":

Mix
ttH3
U&3

YALE UNIVERSITY
LIBRARY

THE AMISH MENNONITES.

A SKETCH OF THEIR ORIGIN, AND OF
THEIR SETTLEMENT IN IOWA,

WITH THEIR CREED
IN AN APPENDIX.

B Y
BARTHINIUS L. WICK, A. M.,
FELLOW IN HISTORY, STATE UNIVERSITY OF IOWA.

IOWA CITY, IOWA:
Published by the State Historical Society.
1894.

The Amish Mennonites,

INTRODUCTION.
'T is the purpose of the author to trace briefly the origin
and growth of the Mennonite movement from its first
appearance in the valleys of the Piedmont to its con
summation into a creed in Holland — and its story as it has
been recorded in America, and in later years in Iowa.
In church history the Netherlands figure as the home of re
ligious' freedom.
It was in the struggle against the terrors of the inquisition,
that Menno Simon1 began to proclaim the doctrine of peace,
declaring that the Christian church had no right to defend a
creed on the field of battle.
The Mennonites2 look upon the Waldenses as the founders
of their creed.
1Simon did not claim to be the founder of the sect that bears his name,
but simply the expounder of that form of non-resistant belief, which can be
traced back to Apostolic times, and since held by people known by various
names — Disciples, Believers, Christians, Saints, Brethren, Albigenses, Wal
denses, etc., all professing to follow, as nearly as possible, the plain teach
ings of Christ and the Apostles.
'See Dr. Ypey, Geschichte der Hollandischen Baptisten, cited in Cassel,
Geschichte der Mennoniten. Van Bracht in his Martyr's Mirror, takes
this view;. also Schyn, Maatschoen, Mehring and Roosen, the foremost
historians of the Society. Ten Cate, the Dutch historian, discusses the
matter at length in Ge'schiedkvind onderzoek naar den Waldenzischen' or
sprong van de Nederlandische Doopsgezinden. Me claims that the Wal
denses, who were weavers, fled to Bohemia and Flanders, where they be
gan their trade of weaving; that many of them came to England and there
laid the foundation for the largest spinning industry of the world. See
also Pennypacker's Historical and Biographical Sketches, pp. 20, 41, 47
and 160.

4 The Amish Mennonites.
THE ANABAPTISTS.
The Anabaptists were the forerunners of the Mennonites
and from their ranks came many of the followers of Menno
Simon. The word is a term applied to sects who deny infant
baptism, but in church history it denotes a sect which took an
active part in Germany and the Netherlands during the Refor
mation.1 In Germany, the Anabaptists were known as Tau-
fers, and in Holland as Doopsgezinde. In England the Tau-
fers were called Baptists, while the Doopsgezinde were known
as Mennonites. In Moravia the Anabaptists called themselves
"Apostolical*' and by their practices carried religion to its ex
treme limit, as regards mere formality; to imitate the Apostles
they went barefoot, held a community of coods, dressed in
black, had gloomy views of future judgment and mortified the
body in all manners of self-infliction, in order to be more ac
ceptable in the eyes of God. Dorner speaks of "Anabap-
tism as a malad}' of fanaticism which spread like hot fire over
all Germany." It is true that religion manifested itself in the
Anabaptists in forms, other than in an}' other sect. Their
views as to the true constitution of the church and its relation
to the state, and the efforts they made to maintain their opin
ions, is a great problem. If you look at the lawlessness of
the leaders, you call it fanaticism; but if the other side is
studied, we see nineteenth century ideas of tolerance, of free
dom of worship.2 It seems that the Anabaptists wished to
carry the reforms which Luther pleaded for to their limit,
without reflecting on the outcome of such a course. The
story of their brief career is short, covering only a few years,
but if we should enumerate the events that transpired, and
apply their meaning and import to later history, it would
cover an interesting epoch. If we turn to Switzerland, they
fight for liberty and virtue, and win success; in Germany they
are blinded by enthusiasm and misled by prejudice, still there
is much to admire in their actions, for they saw no other way
'Schroeckh, Christliche Kirchengeschichte, vol. 5, p. 429.
» Hurrage, "Anabaptists in Switzerland."

71ic Amish Mennonites. ^
to attain spiritual freedom, than by "demolishing the castle
and destroying the church." In Holland they were equally
heroic, although many of them, especially the Mennonites, re
fused to resist by force, or defend by the sword the creed
they found in the well-thumbed Bible.
THE RISE OF THE MENNONITES.
"The word Mennonite, like Calvinist and Lutheran, is a
term used to designate, not the opinions of an individual, but
the modes of religious doctrine of the person whose name it
bears, as an eminent expounder." Thus the name forever
linked with the Mennonite Church is Menno Simon, the con
temporary of Luther, Melancthon, Calvin, Zwingli, Bullinger
and Bucer, the great theological giants of the sixteenth cen
tury. They represent antipodal characters. Luther was a
Machiavellian, Melancthon was a shrewd, self-controlled,
modest believer; Zwingli and Calvin were blunt and impetu
ous, who sought to invoke religious reform even by burning
heretics and gagging thought. Simon is less known than these,
for his work was not quite so extensive, still the large so
ciety that he organized gives ample testimony to his worth;
and the bold utterances imbued with " Erasmian culture" that
he made use of, to defend his course, fit him well for a worthy
antagonist among these reformers. Protestantism owes him
undying gratitude, although jn his life-time he received from
its hands nothing but disdain and dishonor. The influence that
he exercised among the discontented Christians who really
belonged to no sect but were at outs with all of them is ex
tensive and worthy of commemoration.
Menno Simon was born at Witmarsum, a. village near Bols-
wert, Friesland, 14921 and was thus ten years younger than
Luther and five years older than Melancthon. Little is known
]The date of his birth is variously given at from 1492 to 1505, and of his
death at from 1559 to 1561. The last investigation made by J. G. de Hoop
Scheffer, Professor in the Theological Mennonite Seminary at Amster
dam gives the date of his birth at 1492, and that of his death at 1559. See
Ifassel, p. 39.

6 The Amish Mennonites.
of his early life except that he was educated for the priest
hood in the Catholic Church and took orders in his twenty-
eighth year, when he began his labors with much activity in
the field that he had vowed never to renounce. While he
was priest at Pingum, he happened to be at Leeuwarden when
an Anabaptist by the name of Sicke Snyder was beheaded for
being re-baptised. This act of cruelty Simon could not recon
cile with the tenets of his creed. He consulted the Scriptures
but could find nothing concerning infant baptism. The read
ing of the Bible gave him new food for thought. He says,
"I had been a priest several years, but had never read the
Scriptures, spending my leisure time in feasting and carous
ing."1 In 1524, he withdrew from the church and gave him
self up to study and meditation. It was some years after this
that he joined a small sect called Obbenites, w:ho held that
while on earth, true christians had to suffer persecution, were
non-resistant, and hoped for no millenium. In 1535, a number
of Anabaptists had taken refuge in a monastery at Bolswert.
As they were unwilling to renounce their faith, nearly all of
them were put to death; among the number was Peter Simon,
a brother of Menno. This cruel sight made such a deep im
pression upon his mind that he was joined by a few, who had
escaped the gallows, and lived in seclusion, praying and med
itating." Desiring to know the grounds for infant baptism, he
consulted Luther, who replied, "that children were to be bap
tized on account of their own faith." As this did not satisfy
this inquiring seeker after truth, he then sought Bucer, the
great Stra'sburg reformer who held "that baptism would
cause those who had the training of children in charge, to
bring them up in the way of the Lord." Bullinger was next
consulted. He pointed " to the covenant and the circumci
sion," which Simon could not substantiate by Scripture.3
Afrer much travel in search of light, he returned home in a
1 Works of Simon, p. 3.
-See Carl Roosen, Life of Simon, pp. 25-29; also, Cassel.
3 Simon, Renunciation of the Church of Rome, p. 4.

The Amish Mennonites. 7
\
worse state of mind than when he left, waiting for "the in
ward light" which the schools and the scholars were unable to
furnish him. He felt that religion had become a mere formal
ity. Simon wished to make religion less a matter of ex
ternal forms and more an affair of the inner life, to strike at
the root of the evil by making the ministry free; to establish
a free altar where all could worship in spirit and in truth,
without the reading of mass, or the listening to sermons de
livered by a paid hierarchy.
In public discussions, by books and pamphlets, Simon used
all the resources of a subtle mind in the cause of humanity and
in obedience to convictions which he felt were just before
God. His was the ascetic rule of obedience to the inward
monitor, which reproved the penitent sinner in the quiet
council chamber of the soul.
It was while Simon was hiding, and engaged in meditation
and writing in the little village of his birth in Northern Hol
land, that eight pious, persecuted followers of Christ came to
him, asking that a society be organized. This was in 1536.
" For the sake of those pious souls, who were of the same
mind and spirit with themselves and with me, the eight with
much solicitude, kindly requested me to act as their spiritual
adviser."1 Such was the origin of the first so-called Mennonite So
ciety2 composed of a few peasants in a country, where so
many bloody battles had been fought for religious opinions.
To avoid persecution, this little company worshiped in the
open fields. They were a people earnest and honest, with im
movable faith grounded on the Bible, their only guide. They
suffered persecution without complaining, submitted to suffer
ing with pious resignation which adds such a charm to the
1 Renunciation of the Church of Rome, p. 5.
2 Dr. Keller writes in the Badische Gemeinblatt that the word "Mennon
ite" was not used for a century. The members called themselves "Society
of Christ, or Society of God, or Anabaptist Society of God." First in 16651
was the word Mennonite used, and then but once. As late as 1759, a cer
tain H..Funk used the term "Society of Christ in His Will." Cassel, p. 296.

8 The Aniish Mennonites.
Christian life, and forgave their persecutors, feeling that " God
doeth all things well."
Between the Mennonites and other Protestants there soon
arose a bitter feud, the latter seeking religious freedom by the
sword, which method the former considered inconsistent with
Bible teaching.
That the seceders from the church of Rome would have ac
complished their end without so much blood-shed, is now con
ceded by many. But those were troublesome times; too often
enthusiasm took the place of reason, and apparent success
many a time became a harder test than misfortune, and a
prosperous condition obtained by arms brought nothing but
corruption. The first convention that the Mennonites held, seems to
have been at Buckhold, Westphalia, in the year 1538, when a
creed was drawn up by Simon, Dirck Philip, Battenburg and
David Joris.1 The first work in defence of the creed here
drawn up was a pamphlet against John of Leyden. in which
Simon with much force exempts his followers from the ap
proval of such methods. His next work appeared in 1539,
and is still looked upon by the society as its true apology.
being called " The Fundamental Book of the True Christian
Faith." The Antipedobaptist view that the convention
adopted Grebel and Manz had already accepted at Zurich in
1525, having organized a society there, having for its basis of
faith, baptism upon confession.
Hermann Schyn, the Mennonite author, asserts that, they
never were Anabaptists, still the first congregation had allied
themselves to that body and many of the views of that sect
have been introduced into the Mennonite creed.-
The persecution against Simon was doubly severe. He had
been a prominent priest and now he became the acknowledged
] Carl Roosen "Life of Simon," p. 32.
2 Dr. Ypey, Professor of Theology in the University of Groniu..-en and
Dr. J. J. Uermot, court chaplain in Holland, both Mennonites, or at lea-t
such by descent, do not hold this view. See also Schroeckh ; Barch
Religious Societies; Buck, Theological Dictionary; and Cassel, p. 38,

The Amish Mennonites. 9
leader of the Anabaptists (Taufgesiten) which name was as
much hated and as terrible throughout Europe, as the word an
archist is to-day. Whether the adherents of Simon belonged
to one society or another, matters little ; certain it is that when
they assembled under Simon's leadership, they were as law-
abiding as before they had been lawless; no more ranting, no
more extravagance. Says the leader, " I am not a follower of
Munzer or any other seditious sect, but have been called un
worthily to this office by a people, who were ready to receive
Christ."1 The little congregation that began so unassumingly spread
with considerable rapidity over Holland, Switzerland and Ger
many. The progress being due no doubt to Simon's exer
tions, both as a writer and as a preacher. But, as' soon as
proselytes became numerous, the leader was hunted like a crim
inal, a price being put upon his head, and a person being put
to death for giving him shelter without knowing it to be a
crime.3 At last Simon and his followers were compelled to flee from
Holland, when Philip II, in 1555, assumed control, and by arbi
trary measures, sought to destroy heresy. Although perse
cution was directed against all Protestants, the Mennonites
being non-resistants, suffered most severely.
Martin relates that three thousand Mennonites suffered
martyrdom in Swabia, Bavaria, Austria, and the Tyrol, and
six thousand under the reign of Philip II.
There were nearly as many martyrs among the Mennonites
in the city of Antwerp alone as there were Protestants burned
at the stake during the reign of "Bloody Mary."3
Simon and some of his followers fled from their retreat
among the dikes of Holland to Hamburgh. When the inhab
itants, who cared more for trade than for religion, were
threatened with the loss of their Hansa rights, Simon was.
1 Preface to his Works.
5 Martyr's Mirror, p. 382.
3 E. K. Martin, Pamphlet on Mennonites.

10 The A wish Mennonites.
compelled to flee to more hospitable quarters, which he found
with a German, Count Van Vreesenburg, of Oldeslohe in the
duchy of Holstein, where he was permitted to print his writ
ings and where his followers secured protection by the pay
ment of one dollar each.
Here Simon labored assiduously till the close of his life, in
LS59- He was buried in his garden as was customary among early
Christians. No monument has been erected to his memory.1
His work continued for a quarter of a century, during
which time he traversed Germany, Switzerland and Holland.
His ministerial labors were attended with remarkable suc
cess, and large additions were made to his followers. From
Eyfelt to Moravia, there were fifty churches, comprising each
from six hundred to one thousand brethren.
At a conference held at Strasburg, there were present fifty
elders and several hundred delegates.
After Simon's death, the society grew with increased vigor.
Privileges were granted them by states formerly hostile, for
the members, by their industry and economy, proved them
selves prosperous and model citizens.
In many of his views, however, Simon was in advance of
his age. In the last years of his life, discussions arose con
cerning the nature of the ecclesiastical ban, but were kept
under by the personal influence of their leader. After his
death, they were renewed and for the next half century were
more destructive than were external oppressions. Hugo
Grotius remarks that " their divisions were so numerous that
they could hardly be numbered."
The Mennonites were not the only ones thus rent with dis
sensions. All Protestant societies suffered alike. The States
General finally summoned a Synod at Dort iri 1618. This
settled the contest between Calvinism and Arminianism, after
six months deliberation.
'The church in which Simon preached in 1536, was rebuilt in 1828(F)
;md was abandoned in 1876. A large stone church has been erected to his
memory at Witmar.

The Amish Mennonites. 1 1
In 1626 the Mennonites made specific reply to charges
made by their enemtes. Four years later they held a Synod
at Amsterdam, which was followed in 1632 by a Synod at
Dort, which adopted a Confession which has since that time
been the creed of the Mennonite Church. (See appendix.)
THE AMISH MENNONITES.
The Amish or Ornish Society, dates back two centuries, to
the reformer, Jacob Ammon, who in 1693 separated from the
congregations which to some extent had deviated from the
articles of faith drawn up and adopted at Dort, in 1632. In
Europe his followers were called Upland Mennonites, to dis
tinguish them from the Lowland Mennonites; also irreverently
denoted as Hookers, because they wore hooks and eyes on
their clothes instead of buttons. In this country they have
been called Amish, after the person who, in a great measure,
materially re-established their form of belief.
Of the founder we know but little more than that he was a
native of Amenthal, Switzerland, but had taken up his abode
in Alsace. Perhaps he had been driven from his native
country on account of the religious persecution in 1659, when
many of the Mennonites were compelled to flee, and on the
borders had to sign an agreement to which the government
was a party, that they should never return. This extreme
severity on the part of the government reached the ears of
members in Holland, who drew up a petition which was sent
to the burgomaster of Rotterdam, who became so much
affected by the inhuman treatment of the Swiss brethren that
he sent an ambassador to Switzerland to intercede for them.
His mission resulted in establishing religious freedom.1
Ammon was a minister and elder, spending much of his
time travelling in Alsace, in Switzerland, in the Palatinate and
in Holland. Everywhere he sought to extend virtue and
piety, to uphold a standard of strict morality which even ene
mies have associated with his memory. His mission seemed
'See E. K. Martin.

12 The Amish Mennonites.
to bring about a revival of the old faith, to bring back to the
Society the spiritual exuberance of Simon's earlier work; to
direct the earnest seekers after heavenly manna to accept trie
" spirit of Christ in their own hearts."
But dissensions were frequent where creeds were taught
and but few books on the subject of belief. Consequently the
teachings became as numerous as there were ministers and
districts. Some held to the letter of the creed, and to the
teaching of Simon; others taught more in harmony with the
drifting tendencies of a sceptic age. Slowly strife, schism, sep
aration began to make themselves felt in the scattered com
munities. The greater number seemed to favor more wo?-ld-
liness, more freedom in their religious belief. Nevertheless, a
few led by Jacob Ammon, adhered rigidly to the ancient
ordinances and the Confession of 1632. The rigid party as
serted that the Society had violated the ordinance, by letting
it remain a dead letter without even a faint attempt to enforce
it. One of the principal points of controversy was about the
shunning of expelled members, according to Scripture pas
sages, 1 Cor. 5, 9-1 1 ; 2 Thess. 3, 14; Titus 3, io.1 This
Amnion's opponents understood to mean shunning expelled
members at the communion table only.
In 1690, Ammon and Christian Blank, both elders, began a
series of examinations to investigate the matter of faith in
Switzerland and in the Palatinate. The results were, that as
the accused did not appear, they were expelled by Ammon
and his coadjutors. This act was too harsh and hasty, al
though his views were based on Scripture authority. The
accused, who also had a following, disowned Ammon and his
followers. This was the course of events for some time until
a final separation became inevitable.
Ammon, the leader of the conservative branch of the
Church, although without the scholarship of Simon, was a
person of varied attainments and a leader of men. Beneath a
rough exterior there beat a warm heart, but he could be stern,
1 See article 17, Conlession of Faith.

The Amish Mennonites. 13
severe and resolute when required to yield to a majority
whom he thought to be wrong.
His preaching was powerful and penetrating; his arguments
were often unanswerable. At the same time his compassion
for the suffering and his hatred of tyranny were as strong as
in the sympathetic heart of Simon himself.
THE MENNONITE CREED.
Since the organization of the first Mennonite Church, three
centuries and a half ago, composed of hardly a dozen mem
bers, there have, in course of time, sprung up as many divi
sions as at first there were original members. Strange as it
may seem, all of them look upon the Confession of 1632 as
the fundamental doctrine of their faith; their differences have
been mostly touching disciplinary matters and have led to two
divisions, conservative and liberal, and the questions decided
on have been mostly what practices shall be prohibited and
what old customs shall be retained. It may be mentioned that
the Mennonites have never professed any separate theological
or historical creed, but have held to the letter of the Bible as
closely as possible, and thus they have abstained from formal
ity, either as part of worship or as a condition of membership.
The great mysteries of our faith, free-will, predestination,
election, reprobation, although constantly discussed in every
church gathering on1 the continent, the Mennonites have re
frained from taking part in these discussions which generally
lead to ill feeling and hatred, instead of to any practical results.
However, they have always rejected the doctrine that "the
promises of God to His church, as recorded in Holy Scrip
tures were the exclusive possession of any outward, objective
corporation of men." Their creed has not been philosoph
ical, but practical, not devoted to empty theories, but to real
things, to reach the sinner and to have him come to a know
ledge of his sins. "Bring men immediately to Christ" has
been their doctrine.
Their most striking differences from other Protestant
Churches are these: Their views of baptism, their objections

14 The Amish Mennonites.
to oaths, to military duty, to office-holding, and to a paid min
istry. In doctrine of grace they hold that Christ died for all;
and in regard to the communion agreeing with Zwingli; the
practicing of feet washing; the shunning of expelled members;
rejecting all revenge; denying the moral right of going to law
in settling differences, and disbelieving in divorce.
" Ours is the faith once delivered to the saints," is the Men
nonite saying; consequently their church government is very
simple and is administered by three orders. The first order
is the elders, or bishops, who preside and administer the sacra
ments of baptism and the Lord's Supper. The second class
is that of the ministers who take part in worship and instruct
the young. The third class, called deacons, are chosen from
both sexes and are ordained to care for the poor and the
infirm, to assist in administering the sacraments, and in the
absence of ministers to take their places. The elders and
ministers are installed by public prayers and the laj-ing on of
hands. The manner of choosing officers among the Mennonites is
unique, and may be mentioned in this connection. After an
appropriate sermon has been preached by an elder and the
minister has offered prayer to the effect that the members
may be guided aright in the matter, the officers then retire to
an adjoining room, whence the members pass through one by
one, naming the person they believe the best qualified for the
place. If the choice is unanimous, the person thus chosen is
after a rigid examination installed, but if there has been a
number of persons suggested for the office, a day is named on
which to choose by lot one of the persons thus suggested.
On the appointed day, any one can suggest the name to which
his mind has been drawn. After a season of prayer that God
may rightly select the proper person, the deacons take as
many hymn books as there are candidates for the position and
they place in one book a slip of paper on which has been
written, " Herewith God has called thee to the ministry of the
gospel," or "the lot is cast into the lap, but the whole dispos-

The Amish Mennonites. 1.5
ing thereof is of the Lord." The books are all alike in ap
pearance and placed on a table. Each of the persons nom
inated then takes a book, and he who gets the volume con
taining a slip of paper, is regarded as the divinely selected
minister. Other officers are chosen in the same manner.
The meetings are divided into districts, each district ap
pointing delegates to meet at stated times for consultation.
In church affairs the Mennonites resemble the Congregation
alists in this, that each meeting has the right to regulate its
own affairs. In their business meetings they never vote on
any question, orally or by ballot, but in cases where opposi
tion is shown, a delay is had until unanimity has been ob
tained. This often retards important business and must as a
consequence leave much unfinished business that can never be
disposed of; however this singular method seems satisfactory
to all.
The Mennonites, like the Baptists, Arminian Brethren,
Dunkers and Campbellites. reject infant baptism. The gen
eral body of the Mennonites and Amish baptize by sprinkling
or pouring only, not by immersion. The various divisions
look upon water baptism merely as an outward sign of admis
sion into church membership, and reject the theory that its
administration confers some spiritual benefit on the one that
receives it. This was a long stride in advance of the theories
once held. They also hold that infants are saved through the
mediator with an everlasting salvation. Truly a comfort to
parents who bury their children in infancy.
The communion is looked upon as an outward act com
memorating Christ's sufferings and death. It is administered
only twice a year — in the spring and in the fall. Each intend
ing participant is examined concerning his spiritual life several
days before participating in the rite. If his manner of life has
not been what it should be, he is denied the precious privilege.
After the communion feet-washing is observed, small tubs
being used. The sexes perform the office among themselves,
each in turn washing and wiping the feet of his brother or her

16 The Amish Mennonites.
sister and giving at the same time the hand of fellowship and
the kiss of peace, each partner saying to the other, "May the
Lord wash and cleanse us," to which the other responds
" Amen." The Mennonites, like the Quakers, believe that "the true
gospel ministry is not the result of a theological education, but
that it is a gift bestowed by God and 'not conferred by any
human authority." From the very beginning they have taken
their stand against a "hireling ministry," and the payment of
tithes — two things, which in the eyes of the world were es
sential requisites for a religious organization, and for such
bold assertion they have suffered untold hardships. Of late
years the question of a hireling ministry has been much agita
ted, one party favoring such a step, claiming it to be in harm
ony with our times, while a stronger party has repudiated the
new doctrine, being fully satisfied with the old. Still the
society has expended large sums in the mission field, and the
traveling expenses of the ministers have always been borne
by the society. The ministers in addition to their spiritual
work do manual labor, financially being as well-to-do as the
others, while their sermons which we have had the privilege
to hear, have been above the average.
The Mennonites were among the first non-resistant sects,
and the first who strenuously opposed the taking of an oath
which had made perjury common. The members for refus
ing to do what they thought was wrong, were imprisoned,
beaten and publicly put to death, on the very scaffold ad
monishing those about them to be steadfast, facing death
without a shudder, Clinging to the tenets of their faith with
all the tenacity of their race. This first party of peacemakers
has grown to a mighty power in the world; the faint echo
which resounded from the low marshes of Holland less than
four centuries ago, has since re-echoed in everv civilized
country. What was then a new doctrine has been recog
nized by leading statesmen — that there is a better way to
settle differences than by war. which necessarily means that
'•might makes right."

The Amish Mennonites. 17
Evil speaking is prohibited, and perhaps in no other society
is this rule so rigidly enforced; no language, either reproach
ful or untrue concerning others is indulged in, so as to injure
any one, still it must not be understood that ministers and
others may not admonish, both privately and publicly, if it be
necessary. The Lord, they think, reveals to each one who seeks Him,
whatever such person needs. Madam Guyon's words have
also their spokesmen in these people "That which you seek
without you, you have already within you."
Excommunication is founded on natural rights which all so
cieties have of excluding members. This rite is very severe
among the Amish especially. Nothing will be tolerated of an
expelled member, unless he acknowledges his error and is re
instated. In the shunning of expelled members, they even go
so far that the accused party cannot eat at the same table with
the others, no matter if it be wife, husband, or child, that has
erred. Another party is not so severe and holds that the
shunning should only be enforced at the communion table.
To be good in little things, they claim is the christian's
duty, and to do anything that would be dangerous to the
moral character one of another is wrong. To do as you
would be done by has been their motto. Early they began a
warfare against slavery, the use of intoxicating liquor, the use
of tobacco , and extravagance in dress; and this warfare has
been kept up to the present time. Their mode of dress to
day is essentially the same as that of the Dutch peasant of
the first half of the sixteenth century. Among the Amish
the beard is worn long, and shaving is forbidden. Other
Mennonites mostly shave; the leaving of the beard in spots
upon the face, keeping it waxed and variously trimmed, must
be sinful. The same opinion is held in regard to hair-braid
ing, the wearing of jewelry and of showy colors. In build
ings they ma}- expend large sums for comfort, but discard
every ornament. Whatever a person takes a secret pride in
they think should be avoided, as it may lead a person astray

1 8 The Amish Mennonites.
from the path of duty. We know of one instance where a
woman was very successful in the cultivation of flowers and
became noted throughout the neighborhood where she lived..
She spent more and more of her time in the flower garden
that should have been spent in other more pressing duties as-
a housewife, but she was susceptible to flattering compliments-
paid her, which made her proud. One day as she was neg
lecting her other duties and working in her much prized
garden, it suddenly appeared to her that it was wrong to
waste so much time, just to gratify her sense of pride. While
thus musing about her past conduct, she destroyed all her
plants, being fully convinced that God would surely some day
call her to account for the hours wasted — hours that might
better have been spent in some other occupation. This little
incident goes to show, how in all things, the members wish to
live God-like lives. Truly to be good in little things is not a
bad lesson to learn.

THE MENNONITES IN AMERICA.

However much the Mennonites accomplished in Europe,.
their proper field of action seemed to have been on this side
the Atlantic. However many the names of great worthies
of Dutch, Swiss or German stock they can point to, as having
made the Society so eminent in the old world, the new world
can point to scores of descendants whose ancestors had been
burned at the stake because of their faith. It was Pennsyl
vania that reaped the greatest reward from these people, and
its present prosperity can. in a great measure, be attributed to
the thrifty, economical peasants and their descendants who
settled at Germantown more than two centuries ago.
Willem Rittenhouse was the first Mennonite Elder in

The Amish Mennonites. 19
America. He came from Amsterdam in 1688. His ancestors
had been paper manufacturers at Arnheim for several gener
ations and he himself had learned the trade. Only two years
after his arrival in this new country, he erected the first paper
mill in America.1 The first book that the Society had pub
lished was an English translation of the Dort Confession of
Faith, which was published in 1712. The first printing office
established was at Germantown, in 1738, by Christopher
Sauer, nine years after Franklin had begun his Gazette at
Philadelphia. Sauer printed the Bible in German in 1743 and
it was for forty -three years without any English rival (the first
English edition being the Aitkin Bible printed in 1782). Of
the first edition was printed one thousand copies, of the second.
appearing in 1763, two thousand copies, of the third, appear
ing in 1776, three thousand copies. By 1749 tne "Martyr's
Mirror" was published in English by the Ephratah commu
nity. It is said to have required fifteen men three years to
make the paper, translate the work, set the type and print the
book.3 The incessant wars brought on by the ambitions and rival
ries of the Spanish, German, and Austrian princes were
destructive to national prosperity. Property, life and limb
were never safe. The peaceful, non-resisting Mennonites suf
fered most in this respect, for as a rule they had more prop
erty than the others, being more thrifty and making no efforts
to conceal their valuables nor to retake them after they had
been carried away. Their cattle feeding on the adjoining
hills were driven away by the marching armies, and if any
were left, these were taken by marauders and plundering
bands that followed the armies. However much these peace
ful dwellers hated to see their property disappear represent
ing to them years of hard work and all they had to rely on
in their old age, still the loss of all their property with death
and starvation grimly staring them in the face was not half so
1 See Cassel.
2 See Cassel; Herald of Truth, 1887,

20 The Amish Mennonites.
heart-rending as to see their young men taken from their
homes by force and compelled to fight in the ranks which
disease and the enemy's fire daily thinned. Nearly all of these
depredations took place in the valley of the Rhine, which,
since the days of Charles the Great, has been the camping
ground of armies and the battle field of nations, so it was not
to be wondered at that these quiet tillers of the soil early
sought for another home where intolerance and ravages of
war were unknown.
Thus as early as 1662, twenty years before Penn arrived in
the new world, a small party, consisting of twenty-five, under
the leadership of Cornelius Plockhay from Zurichzer in
Hoorn, had founded a little colony which was named Hoorn-
kill, near Cape Henlopen, Delaware. The infant colony
prospered beyond expectation and more immigrants were
expected, when on a sunny summer day in 1664. Sir Robert
Carr, in the name of England, put an untimely end to all their
hopes and expectations, by leveling to the ground their huts
and carrying away persons and property, much in the same
manner' as the Acadians were treated a century later. What
became of them is not known only that the leader made his
way to the Germantown settlement in 1694. after various
adventures, in all his travels being unable to find his ill-fated
companions.1 The misfortune of the first colony perhaps dampened the
ardor of those that were left behind, but in no wise was the
thought of a western home abandoned. However, it might
have taken many years before another attempt at colonization
would have been undertaken, had not Quakers begun a pros
elyting career about this time. Quakers were numerous in
Holland from 1660 to 1700, and it was among the Mennonites
especially that they made their converts, their doctrines being
nearly the same. Sewell, the Quaker historian, came from
Mennonite parents, who shortly after his .birth joined the
Friends,— they being the first Quakers in Amsterdam.
1 Cassel, p. 60.

The Amish Mennonites. 21
Princess Elizabeth, Princess Palatine, and the Countess of
Hoorn, of Herford; Anna Maria Schurman and the Sommer-
dykes of the Hague; the Countess of Falkenstein and others
of the nobility, most of them adherents of the French ex-
Jesuit de Labadie, became adherents of the Quakers. Two
English Quakers, John Stubbs and William Caton were in
Holland as early as 1654, establishing meetings in that country.
In 1663 the latter gentleman and Stephen Crisp again ex
tended their creed, and in their zeal to spread the same, came
into contact with Dr. Abraham Galenus the founder of one of
the Mennonite sects.1 The records of the Yearly Meeting of
Holland, held at Amsterdam in 1693, mention this visit of
Caton and Crisp in 1663 as being so fruitful in obtaining con
verts. They visited the Palatinate, Krisheim, Crevel and sev
eral other places along the Rhine. Penn made his first visit
to Holland in 167 1 and seemed to have been instrumental in
establishing Quaker meetings at several places. In 1677 he
made an extensive tour of the continent, accompanied by
George Fox, Robert Barclay, the author of the Apology for
Quakers, George Keith, George Watts, John Furly, William
Talcoat, Isabel Yeomans, and Elizabeth Keith.3 It was on
this trip that Penn sought settlers for his intended land pur
chases having already become interested with Robert Barclay
as trustee in a New Jersey grant to members of that sect.
Penn had great influence in Holland — his father, Admiral
Penn, being well acquainted there, having married into an
influential family of Zinspinning of Rotterdam.
Penn's proposals were accepted by the people, especially
the Mennonites and Quakers, who no doubt were more
oppressed than the others. Although toleration had by this
time been granted, it had by no means become universal and
'For facts concerning the spread of Quakerism in Holland see: Sewell,
History of the Quakers; George Fox, Journal; William Penn, Travels in
Germany and Holland; The Penns and Peningtons; Penn-Logan Corre
spondence; Barclay, Religious Societies; Friends' Library; J. G. Bevan,
Life of Barclay; T. Chalkley, Works; Thomas Story, Journal.
* Sewell, History vol. 2, p. 259. Penn, Travels in Germany and Holland.

22 The Amish Mennonites.
the impressing of the young men into the army was even
more certain than formerly. Pennypacker, citing Ten Cate, p.
72, states that, there had been put to death in Rotterdam
seven persons, on account of their faith, in Haarlem ten, in
The Hague thirteen, in Antwerp two hundred and twenty-
nine in one year, thirty-seven in another and the same number
in a third year.1 And these acts of cruelty were committed
as late as the beginning of the seventeenth century, the custo
mary method of procedure being to burn the men and drown
the women.
When a few years later Penn had obtained his province, he
was not slow in advertising his schemes to obtain settlers.
Says Bancroft, "the news spread that Penn, the Quaker, had
opened an asylum for the good and oppressed of every nation
and in the name of humanity went through Europe gathering
the children of misfortune." The London newspapers con
tained column after column about the land of Penn, about the
climate, the productiveness of the soil, the Indian tribes,
dwelling especially upon the liberal government that the
founder expected to give to the colony. A great many of
these articles were translated and printed in the Dutch news
papers which were largely circulated, it seems at the expense
of the founder. As a probable result of this advertisement,
William Penn conveyed by deed, March 10th, 1682, fifteen
thousand acres to Jacob Telner, of Crefeld (a little village on
the borders of Holland), then engaged as a merchant at Ams
terdam, Jan Streypers, and Dirck Siepman, all three sharing
equally. Telner visited Penn's colony the year previous and
was very much impressed with the country and its tolerant
laws. He later moved to London, where he acted as a dual
agent it seems both for Penn in procuring settlers and in
obtaining free passage for his Mennonite brethren. The
next year the Frankfort Land Company was formed, pur
chasing near Philadelphia, fifteen thousand acres which was
afterwards increased to twenty-five thousand acres. The
•See Cassel; Penn-Logan Correspondence.

The y\mish Mennonites. 23
members of the Land Company were nearly all Pietists, fol
lowers of Jacob Spener, whom Penn visited in his continental
travels and in favor of whose adherents he drew up a petition
circulated among the rulers to the effect, that they should
be more lenient with the people who held different views from
their own,1 stating "that the French Huguenots whom the
government exiled, coming to England established factories
there, which at once put that country at the head of the list
as a manufacturing country; that the people that are now
imprisoned in your jails are manufacturers, and if continued to
be thus treated will leave for more hospitable climes."2 The
original purchasers included Jacob Van cle Walle, Jacob
-Schlutz, J. W. Ueberfeldt, F. D. .Pastorius, Daniel Benagel,
Casper Marian, George Strauss, A. Hasvoet and the wife of
Dr. Johan W. Peterson, one of the first Inspirationists in
Germany and a person to whom the members of the Amana
Society in Iowa look as one of their early leaders. None of
these stockholders came to America but Francis Daniel Pas
torius, a native of Windsheim, a man of learning and culture,
who by extensive travel and in the German Universities had
.stored his mind, and who was about to become a man of the
world, being the son of a judge, but becoming acquainted
with the doctrines of Spener, he renounced the fashionable
•circles of which he was the center, and cast his lot with these
people. Whether the father ill-pleased with such a step of
the son, which to him seemed to lead to no earthly promotion,
wished to banish the apparent wayward son, or the youth
ihimself preferred the unknown existence that awaited him on
these inhospitable shores to the vexation of the sire, is not
known. As in those days, there was no intercourse between
the continent and the new world, the emigrants were com
pelled to go to London to obtain passage. On July 24th,
1683, thirteen families under the leadership of Pastorius and
¦Op den Graff secured passage in the ship Concord, owned by
1 Barclay, Religious Societies.
2 The petition is given in fullin Sewell, vol. 2, p. 355.

24 The Amish Mennonites.
a London Quaker merchant, James Claypoole, arriving in
Philadelphia, October 6th.
From this time on, great numbers of Mennonites, Quakers,
and Pietists came every year from Crefeld, Muhlheim,
Kriesheim, the Rhine Valley and other places that Penn, Fox,
and Barclay had visited, showing that their work, as land
agents at least, had been successful. On June 13th, 1683,
Penn conveyed another tract of land to Govert Runke, Len-
art Orts, and Jacob Van Belber, all of Crefeld, a thousand
acres to each on condition that it should be settled, which was
done shortly afterwards, thirty-three families arriving before
the end of the year. In 1698, large numbers set out for
America, having been assured by Penn, "that if they would
only bring their Bibles they could leave their weapons at
home." George Fox and Alexander Barker made a religious visit
to Holland in 1684. As the former had traveled extensively in
the new world, we may be sure that he employed every legit
imate means in his power to win colonists for his fellow-
worker, Penn.1 And sure enough in the next year, the first
emigrants set out from Kriesheim, led by Peter "and Isaac
Schumacher, and Gerhard Hendricks. Some time after this
Thomas Story, of Philadelphia, made a visit to Holland in all
probability obtaining emigrants.3 At the beginning of the
seventeenth century, Thomas Chalkley, a Philadelphia mer
chant, while on a business trip, held religious meetings among
the Mennonites at Leeuwarden, Groningen and Haarlem. He
says, "I know not that I ever met with more tenderness and
openness than here. These are a great people whom they
call Menists, who are very near the truth. The fields are white
unto harvest arnong divers of them, spiritually speaking. ":!
While Penn was busy with his province and financially
embarrassed, he still found time to think about, and even
rKox, Journal.
2Story, Journal.
3 Chalkley, Journal, pp. 93-99.

, The Amish Mennonites. 25.;
assist his Mennonite friends with small sums of money. He
writes to James Logan in 1709, "herewith come the Palatines
whom use with tenderness and lo^e and fix them so that they
may send over an agreeable character, for they are a sober
people, divers Menists, that will neither swear nor fight."1
It seems that nearly all of the Dutch emigrants that came
over from London, were financially assisted by the English
Quakers, whether out of sympathy for their religious tenets
for which they were willing to suffer, or simply to assist their
chief to obtain good citizens for his model colony, is not
known. The London Yearly Meeting for 1709 contributed
fifty pounds to the Mennonites, mostly Amish, who had fled
from Switzerland.3 They seemed to have secured free pas
sage on Quaker merchant vessels, which constantly plied the
Atlantic. Among these Swiss exiles may be mentioned the
Herrs, Kendigs, Mayhews, Millers, Oberholtz, Funks and
Bowmans, whose descendants up to the present have taken
such a leading part in perpetuating the Society's simple faith.
From 171 1 to 1735, five hundred families at least settled in Lan
caster, Berks, and adjoining counties, and in a majority of
cases English Friends assisted with free passage and other
pecuniary help. At last the number coming to London for
help was so great that they were unable to assist all those who
applied and a commission was appointed whose duty it was to
render help both in London, and in Philadelphia on arrival, but
even this committee could not always assist, b^ing in straights.
for money.
Benjamin Furly was Penn's agent at Rotterdam, and Jacob-
Telner acted in the same capacity both at London and Ams
terdam. As early as 17 17 a commission was organized at
each place, which lasted for nearly a century, composed in
England of Quakers, and in Holland of Mennonites, to assist
the needy with passage money to America. A commission
was also retained in Philadelphia to take care of the members,
1 Penn-Logan Correspondence, vol. 2, p. 354.
2 Barclav.

26 The Amish Mennonites.
on arrival, to secure houses for families and work for the
others the very hour they landed. Cassel claims that by 1732
more than three thousand emigrants had been assisted from
the Palatinate alone, most of these being Amish. Martin says,
referring to the Amsterdam commission, "the struggles of
this good-natured committee and their endeavors to tighten
their purse strings when their hearts were wide open, is one
of the finest tributes in history to the genuine Dutch benevo
lence and Dutch liberality. One cannot help smiling when he
reads over remonstrance after remonstrance, and declaration
after declaration, that this was the last dollar that they would
pay, that their funds were exhausted and their patience too,
and then finds a new ship-load, and a fresh cargo invoiced in
their name from the land of trouble and tyranny, to the land
of peace and plenty."
On arrival on American soil, the meeting house was erected
.simultaneously with the dwelling house, and the stated times
of worship were as carefully observed as the daily hours of
toil. Germantown became the centre of their spiritual and
intellectual life, and here the German sage and lawyer, Pasto
rius, began his first school, in 1781, having already thirteen
years earlier, drawn up a memorial against slave holding,
which was adopted by the Germantown Quakers and sent to
the Monthly Meeting and thence to the Yearly Meeting at
Philadelphia.1 Richard Frame alludes to the Germantown
settlement in the following stanzas;2
"The Germantown of which I spoke before,
Which is at least in length a mile or more,
Where lives high German people and low Dutch,
Whose trade in weaving linen cloth is much, -
There grows the flax, as also you may know
Tuat from the same they do divide the tow.
Their trade suits well their habitation. —
We find convenience for their occupation."
Pastorius on his arrival in America became a Quaker, and
' Memorial against slave holding published in The Fried, vol. 18, no. 16.
'Poem called Description of Pennsylvania.

The Amish Mennonites. 27
was on intimate terms with Penn, Logan, Story and Lloyd,
but he was equally the spokesman of the Mennonites and
Swedes who intrusted to his care measures they wished to
have passed.1 It is to Pastorius, Whittier refers in his " Penn
sylvania Pilgrim," a poem which pictures the early life of
the Dutch colonists so admirably :
"I sing the Pilgrim of a softer clime
And milder speech than those brave men who brought
To the ice and iron of our winter time
A will as firm, a creed as stern, and wrought
With one mailed hand, and with the other fought.
Simply, as fits my theme in homely rhyme
I sing, the blue-eyed Spener taught.
Through whose veiled mystic faith the Inward Light,
Steady and still, an easy brightness shone,
Transfiguring all things in its radiance white.
The garland which his meekness never sought
I bring him; over fields of harvests sown
With seeds of blessing, now to ripeness grown,
I bid the sower pass before the reapers' sight."
Early in the history of Germantown, it was very difficult to
elect civil officers, as the Mennonites refused to serve, and
there were but few others. It is recorded that in 1703, Paul
Engel was elected burgomaster, but refused to serve, so a
Quaker was appointed in his place to fill the vacancy. The
principal names of the Germantown settlers were, Ritten-
house, Herman and Abraham op den Graff, Jan Luken, Jan
Leusen, Pastorius, Cassel, Shoemaker, Pennypacker, Boka-
nogin, Frick, and Miller.
George I. seeing the great success Penn had with the Dutch
colonists, concluded that it would be to his advantage to at
least, obtain a share of the thousands who are flocking to
Penn's dominions. A circular was issued in 1717, beginning
in this language, "that since Christians, called Baptists or
Menists, have been denied freedom of conscience in Germany,
Switzerland, etc., the King offers them a habitation west of
the Alleghany mountains in the colony of Pennsylvania, but
1 Professor Oswald Seidensticker in "Der Deutsche Pioneer,' and " The
J3e>in Monthly," give full accounts of the lite of Pastorius.

28 rThe Amish Mennonites.
not belonging to that province. The King offers to eacb
family, fifty acres free, and for a period of ten years the priv
ilege to till as much land as any one wishes without payment
of any rent. After that period the rent for land such heldr
shall be two shillings for every one hundred acres."
From Germantown the Mennonites spread into Bucks-
Montgomery, Lancaster and Lehigh counties, North Hamp
ton and Chester. The Amish settled mostly in Lancaster,
Union, Mifflin, Somerset, and Lawrence counties. It was.
the Amish who in 1718 addressed a petition to William Penn.
stating their differences in belief from that held by the other
Mennonites. Penn himself was at this time very ill and died.
during the summer of that year, so the council acted upon it
and granted the privileges asked for, namely : excuse from
attending courts of law, from taking parts in elections, and
from holding office, civil or military. Cassel says that in 171 1
Penn held a conference with the Indians in Lancaster county.
who had not been on friendly terms with the new settlers; he
told the red men to treat the Amish with respect, as they
were friends of Oncas (Penn) — presents being given to bind.
the treaty. As no deprivations are recorded in that part of
the Pennsylvania colony, the treaty seems never to have been.
broken. This date given by Cassel cannot be correct, as
Penn was not in America after 1701, when he was called
home to answer serious charges heaped upon him by the
House of Lords in regard to his relations with James II..
Either this meeting must have taken place earlier, or else
Penn was represented by Logan, the chief justice and the
founder's true and trusted servant. After Penn's death, the
Amish sent a memorial to the government to this effect, that
as he was instrumental in opening their eyes to appreciate
the splendors of America, they wanted to show some regard
to. his memory. ¦• We were invited to come to this land of
Penn. We came to Pennsylvania to seek an asylum from
persecution to which we were subjected in Europe. We
knew the character of William Penn and rejoiced that God
had made such a man." Thus reads the memorial..

The Amish Mennonites. ¦ 29
The Mennonites early appreciated the freedom from mili
tary duty, granted them by the proprietary government, but
'during the Revolution many were pressed into the service.
The war of 1812 and the Mexican war were so short lived
that drafting became unnecessary. In the Civil War the
Mennonites, Quakers, Dunkards and other non-resistant sects
.suffered considerably for their religious opinions. Influential
Quakers aided by such men as Senator Anthony, Secretary
-Stanton and others, were instrumental in passing a bill in
'Congress in 1863, to the effect that members of religious
societies holding testimonies against war should be exempt
from draft upon payment of three hundred dollars into the
United States Treasury, the money to be used for hospitals
;and in supporting the disabled soldiers. Most of the non-
resistant sects availed themselves of this law. In the South,
•where the non-resistant sects were fewer in numbers and where
rthe demands for soldiers were more severe, Quakers and
Mennonites suffered untold trials, without an instance where
;any changed their faith, even after the most cruel persecu
tions that the ingenuity of man could invent.1 In South
-•Carolina, several of the Friends were shot for refusing to bear
arms, and a great many suffered untold miseries in southern
;prisons for the same reason. When these cruel acts became
known to the people such outcry was made that the govern
ment finally took notice of the matter. Many of those opposed
to war accepted government positions, such as mail carriers,
.and postmasters, to escape the draft; others deeming this
method of escape from the draft unchristian, preferred to
^suffer without complaining. The Quakers, Mennonites, and
Dunkards were all anti-slavery men and Republicans, and this
¦ opposition the confederates thought did not mean so much con
scientious scruples against warfare as a hatred of the slave-
vpower itself. Drafting began early in the South and as early
•as May, 1861, a draft was made in Virginia in which old men
and young boys were included. In the Shenandoah Valley, a
iSse Haydock's Testimony against War.

30 The Amish Mennonites.
large number of Mennonites and Dunkards were taken to
Harper's Ferry and there court-martialed for refusing to carry
arms, but were finally given their liberty. Several drafts
were made to fill up the ranks, which were continually thinned
in battle and by disease. While the Southern power decreased,
their vindictiveness increased and they squandered all their
men and money recklessly on the lost cause during the last
days of the confederacy. During this trying ordeal, many
escaped to the Northern States. About a hundred Mennon
ites and Dunkards attempting to escape were captured and
brought to Richmond for trial. The Mennonites brought
forth their Confession of Faith, the Dunkards quoted passages
from the Bible, while the Quakers who had come to assist
their friends relied on Barclay's Apology for facts to maintain
their position in the course they had chosen. Algernon S.
Gray, an eminent lawyer, pleaded their cause. This inhuman
treatment that these people had been subject to. became
known to members of the Confederate Congress, and a bill
was introduced by a member from Virginia, to the effect that
Friends, Mennonites, Dunkards, and Nazarines should be free
from military duty on payment of five hundred dollars confed
erate money. Thus, in the halls of a Southern Congress, in
the midst of war. and of legislative excitement, Barclay's
Apology and the Mennonite Confession of Faith were first
made known to the people and the contents of those two doc
uments were literally quoted by the friends of the bill who won
the clay. The law no doubt was of inestimable value and
great numbers were saved from the wretched prisons of which
the Union soldier can give so man}- touching examples, but
for all that, these people suffered terribly from famine and
disease, which the marching and countermarching armies left
behind. One example of the cruelty of those days will suffice.
In the Shenandoah Valley, General Sheridan commanded his
troops to burn every thing for ten miles in circumference, as a
revenge for the supposed murder of civil engineer Meigs.
And within this radius the Mennonites were included, a people

The Amish Mennonites. f,\
who treated friend and foe with the utmost kindness. Again
on Sheridan's retreat in 1864, he burned mills, barns, and
houses, and carried away the provisions that nothing might
fall into the hands of the rebels.
Such was the sad experience of the Mennonites during the
Rebellion, but if we take a hasty glance at their treatment in
other countries, they cannot but consider themselves fortunate
in living under the stars and stripes of this free republic of the
West. In America the draft in case of emergency has been the
only thing imposed upon them, while in Europe they have
to this day been subject to severe laws which they could not
observe, believing it to be right to follow the word of God
rather than the dictates of man. Although William of
Orange granted them privileges, it was not till 1672 that they
obtained full religious freedom. During the seventeenth and
eighteenth centuries, persecutions were common both in
Switzerland and Germany, the fugitives fleeing to Holland
where the Mennonites in 1750 numbered one hundred and
sixty thousand. Since then the Mennonites have decreased in
number, due perhaps to emigration, and at present there are
only about fifty thousand in the Netherlands, who still worship
according to the formality laid down by Simon. Empress
Catharine, that far-sighted ruler of the Russians, earfy saw
the pecuniary value to her country at least it would be to
induce the Mennonites to immigrate, where, along the valleys
of the Volga and the Dnieper they could by their thrift, and
economy, not only teach the natives by their example, but by
turning the virgin soil into a garden, they would become a
source of wealth to the state. Catharine, being a native of
Stettin, undoubtedly was acquainted with the Mennonites and
therefore knew something of their sterling qualities. This
invitation was extended in 1783, and on the strength of the
invitation a few of the leaders visited several places in Russia,
but it was not until 1800 that the real emigration set in, when
the ambitious Empress had been dead four years. Paul,

„32 The Amish Mennonites.
wlio succeeded her, granted the Mennonites freedom of wor
ship and freedom from military duties. The latter were
imposed again in the seventies and this led to the large emi
grations to America, whe n nearly all of the Russian Mennon
ites, numbering many thousands, settled in Kansas, Nebraska,
and in South Dakota, where they have in a few years
changed those endless prairies into fertile farms. In Moravia
the Hussites early became Mennonites and at one time there
were seventy thousand members in that country alone. The
Hanseatic cities of Hamburg, Bremen, Dantzic, Stettin and
others, early granted them liberties on account of their com
mercial value, they being weavers, their goods being called
Mennonite goods. It was not until the Revolution of 1848
that Germany granted them religious freedom, and then with
much reluctance, for even as late as 1858, in Hanover, an
election for Representative was annulled because the candi
date worshiped with the Mennonites. In Canada, full free
dom was early extended and now there are no less than
twenty-five thousand in that country, while the census of 1890
gives the Mennonite population in the United States at forty-
two thousand; this number does not include any below sixteen
years of age, so that the birthright membership would not be
far from one hundred thousand.
THE EMIGRATION TO IOWA.J
The tempting offer of the King of England, in 17 17. may
have been the first thought that the Germantown settlers had
of a western wilderness, feeling for the time being, that they
were far enough west for comfortable purposes, although
many availed themselves of the advantage to obtain cheap
lands, it was not for a century that Mennonites could be found
outside of Pennsylvania. A few crossed over into Maryland
by the close of the Revolution, and by the end of the century
> The brief skelch of the settlements in Iowa, is chiefly from manuscripts
furnished by Samuel Guengerich, and from long conversions had with
Elder Frederick Swartzendruber.both old pioneers.

Tfie Amish Mennonites. 33
the advance guard of the Amish took up their abode in Ohio,
but their frontier life was far from agreeable; the Indians
drove away their cattle, picked their corn, and made short
work of anything they could find. Then the war of 1812
broke out, and parts of the State became a desolate wilder
ness. For another half century new settlements were made,
but mostly in Pennsylvania. By 1840, long enough to revive
from the financial crash of '37, new life set in, and the unde
veloped west became the Mecca for the young and ambitious
from all classes of society. It seemed that all had taken
Greeley's advice and were going west to grow up with the
country. It was the general army of land-seekers that an
exploring party of Amish followed, consisting of Joseph
Miller, a minister, Daniel Miller, John Smyly, and Joseph
Schrock, who set out from Somerset county in the summer of
1840, to seek for a desirable place for an Amish settlement,
beyond the ill-fated scattered communities of Ohio. These
members, by forced marches, reached the Ohio River and then
taking the steamboat, had for a few days a life of ease. At
the mouth of the river another steamer was boarded and the
speed was much less on account of going up the river, but
the beauty of the surrounding country was no less picturesque
and inviting even if the speed was slower. Reaching Burling
ton, Iowa, then one of the foremost trade centers of the
vigorous, enterprising territory already knocking for admis
sion into the sisterhood of States, the party set foot on Iowa
soil. Our land-seekers, after such a life of idleness, as they
must have considered a steamboat ride in those days, from the
Pennsylvania borders to an Iowa town, concluded that now
they would walk -the rest of the way. They traversed nearly
all of eastern Iowa and seemed best pleased with the neigh
borhood around Iowa City, then the capital of the Territory.
From Iowa City they proceeded to Cedar Rapids, and by way
of Clinton to Chicago. At this place they tarried a while,
and made several trips in various directions, looking for a
location. But the swampy condition of the land, and the prev-

'34 The Amish Mennonites.
alence of malaria at that time frightened even the most
enthusiastic of the company, and they bid the west good bye
and turned towards home. Coming to Elkhart. Indiana, the
land fever once more struck some of the party and after much
discussion a site for a settlement was decided upon near
Goshen. In the following spring Joseph Miller, Daniel
Miller, Joseph and John Barntruger, with others, were the
first Amish settlers in Indiana. While Iowa lost her first part}'
of explorers, the name became familiar to the old settlers in
Ohio and Pennsylvania; and it seems before the end of 1840
an Amish settlement had been made at West Point near
Keokuk, Iowa. The names of these hardy sons of toil, who
in spite of danger crossed the vast prairies to find homes for
themselves and their children, might be mentioned in this con
nection, as they and their descendants have assisted materially
in making the State one of the foremost agricultural regions-
in the Union, simply by their thrift, perseverance, and econ
omy. These Amish pioneers were John Rogie, Christian
Kinsinger, Christian Werrey, Andrew Hauder and Christian
Reber, all from Butler county, Ohio; Joseph Ries from
Canton, and Adam Vornwald from Wayne county, with
Christian Schwartzendruber, as the first elder, coming all this
distance at the advanced age of four score years. As at Ger
mantown in 1682 the first thing was to organize their church
affairs, so here meetings and religious work went hand in-
hand with their daily toil, which was a struggle for bread-
By 1846, a good sized meeting was held with Christian
Schwartzendruber and Joseph Goldsmith as overseers.
The object of settling in Iowa was two-fold. First, the
desire to obtain homes of their own which was getting more
and more difficult in the East for persons in limited circum
stances, land in Pennsylvania selling at ten dollars per acre,
while in Iowa the best land sold for only one dollar and twenty-
five cents per acre. Second, it was to form communities-
wherein worship could be better observed and where labor
could be better carried out on the community plan.

The Amish Mennonites. 35
This community method has been of great value and has
been one of the means of obtaining their wealth by united
efforts, working in harmony. The two classes, rich and poor
have been mostly confined to our large cities, but it is now
fast becoming as bad in our farming communities, the large
farmer by means of modern machinery, can work more land
with less expense than the small farmer, and can sell his pro
duce to a better advantage, the small farmer being compelled
to sell in the cheap market to pay his debts and in failure of
crop must give up his farm to the mortgagee, and after a life
of toil must go further west, to begin over again, and perhaps
once more become subject to a similar misfortune. This
wide gulf between rich and poor is not found among the
Amish. There are no rich landlords who have grown fat by
the sweat of their neighbors; neither are there any that may
be classed among the poor, but all are in nearly similar cir
cumstances and this fact can be explained only from the
communistic relations existing among them. The mutual
insurance, the gratuitous help rendered each other, the funds
constantly on hand to assist the less fortunate in buying homes,
the practice of charging only a small rate of interest on
money, and the financial help extended during sickness; all
these advantages derived from such a quasi-community sys
tem have materially assisted in making that universal distri
bution of wealth which is found among them.
By 1845, Daniel P. Guengerich from Ohio, and Joseph J. and
Peter Schwartzendruber, from Maryland, being encouraged
by their respective communities volunteered to go in search of
land. Hearing of the success and satisfaction of the infant
Iowa settlement, they made straight for that place and were
received with open arms by the settlers, who were anxious that
more would come of their own persuasion. They were
pleased with the West Point settlement, but were afraid to
buy land, since the tract of land they had settled on was
claimed by the Indians; it being the long disputed Half Breed
Tract. For this reason the land-seekers pushed further

36 The Amish Mennonites.
north in search for the spot that the first party had picked out
five years earlier, but had been afraid to settle upon, on
account of the distance from their old home, and the apparent
hostility of the Indian tribes, having heard so much of their
acts of cruelty among the Amish settlements in Ohio. The
land was all that the first party had declared it to be, even bet
ter; and as they were afraid that such rich and beautiful land
would be taken in a short time, they were not slow in inscrib
ing their names on all the linden trees near the present site of
Amish, twenty miles southwest of Iowa City, afterwards going
all the way to Dubuque on foot to have the land put on
record, after which they returned to their respective^ homes,
and made preparations to emigrate the following spring.
The site was well chosen; besides a fertile soil, there were
running water, plenty of timber and stone quarries near by,
and it was. not far from mill and market.
In the spring of 1846, Daniel P. Guengerich, Wm. Wertz
and Joseph J. Schwartzendruber with their families, emigrated
to their selected location, by steamboat from Zanesville,
Ohio, to Muscatine, Iowa, where they landed about the 10th
of April and were thence conveyed by wagon to Iowa City.
In November, 1846, Peter Miller, from Knox county,
Ohio, came on and joined the other families.
During the summer of 1846, Elder Jacob Schwartzen
druber, from Maryland, made a visit to the new settlement.
He was well-pleased with the country, and in 1851 he and his
three sons also emigrated; and the same year organized the
church, over which he faithfully presided to the time of his
death, in 1868.
Log huts were erected and breaking- done, and for awhile
everything was favorable to prosperity, but hard times came
then, as now, and the ambitious hopes of brighter days van
ished; soon the malarial fever with its grim visage made itself
known in the thinly-settled community; a few died and with
sickness came also financial ruin; wheat was selling at thirty
cents a bushel and corn was offered at ten cents. But in

The Amish Mennonites. 37
spite of such a trying ordeal, none felt like giving up and
returning to their old home. Times changed, the malarial
fevers subsided, and good prospects drew from the east scores
of new settlers. The early settlers of other nationalities were
at first afraid of these people, some thinking that they might
become a burden to the county. They seemed not to under
stand English well; then their mode of dress was objected to
— the bonnets of the women and the short coats of the men, the
long hair and the broad brimmed hats. But these people who
thus made such bluster about the Amish must be excused for
their ignorance of the German character for thrift and econ
omy. If one of these strenuous opponents of forty years ago
would travel through one of these settlements to-day, he
would see their large well-kept farms with massive buildings,
he would find, much to his astonishment, a neighborhood of
plenty instead of want, a "Fifth Avenue" instead of "Five
Points," as he might have expected. It is to be feared that
those who made such strenuous objections to the Amish
settlers on their first arrival in Iowa have come much nearer
the county poor house than the thrifty lot of enterprising
farmers in Johnson county, who still wear their short coats
and broad-brimmed hats, from choice, and not from necessity.
It was not long after they were assured that the Germans
could take care of themselves, that these same enemies laid
other charges against them, that they were clannish and
imposed upon the rights of others, and they even set a time
when the Amish should be driven out by force. But the quiet.
unassuming ways of the people and their grounds for doing
what they thought was right won popular regard and the
plan was given up, and since then no trouble has ever existed.
Since Daniel Guengerich was the first Amish settler in John
son county, we shall give his life more in detail. He was born
in 1813, near the village of Mingeringhausen, in the principality
of Waldeek, Germany. His father died when he was an
infant, his mother marrying Jacob Swarzendruber. This
marriage was blest with four sons and one daughter, all

38 The Amish Mennonites.
of whom are now living in Iowa. All these sons coming of
military age, it was thought best to emigrate to America, in
order to escape the draft. This was the first emigration
from Hessen and on their arrival they were hissed in the
streets when it was made known from what part of Germany
they came, as the Hessian mercenaries in the Revolutionary
War had not been forgotten. They sold all their possessions
for 1,800 thalers, and were compelled to leave 500 of this sum
with the government in case they should return without
means. In the summer of 1833 they started from Bremen,
then, and much more so now, the emigrant emporium for
Germany,. Poland, and Bohemia. After a tedious voyage,
lasting seventy-two days, the worn-out emigrants were
landed in Baltimore, glad to breathe, the air of freedom, denied
them at home.
The greater part of the Iowa settlers were from this part
of Germany, and nearly all had the same trials to go through.
They first stayed long enough near the seacoast to make a
little money, and then go as far inland as the money would
carry them, and after several such movements they arrived at
the place of final destination. Such has been the history to a
large extent of the Yoders, Millers, Hostetlers, originally
from Switzerland, of the Planks, Rebers, Kinsingers, Benders,
Guengeriches, Schwartzendrubers, Schoettlers, Brennemans,
and Werreys, whose descendants now can survey their broad
acres and call them theirs, while their fathers were scarcely
able to pay for a ferry across the Mississippi.
The Lee county settlement, on account of the litigation
which ensued about the land titles, lost many of the members
who would not enter into lawsuits about their claims, but who
went away, taking land further north. Thus the first settle
ment was doomed. Although as early as 1855 the church
membership was more than fifty, by 1870 the last member
moved away, and all their property was sold to strangers who
knew little or nothing about their mode of worship or their
sturdy qualities as citizens. From Lee county most of them

The Amish Mennonites. 39
went to Henry, Davis, and Johnson counties. The Henry
county settlers were originally from Alsace, stopping long.
enough in Ohio to earn enough money to come to Iowa, which
State they reached penniless in 1852. Some of the most
prominent pioneers were Daniel Conrad, John and Peter
Roth, A. and John Hostetler, J. Garber, and Jacob Lichty.
Among the younger generation who, both in church and in
¦other matters, have a front rank, have been Benjamin Eicher,
S. M. Hage, J. Goldsmith, J. Schlegel, and S. Gerig. This
¦community early held liberal views and have held apart from
the others. The membership is 220.
The Amish village and surrounding settlements in Johnson
county became the first, and is now the largest and most
important center of Mennonites in the State.. The set-
" tlement embraces an area of about twenty miles in length and
ten miles in width, composed nearly altogether of Amish fam
ilies. For church purposes, the community is divided into
four districts — Upper Deer Creek, Lower Deer Creek, South
Sharon, and North Sharon, or Sharon Center districts, with a
population of 965, of whom 421 are communicant members;
those under sixteen, with few exceptions, have not been
admitted into church membership. The assessed valuation of
personal and real property, as given by the county treasurer
for 1891, is as follows: Upper Deer Creek— land, 5,379
acres; value, based on 33^ per cent of its actual value,
$60,595; personal property, $9,405. Lower Deer Creek
— land, 5,642 acres; value, $78,745; personal property,
^37^95- South Sharon — land, 3,302 acres; value, $57,134;
personal property, $14,866. North Sharon — land, about
_5,ooo acres; value, $75,000; personal property to the amount
•of $20,000. In this neighborhood there is also another
more liberal branch, presided over by Elder Werrey, com
prising about 200 members, with about the same ratio of
property. Other Mennonite communicants are found in sev
eral places within the State, but they are few in numbers,
therefore we have been confined mostly to the settlements

40 The Amish Mennonites.
that have been most numerous and active. The census bul
letin for 1890 gives the following statistics by counties: Gen
eral Mennonites, in Carroll county, 8; in Mahaska, 7> and in
Page, 13. The Amish, in Henry county, 250; Washington,
104. The General Conference Mennonites, in Davis county.
150; Lee, 227; Washington, 132. The Mennonite Brethren
in Christ, in Page county, 14.
The strife that manifested itself among the early religious
devotees on the other side of the waters has, in the centuries
that have passed, not become extinct, but, on the other hand,
has rather assumed larger proportions; in this State alone
there are no less than six or eight different branches, with
twelve branches in the United States, in which there are 42,000
communicants. Early trouble arose and a little meeting was
set up within a meeting, and often the children would attend
one, while the parents would worship at the shrine of
another. Where the cause lay is difficult to say, but if these
troubles could have been avoided the strength of the church
would have been very different. One reason may have been
in this, that the early settlers came from various parts of the
east, and some from various countries in Europe, and being
thrown together, each one wanted to introduce the customs
and usages of his own locality, and these differed, as did
the characteristics of the races and countries they repre
sented. Then, again, ambition, lust for power, made itself
prevalent here, as everywhere else, as it is human, if not
Christ-like, to climb the ladder of fame. Again, contention
arose when a party wanted to build meeting and school
houses; the other party, from tradition as well as from
writing, showed that this was at variance both with custom
and Scripture. The young, full of new ideas, bright and intelli
gent, had a secret desire for office, which the sires resisted.
Then, again, Gentile neighbors, of whom the Amish could
not be rid, stirred up many to rebel from the strict rules laid
down in the creed. Matters came to a crisis in 1878-9, when
open separation came, feeling that it was better to dwell

The Amish Mennonites. 41
apart than together with enmity in the heart. The fight was
mainly between a progressive and a conservative element, the
one, imbued with liberal ideas, feeling less constraint, wanted
to increase church work by making it more popular; the
other held on to the old, and to the letter of the creed, assert
ing that church work and its success could not be counted by
the number of members, but by the humility and spirit in
which they wrought.
It is not the place of the historian to spin fine theories how
causes might have been prevented, but to tell facts, letting the
reader formulate his own unbiased opinion. The Iowa
adherents of Simon at least might have had another tale to.
tell, if there had been less strife and more forbearance with
the shortcomings of others. "What can be done?" we have
heard many ask. It is a difficult question to answer. Will
Simon's creed spread or will it remain stationary? Shall the
future chronicler tell of its fall or of the decay averted? Shall
the Mennonite spirit of aggressiveness of two centuries and a
half agp yet arise, Phcenix-like, from its ashes, learn lessons.
from past errors, or is it doomed to comparative decay? To-
the author, as a casual observer, it seems that more of the
aggressive spirit of former days is needed. The young mem
bers should be labored with early, and be given part of the
church work to do, thus being made to feel the responsibility
in youth. There should be no disownments for trivial
offenses; the grounds for Christian fellowship should be
widened; "Unity in essentials, and liberty in non-essentials,"'
should be maintained, and then "Let charity prevail over all."

-42 The Amish Mennonites.
THE AMISH AND AMANA SOCIETIES.1
A COMPARISON.

A brief comparison of these societies would perhaps not be
out of place in this treatise. The members of both came to
Iowa at about the same time, settling side by side with equal
advantages. Both hold similar religious views, and have in
their "veins the blood of those wonderful survivors of long
ages of persecution and oppression." Both are of the same
race and emigrated about the same time and for the same
cause — the wish to worship God according to the still small
voice within, which tells the earnest seeker where to find the-
path of duty. There is this marked difference : The Amana
Society practices communism and looks up to the primitive
church as the model, where, in Acts ii, 44-45, it is said "that all
who believed were together and had all things common; and
sold their possessions and goods." The Amish Society may
be called a quasi-community, as they have much in common,
mutual insurance, funds to assist the needy in buying* homes,
and gratuitous help rendered each other constantly. At
present both societies are strong financially, but as to the
future, the one seems doomed to break up sooner or later
under its existing form, for communism seems foreign to our
free institutions, and its many noble qualities, its simplicity of
religion and customs must give place to other customs more
in harmony with our age. The other society may continue,
but it, too, no doubt, will be compelled to accustom itself to
time and place. Such seems the present outlook; still, for a
member of neither, it may be preposterous to prophesy, for,
although he may live for months among them as a visitor, he
can only observe the best side, and is unable to comprehend
the inner workings, the tendencies of the young, the various
pitfalls they are subjected to, things which only the older
heads understand, and are unwilling to discuss.
'Sec the State University of Iowa publications: "History of the Amana
Society," by Professor William R. Perkins and Barthinius L. Wick.

The Amish Mennonites. 43
The purely communistic life, viewed from the standpoint of
an imaginative believer, has endless charms; a world free
from trouble and from the sins of mankind. However, if it
shall be studied from the practical, every-day standpoint, then
it is wholly different. There is a great deal of self-sacrifice
necessary in order to give up all for the benefit of the masses.
Altruism can be beautifully portrayed on paper, can be
pathetically told from the pulpit, but when it comes to be put
into practice, how different. If we bear in mind what a
person in a communistic society has to give up, only then can
we first comprehend what it means to renounce the world.
The supreme doctrine of the communists is that "Sorrows,
hopes, rewards, and failures are borne by all, and not by
one." This, philosophically speaking, divides the burden,
making it easier to bear; it may be true to a certain extent,
but try to be comforted when some one has unjustly wronged
you; try to be consoled when the heart wishes to be alone for
communion with the departed friend whose spirit has been
taken to the other world, and its failure will appear. Is it not
the very essence of life to battle with the world? It is self-
reliance that makes the full man. "The strongest man is he
who stands alone," says Ibsen.
In a communistic society this is lost; the highest faculties of
man cannot be exercised; there is not that wide freedom and
range to excel, for the arrangement is more like that of a body
of men in a large factory where one is under another up to the
highest; and he is restrained by the board or indirectly by all
the members. Of course the door is open; privileges are
given to rise in any line of work, but it is a slow and long life
of drudgery, while outside the person can put forth all his
powers, real or imaginary, and although he may not succeed
as well, he can only blame himself, while within the society
jealousy, envy, preference, are brought to bear against him,
and his abilities, however great, must molder away, self-con
sumed, barred by circumstances and powers over which he
has no control.

44 ^e Amish Mennonites.
Still a communistic society offers many advantages which
cannot be obtained outside. All evils can be easily checked
in a commuity where public sentiment will not allow it, while
in a settlement like the Amish, where it is free for all to-
locate, people of immoral character may be found next door,.
and it is impossible to get them away; the old can shun their
society, but the young are not so discreet, and they will
mingle among them and are bound to learn perhaps uncon
sciously their first lessons in vice. At Amana, strangers can
not remain without permission, and the hired laborers are-
kept apart from the members and their actions watched
closely. Thus it would seem that communal life must develop
a stronger moral character. Communism relieves a person.
from the thought of overworking himself, in order to have
something laid up for a rainy day for the family, for here he
counts only the years he has left to work when the society
will reward his early labor with a life of ease and plenty-
Members of a community waste no time going to town, there
are no idle days, for work is so planned and adjusted in such.
a manner that there is always moderate work, never any
rush, still every thing is done at the right time. The mem
bers of the Amana Society do not toil hard, seldom more than-
ten hours a day in the summer. The Amish on the other hand
work harder, put in longer hours, and undoubtedly get
much more work done, still they are ignorant of the Colony
motto, " to make work a pleasure, not a pain." The Amana
members live longer than the others, being so regular in their
habits, rising and retiring the year round by the sound of the
bell, living on plain and good food, besides being relieved of
all care and nervous strain which is America's besetting sin..
A corporation like the Amana Society, is disliked by the
masses, for it drives out the middle class. Every thing is
bought at wholesale which cannot be produced by themselves,.
a saving of thousands of dollars annually. You will often
hear the remark made, that "the Colony is of no use to the
State, for they buy cheaper and sell clearer than any one else."'

The Amish Mennonites. .45
which, in a certain sense is correct, a corporation having that
advantage. It is often said that a communistic society must break up on
rthe death of its founders. This is not always true, for in
Amana it is more prosperous under the rule and guidance of
the sons and grandsons of the founders. As far as wealth
goes, the Amish, from statistics, have prospered better than
their communistic brethren, but then the Amana Society was
not organized for the simple purpose of acquiring wealth, if
we heed the preamble of their constitution which says "this
¦ Society is organized in order to live better lives in the fear of
the Lord." The Amana Society have enjoyed more com
forts and a vastly greater security against moral depravity on
• account of its healthy surroundings; better schools and better
facilities for the old and infirm. This security offered to the
aged against all want and misfortune has been a strong
inducement to hold the members in the society.
The Amana Society offers a diversity of employment to its
; members, which has kept many of the young men at home
while among the Amish, outside of tilling the soil, there has
.been nothing to hold the ambitious young man in the society,
:and he has exchanged the homestead for the city to take up a
trade or learn a profession. If these men could have found
¦congenial employment at home, they would have made the
-society stronger and could have borne the burdens which the
¦old men for want of help had to carry alone.
Variety of mechanical employments broadens the faculties,
;.and nowhere has this been so well demonstrated as in the
Colony, where ingenuity and mechanical dexterity have been
wonderfully developed. I asked a young colonist one day
•¦ why so happy?" as he was joyfully whistling an old tune
his mother no doubt had taught him. A smile came over his
face as he looked up from a mechanical contrivance he held
in his hands and which had taken up all his attention, and
replied with the joy of a boy just out of school "I have made
¦a discovery, I don't need to work in the field any more, I can

46 The Amish Mennonites.
now be a mechanic." This had been the desire of his life —
now it was assured and he was happy. This diversity of
employment, of choosing a line of work, with the approval of
the trustees, who judge'whether or not the applicant is gifted
for such a position, has been a valuable move in keeping down
much hard feeling that might otherwise arise.
The two societies hold contrary views in regard to mar
riage, the Amish encouraging early marriages; the colonists
like all societies having for a basis a community of goods,
discouraging early marriages, and even holding that celibacy
is a higher religious state. The Amish give as a reason for
their views that it keeps the children in the neighborhood,
who if not bound down early might begin a roving life.
makes them steadier, and early, from necessity, if not from
choice, teaches them economy.
In Amana the visitor will see many grey-haired bachelors
and an equal number of devout old maids pulling through life
in single harness. Are they happy and content with their
apparent lonely condition? Is it a life taken up from choice
or from other motives? This would be difficult to answer, but
true it is, St. Paul notwithstanding, •• that in advanced life,
when age has weakened and bent the body, when time has
stunned the mind, the old man knows no happiness like that
of being loved by a woman." Of course the community is
one family on a large scale. Each one shares the joys and
sorrows of the entire family. Self is lost sight of, it is all for
us; the interests of the community must be my interest.
In private and social life both excel, the simplicity of one
comparing well with the plainness of the other. By honesty,
temperance, industry and thrift, both societies have succeeded
and by their fair dealings have won the respect of all. Both
hold with Molinos that "Christian perfection consists in sweet
repose of all mental faculties in God, and in indifference to all
actions of the body." It seems that religion is essential to
harmony in a communistic society. All must be of one mind.
This deep rooted religious faith has cemented hearts where

The Amish Mennonites. 47"
discord existed, has kept out gossip and scandal which so oftei>
creep into societies of this nature, where your business is
everybody's business. With many, communism would be
unbearable if it were not for this solace in a religious faith.
" Bear ye one another's burdens," are the words of our Chris
tian Philosopher, and nowhere else is this divine rule more
forcibly exemplified, than in the community life where it is the
fundamental principle to bear with the shortcomings of others,
to patiently suffer without murmuring, to subordinate the in
dividual's will to the general interests of the community.
Filth is unknown in either place, and this is the reason that
these places look so cheerful to a stranger entering their gates
coming from the enterprising but dirty cities, where no one
takes time to sweep. Among the Amish, cleanliness is due to
a secret sense of pride to outdo a neighbor, while among the
colonists the leaders early saw the necessity of making the
place attractive in order to retain the members, and cleanli
ness is one of the means that draws, so much so that even the
casual visitor on departing must tear himself away, for the
cleanliness and the attractiveness of the place possess so many
magic charms. Peace and quiet are found among both, and
to the stranger coming from the busy hum of the city, it seems
that eternal Sabbath reigns. Both are simple in their mode
of dress, holding no exalted views of humanity, also alike in
rejecting instrumental music, a hired ministry, and a paid
choir. Amusements of any kind are undervalued and hence
the boy is early put to work to make him steady; thus his
action and walk resemble more the old man than the youngster
just let out of school.
The colonist, though a model citizen, takes little or no
interest in politics, still the right of suffrage is denied no one.
On county and State elections they vote sometimes, when it
would be to their interest, but scarcely ever on a national
election. As a society organized upon christian principles,
they wish to steer clear of party strife as much as possible, for
even here as in other places, if politics should be discussed,

.48 The Amish Mennonites.
¦disagreement would be a natural result, and party enthusiasm
would bias the judgment, and would lead to disruption
and disunion. The Amish have also held as the primary
principle of their faith, that to partake in politics would be
inconsistent with true religion. This view is not held by all,
but a few go to the polls; still outside of township elections,
-only a few votes are cast. But if it be a moral question that
comes up, they deem it a duty to take part, and when the
prohibition question came before the people some years ago,
nearly every Amishman felt it his duty to cast his vote in
favor of the law. The Amish will neither accept office nor
sit on a jury, nor will they settle their disputes in the courts,
however much a party may be injured. It is said that among
the Chinese' the custom prevails that the court physician is
paid a large salary to keep the emperor in good health, but
;as soon as the remedies fail, the salary is stopped and the
blundering physician's head is cut off to save the rest of
humanity from coming under his care. The colonists have
-adopted the same rule in regard to their law affairs, and pay
one of the best attorneys in the State a large salary to keep
them out of litigation and in the course of half a century, in a
corporation with a capital of at least two millions engaged in
agriculture, manufacturing and in wholesale as well as retail
trade, in ail these transactions that have taken place, and in
this long period of time they have scarcely ever had a lawsuit
on their hands. But a contract, however simple, has never
been entered into, a land deal never closed without first con
sulting their legal adviser, who well knows the consequences
if he should make but one mistake.

APPENDIX.

THE DORT CONFESSION OF 1632.
Article First, of God and the Creation of All Things.
Whereas it is declared, that "without faith it is impossible to please
God" (Heb. n, 6), and that "he that cometh to God must believe that he
is, and that he is a rewarder of them that diligently seek him :'' Therefore
we confess with the mouth, and believe with the heart, together with all
the pious, according to Holy Scripture, in one eternal, almighty, and in
comprehensible God, Father, Son, and Holy Ghost, and none more and
none other; before whom no God existed, nor will exist after him. For
from him, through him, and in him are all things. To him be blessing,
praise, and honor, for ever and ever. Gen. 17, 1; Deut. 6, 4; Isaiah 46, y;
1 John S, 7-
In this one God, who "worketh all in all," we believe. Ilim we con
fess as the Creator of all things, visible and invisible; who in six days
created and prepared "heaven and sea, and things that are therein." And
we further believe, that this God still governs and preserves the same
together with all his works, through his wisdom, his might, and the "word
of his power." Gen. 5, i, 2; Acts 14, 15; 1 Cor. 12, 6.
Now when he had finished his works, and had, according to his good
pleasure, ordained and prepared each of them, right and well, according to
its nature, being and quality, he next created the first man, Adam, the
father of all of us, gave him a body formed "of the dust of the ground,
and breathed into his nostrils the breath of life;'' so that he "became a liv
ing soul; created by God in his own image and likeness," in "righteous
and true holiness" unto eternal life. Further he regarded him also in par
ticular, above all other creatures, and adorned him with many high and
excellent gifts; put him into the garden of Eden, and gave him a com
mandment and interdiction. Thereupon he took a rib from the said Adam,
made a woman out of it, brought her to him, and gave her to him as a
helpmate and housewife. Consequently he has also caused, that from this
first man, Adam, all men who "dwell on all the face of the earth," have
been begotten and have descended. Gen. 1, 27; 2, 7, 15, 17, 22; 5, 1 ; Acts
17, 26. Article Second, of the Fall of Man.
We believe and confess, that, according to the purport of Holy Scrip
ture these our first parents, Adam and Eve, did not long remain in the
happy state in which they were created; but did — -after being seduced by
the deceit and "subtility'- of the serpent, and envy of the devil — violate
the high commandment of God, and became disobedient to their Creator:

52 The Amish Mennonites.
through which disobedience "sin entered into the world, and death by sin;"
so that "death passed upon all men, for that all have sinned," and thereby
incurred the wrath of God and condemnation. For which reason our first
parents were also driven by God out of Paradise, to cultivate the earth, to
maintain themselves thereon in sorrow, and to "eat their bread in the
sweat of their face," until they "returned to the ground, out of which they
were taken." And that they did, therefore, through this one sin, so far
apostatize, depart and estrange themselves from God, that they could
neither help themselves, nor be helped, by any of their descendants, nor
by angels, nor by any other creature in heaven or on earth; nor be
redeemed or reconciled to God; but would have had to be lost forever,
had not God (who pitied his creatures), in mercy made provision for their
fall, and interposed in their behalf. Gen. 3, 6, 23; Rom. 5, 12-19; Psalm
47,8,9; Rev. 5, 3; John 3, 16.
Article Third, of the Restoration of Man Throigh the Promise
of the Advent of Christ.
As it regards the restoration of the first of mankind, and their descend
ants, we believe and confess: That God, notwithstanding their fall, trans
gression, and sin, and although they had no power to help themselves, did
nevertheless not wish to cast them off entirely, or permit them to be eter
nally lost; but that he again called them unto him, comforted them, and
showed them that there were yet means with him for their reconciliation;
namely, the immaculate Lamb, the Son of God; who "was fore-ordained"
for the purpose aforesaid "before the foundation of the world," and who
was promised to them and all their descendants, while they (the former)
were yet in paradise, for their comfort, redemption, and salvation; yea,
who was given to them thenceforward, through faith, as their own; after
which all the pious patriarchs, to whom this promise was often renewed,
longed and searched; seeing it at a distance through faith, and expecting
its fulfilments — expecting that he (the Son of God), would at his advent,
again redeem and deliver the fallen race of man from their sins, their
guilt, and unrighteousness. John 1, 29; 11, 27; 1 Pet. 1, 19; Gen. }, 15;
1 John 2, 1, 2; 3, 8; Gal. 4, 4, 5.
Article Fourth, of the Advent of Christ Into this World, and
the Reason Thereof.
We believe and confess further: That "when the fullness of the time-
was come," after which all the pious patriarchs so ardently longed, and
which they so anxiously awaited,— the previously promised Messiah, Re
deemer, and Savior, proceeded from God, being sent by him, and, accord
ing to the prediction of the prophets and the testimony of the evangelists,
came into the world, yea, into the flesh, so that the word itself thus became
flesh and man ; and that he was conceived by the Virgin Mary (who was
espoused to a man named Joseph, of the house of David), and that she
bare him as her first-born son at Bethlehem, "wrapped him in swaddling
clothes, and laid him in a manger." John 4, 25; 16,28; 1 Tim. 3, 16: Matt.
1, 21; John 1, 14; Luke 2, 7.

The Amish Mennonites. 53
Further we believe and confess, that this is the same One, " whose
goings forth have been from of old, from everlasting; who has "neither
beginning of days, nor end of life." Of whom it is testified, that he is
"Alpha and Omega, the beginning and the end, the first and the last."
That this is also he — and none other — who was chosen, promised, and sent;
who came into the world; and who is God's only, first, and proper Son^
who was before John the Baptist, before Abraham, before the world; yea,
who was David's Lord, and who is God of the "whole earth," "the first
born of every creature;" who was sent into the world, and himself deliv
ered up the body prepared for him, as "an offering and a sacrifice to God
for a sweet smelling savor;" yea, for the comfort, redemption, and salva
tion of all — of the whole human race. Micah 5, 2; Heb. 7, 3; Rev. 1, 8;
John 3, 16; Rom. 8, 32; Col. 1, 15; Heb. 10, 5.
^But how, or in what manner, this worthy body was prepared, or how
the word became flesh — man itself; — as to that, we content ourselves with
the declaration which the worthy evangelists have given and left in their
description thereof; according to which we confess with all the saints,
that he is the Son of the living God; in whom consist* all our hope, com
fort, redemption, and salvation; and which we are to seek in no one else.
Luke i, 31-35; John 20, 31.
Further, we believe arid confess by authority of scripture, that when he
had tended his course, and "finished" the work for which he was sent into
the world, he was by the providence of God delivered into the hands of
the unrighteous; suffered under the judge, Pontius Pilate, was crucified,
died, was buried, rose again from the dead on the third day, and ascended
into heaven; where he now sits at the right hand of the majesty of God
on high," whence he will again come to judge the living and the dead.
Luke 23, 1; 23, 53; 24, 5,6, 51.
And that thus the Son of God died, "tasted death for every man,"
shed his precious blood, and thereby "bruised the head of the serpent,"
¦destroyed the works of the devil, "blotted out the hand-writing,'' and pur
chased redemption for the whole human race; and has thus become the
cause of the eternal salvation of all these who from the time of Adam to
the end of the world, shall have believed in him, and obeyed him. Gen.-
3,15; 1 John 3, 8; Col. 2, 14; Rom. 5, 18.
Articlf. Fifth, of the Law of Christ, Which is the Holy Gospel,
or the New Testament.
We also believe and confess, that Christ, before his ascension, estab
lished and instituted his New Testament, and left it to his followers, to be
and remain an everlasting testament; which he confirmed and sealed with
his own precious blood; and with which he has also so strictly charged
them that it may not be altered either by men or angels; nor any thing
taken therefrom or added thereto. Jer. 31,31; Heb. 9, 15-17; Matt. 26, 28;
Gal. 1,8; 1 Tim. 6, 3; Rev. 22, 18, 19; Matt. 5, 18; Luke 21, 33.
And that he has caused this testament (in which the whole counsel
and will of his heavenly Father, in so far as these are necessary to the

54 The Amish Mennonites.
salvation of man, are comprehended), to be proclaimed, in his name,
through his beloved apostles, messengers, and servants (whom he chose
and sent into all the world for this purpose), — to all nations, people, and
tongues; these apostles preaching repentance and remission of sins. And
that he consequently caused to be declared in said testament, all men with
out distinction, as his children and rightful heirs, in so far as they, as
obedient children, through faith, follow, fulfil, and live according to the
precepts of the same; having thus excluded none from the precious inher
itance of eternal salvation, except the unbelieving and disobedient, the
head-strong and unconverted; who despise such salvation, and thus by
their own actions incur guilt by refusing the same, and "judge themselves
unworthy of everlasting life." Mark 16,15; Luke 24, 46, 47; Rom. 8, 17;
Acts 13, 46.
Article Sixth, of Repentance and Amendment of Life.
We believe and confess, that, as the "imagination of man's heart is
evil from his youth," and consequently inclined to all unrighteousness,
sin and wickedness: That, therefore, the first doctrine of the precious
New Testament, of the Son of God, is, repentance and amendment of life:
Gen. 8, 21: Mark i, 15. Therefore, those who have ears to hear, and hearts
to understand, must "bring forth fruits meet for repentance," amend their
lives, believe the gospel, "depart from evil, and do good," desist from
wrong, leave off sinning, "put off the old man with his deeds, and put on
the new man," which after God is created in righteousness and true holi
ness." For neither Baptism, Sacrament, nor Communion, nor any other
external ceremony, can, without faith and the new birth, a change or re
newal of life; help us — can so qualify us, that we may please God, or re
ceive any consolation or promise of salvation from him. Luke 3, 8; Eph. 4,
4, 22-24; Col. 3, 9, 10. No. But on the contrary, we must go to God
"with a true heart, in full assurance of faith," and believe in Jesus Christ,
as scripture speaks and testifies of him. Through which faith we obtain
the pardon of our sins, become sanctified, justified, and children of God;
yea, partakers of his mind, nature and image; as we are born again of God
through his incorruptible seed from above. Heb. 10, 21,22; John 7, 38;
' Pet. t, 4. Article Seventh, of Holy Baptism.
As it regards baptism, we confess that all penitent believers, who
through faith, the new birth, and renewal of the Holy Ghost, have become
united to God, and whose names are recorded in heaven, must, on such
scriptural confession of their faith, and renewal of life, according to the
command and doctrine of Christ, and the example and usage of the apos
tles, be baptized with water in the reverential name of the Father, the
.Son, and the Holy Ghost, to the burying of their sins, and thus become
incorporated with the communion of saints; whereupon they must learn
to "observe all things whatever the Son of God taught, left on record
and commanded his followers to do. Matt. 3, 15; 28, 19, 20; Mark 16 it
if,: Acts 2, 38; 8, 12,38; 9, 18; 10,47; 16,33; R°m- 6,3,4; Col. 2, 12. "'

The Amish Mennonites. 55
Article Eighth, of the Church of Christ.
We believe in and confess, a visible Church of God, consisting of
those, who, as before remarked, have truly repented, rightly believed, are
rightly baptized, are united with God in heaven, and incorporated with •
the communion of the saints on earth, i Cor. 12, 13. And these, we con
fess, are a "chosen generation, a royal priesthood, an holy nation;" who
have the testimony, that they are the "bride" of Christ; yea, that they
are children and heirs of eternal life," a "habitation of God through the
spirit," built on the foundation of the apostles and prophets, of which
-'Christ himself is the chief corner-stone" — the foundation on which his
•church is built. John 3, 29; Matt. 16, 18; Eph. 2, 19-21; Tit. 3, 7; 1 Pet. 1,
18, 19; 2, 9. This church of the living God, which he has purchased and
redeemed through his own precious blood, and with which he will be —
according to his own promise — for its comfort and protection, "always,
even unto the end of the world:" yea, "dwell among them, and walk
among them," also preserve them, that no "winds" nor "floods," yea not
¦even the "gates of hell shall pre.vail against it," — maybe known by its
scriptural faith, doctrine, love, and "Godly conversation;" as also by its
useful career, its practice and observance of the true ordinances of Christ,
which he has strictly enjoined on his followers. Matt. 7, 25; 16, 18; 28, 20;
2 Cor. 6, 16.
Article Ninth, of the Office of Teachers and Ministers — Male
and Female — in the Church.
As it regards the offices, and election of persons to the same, in the
¦church, we believe and confess: That, as the church cannot exist and
prosper nor continue in its structure, without offices and regulations, that
therefore the Lord Jesus has himself (as a father in his house), appointed
and prescribed his offices and ordinances, and has given commandments
concerning the same, as to how each one should walk therein, give heed
to his own work and calling, and do as it becomes him to do. Eph. 4, 11,
12. For he himself, as the faithful and great shepherd, and bishop of our
souls, was sent into the world, not to wound, to break, or destroy the souls
of men; but to heal them, to seek that which is lost, to pull down the
hedges and partition wall, so as to make out of many, one; thus collecting
out of Jews and heathen, yea out of all nations a church in his name; for
which — so that no one might go wrong or be lost — he left his own life,
and thus procured for them salvation, freed and redeemed them; to which
blessing no one could help them, or be of service in obtaining it. 1 Pet. 2,
25; Matt. 18, 11; Eph. 2, 13, 14; John 10,9, 11, 15.
And that he, besides this, left his church before his departure provided
with faithful ministers, apostles, evangelists, pastors, and teachers, whom
he had chosen by prayer and supplication through the Holy Spirit, so that
they might <*overn the church, feed his flock, watch over and superintend
the same; yea, do in all things as he left them an example, taught them,
did himself and commanded them to do: and to teach the church to ob
serve all things which he commanded them to do. Eph. 2, 11; Luke 6,
12, 13; 10, 1; Matt. 28, 20.

56 The Amish Mennonites.
Also that the apostles were afterwards, as faithful followers of Christ
and leaders of the church, diligent in these matters, namely, in choosing
through prayer and supplication to God, brethren who were to provide all
the churches in cities and on circuits, with bishops, pastors, and leaders,
and to ordain to these offices such men as took "heed unto themselves and
unto the doctrine" and flock; who were sound in the faith, pious in their
life and conversation, and who had — as well within the church as "with
out" — a good reputation and good report; so that they might be a light
and example in all godliness and good works, might worthily administer
the Lord's ordinances — baptism and the sacrament — and that they (the
brethren sent by the apostles) might also, at all places (where such were to
be had), appoint faithful men as elders, who were able to teach others, con
firm them in the name of the Lord "with the laying on of hands," and
who (the elders) were to take care of all things of which the church stood
in need; so that they, as faithful servants, might well "occupy" their
Lord's money, gain thereby, and thus "save themselves and those who
hear them." i Tim. 3, i ; 4, 14-16; Acts 1, 23, 24; Tit. i, 5; Luke 19, 13.
That they should also take good care (particularly each one of the
charge over which he had the oversight), that all the circuits should be
well provided with almoners, who should have the care and oversight of
the poor, and who were to receive gifts and-alms, and again faithfully to
distribute them amongst the poor saints who' were in need: and this in all
honesty, as is becoming. Acts 6, 3-6.
That we should also choose honorable old widows as servants; who,
besides the almoners, are to visit, comfort, and take care of the poor, the
weak, the afflicted, and the needy; as also to visit, comfort, and to take care
of widows and orphans; and further to assist in taking care of any matters
in the church that properly come within their sphere, according to their
best ability. 1 Tim. 5, 9, 10; Rom. 16, 1, 2.
And as it further regards the almoners, that they (particularly if they
are fit persons, and chosen and ordained thereto by the church), may also
in aid and relief of the bishops, exhort the church (being, as already re
marked, chosen thereto), and thus assist in word and doctrine; so that each
one may serve the other from love, with the gift which he has received
from the Lord; so that through the common service and assistance of
each member, according to his ability, the body of Christ may be edified,
and the Lord's vineyard and church be preserved in its growth and struct
ure. 2 Tim. 2, 2. Article Tenth, of the Lord's Supper.
We also believe in and observe the breaking of bread or the Lord's
Supper, as the Lord Jesus instituted the same — (with bread and wine) —
before his sufferings, and also observed and ate it with the apostles; also
commanded it to be observed to his memory; as the apostles did also con
sequently teach and observe the same in the church, and commanded it to
be observed by believers in memory of the death and sufferings of the
Lord — the breaking of his worthy body and the shedding of his precious

The Amish Mennonites. 57
lood — for the whole human race. So is the observance of this sacra
ment also to remind us of the benefit of the said death and sufferings of
Christ, namely, the redemption and eternal salvation which he purchased
thereby, and the great love thus shown to sinful man; whereby we are
strongly exhorted also to love one another — to love our neighbor  to for
give and absolve him — even as Christ has done unto us — and also to
endeavor to maintain and keep alive the union and communion which we
have with God, and amongst one another; which is thus shown and repre
sented to us by the aforesaid breaking of bread. Matt. 26, 26; Mark 14,
22; Luke 22, 19; Acts 2, 42, 46; 1 Cor. 10, 16; 11,23-26.
Article Eleventh, of the Washing of the Feet of the Saints.
We also confess a washing of the feet of the saints, as the Lord Jesus
did not only institute and command the same, but did also himself wash
the feet of the apostles, although he was their Lord and master; thereby
giving an example that they also should wash one another's feet, and thus
do to one another as he did to them : which they also consequently taught
believers to observe ; and all this as a sign of true humiliation ; but yet more
particularly as a sign to remind us of the true washing — of the washing
and purification of the soul in the blood of Christ. John 13, 4-17; 1 Tim.
5, i°- Article Twelfth, of Matrimony.
We also confess that there is in the church of God an "honorable"
state of matrimony between two believers of the different sexes; as God
first instituted the same in paradise between Adam and Eve, and as the
Lard Jesus reformed it by removing all abuses which had crept into it,
and restoring it to its first order. Gen. 1, 27; 2, 18, 22, 24.
In this-manner the apostle Paul also taught and permitted matrimony
in the church, leaving it to each one's own choice to enter into matrimony
with any person who would unite with him in such state, provided that it
was done "in the Lord," according to the primitive order; the words "in
the Lord," to be understood, according to our opinion, that just as the
patriarchs had to marry amongst their own kindred or generation; so
there is also no other liberty allowed to believers under the New Testa
ment Dispensation, than to marry amongst the "chosen generation," or
the spiritual kindred of Christ; that is, to such — and none others — as are
already — previous to their marriage — united to the church in heart and
soul, have received the jsame baptism, belong to the same church, are of
the same faith and doctrine, and lead the same course of life, with them
selves. 1 Cor. 7; 9-15; Gen. 24, 4; 28, 6; Num. 36,6-9. Such are then,
as already remarked, united by God and the church according to the prim
itive order; and this is then called: "Marrying in the Lord." 1 Cor. 7, 39.
Article Thirteenth, of the Office of Civil Government.
We also believe and confess, that God has instituted civil government;
and this for the punishment of the bad and the protection of the pious; as
also further, for the purpose of governing the world —governing countries
and cities; as also again to preserve its subjects in good order and under

58 The Amish Mennonites.
good regulations. Wherefore we are not permitted to despise, blaspheme,.
or resist the same; but are to acknowledge it as a minister of God, be sub
ject and obedient to it; particularly in such matters as do not militate
against the law, will and commandments of God: yea, "to be ready to-
every good work;" also faithfully to pay it custom, tax and tribute: thus-
giving it what is its due; as Jesus Christ taught, did himself, and com
manded his followers to do. That we are also to pray to the Lord ear
nestly for the government and its welfare, and in behalf of our country;
so that we may live under its protection, maintain ourselves, and "lead a
quiet and peaceable life in all godliness and honesty." And further, that
the Lord would recompense it here and hereafter in eternity, for all the
benefits, liberties, and favors which we enjoy under its laudable adminis
tration. Rom. 13, 1-7; Tit. 3, 1, 2; 1 Pet. 2, 17; Matt. 17, 27; 22, 21;
1 Tim. 2, 1, 2.
Article Fourteenth, of Defence. — (By Force.)
As it regards revenge, whereby we resist our enemies with the sword,.
we believe and confess, that the Lord Jesus has forbidden his disciples and
followers all revenge and resistance, and has thereby commanded them.
not to "return evil for evil, nor railing for railing:'' but to "put up the
sword into the sheath," or (as the prophets foretold) "beat them into-
plough-shares." Matt. 5, 39, 44; Rom. 12, 14; 1 Pet. 3, 9; Isaiah 2, 4;
Micah 4, 3.
From this we see, that according to the example, life, and doctrine of
Christ, we are not to do wrong or occasion grief or vexation to any one;
but to seek the welfare and salvation of all men; also, if necessity should'
require it, to flee, for the Lord's sake, from one city or country to another..
and suffer the "spoiling of our goods," rather than give occasion of grief
to any one; and if we are struck on1 our "right cheek, rather turn the
other also," than revenge ourselves, or return the blow. Matt. 5, 39; 10,23;.
Rom. 12, 19.
And that we are besides this, also to pray for our enemies, comfort
and feed them, when they are hungry or thirst}-, and thus convince them
by well-doing. Rom. 12, 20, 21.
Finally, that we are to do good in all respects," "commending our
selves to every man's conscience in the sight of God," and according to-
the law of Christ, do nothing to others that we would not wish them to do.
unto us. 2 Cor. 4, 2; Matt. 7, 12; Luke 6, 31.
Article Fifteenth, of the Swearing of Oaths.
As it regards the swearing of oaths, we believe and confess, that the-
Lord Jesus has dissuaded his followers from and forbidden them the same;
that is, that he commanded them to "swear not at all;" but that their "yea""
should be "yea," and their "nay, nay." From which we perceive that all
oaths, high and low, are forbidden; and that instead of them we are to-
confirm all our promises and covenants, declarations and testimonies of all.
matters, merely with "yea that is yea," and "nay that is nay;" and that we
are to perform and fulfil at all times, and in all things, to every one, what-

The Amish Mennonites.

59

soever about which we thus affirm, as faithfully as if we had confirmed it
by the most solemn oath. And if we do thus, it is our conviction, that no
one not even government itself — has a right in justice, to require more
of us. Matt. 5, 34-37; James 5, 12; 2 Cor. 1, 17.
Article Sixteenth, of Excommunication or Expulsion from the
Church.
We also believe in and confess, a state of excommunication —a sepa
ration from, of spiritual punishment by, the church, for the amendment,
.and not for the destruction, of offenders; so that what is pure may be sep
arated from what is impure. That is, if a person, after having been en
lightened, has received the knowledge of the truth, and has been received
into the communion of saints, does wilfully, or out of presumption, sin
against God, or commit some other "sin unto death," thereby falling into
-such unfruitful works of darkness, that he becomes separated from God,
and debarred from his kingdom; — that such an one — when his works are
become manifest, and sufficiently known to the church — cannot remain in
the "congregation of the righteous; but must, as an offensive member and
notorious sinner, be excluded from the church, "rebuked before all," and
purged out as a leaven;" and thus remain until his amendment, as an ex
ample and terror to others; as also that the church may be kept pure from
such "spots" and "blemishes;" so that not for the want of this, the name
-of the Lord be blasphemed, the church be dishonored, and a stumbling-
block be thrown in the way of those "without." Finally, that the offender
may not be damned with the world, but may again be convinced of the
«rror of his ways, and brought to repentance and amendment of life.
Isaiah 59, 2; 1 Cor. 5, 5, 6, 12; 1 Tim. 5, 20; 2 Cor. 13, 10.
As it further regards brotherly admonition, as also the instruction of
the erring, we are to "give all diligence" to watch over them, and exhort
them all in meekness to the amendment of their ways (James 5, 19,20);
and in case any should remain obstinate and unconverted, to reprove
them as the case may require. In short, the church must "put away from
¦among itself him that is wicked," whether it be in doctrine or life.
Article Seventeenth, of the Shunning of Those who are
Expelled.
As it regards the withdrawing from, or the shunning of, those who
are expelled, we believe and confess, that if any one, whether it be
through a wicked life or perverse doctrine — is so far fallen as to be sepa
rated from God, and consequently rebuked by, and expelled from, the
church; he must also, according to the doctrine of Christ and his apostles
be shunned and avoided by all the members of the church (particularly
by those to whom his misdeeds are known), whether it be in eating or
drinking, or other such like social matters. In short, that we are to have
nothing to do with him ; so that we may not become defiled by intercourse
with him and partakers of his sins; but that he may be made ashamed, be
affected in this mind, convinced in his conscience, and thereby induced to
amend his ways. 1 Cor. 5, 9-"! R°™- 16, 17; 2 Thes. 3, i4; Tit. 3, 10.

60 The Amish Mennonites.
That nevertheless — as well in shunning as in reproving such offender
— such moderation and Christian discretion be used, that such shunning
and reproof may not be conducive to his ruin, but be serviceable to his
amendment. For should he be in need, hungry, thirsty, naked, sick or
visited by some other affliction, we are in duty bound, according to the
doctrine and practice of Christ and his apostles, to render him aid and
assistance, as necessity may require; otherwise the shunning of him
might be rather conducive to his ruin than to his amendment, i Thes. 5, 14.
Therefore we must not treat such offenders as enemies, but exhort
them as brethren, in order thereby to bring them to a knowledge of their
sins and to repentance; so that they may again become reconciled to God
and the church, and be received and admitted into the same — thus exer
cising love towards them, as is becoming. 2 Thes. 3, 15.
Article Eighteenth, of the Resurrection of the Dead and the
Last Judgment.
As it regards the resurrection of the dead, we confess with the mouth,
and believe with the heart, that according to scripture — all men who shall
have died, or "fallen asleep," will — through the incomprehensible power
of God — at the day of judgment, be "raised up" and made alive; and that
these, together with all those who then remain alive, and who shall be
¦"changed in a moment, in the twinkling of an eye, at the last trump;"
shall "appear before the judgment-seat of Christ," where the good shall
be separated from the bad, and where "every one shall receive the things
done in his body, according to that he hath done, whether it be good or
bad;" and that the good or pious shall then further, as the blessed of their
Father, be received by Christ into eternal life; where they shall receive
that joy which "eye hath not seen, nor ear heard, nor hath entered into
the heart of men." Yea, where they shall reign and triumph with Christ
for ever and ever. Matt. 22, 30, 31; 25, 31; Dan. 12, 2; Job 19, 25, 26; John
5, 28, 29; 1 Cor. 15; 2 Cor. 5, 10; 1 Thes. 4, 14; Rev. 11, 12.
And that, on the contrary, the wicked or impious, shall, as the accursed
of God, be cast into "outer darkness;" yea, into eternal, hellish torments;
"where their worm dieth not, and the fire is not quenched:" and where —
according to Holy Scripture — they can expect no comfort nor redemption
throughout eternity. Isaiah 66, 24; Matt. 25, 46; Mark 9, 46; Rev. 14, 11
May the Lord through his grace make us all fit and worthy, that no
such calamity may befall any of us; but that we maybe "diligent, and so
take heed to ourselves, that we may be found of him in peace, without
spot and blameless." Amen.
Now these are, as before mentioned, the chief articles of our general
Christian Faith, which we everywhere teach in our congregations and
families, and according to which we profess to live; and which, according
to our conviction, contain the only true Christian Faith; which the apos
tles in their time believed and taught; yea, which they testified by their
lives and confirmed by their deaths; in which we will also, according to
our weakness, gladly abide, live, and die, in order that we may obtain one
day, together with the apostles and all the pious, the salvation of our souls-
through the grace of God.