 123
ments. And was not this the method of the apostles and their successors
everywhere, except then and there where circumstances required more ?
And where this was the case, the more experienced and talented among
our preachers were, by the grace of God, soon qualified for this also.
“By preaching almost daily, many of the ministers made rapid progress
in qualifying themselves for a proper discharge of the duties of their call-
ing ; and those who persevered in reading and searching, as well as in daily
prayer, were soon able to compete, in this respect, with most of the educat-
ed preachers of those days. And as to spirit, power, life, and effect, they
were, on the whole, by far their superiors: hence the glorious results of
their labors.”*
§ 113. Old Evangelical Camp-meetings.
After the foregoing statements concerning the Evangelical Association
it may be very acceptable to learn more in detail, how they conducted their
camp-meetings under the management of the presiding elder, John Dreis-
bach. He gives us the following memoranda in his diary of a camp-meet-
ing which was held near Adam Kttinger’s, in York County, Pa., beginning
June Ist, 1814. He says:
“Qn the 1st of June the friends} assembled, and Bro. Schauer preached
in the evening, on the words: ‘Watch ye, stand fast in the faith, quit you
like men, be strong,’ (1 Cor. 16.13). Bro. Niebel exhorted and closed with
prayer. Though I felt weak in body, I had great concern for the meeting, —
and had faith to believe that souls would be converted and believers sanc-
tified.
“Henry Niebel, John Erb, John Kleinfelter, Leonhart Zimmermann,
Henry Stauffer, Thomas Brewer, Frederick Schauer, John Stambach and
myself were the preachers—9 in all.
“June 2d. To-day I preached from the passage: ‘Seeing ye have puri-
fied your souls in obeying the truth through the Spirit, ’ etc., (1 Peter 1. 22).
I had great grace and felt much concerned for the unconverted. Some
dropped down like dead persons. The friends were deeply convinced of
their need of sanctification. In the afternoon Bro. Erb. preached on the
address of Paul and the alarm of Felix. After the sermon I exhorted pen-
itents now to look to Jesus by faith, and told the friends that they should
believe unto sanctification, and requested all who were willing to do so to
raise their hands, after which we engaged in prayer. There was a special
degree of the sanctifying power of God among us. Many, according to
their testimony, received the grace of sanctification. I do not know that
*) Orwig’s History, etc., pp. 75. 76.
+) This pleasant word “ friends” was then current among the Evangelicals as mean-
ing the members of the Church, and such as affiliated with them in prayer and cross-
bearing. 9
124 AIS TORY) OFS ITE [1814.
I ever felt the power of God stronger in me than I did to-day, while preach-
ing on the subject of Holiness, My body and soul were quickened, and |
realized myself what I preached to others. God be praised for it.
This meeting was richly blessed with the experience of conversion and
sanctification.
“On the 3d of June, Bro. Stambach preached in the forenoon on the
words: ‘I am the light of the world.’ Bro. Stauffer and I exhorted.
At 1 o’clock I held a blessed Quarterly Conference. In the afternoon Bro:
Zimmerman preached, Bro. Erb exhorted, and I closed with prayer. In
the evening Bro. Kleinfelter preached on the words: ‘ For to be carnally-
minded is death,’ (Rom. 8. 6.) and an African preached on Romans 5, 1.
To-day the power of God was in the camp—three souls were converted,
and there was a wonderful blessing among the people of God. Blessed
be God !
“June 4. This morning we held sacramental services, and although it
rained so heavily that we all became wet, we had a greatly blessed time. In
the afternoon Bro. Niebel preached on Ephesians 5. 1, with good effect.
After him I preached on John 13. 35. We had convicting power, and at
the close of the meeting a person fell to the ground and cried for mercy.
Her parents tried to drag her away, but the friends would not permit this.
The unconverted bystanders were ready to give blows. I then went to the
person and asked her whether she wished to go with her parents—she said,
‘No, I must have forgiveness,’ and, praise the Lord, she found it, too. In
the evening Bro. Erb was to preach, but there came a fearful thunder-
storm ; after prayer I ordered the friends to retire to their tents. To-day
5 or 6 souls found salvation. I went to bed and rested sweetly in the arms
of Jesus,
“Sunday, June 5th. T preached at 9 o’clock in the morning on Luke
19. 41, 42, and the word had its blessed effect. The people seemed to be
captivated by the power of the word. Bro. Erb exhorted with great power
and effect. Bro, Niebel preached at 3 o’clock in the afternoon on Matth. 3.
7-10, ‘O generation of vipers,’ etc., etc., with good effect. I followed him
in English on Psalm, 50. 14, 15, and had great freedom and grace. Several
souls were saved to-day. There was shouting in the camp of the King.
Blessed be God for this victory. In the evening Bro. Zimmermann preached
on the words: ‘And now, children, abide in him,’ (1 John 2. 28.) This
sermon was a good one. At the close came a great thunderstorm—but
amidst the roaring of thunder the friends were greatly blessed.
“On the 6th of June I delivered an exhortation in the morning, and
called up those who were converted during the meeting—they numbered
14. Besides, several backsliders were reclaimed, and I believe some of the
friends received sanctification. It rained very hard this morning, which
=-
PE eS ae Se =
:
1814. ] EVANGELICAL ASSOCIATION. 125
hindered us in the farewell-taking, but the divine blessing was upon us so
mightily that we left the camp-ground shouting the praises of God.”
This was an “ old-evangelical” camp-meeting. There was great con-
cern and fervent prayer for the salvation of souls. The word of God was
preached with power and without respect of persons—sinners were con-
verted, believers sanctified, and the praises of God sounded through the
beautiful forest.
At a camp-meeting held on the land of Daniel Bertolet, on the 31st of
August, Bro. Dreisbach preached from 1 Tim. 6.12. He says, “I had great
grace to preach both the law and the Gospel to believers and unbelievers.
It had a powerful effect unto the sanctification of many.” At this meeting
a backslidden minister was reclaimed, and a number of sinners were con-
verted. Concerning an experience meeting held during the meeting, Dreis-
bach says: “To my recollection I have never heard more sound testimonies
of sanctification than at this meeting. Many also felt the need of it very
deeply.”
At another camp-meeting the preachers first held a consultation how
to conduct the meeting with a view of attaining the best results. At this
meeting Dreisbach preached, of which he says: “God blessed me richly.
While preaching regeneration and sanctification through faith, converting
and sanctifying : power came upon us and penetrated soul and body.
Praise the Lord! I believe that many of the friends were renewed and
strengthened in holiness.” John Walter and others also preached very
successfully at this meeting. The results were “fourteen conversions, and
twenty-eight professed sanctification.”
Of still another camp-meeting he writes: “God be praised for his bless-
ing and grace! Twenty-four souls were converted, and sixteen professed
sanctification.”
He also writes concerning another camp-meeting, that the meeting was
such a burden on his heart that he went about “bowed down,” like David,
but then he cast all his cares upon God, and soon after a great outpouring
of divine power followed.
‘At these meetings the old brethren preached repentance, faith, justifi-
cation, regeneration and sanctification with great positiveness and force,
At times they also made use of decisive measures, for instance, seekers for
entire sanctification were called forward to pray specially for this grace,
and were sometimes requested to manifest their decision and faithin Christ
for sanctification by raising their right hands, which was frequently fol-
lowed by mighty out-pourings of divine power. However these things were
not practiced inthe sense of stereotyped measures ; other methods were
also employed, adapted to time ‘and circumstances and other conditions.
To employ special measures under the guidance of the Holy Spirit, and
sanctified reason and expediency—for sinners and Christians—is also an
old- Evangelical land-mark.,
126 HISTORY OF THE [1815.
§ 114. Eighth Conference Session.—More Victories.
The eighth Conference met on the 4th of April, 1815, in the house of
Jacob Kleinfelter, in York County, Pennsylvania. Henry Niebel was elected
chairman, and he appointed John Kleinfelter secretary. David Thomas,
Jacob Brewer and John Dehoff were received into the ministry on pro-
bation, and John Kleinfelter, Jacob Kleinfelter and Thomas Brewer were
ordained as deacons. David Jerlitz located.
The conference district was divided into two presiding elder districts,
and Henry Niebel was elected as the second presiding elder, The districts
were named respectively, Canaan and Salem—a biblical instead of geo-
graphical nomenclature. But experience taught them soon afterward that
such names were geographically very inconvenient, and they dropped them.
The fifteen itinerants present were stationed as follows:
Canaan District, John Dreisbach, P. E.; Franklin circuit, Thomas
Brewer, John Dehoff; York circuit, Abraham Buchman, David’ Thomas;
Lancaster circuit, John Kleinfelter; Schuylkill circuit, Leonhart Zimmer-
mann; Salem District, Henry Niebel, P. E.; Union circuit, John Stambach,
Jacob Kleinfelter ; Bedford and Center circuits, Frederick Schauer, Henry
Stauffer ; Somerset circuit, Adam Hennig, Michael Walter.
The membership amounted to 1108, an increase of 92 during the past
Conference year. The time of the Conference session was now transferred
from April to June, whereby the next Conference year was lengthened to
14 months, and after that, Conference met for many years in the beginning
of the month of June.
The record describes the solemn conclusion of Conference as follows :
“Conference was closed in the name of God, with the united approval
of the above described transactions, and as a token of willingness, and that
we have obligated ourselves to obey God and our order, we sign our names
in the presence of God, and close with prayer in faith and confidence to
God, who thus has united us in peace and love among ourselves, in hope
that He who worked in us to will, also will give us the power to do ac-
cording to his good pleasure, through our Lord Jesus Christ. Amen.
“Henry Niebel, John Kleinfelter, John Dreisbach, Leonhart Zimmer-
mann, David Jerlitz, Adam Hennig, Frederick Schauer, John Stambach,
Jacob Kleinfelter, Thomas Brewer, Michael Walter, Henry Stauffer, Abra-
ham Buchmann, Jacob Brewer, John Dehoff, David Thomas.”
The members of the Annual Conference continued, in the future, thus
to sign their proceedings, in accordance with the Conference rule adopted
in 1810, which has also been the uniform practice of all the subsequent
different Annual Conferences, and was also in course of time formally in-
troduced into the Discipline as a law, in the order of procedure for General
Conference. We will, however, omit this in the future, and instead, incor-
porate only the signing of the proceedings of the General Conference.
1815.] EVANGELICAL ASSOCIATION. 127
This was one of the most blessed years of those times. All the cir-
_ cuits, with the exception of Schuylkill, had extended their bounds, and in-
creased considerable in membership.
The six camp-meetings that were held during that year, had generally
been crowned with glorious success, The word had been gladly received
in many houses and regions, and many hearts had experienced its happy
influence. At some of these meetings, especially that in York County, on
the land of John Seitz, and another near Manheim, Lancaster County, Pa.,
on the land of John Seybert, the brethren encountered great opposition and
disturbance by mobs, At the first, an occurrence took place which deserves
to be mentioned here. A very daring scoffer, on the upper end of the tent
ground, was struck to the ground by the power of God, where he lay help-
less and in abject terror, surrounded by his comrades, who also were as if
seized by the terrors of the Lord. Nearly all who saw him, recognized in
his visitation the finger of God.— Another wicked man, overcome by anger,
commenced to bellow like an ox during the sermon, and hurried out of the
meeting like a madman.—The word had similar effects, when preached by
Jesus himself: some were moved and drawn by it, but others became full
of wrath, so that they gnashed with their teeth, foamed with anger, and
would have destroyed everything, had it been in their power. During the
meeting near Manheim, one Sunday night, a great disturbance was made.
There came a mob of about 40 persons, who were armed with clubs, their
shirt-sleeves rolled up, and ready for the attack, threatening to break up
and scatter the meeting; in which, however, they were disappointed,
although they made some disturbance. At one time, as is believed, they
were put to flight by the united prayers of the children of God, and the
next time they were put down by taking prisoner and securiug one of their
leaders. One of the camp-meetings held during this year, which was under
Henry Niebel’s superintendence, in Somerset County, Pa., is said to have
been remarkably blessed and victorious, Another was held in Buffalo Val-
ley, Union County, Pa., on the land of Martin Dreisbach, which was also
greatly blessed, and another near Jonestown, Lebanon County, Pa., on the
land of Father Faber, where likewise the arm of the Lord was revealed.
“Here,” says Bro. Dreisbach, ‘‘our dear Brother Walter preached once more
for us, from 1 Tim. 2, 8, to the great edification of the members.” At this
meeting he exclaimed publicly, “ We shall take this country, and the
work of conversion will be extended to Europe yet.”
The big meetings and watch-nights had also been richly blessed during
this year. The former generally began on Saturday at1 or 2 0’clock, P. M.,
and were continued over Sunday. On Sunday, after the morning services,
the Lord’s supper was administered. At camp-meetings this was generally
done on Friday morning, followed by an experience meeting, in which the
children of God related their experience before all the congregation, where-
128 AISTORY.-OF THE [1815.
by the membership was greatly edified and encouraged, and even unawak-
ened souls were often deeply impressed.
§ 115. Dreisbach’s Visits to Philadelphia.
During this year (1815), Bro. Dreisbach visited Philadelphia several
times. The first visit occurred in the month of May. On Sunday, the 7th
of May, he preached in a Freemason hall in the fourth house from Poplar
street, on North 2d street, and also in the house of George Fischer. On his
second visit, in November, he preached in the Commissioner’s room, on 3rd
street.—It is remarkable that he preached his first sermon very near the
spot where in after years a great Kvangelical congregation was gathered
which built the first Church of the Evangelical Association in Philadelphia.
§ 116. Happy Death of George Miller.—Characteristics.
A very painful event took place during this Conference year,
namely, the decease of George Miller, on the 5th day of April, 1816. Thus
death broke again into the ranks of the small ministerial army and took off
one of their leading captains, who, as we have seen, was a powerful
preacher, an energetic and talented leader, and, to some extent, a useful
writer, and thus, under God, a main pillar of the little Church.
Since he had that remarkable dream on Christmas night, 1808, and
had to leave his circuit thereafter on account of sickness, he never rallied
sufficiently to take a regular charge. Conference each year requested him
to labor in assisting the brethren as much as he could, which he faithfully
did, but often broke down again and passed through severe attacks of sicke
ness; in the month of December, 1818, he was confined to his bed by con-
sumption. For more than three months he suffered severe pain, but at the
same time enjoyed the consolations of the Lord, and saw his redemption
approaching, full of the assurance that Christ was his life, and to die would
be his gain. Three days before his departure he was attacked by severe
pains, and on the fifth day of April, 1816, came his release. His last words
were: “I know that I shall be saved.” His remains were buried at New
Berlin, Pa. Bro. Henry Niebel preached the funeral sermon from Rev. 3,
10: “Because thou hast kept the word of my patience, I also will keep thee
from the hour of temptation which shall come upon all the world, to try
them that dwell upon the earth.” This faithful servant of the Lord was
only 42 years and nearly 2 months old, and hence departed when he was in
his best years, and entered into the rest and joy of his Lord after having been
in the ministry about 10 years.
Mr. Miller was a systematic and a very powerful preacher. He
attacked the sins that prevailed among the people with the “sword of the
Spirit,” nor did he spare the “evils cleaving to Christians,” in the least.
Out of his mouth the word of God came like a two-edged sword. But he
could also comfort the people of God. His manner of preaching was both
ss
Ce
1815.] EVANGELICAL ASSOCIATION. 129
animated and instructive, he could both “shine and thunder.” He often
selected his texts upon his knees, with the open Bible before him, and then
studied them with much meditation and prayer. He divided the subject
systematically, and endeavored to present the truths contained therein in a
clear and impressive manner. Not seldom was it the case that his spirit
was led so deeply into the truth that he himself was overcome by it, and
became so overwhelmed by the power of God, that he stopped in the midst
of his sermon to praise God with such power that all present were affected
by it. Very often he preached with such victorious faith that many of his
hearers—even scorners and persecutors—dropped to the floor like dead
men, and when again restored, they called upon God for the forgiveness of
their sins. The doctrine of entire sanctification he proclaimed with especial
clearness and power, and has in this respect—as the fathers who heard him,
declare—never been excelled in the Evangelical Association.
Miller’s literary labors, from 1809 till 1815, were by no means insignifi-
cant ; to the Evangelical Association they were of great value. His style
was, of course, not ornate, but severely plain. Yet his writings were pithy,
theologically correct, and adapted to actual wants, and hence also truly
practical. |
The first edition of the Discipline was, for him, a very great work,
which often caused him to pray earnestly and perseveringly for wisdom from
above, but he completed it, and it became a great blessing to the work, as
we have seen on the foregoing pages.* At the Conference in 1809 the
brethren had no business rules, and became parliamentarily entangled in
their transactions, whereupon Miller compiled a set of rules for business,
which proved so useful, that he says: “ From this time on our Conferences
became like unto the ante-chamber of heaven, in which all were benefited.”
Several Conferences in succession requested Miller, “to write something
useful for the Association.” He prepared a brief biography of Albright,
which was ordered printed by Conference in 1810. After this he wrote an
excellent little practical volume, called : “Practical Christianity,” which was
ordered printed by Conference in 1812. Miller was also requested by this
Conference to “compile an Episcopal Plan of Government,” which involved
a considerable enlargement of the Discipline, relative to Church govern-
ment, henceforth he labored at this work. In the year 1813 he promised
Conference “to finish the addition to our Discipline, if God would grant
grace.” The second edition of the Discipline (1817), was chiefly his work,
and contains the “ Episcopal Plan of Government,” which he wrought out.
He had, at that time, already begun the improvement and enlargement of
the Discipline, and labored upon it until-he was prostrated upon his death.
bed. In 1815, after an attack of sickness, he resolved to write his autobio-
graphy, and completed it substantially, as we have it now, in “Albright and
his Co-laborers.” This also proved a great blessing.
*) See 2 96, p. 101.
130 FAIS L ORY NORTEL Le [1816.
In consideration of these facts, it is evident that George Miller was the
first literary author in the Evangelical Association, to a greater extent than
has been generally known. ‘Honor to whom honor is due.”
From an old document, which was added to his biography, we glean
the following :
“ Miller’s great power of discernment, discretion, fearlessness, and his
other abilities to build up the Church and spread the Gospel, cannot ade-
quately be described. In faith, he was heroic, for his confidence in God’s
help was great. In the hottest persecution he did not let his courage sink,
nor did he spare himself if suffering was at hand. When the heat of perse-
cution was the greatest, he could infuse courage into his brethren.
Neither allurements nor threatenings could move him from carrying out the
Lord’s commands. In the struggle against the enemies of the Kingdom of
Christ, he constantly took the lead.
“ He was very useful to his brethren in the Gospel, and was beloved and
highly respected as a father among them. He conducted himself as a true
shepherd towards the members of the Association, and led them in counsel
and action, After Albright’s early departure, these facts were especially
realized.—To sincere Christians he was a precious gift of God, and he
was received by them almost as an angel, but to luke-warm professors, he
was a pungent salt, for he reproved their hypocrisy very sharply, hence he
was hated by them as well as by the world. At‘ big meetings’ he was es-
pecially diligent to elucidate and inculcate the necessity of growth in grace
and advancement in divine life, and to encourage believers to seek the sanc-
tification of their souls. But his chief aim was properly to instruct his min-
isterial brethren, since he well knew that the building up of the Church was
dependent upon wholesome and pure doctrines, In this matter he was pro-
foundly experienced, and also possessed of a special gift to speak and preach
with a view to such indoctrination.
“Jn the maintaining and execution of discipline he proved himself stead-
fast, and was no respecter of persons. Before his departure he had the
pleasure of seeing the Hvangelical Association advance and increase under
the regulations which had been adopted; and that God awakened and
qualified with His Spirit’s power young men, to prosecute His work and
extend its borders.” *
*) The personal description of George Miller, by those who knew him, is as follows:
“He was nearly six feet high, and quite strongly built. His face was oblong, his fore-
head high and full, had dark eyes, quite a large nose, prominent cheek-bones, black
hair, red eyebrows, rough skin and large hands. He shaved his whole face, wore
coarse, home-made clothes, yet dressed in a neat and tidy manner. In his conversa:
tion he was considerate, and always spoke to the point, mostly in a gentle manner,
but when he considered it necessary, also very decidedly and pungently.”’
ea
1816.] EVANGELICAL ASSOCIATION. 131
§ 117. Why So Early?
This question has often been asked, “Why did Albright, Betz, Miller
and others die so early, while in their best years, and when the work still
needed them so much?” and some have answered: “The Lord has done it,
He moves in mysterious ways.” Yes, certainly, “God moves in a myster-
ious way, His wonders to perform,” but any one who has some knowledge
of the circumstances of the work at that time, the severe labors and hard-
ships these men had to undergo, the many unavoidable transgressions of
the laws of health they committed, and their “zeal for the house of Goa,
which would almost eat them up,” besides their severe treatment of them-
selves by fasting nearly every Friday, preaching daily in small, unventilated
rooms, ofttimes for two-three hours, traveling in all sorts of extreme
weather, and living in a constant tension, carrying the “burden of the Lord”’
concerning precious souls and the progress of the work on their hearts—
will see ample cause for their early death, and may wonder that these
self-sacrificing men did not all of them die an earlier death. While they as
“burning and shining lights” showed the way of life to others, they were
themselves consumed,
§118. Concluding Remarks to this Period.
A retrospective glance over this period reveals prominently several
men, such as Albright, Walter, Miller, Dreisbach, Betz, Niebel, Erb and
others, all American born Pennsylvania Germans, who were soundly con-
verted to God, then divinely called to the Gospel ministry and thrust into
the field which had been neglected, and had become a moral wilder-
ness. They were wholly without academic training—John Walter could
not even read well when he began to preach; without libraries, excepting
the Bible; but with Hymn-book, Catechism and Discipline, a few had,
perhaps, Thomas A. Kempis’ Imitation of Christ, Bunyan, Tersteegen,
John Arndt, and those who read English had a few Methodistic works—
these men went forth. They also greatly lacked financial support, they had
no rich congregations nor Church lands ; almost without salary, frequently
a scant thirty dollars per annum; they were clad in home-spun, ofttimes
mended clothes, sometimes lacking the necessary food, and oftener still, a
roof to sleep under. They often had to sleep under the canopy oi
heaven with the saddle for a pillow, or frequently, when in a primitive
house or hut, rain made them uncomfortable, or the snow covered their beds
during the night. Bad roads made their traveling difficult and dangerous ;
they had to swim across streams, incurring imminent danger of losing their
lives. Their studio was on the saddle, and their studies were pursued on
horseback—many read their books through while giving the reins to the
trusty horse. Their prayer-closet was mostly in the woods, where they
prayed and wept before the Lord, that He might bless their labors with con-
132 HISTORY. OF THE [1816.
versions of sinners and the sanctification of believers. And God heard
their prayers. For them there were not waiting soft pillows, fat stations,
places of honor, or luxurious parsonages.
Although not scholarly homilists, they nearly always had their texts
so well digested that they indeed “rightly divided the word,” bringing to
light the cardinal truths contained therein, and they preached to their fre-
quently large congregations in such demonstration of the Holy Spirit and
of power (sometimes for 2 or even 3 hours), that the hearts of sinners
were pierced as with a sword, and many fell down as though shot, and be-
gan to cry out for mercy, whilst others asked with tears, what must we do to
be saved? These men attacked sin of all shades and kinds; they did not
spare in the least, “false religion” and “false worship,” and overturned
every edifice that was not built upon the rock Jesus Christ, ever pointing
inquiring sinners to the Lamb of God, that taketh away the sins of the
world.
A persecution broke out against them, so indescribably bitter that
it would have resulted in martyrdom, had not divine providence and civil
law protected them. But this persecution had an effect like that of pouring
oil upon fire, and victories followed in succession.
At the end of a Conference year, still holding high the banner of the
cross, they could then triumphantly sing :
“ At this sign of triumph
Satan’s host doth flee,
On then, Christian Soldiers,
On to victory :—
Hell’s foundations quiver
At the shout of praise,
Brothers, lift your voices ;
Loud your anthems raise.”
Like “burning and shining lights,” yea, like flaming torches, they trav-
eled through eastern Pennsylvania, and blowing the Gospel trumpet, they
chased away the night-birds of sin and the darkness of error, kindling the
light of heavenly truth in many hearts and regions, which did then shine,
despite all opposition, with blessed effect into the spiritually benighted
and deteriorated Churches, But so far, these laborers could scarcely pay
any attention to the upbuilding of a denomination ; they were the pioneer-
workers—the quarrymen, the foundation-diggers, carpenters, etc., who pro-
cured the raw material, and by organizing a Conference, adopting a Discip-
line, small hymn-book, etc., put up a temporary work-shop, but had not even
progressed sufficiently to settle upon a permanent name for their Association.
This period was, in the full sense of the word, the time of pioneering for
this Association.
1816. ] EVANGELICAL ASSOCIATION. 133
And who should not praise God for raising up such men? Although
the work of our day is in many respects of a different and easier nature,
who would not pray for a full measure of their spirit of prayer, zeal, Bible-
study, manliness, heroism, and entire devotion to God? We honor their
memory, and we will take as a pattern their devotion to soul-saving work,
and their spirit of sacrifice for God’s cause.
134 ALIS LORY MOL VILLE. [1816.
THIRD PERIOD.
1816—18555.
LAYING A PERMANENT DENOMINATIONAL FOUNDATION
AND CONTINUATION OF PIONEER WORK.
We shall presently see how the development of the course of events
tended toward establishing a permanent foundation for this branch of the
Church of Christ, and how those unassuming men of God, being led by the
Holy Spirit, began to rear an ecclesiastical temple for the Lord.
§ 119. Important Conference Session.
The ninth Conference session was held in the house of Father Abraham
Hyer, in Dry Valley, Union County, Pa., June 11-13,1816. John Dreis-
bach was elected Chairman, and Henry Niebel appointed Secretary.
The following brethren were received, on probation, into the itinerancy:
John Frueh, Philip Schmidt, Moses Dehoff, Adam Ettinger, John Schilling,
Benjamin Ettinger, John Rickel, Frederick Kaltreiter, Andrew Wolf. The
following were ordained Deacons: David Thomas, Michael Walter, John
Deboff, Solomon Miller; and elders: Frederick Schauer, Leonhart Zimmer.
mann. Located, Abraham Buchman, Thomas Brewer, Henry Stauffer, on
accouut of failing health,
The stationing resulted as follows:
Canaan District, John Dreisbach, P. E.; Franklin circuit, Jacob Brewer:
Frederick Kaltreiter ; York circuit, Leonhart Zimmerman, Adam Ettinger ;
Lancaster circuit, David Thomas; Schuylkill circuit, John Frueh, Benja-
min Ettinger; Lake Mission, Jacob Kleinfelter,
Salem District, Henry Niebel, P. E.; Union circuit, John Kleinfelter,
Moses Dehoff; Columbia circuit, Philip Schmidt; Center circuit, John
Stambach ; Bedford circuit, John Dehoff, John Schilling ; Somerset circuit,
Michael Walter, John Rickel; Canton Mission, Adam Hennig; Scioto Mis-
sion, Frederick Schauer.
The statistical report showed the number of members to be 1401, an
increase of 293. Three new c:rcuits or missions were established, and sev-
eral of the old ones divided. The increase of preachers enabled the station-
ing committee to supply all the fields of labor with preachers, but alas!
they did not all continue to the end of the year.
1816.] EVANGELICAL ASSOCIATION. 135
The following are some of the important transactions of this Confer-
ence :—
1. That the presiding elders shall visit the new missions during the
year, namely in the States of Ohio and New York.
2, That the preacher's salary shall be 56 dollars, and reasonable trav-
eling expenses, in case there is so much money on hand.
3. That the local preachers shall, after a trial of six years, and upon
the recommendation of 12 itinerant ministers, be entitled to receive the or-
dination as deacons.
4, That John Dreisbach and Henry Niebel shall, during the Conference
year get preacher’s licenses printed, for the use of Conference.
5. That John Dreisbach and Henry Niebel shall make a suitable col-
lection of hymns for the Association, and improve the present Discipline of
the Church.
6. That the first General Conference of the Association shall take
place in October next.
§ 120. A Book Commission and General Conference Delegates.
John Dreisbach visiting the City of Philadelphia several times had
bought the necessary materials for starting the printing business for the
Church, and a small publishing house having been acquired in New Berlin,
Pa., this Conference elected a Book Commission to superintend, in a manner,
this business, and report concerning it to the Conference. This commis-
sion consisted of the following brethren: John Dreisbach, Henry Niebel,
Solomon Miller, Adam Ettinger, Daniel Bertolet, Philip Breidenstein and
Christopher Spangler.
The following brethren were elected as delegates to the first General
Conference: John Dreisbach, Henry Niebel, John Walter, Leonhart Zim-
mermann, John Erb, John Stambach, John Kleinfelter, Solomon Muller,
John Dehoff, David Thomas, Adam Ettinger and John Frueh—12. Thus
it was that the first General Conference of the Evangelical Association was
a delegated one.
§ 121. A Very Important Conference Session.
This Conference made an epoch in the history of the Church, and was
on the whole a very important and successful session. At that time the
Annual Conference, it being the original Conference, could transact any
necessary business, nor did the Discipline then place any restrictions upon it.
Thus this original Conference was at the same time also the General Confer-
ence, or in other words, it embodied the General Conference in principle.*
*) It also embodied the Quarterly Conference until a Presiding Elder was elected
(1813), who then held Quarterly Conferences and Quarterly meetings, in the proper
sense of the word.
136 HISTORY OF THE [1816.
But the work was enlarging, its wants increasing, and, whereas a number
of young men were becoming members of the Annual Conference, the
brethren felt that the time had arrived for holding a General Conference,
to which they elected their older and experienced men, a body intended to
_ transact the more important Zegis/ative and general business for the Church.
This was an exceedingly wise arrangement, as subsequent history has
abundantly shown.
§ 122. Enlargement of the Borders.
Although discipline was strictly enforced, among preachers and mem-
bers, unconverted persons were not received, backsliders were expelled and
many partially-enlightened people would not join these “strict and exclusive
Albright-people,” as the saying went, but rather adhered to those “Liberty-
people,” who at that time mainly opposed discipline—yet the borders were
enlarged, especially on the new circuits or missions in Ohio and New York
States.-—On Lake Mission in the latter State many conversions took place
and several new classes were formed, so that the mission numbered 42
members at the close of the Conference year. The presiding elder, John
Dreisbach, visited the work during the year and labored with blessed suc-
cess. On Christmas a meeting was held at Father Jacob Riegel’s, which
was richly blessed. The chief place was Fayette, Seneca county, and from
there the work spread until a presiding elder district could be formed.
Several times before it had seemed as though this work would come to
naught, but finally it obtained a solid footing. That faithful local preacher,
Christian Wolf, did excellent service and was, during a number of years,
the main pillar of the work. After Dreisbach had visited this mission
field he continued his journey into Canada, where he preached at Jacob-
Miller's, 6 miles beyond Niagara Falls, and also at the homes of his rela-
tives, Jacob Buck and John Buck, near Burlington. On the American side
he also preached in the vicinity of Jacob Schopp and P. Bluecher, near
Buffalo, and also at Chr. Thomas’. But the Germans were not very num-
erous in those parts at that time.
§ 123. The Beginning in Ohio.
The above-mentioned Conference established two new circuits, or mis-
‘ons—as they would now be called—in Ohio, namely, Scioto Mission and
Uanton Mission. Frederick Schauer was stationed on Scioto, but he proved
anfaithful to the Church and joined another denomination during the year.
Adam Hennig was sent to Canton Mission and had great success. Although
the country was mostly new, and the settlers lived in log-cabins, poorly ar-
ranged for entertaining itinerants, Bro. Hennig found many open doors and,
in a short time, formed a circuit of 32 appointments. In a letter written to
Rev. William W. Orwig, in later years, he says: “ When I arrived at my
new field of labor, four miles west of New Philadelphia, I met with a fam-
1816.] EVANGELICAL ASSOCIATION. 137
ily of our dear friends, that had just arrived the day before; oh, how they
rejoiced that their preachers had followed them to that wilderness. They
immediately made arrangements for preaching at’ a neighbor’s house, and
that evening I had a log-house full of hearers from various denominations,
who were greatly pleased to have German preaching, and requested me to
continue it. My text was 1 Peter 4, 8, and the word seemed to be well re-
ceived.’ The country (or forest) was but sparsely settled, many Germans
had but recently entered the dense, aboriginal forest, and had neither stable
nor feed for the itinerant’s horse, so Bro. Hennig attached a bell to his
faithful creature and turned him loose in the woods to help himself as best
he could. By the sound of the bell Bro. Hennig could find the horse again
in the morning. “The roads,” he continues, “were in some places very bad.
I frequently met with dangerous swamps and deep, bridge-less rivers, across
which [ had to swim my horse at the risk of life. Some of the inhabitants
were as rough and wild as the country—yet I also met with such as had a
disposition to hear the Gospel preached in the German language.”
A large portion of this new circuit was situated in Stark county, about
the town of Canton, hence it was called Canton Circuit, but it extended
also over the counties Tuscarawas, Wayne and Richland, and was about
400 miles in circumference. Bro. Hennig often preached two or three
times a day, and completed his round on this large circuit in about 4 weeks.
But as soon as sinners became awakened and converted to God, opposition
and persecution arose. The work was decried as being fanaticism, and the
people were warned against deception.
Toward the Fall of the year (1816) the presiding elder, Henry Niebel,
visited this field of labor and brought with him an assistant, John Schilling.
These two brethren labored during the Winter with great success, formed
several classes, and brought a favorable report of the new field to the next
Conference. Already the membership amounted to 55.
§ 124. Emigration to Ohio.—Divine Punishment.
About this time there was a strong emigration from eastern Pennsyl-
vania into Ohio, which was then the famous “West.” Quite a number of
Evangelical members removed along with this emigration, and settled on
the rich soil in the grand forests of Ohio. After the Evangelical preachers
had begun their labors and revivals took place, there was such favorable
progress that a presiding elder district could be formed. In later years it
became the “ Western Conference.”
Among the first families who received the itinerant preachers and
united with the Church in Ohio, were the following: M. Reidinger, P.
Strayer, A. Schilling, P. Oberlin, A. Rausch, C. Dillmann, D. Williams, P.
Stroh, J. Schwartz, D. Hennig—some of whom had been members before
_ they emigrated.
138 HISTORY OF THE [1816.
A remarkable instance of the primitive justice of God took place dur-
ing the year, near the village of Dover, York County, Pennsylvania. The
friends there had for a considerable time been disturbed in their religious
services, and grossly insulted with slanders and calumnies by a gang of sons
of Belial, headed by a certain ruffian named Sharp. Once, when the
brethren were engaged in worship, this gang went so far in their impiety as
to hold a mock communion service, with sweet cakes and whiskey, close by
in the street. On their knees they received the cakes and whiskey from
the hand of Sharp, blasphemously repeating the words of the institution.—
Shortly afterward a horse-race took place in the neighborhood at which this
Sharp was one of the riders—he fell from his horse and died in a few min-
utes. “Be not deceived, God is not mocked.” After this occurrence the
disturbances of worship subsided somewhat in that vicinity.
§ 125. The First General Conference.
This General Conference was, as we have seen, appointed by the last
session of the Original Conference, which possessed the undoubted right to
call such a Conference, as it had the entire work under its exclusive con-
trol. The 12 delegates who had been elected to constitute the General
Conference, met at the house of Martin Dreisbach, in Buffalo Valley, Union
County, Pennsylvania, and were in session October 14th to 17th, 1816. Rev.
Wm. W. Orwig wrote of it as follows :
_ “To promote the interests of the printing and book establishment,
started by the brethren, and to deliberate on a union of the ‘Hvangelical
Association’ and the ‘United Brethren in Christ’ into one Church, seem to
have been the main objects of this conference. Several of the brethren and
members of both denominations were greatly in favor of this union,
especially John Dreisbach, on the part of the Evangelical Association, and
Father Christian Newcomer, on the part of the ‘United Brethren’; which
brethren had, on former occasions, already consulted on this measure, and
were the leaders of the movement. Bro. Dreisbach assures us, that their
motives were perfectly pure, considering, as they did, that such a union
would be highly advantageous to the prosecution of the work of God
among the Germans of this country.
“ Pursuant to the resolution passed by the last conference, the chosen
delegates met at the above mentioned time and place, together with Bishop
Newcomer, and some other ministers of the ‘United Brethren.’ Con-
ference being opened with prayer for the blessing of the Most High, the
regular organization took place, by electing John Dreisbach chairman and
Henry Niebel secretary.
“The first, item claiming the attention of conference, was the appoint-
ment of a General Book Agent and an Assistant. Although the printing
establishment was then but a small matter, yet a beginning having been
1816. } EVANGELICAL ASSOCIATION, 139
made, some one had to attend to it. Bro. Solomon Miller was, accordingly,
elected General Agent, and Henry Niebel Assistant. — The next topic was
the proposed union. What was said in favor and against it, is not recorded
in the minutes ; but there is reason to believe, that the two sides of the
question were duly considered. Bishop Newcomer and the ministers of
the ‘ United Brethren,’ who had come with him, took an active part in the
discussions, and both parties agreed on making an attempt at said union.
Hereupon a conference was appointed, to consist of ministers of both de-
nominations, to be called ‘Social Conference. On our part, the following
brethren were chosen delegates to said conference: John Dreisbach, Henry
Niebel, Solomon Miller, Jobn Kleinfelter, David Thomas and Adam
Kttinger. This Social Conference was to meet February 14, 1817.
“The German hymn-book (Das Geiftliche Gaitenfpiel), compiled by John
Dreisbach and Henry Niebel, was approved, and 1500 copies were ordered
to be printed. This was the first hymnbook of the Evangelical Asso-
ciation, and was very favorably received by the membership at large. The
‘Articles of Faith and Discipline, better arranged and improved by the
same brethren, was likewise approved by General Conference. Its publi-
cation was however deferred, on account of the proposed union ; but in
case of its failure, 1500 copies of the Discipline were also forthwith to be
printed. — The annual salary of an itinerant, fixed by last conference at
$56, besides traveling expenses, was raised to $60.”
$126. The Name “Evangelical Association” Adopted.
This General Conference dropped the borrowed name, “ The so-called
Albright People,’ and adopted a permanent one, “The Hvangelical Asso-
ciation.” It was timely and proper that the Conference thus changed the
designation of the Church. The name “ Albright People” had its origin
with ungodly persecutors of the brethren, who connected with Albright’s
name all the cruel falsehoods and slanders, whereby they stigmatized this
good man.—And on Scriptural principles no Christian denomination ought
to bear the name of any human ‘being, even if it were the name of an
apostle of the Lord Jesus Christ, according to the teachings of the apostle
Paul (1 Corinthians 2.).
We may be thankful that the Evangelical fathers selected such an ap-
propriate name as “The Evangelical Association,’ and this came about in
a very simple, natural manner.—It was customary from the beginning of
the organization, among the preachers and members, to call themselves :
“this Association,’ or “our Association” (Gemeinschaft), Thus we find
the words “Unsere Gemeinschaft’ on the first license issued by the Confer-
ence in 1807. We also find in the Original Conference book on page 2,
the following designation: “Diese Vereinigte Evangelische Gemeinschaft,”
(This United Evangelical Association), evidently in imitation of Rev. John
10
140 11 5:h ORV (OL fa ee [1816.
Wesley, who at first called the Methodists ‘‘The United Societies.” But
although the word “Gemeinschaft” was always used in common conver-
sation, and hence unofficially, it was now adopted and authorized by the
General Conference. It remained to find a proper adjective to qualify
the name and thus make the Church known by a qualifying appellation.
A better word for this purpose could not be found than the word “Hvan-
gelical”, for this contains nothing sectarian, nothing that is merely human,
yet nothing that is exclusive or arrogant. The Holy Spirit, who was with
these plain servants of the Lord, guided them also in this matter into the
way of truth.
§ 127. The Second Edition of the Discipline.
The second edition of the Discipline, which was ordered to be printed
by this Conference, was an important step in the right direction. George
Miller had worked upon it for several years, and the brethren Dreisbach
and Niebel had completed the work, in accordance with the direction of
the last Annual Conference, under the influence of the divine blessing.
Some of Bro. Dreisbach’s personal memoranda about this work are re-
markable enough to be inserted.
The following is a specimen:—
“Monday, the 17th of June, I arrived at home, and Bro. Niebel and I
labored this week upon our Discipline, to arrange and prepare it for the
press, and God gave us great grace in this work and blessed us.”
On this subject we quote further from Albright and his Co-laborers:
“1. How very remarkable it is that Miller, through his inability to
serve a charge, from 1809, was led to ‘write’ the Discipline and other
necessary works, and that he was not only the author ofthe first edition of
the Discipline, but substantially also the compiler of the second.
2, That Miller prayed earnestly for light and strength in preparing
the Discipline, that Satan attacked him with severe temptations during the
time he was engaged in this work, and that the little volume was so sig-
nally crowned with divine favor—these are significant facts.
3. That Dreisbach and Niebel were so richly blessed, while laboring in
the preparation of the second edition for the press. This also is remarkable.
“The Discipline of the Evangelical Association is not a mere human
product. Under the providence of God it was designed to fill a felt want,
and was written by men of earnest prayer, under the influence of the Holy
Spirit, as the blessed results of this book abundantly prove. The Holy
Scriptures, of course, are only inspired, yet this book of Discipline is also
worthy of the highest esteem and cheerful obedience, as it is based on the
Word of God. Hence the earnest questions put to every applicant for the
ministry: ‘Are you acquainted with the Articles of Faith and Discipline
of our Church?’ ‘Will you obey and defend them?’ Acquaintance
1816. ] EVANGELICAL ASSOCIATION. 141
with our Discipline, and a promise to obey and defend it, are thus made
the conditions of entrance into the ministry. Were the Discipline a mere
human work, such conditions could not by any means be made.
“There was a time whenenot only the ministers constantly carried the
Discipline with them, but many members also had it in their pockets, to-
gether with the New Testament. This ‘rule book,’ as it was often called,
was highly prized and much studied. We will not say how it is in this
respect at the present day.” *
This edition was issued in 1817, under the following title : “Articles of
Faith and Discipline of the Evangelical Association, besides the Object of
their Union with God and with one another.”’—The book contains 144
pages, has proper divisions into chapters and sections, and is, excepting
some changes and additions, substantially the Discipline we now have.
§ 128. The First Official Hymn-book, and Close of the Session.
The hymn-book which John Walter had published in 1810 contained
only 56 hymns and had become too small and inadequate for the wants of
the Church. Although Conference had instructed or rather permitted Bro.
Walter to print it, it could not be considered official, in the full sense of the
word, because Conference had not authorized him to make such a collection
of hymns. But the Annuai Conference of 1816 appointed the brethren
Dreisbach and Niebel to prepare a larger collection of suitable spiritual
hymns for the use of the Church, and they laid the result of their labors be-
fore the General Conference, which accepted it and ordered the book
printed under the poetic title: “Das Geistliche Saitenspiel,’’ which may be
translated : The Spiritual Psaltery. This hymn-book was for those times an
excellent one, served the Church for many years, and proved to be a means of
edification and blessing. Thus we have seen that the first General Confer-
ence of our Church transacted a vast amount of practical and excellent
business.
The General Conference closed its session in the same solemn manner
as did the original Annual Conference, thus adopting the same rule that
was introduced in 1810 by the Annual Conference, and was also inserted
into the second edition of the Discipline. Its close is recorded as follows:
“Our Conference was closed in the name of God, with united approval
of the above mentioned transactions, and in token of our willingness, and
that we have obligated ourselves to obey God and our Discipline in accord-
ance with the Word of God, we sign our names as in the presence of God
and close with prayer, in faith and confidence in God, who has thus united
us in peace and love, and has worked in us to will that he will also give us
the power to do according to his good pleasure through our Lord Jesus
Christ. Amen.
*) Albright and his Co-laborers, pp. 271-272.
142 HISTORY OF THE [1816.
“John Dreisbach, Henry Niebel, John Erb, John Stambach, John
Kleinfelter, Solomon Miller, David Thomas, John Dehoff, John Frueh,
Adam Ettinger.”
§ 129. The Social Conference.
Concerning the so-called “Social Conference” which had been appointed
we have the following report :
“At the appointed time, the delegates of the Social Conference met at
Henry Kumler’s, in Canogechigg, Washington Co., Maryland, near Hagers-
town,* but the delegation of the ‘United Brethren’ not being properly
authorized, as soon appeared, to act finally, their General Conference hav-
ing reserved to itself the right of final action on the resolutions of the ‘Soc-
ial Conference,’ contrary to their previous understanding: our delegation
was greatly disappointed in their expectations. The delegation of the
‘United Brethren’ consisted of the following individuals: Bishop C. New-
comer, Joseph Hoffmann, Jacob Baulus, Abraham Meyer, Christian Berger
and Conrad Roth.—Although this delegation was not constitutional, yet
these brethren insisted on a union; and the delegates of the Evangelical
Association would readily have agreed to it, if it could have been done in
a proper manner for the promotion of the cause of God.—But there were
still other impediments in the way: the plan of » regular itinerancy had
not yet been generally recognized and approved by the United Brethren.
Some of their members and even ministers had opposed it; neither had
they a printed Discipline, and its introduction was yet doubtful, as they
held opposite views on the subject.¢ Hven one of the delegates expressed
himself more against than fora Discipline. ‘Notwithstanding this,’ says
Mr. Dreisbach in his report on this Social Conference, ‘they insisted on
our uniting with them, in spite of all these difficulties. But we said, ‘No,’
for we considered it unreasonable under these circumstances, and conse-
quently could not agree to it. Thus ended this Social Conference, without
having accomplished its object. Yet,’ continues Mr. Dreisbach, ‘we
*) It has since been claimed that this Conference was not held where Rev. W. W.
Orwig claims it to have been held, but that Henry Kumler lived about one mile north
of Mason & Dixon’s line, in Franklin County, Pa.
t) In the above quotation it is said that the United Brethren did not yet have a
printed Discipline. This assertion, made by Rev. W. W. Orwig, evidently upon the
ground of Rev Jobn Dreisbach’s report, the author of the German History of the
United Brethren Church positively denies. Upon investigation we find that the Gen-
eral Conference of the United Brethren Church in 1815, adopted a brief confession of
faith (creed) and a few Church regulations, which afterwards appeared in print—in a
little book of 55 pages—but whether it was already published when this “Social Con-
ference’’ was in session, we could not ascertain, as we have no data at hand. That
not a few among the ‘‘Brethren” were, at that time and afterward, opposed to Church
Discipline, scarcely any one will undertake to deny.
4
1816.] EVANGELICAL ASSOCIATION. 143
prayed with and for each other, preached and exhorted alternately, bade
each other Godspeed in our operations, and pledged ourselves to treat one
another as Christians and children of God.’
“Mr. Dreisbach, in conclusion on this subject, says: ‘The failure of
this attempt to bring about a union of these two denominations, displeased
many members of both parties; yet, I believe, it grieved none so much, as
it did Father Newcomer and myself.’
“The good intentions of the projectors of this union, no one will be
disposed to call into question: both parties expected to profit by it, and to
promote their Master’s cause.—As both denominations were yet feeble, and
small in point of number, and the opposition and persecution by the world
and nominal Christians were great, their union would have given them more
respectability and influence, and also lessened the burdens. But how the
brethren could hope that such an enterprise would succeed, can be ac-
counted for only by the fact that they were conscious of their upright in-
tentions, and had overrated each other’s disinterestedness. After the dis-
cussion was over, they saw very plainly, that under the existing circum-
stances the contemplated union was impossible.”
The branching out of organized religious societies into two or more
parties is indeed no rare occurrence in the Church universal, and some-
times cannot be prevented. But to merge organically two denominations»
arising separately and organized independently, whose denominational ac-
tivity and spirit has been strongly developed, or weld them into one, as it
were, has seldom been accomplished with success. However, when doctrine
Church government, purpose and effort, are essentially one, and the Spirit
of Christ governs them—why not? Does not that Spirit still cause the
“multitude of them that believe to be of one heart and of one soul?” (Acts
4,32). And if hearts are one, why not also heads and hands ?—But alas,
this oneness in Christ is so often lacking, and the “carnal” mixes itself fre-
quently into the denominational (1 Cor. 3. 1-4). Yet the prayer of Christ
must be fulfilled: “That they all may be one, as thou, Father, art in me, and
Lin thee, that they also may be one in us, that the world may believe that
thou hast sent me” (John 17. 29).
This unity will result in éhat demonstration which convinces the world
of the divinity as well as the humanity, and of the divine mission of Christ.
Lord hasten that day. “Even so, come, Lord Jesus.”
§ 130. The First Meeting-house of the Evangelical Association,
During this year the aforementioned publishing house and book bind-
ery was established, and the first meeting-house or church edifice erected,
both on the same lot, in New Berlin, Union County, Pa., the church at the
northern, and the publishing house at the southern end of the lot. An en-
graving of both is here inserted.
144 AISTORY (OF “THE [1817.
The church was a log, frame building, 34x38 feet. The pulpit was,
like the pulpits of the old churches in this country, high, rounded in front,
and very inconvenient. The inside of the house was years afterward re-
modeled, furnished with a new pulpit, small steeple and a bell. It was
dedicated on March 2d, 1817, Bro. Dreisbach preaching the dedicatory ser-
mon from Psalm 27. 4. It wasa precious season, and both ministers and
members felt as did Jacob when the Lord revealed himself unto him on his
journey, “that this was none other but the house of God and the gate of
heaven.” In that house the truth of God’s word achieved many victories
in awakening and converting sinners and advancing the children of God in
their spiritual life. Several great revivals took place in it, although the
membership never was very numerous.
The publishing house was a frame structure 20x26, and one story and
a half high. It was used for about twelve years for said purpose, but as the
Association was yet too young and feeble to sustain such an establishment,
it failed.—The brethren sold the printing materials, and from that time on
their printing and binding was done by George Miller, who from the be-
ginning had been their printer and binder, till the second publishing house
was erected. The establishment had become considerably involved, and
the business was weak, so that it required a number of years till the debts
were paid, and when, in 1837, the second house was established, there
were barely a few hundred dollars in the treasury, and no dividend had
ever been made to the Conferences. The old printing office was afterward
used for various purposes, then adapted and used for Sunday-school pur-
poses, and finally sold to the school-director of the borough.
ee es ae
1817.] EVANGELICAL ASSOCIATION. 145
Until now the brethren had preached exclusively in private houses, etc.,
which were in many cases but small log-buildings. The chief concern was
to lead the people to sound repentance and conversion to God, while exter-
nal improvements and conveniences remained far in the background. In
one respect, however, the Evangelical Association was at that time ahead
of all the German Protestant Churches, namely in the publication business.
Of course tlie beginning was weak, and yet at the time when the member-
ship was not much over one thousand, the Discipline, the Hymn-book, the
Catechism, “Practical Christianity,’ Pamphlets, etc., were published, That
sales were small and the book business had to contend with difficulties is
easily explained by the facts that the membership was yet small, and that
about this time such a severe financial crisis came upon the country, as
perhaps never occurred before. This crisis was caused by the general re-
action consequent upon the close of the war with England, and of the Na-
poleonic wars in Hurope—about A. D. 1815. About two years later the
price of wheat had fallen from $3.00 to 40 cents per bushel, and all market
products in about the same proportion. The vast majority of members were
farmers, upon whom the crisis was most severe. The effects of this “panic”
lasted over ten year's, and exerted in some respects an unfavorable influence
upon the work. But the old Evangelical fathers were economical man-
agers and succeeded finally, with divine help, in bringing their little finan-
cial craft through the stormy waters without sinking into bankruptcy.
§ 131. Strict Application of the Discipline at the Tenth Conference.
The tenth annual Conference was held from June 2d till 7th, 1817, in
New Berlin, Pa., in the newchurch. Henry Niebel was elected chairman
and John Kleinfelter appointed secretary. One itinerant and one local
preacher were expelled from the Church as transgressors, and three deposed
from office on account of neglect of duty. David Thomas, Adam Hennig
and Philip Schmidt located. Jacob Barber, Adam Kleinfelter, Samuel Muck,
Henry Wieand, and Benjamin Boeshor were received on probation. James
Brewer and Adam Ettinger were ordained deacons, and John Kleinfelter,
Jacob Kleinfelter and John Stambach elders.
Itinerants now numbered 21, members 1493, an increase during the
past Conference year of only 92.
We see above that discipline was not only applied to members, but
with equal strictness to preachers.
Conference elected a number of agents, to whom books were to be
sent, of whom the preachers could then obtain them for the supply of their
fields of labor; these agents were called “Book-Commission-men,” and
were responsible to the Chief book-steward, and the preachers to those
agents for books received.
The preachers were stationed as follows :
Canaan District: John Dreisbach, P. E.; Franklin circuit, Michael
146 HISTORY OF THE [1818,
Walter; Berkley circuit, James Brewer ; York circuit, Jacob Kleinfelter
and Benjamin Boeshor; Lancaster circuit, Adam Ettinger and Jacob
Barber ; Schuylkill circuit, John Frueh and Samuel Muck; Lake circuit,
Jobn Schilling.
Salem District: Henry Niebel, P. E.; Columbia circuit, Leonhart
Zimmermann ; Union circuit, Benjamin Ettinger and Frederick Kaltreiter ;
Center circuit, Moses Dehoff; Bedford circuit, John Rickel ; Somerset
circuit, John Stambach and John Dehoff; Center circuit, Leonhart Zim-
mermann and John Peters ; Bedford circuit, John Rickel ; Somerset circuit,
Jacob Barber and Samuel Witt ; Canton circuit, Michael Walter ; Lancaster,
(Ohio) circuit, Benjamin Ettinger and Samuel Muck.
§132. Struggles and Victories.
Although one of the missions in the State of Ohio proved a failure,
Conference sent two preachers thither and called that field the Lancaster
(Ohio) circuit. The brethren had good success and at the next Conference
reported 55 new members. Canton circuit gained 10 and Lake circuit 17
members. Several of the old circuits increased considerably, and on the
whole about 400 new members were received during the past Conference
year—and yet the net increase was but little over 200. Bro. Orwig
says that persecution was especially severe about this time. Thus many
of the new converts were intimidated. The preachers were, with few
exceptions, diligent and faithful. The enemies of the work had now
given up all hope of crushing it, but they endeavored to hinder it in all
possible ways—but in vain. “The desire of the wicked shall perish.”
(Ps. 112, 10.)
John Dreisbach speaks of a very successful] camp-meeting held soon
after conference on the land of John Adam Hennig at the lower end of
Penn’s Valley, Pa. This was, as it appears, the first German camp-meeting
held in this and the adjoining Brush Valley, which in later times became
famous for camp-meetings. “ Never,’ says Bro. Dreisbach, “ did I hear the
brethren preach more instructive and energetic sermons than at this camp-
meeting. Sinners were awakened and converted and the children of God
greatly edified and advanced in the work of God.”
§ 138. Eleventh Conference—Higher Salaries—Pregress.
The eleventh Conference was also held at. New Berlin, June 1-5, 1818.
John Dreisbach was elected chairman and Henry Niebel was appointed
secretary. John Frueh, Adam Ettinger, Henry Wieand and James Brewer
located. Henry Hassler, John Breidenstein, Samuel Witt and John Peters
were received on probation. John Dreisbach and Henry Niebel were
re-elected as presiding elders and changed on the districts. The stationing
resulted as follows :
1818. ] EVANGELICAL ASSOCIATION. 147
Canaan district, Henry Niebel, P. E.; Schuylkill circuit, Moses Dehoff
and Adam Kleinfelter; Lancaster circuit, John Schilling and Benjamin
Boeshor ; York circuit, John Kleinfelter and John Breidenstein ; Franklin
circuit, Henry Hassler; Berkley circuit, Jacob Kleinfelter ; Lake circuit,
Frederick Kaltreiter.
Salem district, John Dreisbach, P. E.; Union circuit, John Stambach and
John Dehoff; Center circuit, Leonhart Zimmermann and John Peters;
Bedford circuit, John Rickel ; Somerset circuit, Jacob Barber and Samuel
Witt ; Canton circuit, Michael Walter; Lancaster (Ohio) circuit Benjamin
Ettinger and Samuel Muck.
At this Conference the number of itinerant preachers was 21. The
number of members 1707—increase 214. The salary ef preachers was
$59.034. Never before had the salary been so high, but from this time on
it again decreased, as the financial crisis became very oppressive. But the
little company of itinerants, a few excepted, manifested great heroism in
facing not only fiery persecution and trials, but also poverty and hardships.
Had it not been for their families and shattered health, probably all would
have remained in the field.
§ 134. Against Conformity to the World.
The past Conference year had not been quite so prosperous as before,
yet some circuits increased considerably. However, Lake circuit suffered
damage on account of the unfaithfulness of the preacher.
This kind of preachers caused the Society a great deal of trouble in
those days; almost every year some of them, both itinerant and local
preachers, were deposed from the ministry, on account of immoral conduct,
and others were expelled. This was evidently owing to the fact, that ir
those early days of the Society, men were frequently received into the
ministry, who lacked the necessary experience and moral firmness. It is
pleasing, however, to perceive that under these circumstances the Discipline
of the Church was faithfully executed. As soon as a minister proved
himself unworthy of his sacred office, he was called to an account and
censured, or deposed from the ministry, or even expelled, according to the
nature of his offence.
In order fully to show the anxiety of the brethren of those times, to
prevent the spread of every evil, and of every thing that was in their view
conformity to the world, and also their attitude toward the Methodist Kpis-
copal Church, with regard to receiving their members into the Society ; we
give below some resolutions of the last Conference, as being also a part of
the history of the denomination. These resolutions are :—
1. “That every preacher be forbidden to wear gloves during summer,
or to use any of the following articles at any time of the year, viz., silver-
plated stirrups and bridle-bits, loaded whips, and large watch-leys.”
148 HISTORY OF THE [1818.
2. “That it shall be considered a transgression for any one of our
ministers to receive members of the Methodist Episcopal Church into our
connection, without the consent of the preacher having charge over them ;
except in cases where they move from the bounds of their Church into
those of the Association, or have been regularly dismissed by their
Church.” .
From these resolutions it appears, that the things forbidden therein
either threatened to become fashionable, or had become so already ; and
that the brethren looked upon them as foreboding harm, Although the
articles mentioned in the first resolution, may appear trivial to some, and
any ecclesiastical enactment with regard to them, as being weak and even
fanatical, yet such an enactment, provided it is not abused by excess, can
easily be reconciled with the conduct of the apostles themselves. Peter
and Paul did not deem it beneath their dignity to warn the faithful against
wearing luxurious apparel, gold and pearls, plaiting the hair, etc. Yet in
reference to this, we must be guarded against both extremes, and great care
is necessary, lest we judge others harshly on account of their different
dress ; a practice which among Christians, and especially among members
of the same denomination, is productive of more injury than the evil itself
against which it is directed.
Resolutions against the use of es and strong drink, then so
universally in vogue, both among professors of religion and others, we do
not find in the protocol of the Conferences of those days. This was, in all
probability, owing to the fact, that the so-called moderate use of these
articles, was not then considered an evil. In later times, the Society pro-
tested against both these evils, and the ministers and members were
ungualifiedly forbidden to use strong drinks as a beverage.
In reference to the last quoted resolution of this Conference, we would
merely say that it would have been desirable, if the principle it embodies
had been mutually regarded. Many a temptation, annoyance, and ill feeling
would thus have been prevented, and the cause of the Lord much better
served.—It is still worthy of being recommended to the consideration of
both Churches,
§ 135. Happy Death of John Walter.
A very great vacancy occurred this year in the ministry and the Church
by the decease of the very successful and faithful servant of the Lord Jesus
Christ—JoHn WALTER. ,
When Bro. Walter was awakened and converted under the labors of
Jacob Albright, he was yet young, probably in his 19th year. A few years
afterward he went forth as an itinerant preacher under the direction of
Albright, in which calling he labored faithfully until A. D. 1813, when he
was compelled on account of impaired health, to locate. He served the
Church nearly 12 years in the itinerancy and distinguished himself
»
1818.] EVANGELICAL ASSOCIA TION. 149
everywhere by piety and humility. He was universally beloved and
esteemed. Ga
In his preaching he generally exerted himself strenuously and -fre-
quently would preach from two to three hours with the greatest enthu-
siasm. In consequence of this exertion he was hoarse much of the
time, especially toward the close of his ministry, and suffered much on
account of it.*
His last circuit was the so-called Schuylkill and Lancaster circuit, which
the Conference of 1813 assigned to him and two other brethren. In this
year he began to spit blood, but did not leave his field of labor till he began
to bleed freely from his throat and lungs and became very sick, From this
time on he was unable to serve as an itinerant. Notwithstanding his weak-
ness, however, he frequently attended general and camp-meetings, and his
preaching was blessed. Sometimes he was confined to his bed and then at
times he could walk about, yet too weak to do much. When he was first
taken sick he lived in a place called ‘‘Swamp,” in West Cocalico Township,
Lancaster County, Pa., where he owned a house and a few acres of land.
Subsequently he sold his property, and bought another house and a parcel
of land in Hanover Township, Lebanon County, Pa., near the home of his
relatives. He was poor and unable to support himself, and therefore some-
times received the kind assistance of his neighbors and friends. Three
weeks before his death he became confined to his bed, but enjoyed great
peace and tranquility of mind. He had borne his five years’ sickness with
great patience and submission to the will of God, always enjoying a firm
hope of everlasting glory ; and now in his last attack he joyfully exclaimed,
“ 7 know that my Redeemer liveth!” and exhorted his wife and relatives
not to mourn for him, assuring them that he was passing from all suffering
into everlasting bliss. In this full hope of eternal life he departed on the
3rd of December, 1818. As he was born on the 21st of August, 1781, his
career was finished at 37 years, 3 months and 6 days. His remains were
buried near his house, and Bro. David Thomas preached an affecting funeral
sermon from Hebrews 13, 17, to a large audience.
Rev. JoHN BREIDENSTEIN, who was well acquainted with the sainted
Bro. Walter, speaks of him as follows: “His labors among his brethren were
calculated to lead them into a higher state of grace. He exhorted them to
crow in grace and in the knowledge of our Lord Jesus Christ, and insisted
*) Ags an instance of his great zeal in preaching the following has been related:
When in 1812 he traveled Franklin circuit, he frequently preached at the house of
JosePH WENGERT, and Often, after services were over, Mrs. Wengert dried his clothes
which had become saturated with perspiration during the meeting! Sometimes, like
Paul, he preached till toward midnight. Like many of his co-laborers, he did not stop
until he had the “victory.” He was a man of small stature, somewhat below medium
size, physically well-built, and quite muscular, but although he was “tough and wiry,”
such over-exertions, however well-intended, were too much for his constitution.
150 HISTORY OF THE [1819.
that Christians should follow after holiness, without which no one shall see
the Lord. He urged that there were immeasurable heights and unfathom-
able depths in the love of Christ attainable by believing. All his efforts
were put forth to lead sinners to Christ, and to persuade Christians to walk
in the Spirit, and to attain unto the highest degree of grace atttainable in
this life. On certain occasions he made special efforts to urge Christians to
seek holiness through the prayer of faith, and thus to consecrate themselves
unreservedly to the Lord. According to his view, holiness consisted in
being delivered from all evil affections and desires, and in being conformed
to the will of God, so that God is glorified in our bodies and spirits.—The
vacancy caused by the departure of Walter could hardly be filled by another
minister of the Hvangelical Association.” *
By many testimonies it has been established that God had blessed him
with an extraordinary gift of preaching, of which he made abundant and
blessed use, accompanied by much prayer, study of the Scriptures, and a
godly life. He would preach with great clearness and power on repentance,
faith, conversion, sanctification, godliness, judgment, heaven, hell, and all
the leading doctrines of the Bible. His sermons were intense and penetrat-
ing, so that his audiences were ofttimes overwhelmed and transported by
divine power into the light of the truths which flowed from his lips, clothed
with many passages of Scripture, in a stream of natural unaffected eloquence,
set on fire by the Holy Spirit, and sinners and saints beheld their spiritual
condition as if reflected by a divine mirror. Of his gift for poetry we have
spoken elsewhere. All in all the Evangelical Association has never, since
he finished his career, looked upon his like again. “And they glorified
God in him.”
§ 136. Stagnation of the Work Begins. Twelfth Conference.
The twelfth session of the Conference was also held in New Berlin,
Pa., from June 7th to 11th, 1819. John Dreisbach was elected chair-
man and Henry Niebel appointed secretary. Two itinerant and one local
preacher were expelled from the Association on account of transgressions,
and Henry Niebel and John Rickel located. David Wolf, Jacob Peters
and Jacob Baumgartner were received on trial into the itinerancy—the
former two had traveled for sometime the previous year. John Frueh and
Jacob Frey re-entered the itinerancy. As Bro. Niebel located and no new
presiding elder was elected, Bro. Dreisbach had the supervision of both
districts during the coming Conference year, which proved, however, too
severe a task for him.
The preachers were stationed as follows :
Both districts, John Dreisbach, P. E.; Schuylkill circuit, John Schilling
and Jacob Baumgartner; Lancaster circuit, Leonhart Zimmermann and
*) Albright and his Co-laborers, p. 156.
1819.] EVANGELICAL ASSOCIATION. 151
Samuel Muck; York circuit, Michael Walter and Moses Dehoff; Franklin
circuit, John Frueh ; Berkley circuit, Benjamin Httinger; Lake circuit,
John Kleinfelter; Union circuit, Henry Hassler and John Breidenstein ;
Center circuit, John Stambach and Jacob Peters; Bedford circuit, Samuel
Witt ; Somerset circuit, Adam Kleinfelter and John Peters; Canton circuit,
Jacob Kleinfelter and J. Frey ; Lancaster (Ohio) circuit, Jacob Barber and
David Wolf.
In order to present the numerical strength of the different fields of
labor more clearly, we insert here the statistics of members, as contained in
the Conference record.
In Pennsylvania: Union circuit 239, Center circuit 304, Lancaster
circuit 277, York circuit 194, Somerset circuit 204, Franklin circuit (partly
in Maryland) 93, Schuylkill circuit 93, Bedford circuit 43.
In Ohio: Canton circuit 139, Lancaster (Ohio) circuit 90.
In Virginia: Berkley circuit 160. Altogether 1895 ; increase last
Conference year, 188.
The work was, with the exception of the circuit in Virginia, almost
exclusively German, although English preaching was expected in some
places. John Dreisbach, James Brewer and Adam Httinger also preached
in the English language when it was desired. The brethren believed
that the chief calling of the Evangelical Association was to labor among the
(Jermans, because the Methodist Church labored among the English, and the
United Brethren in Christ also took rapid steps in that direction. There
was no other body in the field to lead the neglected Germans to Christ,
and they had not forgotten that Albright’s call had direct reference to the
Germans.
Rev. William W. Orwig expresses his views of the work at this time ar
follows :
“Tt appears that, although Conference lost four of its itinerant members
by expulsion and location, yet the circuits were all supplied, but had only
one presiding elder, whose health began to fail at this time, for which reason
he could not visit the circuits in Ohio and New York at all, and the rest
but irregularly. This was very detrimental, preventing the spread and
increase of the good work, and several of the circuits lost considerably in
point of numbers, especially Union, Center and Canton; and some scarcely
retained their number. This was, consequently, the beginning of a time of
sore trials for the Society. Yet it appears, that the brethren did not lose
their courage, but prosecuted their labors in humble reliance on help from
on High, and in some places were crowned with good success. Somerset
circuit had an increase of 50 members, and old Schuylkill circuit began to
stir, as if it were already feeling within itself the great reformation which
was so nearathand. Thus the brethren were not without hope and comfort,
although some dark clouds were spreading over their horizon.
152 HISTORY OF THE [1820.
“The financial matters of the Conference were as yet very deficient,
besides being connected with many difficulties. The subsidiary contribu-
tions, which have already been mentioned, were hitherto retained in the
hands of the trustees, until they were drawn by the ministers by an order
from Conference. This gave rise to serious difficulties in settling with the
ministers at Conference, and hence the last session supplied the superin-
tending preachers with written orders on the trustees, to send in such
contributions, in case they could not attend Conference in person. This
custom being continued in future, contributed much to remove the former
difficulties in settling with the ministers.” *
§ 137. Departure of Solomon Miller.
During this Conference year—the date not ascertained—SoLomon |
MiLuER died. He was a brother of the sainted George Miller, and was
converted about the same time as his brother. He took an active part in
the “ Council”’ of 1803, became a local preacher and was a member of the
Original Conference in 1807, and also of the first General Conference in
1816. As he lived in New Berlin, Pa., which place was for many years, in
many respects, the “‘ headquarters ”’ of the Church, he took great interest in
the work and also served since the opening of the publishing business as
chief manager or steward, to which position General Conference had elected
him in 1816. He was one of the “ pillars” of the Church, one of the solid,
grand men who helped to fight the initiatory battles of the Evangelical
Association, and proved himself a faithful servant in the work of God unto
the end of his useful life.
§ 138. Annual and General Conference Held Jointly.
In 1820 the thirteenth session of the Annual Conference was also held
at New Berlin, Pa., and continued from the 5th to the 9th of June. As this
was the fourth year since the session of the first General Conference, the
Annual and General Conferences were held jointly, although there were but
few items of General Conference business transacted, having reference
chiefly to the book and printing affairs of the Association, Hence no dele-
gates were chosen, but al! members of the Annual Conference who had the
right to vote, had also a voice in these proceedings. From this time until
the introduction of the regular delegate system at General Conference in
1839 every minister in the office of an elder had the right to attend General
Conference and was entitled to a vote.
John Dreisbach was again elected chairman and Henry Niebel appointed
secretary of the Conference. John Dreisbach was also chosen General Book
Agent in the place of the deceased Bro. Solomon Miller, and he, with Henry
Niebel and John Stambach, were continued as the Standing Book Commit-
*) Orwig’s /istory, etc., pp. 101, 102.
1820.] EVANGELICAL ASSOCIATION. 153
tee for the examination of such works as should be published. John
Stambach located on account of feeble health, and John Peters, Samuel Witt
and J. Frey on account of temporal affairs. Daniel Middelkauf and
George Lanz entered the itinerancy, and John Erb, John Rickel and John
Dehoff, who had traveled before, re-entered. John Erb was elected presiding
elder. Henry Hassler, John Breidenstein, David Wolf and George Lanz
were ordained deacons, and Michael Walter, Jacob Barber, Moses Dehoff
John Frueh, Benjamin Ettinger and John Schilling, elders.
The preachers were stationed as follows :—
Canaan district, John Erb, P. E.; Schuylkill circuit, Benjamin Ettinger
and Jacob Peters; Lancaster circuit, John Kleinfelter and David Wolf;
York circuit, Jacob Barber and John Dehoff; Franklin circuit, Leonhart
Zimmermann ; Berkley circuit, John Frueh; Lake circuit, Samuel Muck.
Salem district, John Dreisbach, P. E.; Union circuit, Adam Kleinfelter
and George Lanz; Center circuit, John Schilling and Jacob Baumgartner ;
Bedford circuit, John Rickel ; Somerset circuit, Michael Walter and Moses
Dehoff; Canton circuit, Henry Hassler and Daniel Middelkauf; Lancaster
(Qhio) circuit, Jacob Kleinfelter and John Breidenstein.
At this Conference 32 itinerants, 50 local preachers, and 1992 members
were reported, an increase of 97 members. The preachers’ salaries, besides
traveling expenses, amounted to $36.30 each ; all receiving the same amount,
whether married or single.
b]
§ 139. Retrogression of the Work.
On this subject we permit William W. Orwig to speak first :—
“The previous year, as already intimated, the work had begun to stagnate ;
this year it began to retrograde. Although the Society, for the last few
years, had annually increased somewhat, in numbers; yet its boundaries
had been enlarged but little if any, having formed no new circuit since the
last four years. This year it decreased in point of numbers, This indeed
was not encouraging ; but taking into consideration, that the more expe-
rienced preachers had during the last years left the itinerancy, and that their
places had been filled with men who had no experience, and some of whom
were also deficient in other respects, this result need not surprise us, for
under such circumstances nothing else could be expected.—Some of the
preachers had families to support, and received nothing for them from the
societies. Some made the trial to travel one or two years, but located then
“on account of family circumstances.” No wonder! Others, it is true, did
the same “on account of bodily infirmities ;” but whether even in some of
these cases family circumstances, or in other words, the impossibility of living
on the wind, were not the real causes of their locating, is still a question.
Those who had property to sacrifice, or were blessed with wealthy and
sympathizing relatives, who were willing to help them along, could stand it
longer ; but even in their case it would not do for ever. Cares, not for
f
154 HISTORY OF THE [1820.
riches, but for their very existence, undermined both their spiritwal and
natural lives. Temptation became too powerful, and the consequence was
that many of the men and youths, who had come to Conference with the
firm conviction that God had called them to the ministry, after one or several
years’ trial, returned to their secular business in order to be enabled to
support their families as the Scriptures require. If they had not done this,
they would have been compelled, either to contract debts without any
reasonable prospect of paying them, or to suffer want, unless God had
supported them in a miraculous manner, as he did Elijah and the widow of
Sarepta. It is true, the number of preachers was too large in proportion to
the number of members, there being less than one hundred members to one
preacher ; yet if the members had annually contributed but one dollar each,
toward the support of their ministers, there would either have been no want:
at all; or if any, it would have been less grievous and injurious. But the
contributions toward the support of the ministry did not, on an average,
amount to even more than fifty cents per member! Yet in justice to the
Society, it must be added, that the duty of liberality was not so well under-
stood in those days among Christians generally, as in modern times,
especially not in the Evangelical Association. Nor is it improbable, that
it was, to some extent, the fault of the ministers themselves, that they were
not better supporied ; partly because they did not wish to be called hire-
lings, and therefore neglected to explain and enforce the duty of liberality
with that stress which they did the duty of watching and prayer ; and partly
also, because the proper means were not adopted to realize this end. That
this cause, with perhaps some others, had, toa great extent, discouraged and
paralyzed the ministry in those days, must appear evident to all who
examine its circumstances and affairs. There was not that enterprising
Spirit in the ministry, to spread and push forward the work, that had before
characterized that body, and characterized it again in subsequent times. In
short, for some reason or other, the work had begun to stand still and to
retrograde.”
There is much truth in these pointed remarks, but the writer of them
entirely overlooked the potent fact that the depressing effects of the finan-
cial and commercial crisis which befell the comparatively young and
undeveloped country after the close of the war (1815) still continued so
severely that there was scarcely any business or money left. In addition
to this, immigration from Europe was much diminished,* and the young
Pennsylvanians became ambitious to step into the English, by which tend-
ency the Evangelical Association as well as other German Churches were
more or less affected.t
*)
The entire number of immigrants trom Europe in 1820 amounted to but 8,485,
of whom not one-half were Germans. From 1820 to 1830 only 7,000 German immi-
grants came into this country.
tT) The United Brethren in Christ especially realized this tendency.
History of U. B. in Christ. (German.) pp. 180, etc.
1821.] EVANGELICAL ASSOCIATION. 155
§ 140. Seven Preachers Locate!
In 1821 Conference assembled again in the church at New Berlin, Pa.,
to hold its fourteenth session, which lasted from June 4th to 8th. John Erb
was elected chairman and Jacob Kleinfelter appointed secretary. Two
itinerant preachers were deposed from office and two local preachers
expelled from the Church. Seven preachers located, namely, John Dreis-
bach, John Rickel, John Frueh, Samuel Muck, John Schilling, Leonhart
Zimmermann and George Lanz—all on account of physical infirmities or
poor health. Bro. Dreisbach exclaims regretfully, almost reproachfully,
with respect to this circumstance: “Almost one-third of the number of
itinerants of the previous year !”
Although the number of regular itinerants was made 9 less through
deposition and location, we see 6 new ones stepping in, namely, John
Seybert, John Vandersall, Frederick Glasser, Jacob Bixler, John Stoll
and John Hisenberger. Among these several proved to be “chosen
vessels ”—only think of John Seybert, for instance! Jacob Baumgartner,
John Vandersall and Christian Wolf were ordained deacons, and John
Dehoff and Adam Kleinfelter as elders. John Kleinfelter was elected
presiding elder. The stationing resulted as follows:
Canaan district, John Erb, P. E.; Schuylkill circuit, Jacob Kleinfelter
and Jacob Bixler; Lancaster circuit, John Breidenstein and John Hisen:
berger; York circuit, Benjamin Ettinger and John Vandersall ; Franklin
circuit, Jacob Baumgartner; Berkley circuit, John Dehoff; Lake circuit,
Michael Walter.
Salem district, John Kleinfelter, P, E.; Union circuit, John Seybert
and Frederick Glasser; Center circuit, David Wolf and Moses Dehoff;
Somerset and Bedford circuit, Jacob Barber and Daniel Middelkauf; Can-
ton circuit, Henry Hassler and Jacob Peters; Lancaster (Ohio) circuit,
Adam Kleinfelter and John Stoll.
The membership now counted 1974, a loss of 18 during the past
Conference year. The salaries of the preachers came down to $28.66, all
the preachers who traveled the whole year received the same amount,
besides traveling expenses, which amounted from $2.25 to $25.52. The
sum of money which was distributed was $554. 03, averaging 284 cents per
member.
With regard to the locating of so many preachers, Rev. William W.
Orwig expresses his view as follows :—
“itis not our object to cast any reflections upon these esteemed
brethren ; yet we cannot pass by this circumstance, without calling atten-
tion to the fact that the desertion from the ranks of the itinerancy of such
a large proportion in one year, besides the number who had located during
several of the preceding years, notwithstanding that some of them were
really unwell, and may perhaps have been almost unable to travel, cannot
1]
156 HISTORY OF THE (1821,
easily be reconciled with the high calling and the important work which
they had begun in the name of the Lord. Death by starvation would surely
not have been their lot, although they might not have been under any
obligations to their salaries for it; and that, under the circumstances in
which the work was at that time, they left the itinerancy without any bet-
ter reason than a slight indisposition, and thus by their withdrawal increased
the danger and imperiled. the very existence of the Church, we do not know
how to justify, however well disposed we might be to do so. With our
view of the call to the ministry, we cannot justify a cessation of the dis-
charge of the regular official duties, unless that minister should devote in an
equally effective manner, both his time and talents to the cause of God.
But in no case of accidental indisposition, where perhaps not even any
serious debility has taken place, is such a course justifiable—nor is it less
censurable where real want of support has been the cause, if such a relation
is continued after these obstacles are removed, whether it be by his own
efforts or otherwise. To resign the sacred office, because it is deficient in
prospects for a proper provision in old age or for accumulating wealth for
children or posterity, would be base and a denial of the faith once delivered
to the saints.
“This state of things affected Conference for several years to an alarm-
ing extent. To locate, either on account of bodily infirmities or of family
circumstances, had, as it were, become the order of the day, at the sessions
of Conference ; and yet the evil, it seems, was not properly understood,
nor were effective measures taken to remove it, or to arrest its progress.
“Whilecontemplating these unfavorable circumstances of Conference, it
is, however, refreshing to see that there were always others, though gener-
ally inexperienced men, ready to take the places of those who had with-
drawn ; and that many of the older brethren, who had withdrawn for the
assigned reasons from the ministry for some time, afterward re-entered its
ranks, and spent many years of usefulness in the service of the Church.”
We again quote from Orwig’s History, as follows :—
“Speaking of this time and these circumstances, Mr. Dreisbach says :
‘The wives and children of the itinerants of those days were not supported
by Conference, for which reason so many preachers were obliged to locate,
to enable them, as honest citizens, to support their families decently.’ This,
then, was the real cause why so many of the preachers withdrew from the
itinerancy ; and yet it does not appear in the Conference minutes of those
days, that any proper measures were taken to present this subject in its
proper light to the membership, and thus to check the progress of this
alarming evil !—Viewed in the light of truth or reason, this must be
regarded as a gross neglect of duty. If this subject had been properly
explained to the members, every one’s duty with regard to it pointed out,
and plainly indicated and enforced, there is little room to doubt, that the
salary of the preachers might even then have been increased by one-half;
1821.] EVANGELICAL ASSOCIATION. 157
which would have been not cnly more honorable for the Society, but also
contributed greatly to its more rapid spread, its increase in numbers and
influence. But in this, as in many other things, great indulgence must be
exercised, for the want of knowledge and experience in those days; con-
sidering that the Evangelical Association could not become in a few years
what it is at present, and that even now it has much to learn and in many
respects to reform. The ministers were certainly not lacking sincerity, but
intelligence and a proper spirit of enterprise.*
Kqually unsatisfactory and discouraging were the affairs of the Print-
ing Hstablishment in those days. In speaking of this, Mr. Dreisbach says:
‘In the last year (1819) the New Testament (in German) was printed and
bound in our establishment, but the edition was much too large for those
times and circumstances ; for, in consequence of an extraordinarily large
importation of books from HKurope, during the previous year, the prices had
been much reduced, and having other German books yet on hand, and the
number of our patrons being comparatively small, our books found a slow
sale, and thus the establishment suffered. Hence we were compelled to
curtail our printing operations, and to confine ourselves to the publication
of some few tracts. —Speaking of this Conference year, he says: ‘It was
resolved by this Conference, that the Standing Book Committee shall, if
possible, let out the Printing HMstablishment, if not, the work to be carried
on according to the means in hand ; or, if deemed best, to be suspended
altogether.’—This was about the last of the first Printing Establishment of
the Evangelical Association. The committee let it out for three years;
afterward it was sold, and Geo. Miller did all the printing and binding of the
books for the Society until, as already stated, the second establishment was
erected in 1837. The General Book Committee of the Society was, however,
always retained, and the book-trade carried on as circumstances required,
and finally all the debts of the Establishment were discharged.
In concluding this subject, we will add what Father Dreisbach
says of the year 1826: ‘Although our book affairs terminated in this
manner, yet we were not without consolation, for we were assured that
the purest motives had prompted us to engage in the work, viz., the
honor and glory of God, and the welfare of our fellow-men; and in
the next place, we were glad that we were not insolvent, but had, after
*) It may be in place to insert here an example of the support of preachers in the
United Brethren Church about this time. During the Conference year 1821-1822 the
amount contributed in their chief Conference (Hagerstown) was $620.50, which was:
distributed among 8 itinerant preachers, of which two—probably married ones—
received each $124.10, and the other six each $62.05. Ifthe above total amount had
been divided among 21 preachers, as was the case with our preachers, then each
would have received only about $29.55. Many instances of this kind could be cited.
They also felt the terribly oppressive effects of the financial reaction in the country.
These facts must also be considered.
158 HISTORY OF THE [1822.
all debts were paid, still some means left for carrying on the business in
the future.”
From this it appears, that the time under consideration was one of sore
trials for the Society, especially the year just described, and also the fol-
lowing. It seemed as if pitchy clouds were spreading over the whole
horizon of the Society, and the powers of darkness triumphing over the
newly risen light for a season.—Of particular persecutions in those days
there are no records extant, and it appears as if the violent storm had
abated, and the enemies of light and truth had dismissed their apprehen-
sions with regard to this small band of believers. But this state of things
was not to last long ; the temptation was not to exceed the possibility of
endurance, but was to terminate in such a manner as ‘to make a way for
escape.’
es
Oo
HISTORY OF THE [1854.
alot
i
/
ITT
HOTA Uaea cust eeccTr
View of the third Publishing House—1854.
saving. The whole front of this magnificent building measures 123 feet
on Woodland Avenue, and the depth is 100 feet. The interior arrange-
ment comprises everything that belongs to a first-class book, newspaper,
binding, electrotyping and printing business, leaving scarcely anything to
be desired. The reader will please take a good look at the view of the
present Publishing House and he will see that we have in nowise over-
stated the facts. ‘
Besides the blessing of God, resting so visibly on this institution the
following co-operating causes of its prosperity deserve also to be men-
tioned :
1. From the very beginning the rule to make but few debts was
adopted and practiced. The cost of founding the House and also of its
subsequent removal was almost entirely covered by voluntary donations,
2. The salaries of the officers and editors were always small, scarce-
ly half the amount paid in other similar institutions.
3. There is but one Publishing House in the Evangelical Association
in America, which, of course, is supported by all parts of the Church on
this continent.
1874.] EVANGELICAL ASSOCIA TION. 437
View of the New Building of 1874.
4, Themanagement has been always conducted with good business tact |
and strict honesty. The managing agents have always been preachers, and
their successful management has been one of the reasons why there has
been so little agitation among us for lay delegation among the lay-members
of the Church.
5. We have a progressive, reading membership who want a good
supply of church-papers and good books.
6. We have excellent church papers and magazines,
7. We have generally active, diligent and successful agents who
work for the House. Long may it flourish !
le we
NW
1 Ne
The Publishing House at present.
1836.| EVANGELICAL ASSOCIA TION. 439
A BRIEF HISTORY OF THE CHRISTLICHE
BOTSCHAFTER.
This grand Church paper appeared for the first time in January, 1836,
having but 700 subscribers, at a time when the Church numbered about
5,000 members. Adam Ettinger and George Miller were the first editor
and publisher. During that year the number of subscribers rose to
1,100. Aithough small in form—84 inches wide and 102 inches long, hav-
ing 8 pages—and ina literary respect somewhat imperfect, it contained
many articles of sterling worth, both original and selected, and also re-
ports of awakenings and revivals on the fields of labor, and some Church
news. This wholesome literature made the paper a very welcome visitor,
yea, so inspiring was it to some of the readers that they sent in not only
their gratulations in prose but also in poetry. Many subscribers not only
preserved it, but had its volumes bound and placed in their libraries ; this
was continued by many of them until later enlargements of the form of
the paper made it impracticable. The paper appeared at first monthly
at the annual price of 75 cents.
Toward the close of the first year Adam Ettinger resigned the editor-
ship, and General Conference—it being the sixth—held on the 14th of
November, 1836, elected William W. Orwig in his place as editor, who en-
tered upon the discharge of this office in April, 1837. Bro. Orwig had
been the chief advocate of the founding of the Botschafter and Publishing
House, and now he was also appointed collector for the House, editor of
the paper, chief manager, and was with two others also appointed trustee
for the erection of the Publishing House—work enough for three men—
with a salary of $150 per year.* Bro. Orwig was at that time far the
ablest and most energetic man among the younger portion of the ministry.
Under his editorship the paper made considerable progress in several
respects. General Conference in 1839, elected Charles Hammer as
managing agent, thus the editor could apply more of his time and attention
to the paper.
*) It may be quite interesting, and in some respects also just, to state here what
amounts of salary Bro. Orwig received during the first six years of his service in
the Publishing House, part of which time he served both as editor and managing
agent:
1837 . . $150.00. 1840 p ; $175.00.
1838 ; : 150.00. 1841 : ° 190.00.
1839 : 175.00. 1842 ‘ ° 190.00.
Additional by General Conference : ° 100.00.
440 HISTORY OF THE [1847.
In the beginning of 1840 the Botschafter appeared semi-monthly
enlarged in form and the price was raised to one dollar, to be paid within
the year, but those who neglected thus to pay were charged $1.25, Many
friends of the paper feared this arrangement would operate detrimentally,
but the editor was soon able to inform these faint-hearted ones that the Bot-
schafter had commenced its fifth year with 2,070 subscribers and there had
been less discontinuances at the close of the past year than in former
years,
In April, 1842, Hammer resigned the office of managing agent and
Thomas Buck was elected in his place, who, however, died already in the
following month of October. On the 1st of October the paper appeared
for the first time in mourning. Bro. William W. Orwig was again ap-
pointed as the General Book Agent, and William Bersch associated with
him as a helper in the editing of the paper, who from that time forth
for many years was a useful and faithful assistant in the Publishing
House.
The General Conference of 1843 again elected Adam Ettinger as
editor because Orwig, after seven years service retired from this work, and
John C, Reisner was elected General Book Agent. Ettinger used a sharp
pen, and as the Evangelical Association about this time was attacked by
several younger ecclesiastical papers of other denominations, as also by
several pamphleteers, he dealt out to them such sturdy blows that they be-
gan to realize something quite strange and retreated without ceremony.
The ninth General Conference (1847) elected Nicholas Gehr as editor
of the Botschafter, Henry Fischer as Chief Book Agent, and William
Bersch was elected regularly as assistant to the editor, chiefly because
Gehr had also to edit the Evangelical Messenger, which was called into
existence by this Conference. Mr. Gehr had served a little over one year
when his resignation was suddenly published in the Botschafter of May 1,
1849. From this announcement it appears that he had changed his views
concerning the doctrine of entire sanctification, and that he strongly
leaned toward the views of the German Reformed Church in Pennsylvania,
which he then immediately joined. John G. Zinser was then elected as
editor of the Botschafter, and the Messenger was entrusted to Henry
Fischer, having William Bersch for his assistant. But Bro. Zinser declined
the appointment. Bro. Fischer then called the Book-committee together,
‘which met on the 21st of June, 1849, and again elected William W. Orwig
as editor of the Botschafter. With the issue of August 1, 1849, Orwig
again entered upon the editorship which he had declined five years before.
The Botschafter prospered continually amidst these disturbing changes.
With the fifteenth volume (1850) a new chapter in the history of the
paper opened, it was again enlarged and received new types. It now
numbered about 4,000 subscribers and gained continually in regard to so-
lidity, prestige and influence.
1851.] EVANGELICAL ASSOCIATION. 441
The tenth General Conference, October, 1851, decreed the removal of
the Publishing House from New Berlin, Pa., to Cleveland, Ohio, and
ordered also that from that time forth 26 numbers should be issued annu-
ally instead of 24 as had been the case until then. Bro. Orwig was again
elected editor and General Book Agent, and John G. Zinser as assistant
editor of the Botschafter. The latter, however, could only serve about one
year, when he was compelled to resign on account of failing eyesight.
Bro. Orwig then, assisted by Bro. Bro. Bersch, served as editor of both
papers and General Book Agent until April, 1854. Certainly more than
enough work of an exhaustive nature for one man !
The West Pa. Conference, in March, 1853, called Rev. Charles G. Koch
of the Pittsbnrg Conference as editor of the Christliche Botschafter in
place of Bro. Orwig who had resigned, and as the Publishing House was
to be removed to Cleveland, Ohio, he also resigned as agent and Bro.
Hammer was again elected to this position, who, however, immediately re-
signed, whereupon Rev. Michael F'. Meesz of the East Pa. Conference was
elected, who also resigned. foxes cum ececoas
preaches at Muehlbach.........
assists Miller at ‘‘ Big Meetings”’
at Martin Dreisbach’s...........
enters into a written Covenant
with Walter and Miller........
presides at Original Conference. .
is elected Bishop
requested to compile a Discipline
his Handwriting etc.............
travels with John Dreisbach.....
holds his Jast Big Meeting.......
last stationing of Preachers......
last Word to Dreisbach
Blek Retrospect. .0ck<. 3.55 cece
on his Deathbed — happy and
heavenly........ Sntate Tialelgiece ta’ eas
Glorious Departure.........-.+-.
eee eet ew eee ree @
eevee ereeeo eve
Pages.
so 40, 41
eevee " . 8
unnamed
a a aL
Pages.
Albright, Rev. Jacob—Continued.
Burial—Tombstone.... ......... 91
GHarTacteristiess.. con soe ose oe 91-96
Allentown, Pa., Beginning of Work. 235
first Class formed............... 236
firsts Ghurehe puts. cteeege sae eee 279
A MAKENIN Ge CbC ed tivees ssc Cen, 334
Altimos, Rev. Solomon,...235, 283, 324
SA DIAN GRUUCLS a ae obese eo ies 287
wnties,« Memriche gc aoe ae ka. 21
A postolical Succession. .58, 59, 64, 65, oF
Articles of Faith, changed......... 99
Asbury, Rev. Francis tte diese nia see 35, 36
Hise iGWH, 6tC., CLC. sete vvesa tae 37
his Offer to John Dreisbach. . 108
Attack by Ev. Messenger.......... ..65, 66
Auxiliary to Miss. Society, etc. .... 302
B.
Bachtel, Rev. John....... RASA Mees 21
Background, Historical............ 1]
Baltimore, Md., first Mission....... 312
“y glorious Progress... .313-314
Bancroive. LLIstoriali.« wee ces oe etek 24
Barbers Revs Jacob peace veces os coee 160
elected Presiding Elder......... . 160
President of Conference......... 183
Member of Gen. Conference 1835. 242
Ue 1839. 293
ds . oy 1847. 390
Bavarians s..- <2. ener ce oie eres ia
ECR OLT A Vere tes octet Pp RRS a Ae 17
Becker, George....... eee kine Tene 75
Becker Fredericks wane e'ee cates 76
BeecKera bamuel cccw. wes Os coe: ae 76, 83
Benton, Col. Thos. E., Speech...... 177
Ber eheimer, Ray iWin ce 25
IBBISCU Se VWilllob os 2 s'sic ale siv'ecain' seas 359, 393
Bechishermie se veo a eee es 25
Betz, Rev. Matthew, enters the Min-
istry.. 96
his Success on the New Circuit. . 106
Seybert’s Spiritual Father....... 103
V OF Vs DUCCESBL UL 2 secaiue'nte chatieivig ales 119
ies 1k BNE Ord. o4 scr ausia 4 wise oa 119
Big Meeting—First and Second..... o4
Biographies of Albright and Miller. 211
Bissey, Rey. Chase. occas scvne vce s 151
Blockhouse, ete. .. PE ae oa hele
Boas, Rev. Jacob, visits Illinois... 260
his Report, ete. oo 261
Missionary in Baltimore, Md..... 312
BOO: DISNOD UM: si sche ty o.cn'< ald 6 23, 35
Fellowship with Otterbein....... 36
Joins the M. E. Church.......... 37
— 458
Pages. Pages.
Boehm, Rev, flenrys+.cawes. sss 37-101 | Buck, Rev. Thomas—Continued.
Book-Commisson. .134 5135, 145, 157, 482 President Eastern Cont RP, 1833 217
Borauf, Rev. Frederick...... . 214} locates we AACR eo 225
Borkert, Rey. Jacob, Miss. in N. Y.. 301 ES aot sqakee te: a
—e elected again Presiding QP is
must retletha tinic iar gr Member and Chairman 7th Gen- |
Miller, ral-Conferenceig.s i. «ss yeas 5
eTaitore rents yee aA , 439| elected Publishing agent teenie ees 346
Ettinger resigned and Wm. W. Obituary :% cuts 2.s0 een le 348
Orwig elected io) dace assigns» 439| Bucks, Rev. Henry................ 309
Chas. Hammer elected Agent.... 439| Reports on Work............. Sa,
Salaries of the Editor............ 439| Forms a Class at Liverpool, O.... 279
Botschafter semi-monthly......... 440 Member of General Conf. 1836.... 252
Hammer resigns—Thomas Buck, Peman ate he. “ 1839.... 293
Apert BAL). sates inwelin ins ater = cane 440 1843.. . 267
Thos. Buck dies. ve ceccwcee. 440| Buckwalter, Abraham.....:.....:. 57
Orwig again Agent...........06. 449| Business Rules of Conference....... 105
Orwi ig retires WRAR Ree te eel eS 440 Butz, John ea aheal eters sete ee ee cess cease 207
Adam Ettinger again elected Edi- Buftalo, N. Y., Beginning and Pro-
TIES eet ince MAL EERE EE 440 gress of Work.........++-++-+- 262
Rey. J. C. Reisner elected Agent. 440 Watchmeeting.. 0 sic 0c cdeeke + seee 264
Rev. Nicholas Gehr elected Editor 440 C
Rey. Henry Fisher elected Agent 440}. :
Gehr resigns — Rev. J. G. Zinser, Campmeetings—The first.......... 106
GIGOP OM A cus ected ss nae rts 440} “the VSECONC we wis ac cule hele eee 107
Zinser declines the Appointment. 440 Origin Of 4 Sit ac dt. ae 107
W. W. Orwig again elected Editor 440 at Philip Breidenstein’s.......... 112 .
Botschafter enlarged and new Dreisbach held four.............. 120
Sg ec BNE baptist AK SR NATE or 440; what Orwig says about such
1851 Orwig again elected Editor.. 441 Meetings: 2. ccs <2. souieae mae 120
Rev. Chas. G. Koch, elected Edi- Examples how Campmeetings
PON ATRG salanest ates seen oe 441 werd’ COndUCTEd [i500 . tsa seme 123
Botschafter removed from New six Campmeetings in.1815....... 127
Berlin, Pa., to Cleveland, O..... 441] One on the Land of John Adam
Payment in Advance adopted... 441 Hening sp.s be FR nad 5 146
C. G. Koch reelected............ 441| Ernst’s Campmeeting............ 172
Wm. W. Orwig elected Editor 442} victorious at J. A. Hening’ ca oe 183
ROM IDG tins acai has eels 442! victorious at Hegerman’s, Wayne
Rev. Rudolph Dubs elected Editor 442 Co: Ohig ie vasa seca one 187
Paper much enlarged............ 442} victorious at Orwigsburg, Pa..... 211
Rev. Martin Lauer elected Editor how Bro. Zinser traveled to Camp-
ASTONE RAS Citrate eee a swa ete 442 IMCSUINOS. [oe oe oe el 233
Rev. Wm. Horn elected Editor Campmeeting at Selinsgrove, Pa,. 243
ROT Orcs ie ne Contes edie water 442) a Remarkable one at Mertz’s 1836 245
Paper again enlarged...... “atic 442} crowned with Success in 1837.... 257
Jubilee Issue 1886s, AT. 442| blessed Campmeetings....... /274-276
Development of List of Subscrib- “ Peo kit Sy ogra ateeyne ea 279
BTS Os ca vas viet a iets cee 449 = BMP eA, Sheds aes 297
Breaking the Ice...............-.. 118 4 PR a ey Rr ie = 303
Breaking sGyrOund 2205.0 c- «sw sare ce 118 ne se amgemny P Fe ey <> 309
Breidenstein, Rev. Philip....... 100, 162 uf tte iat: pean aide eee 316
Breidenstein, John............. 149, 164} remarkable Occurrence at C..... 317
Brights JONU. wswiedsecttecssss i . 293
PLING... sas esse cece eee see BP acit ; « 7" 9099
Chairman of pruacepionenepn ee ig? We Northumberland Circuit....88, 102, 103
dies in the Lordi sis ac sacle tee eee "393
Meeting”. .... sss. 2 eee eeeee $l) Zinser, Key. John Gy... ... ss cee ee 188
enters into a written covenant enters [tineérancy.....2....stee 188
with Albright and Miller...... 82] ordained Deacon... ...2 22.0. sem 203
nee Rue a compile Discipline He begins the Work at Cedar Creek
is ordaine OLR ay srcies 0 evreee Disp ssis-c.v ogbeb ss g Suueye Sousa 204
ITOAIR) BELL cise lsre ers Meee ea le eee mx ae 106). discomfits’a Parson .4t. seen 204
publishes a Hymn-Book......... 106) elected Presiding Elder.......... 225
John Erb’s Letter to him....... 112 how he travels In :1836::2, 5 cress ei 233
retires from Itinerancy.......... 119 s { / ASSO cake ae 280
his last sermon at a Campmeeting 127| Secretary of fifth General Conf... 237
ae aeraaT able Prophecy sc. cncn ae Member of sixth General Conf. . 252
TC IES Ga'sint.a'aiopt-aaisiaie af Siataals Aitiers : seventh ‘ .. 293
Character and Testimonies...... 149| visits Illinois as Presiding Elder.. 821
Walz, Rev. John—Conversion...... 394, his District, 2000 miles.......... 322
SS Expenses Suis x tects oe Minne ea a Member of eighth General Cont. . 367
AEA ONOT gis staat seta 4 cate sa ee nint 389
Washington, Gen. Geo........ 25, 26, 28} apppointed Editor Chr. Botschafter 393
Weiser, ‘John Conrad....scsseeeees 13 | Zinzendorf, Count.?.......... 16, 20, 21
W ieand, Daniel..
e020 6 0.86 9 0:9 6:9 eeree 189 Zoll, Joseph 2. eee
.164, 169
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