Ephrata is located in the interior of the state of Pennsylvania, and is one of its earliest settlements. Few places in America are hallowed by more interesting associations, and none perhaps are connected with an institution of such a peculiar character and ancient establishment. It occupies a pleasant position in Cocalico Township, Lancaster County, at the intersection of the Reading Road with the Downingtown and Harrisburg Turnpike, sixty miles northwest of Philadelphia, thirteen northeast from Lancaster, and thirty-eight from Harrisburg. At present this name is applied to the vicinity of Ephrata proper for at least a mile along the turnpike, making Cocalico Creek the centre. Thus considered, it contains many dwellings, several stores, two taverns, and a paper mill. New Ephrata is a small village, about a mile further west on the turnpike.
Ephrata proper is an irregular enclosed village, lying in a triangle formed by the turnpike, the old Reading Road, and the Cocalico Creek, and belongs entirely to a Seventh-day Baptist community. It contains the first Protestant monastery established in America, and several other buildings for the accommodation of the Society; to which is attached and belongs a farm containing one hundred and forty acres of land, with a grist and saw mill. The post-office bearing this name is situated half a mile from the original village.
Kedar and Zion, a meeting-house and convent, were the first buildings of consequence erected by the Society. They were located in a pleasant situation, on a hill called Mount Zion. In the meadow below, larger accommodations were subsequently erected, comprising a sisters' house, called Saron, to which a large chapel is attached, with a "Saal," where are held the Agapas or love-feasts. They likewise erected a brothers' house, called Bethania, with which was connected the large meeting-room with galleries, in which the whole Society assembled for public worship, in the times of their prosperity. These edifices are still standing, surrounded by smaller buildings, which were occupied as a printing-office, school-house, bake-house, almonry, and others for different useful purposes, on one of which the town clock is erected. These buildings are all of singular character, and very ancient architecture, all the outside walls being covered with shingles. The two houses for the brethren and sisters are large and commodious, being three or four stories high. Each contains an apartment particularly appropriated to their night meetings, and the main buildings are divided into small compartments, of which each building contains fifty or sixty. The rooms are so arranged, that six dormitories, which are barely large enough to contain a cot, a closet, and an hourglass, surround one of larger dimensions, in which each subdivision pursued their respective avocations. These silent cells and long winding passages possess an indescribably romantic air; and one can scarcely divest himself of the belief that he is threading the tortuous windings of some old baronial castle. The ceilings have an elevation of about seven feet; the passages leading to the cells, or "kammers," as they are designated, and through the different parts of both convents, are barely wide enough to admit one person, and if two should meet from opposite directions, one would invariably be obliged to retreat. The doors of the kammers are five feet high, and twenty inches wide; and the windows, of which each contains but one, is only eighteen by twenty-four inches. The walls of all these rooms, including the public meeting-room, the private chapels, the saals, and the dormitories, are nearly covered with ink paintings, or, in other words, with large sheets of elegant penmanship. Some of these are texts from the Scriptures, handsomely done in ornamented Gothic letters, called in the German, "Fractur-schrifften."
The sheets of paper employed for this purpose were manufactured at their own mill, and some being put into frames, admonish the residents, as well as the casual visiter, whichever way they may turn their heads. Two very curious ones still remain in the chapel attached to Saron. One represents the straight and narrow way, which it would be difficult to describe. It is very curiously and ingeniously formed on a sheet of about three feet square, the whole of the road being filled with texts of Scripture, reminding the disciples of their duties, and the obligations their profession imposes upon them.
Another is a representation of the three heavens. In the first, Christ, the Good Shepherd, is represented as calling his flock together; in the second, which is one foot in height, and three feet wide, three hundred figures in the Capuchin dress appear with harps in their hands, and behind them the heads of an innumerable host; in the third is seen the throne of glory surrounded by two hundred archangels. Many of these "Fractur schrifften" express the most enthusiastic sentiments on the subject of celibacy, and the happiness of a recluse life, whilst others are devotional pieces. The following are transcribed from two found in the chapel of the sister's convent:
In the rooms which have been occupied by any departed sister, a piece, in imitation of a tablet, is framed and put up, expressive of the character and virtues of the deceased, or some feeling memorial of love, and pious anticipation of meeting again in heaven, is inscribed. The following was found in the kammer which had been occupied by Zenobia, a very beautiful, amiable, and devout sister.
Zenobia Wird Gruenen und Gedeihen, ihre Arbeit wird nicht vergeblich, noch auch ihre Hoffnung verlohren seyn, ihre Ehre bluehen mitten unter den Heiligen.
Zenobia will prosper and flourish. Her labours will not be useless, nor her hopes vain. Her glory will be revealed in heaven.
An apartment, denominated the writing-room, was particularly appropriated to such purposes, and several of the sisters devoted their whole attention to this labour, and became highly skilled in it. Others transcribed the writings of the Founder of the Society, thus multiplying copies for the wants of the community, before their printing press came into operation. Two very ingenious sisters, named Anastasia and Iphigenia, were the principal ornamental writers. They formed, with immense labour, a large folio volume of "sample alphabets" of various sizes and different styles, though all are alike curious, and exhibit the most patient application. The letters of the first alphabet are one foot in length, surrounded by a deep border, in imitation of copperplate engraving, of which each one is different in style and finish. It was finished in the year 1750, and is still preserved as a rare curiosity, by the trustees.
Another room was exclusively set apart for the purposes of transcribing music; hundreds of volumes, each volume containing five or six hundred pieces, were transferred from book to book, with almost as much neatness and quite as much accuracy, as if done with a graver.
The Society at Ephrata, after their printing press came into operation, published several valuable historical and religious books. Of these, an edition of the "Bloody Theatre," an old German work, was nearly all taken by the American army for cartridges. Several of the members were decided literary characters of no mean ability.[43]
At one time it was in contemplation by three brothers, named Eckerlin, of whom the eldest was prior, and had the superintendence of the secular concerns, to make Ephrata a place of more importance in the world than it could acquire from its character of a religious refuge. They were natives of Germany, and they had been educated in the principles of the Catholic faith. They projected the plan of erecting extensive buildings for manufacturing purposes, and of entering into extensive mercantile concerns. For this they had made considerable preparation, such as cutting and hewing the timbers, and were in readiness to erect a town. They had likewise sent to Europe, where they had extensive and powerful connexions, and procured, unknown to the Society, a chime of bells, and likewise a large clock for the tower. These arrived in Philadelphia, and the bill requiring payment being forwarded to the Society, made the brotherhood acquainted with the circumstances. They determined not to receive them, but had them sold, and paid the loss. One of these bells, having upon it, "Sub auspicicio viri venerandi Onesimi societatis Ephratensis præpositi," was purchased for, and is now on, one of the churches in Lancaster. The clock was sold to one of the Reformed Lutheran societies in the same place. This transaction led to an investigation of the conduct of the Eckerlins, which resulted in the timely discovery of a conspiracy they had entered into to possess themselves of the property, which at that time was extensive and valuable. This discovery terminated in the expulsion of Israel, the prior, from his office. The brothers subsequently removed to Virginia, where they obtained considerable notoriety in connexion with Indian affairs. The Society, in its apostolic simplicity, desired no tower, no bells. They even refused to have a bell to summon them to the midnight meeting, which was regularly held at that hour of the night,—Beissel quaintly observing, that the spirit of devotion ought to be sufficient to insure their attendance; and it generally proved to be adequate.
The community at Ephrata were decided Whigs in the Revolution, although they considered contention with arms and at law as inconsistent with the Christian character and profession. In the war of 1756, the doors of the cloister, including the meeting-room, the chapels, and every other building, were opened to afford a refuge to the inhabitants of Tulpehocken and the Paxton settlements, then on the frontiers, as they fled before the murdering and marauding bands of Indians; and all were kept and fed by the Society during the period of alarm and danger. Upon hearing of this the royal government despatched from Philadelphia a company of infantry to protect and defend the place; and becoming aware of the character of the Society, presented them with a pair of large and beautiful communion goblets, which was the only recompense they could be prevailed on to receive. At a much earlier period they attracted the attention of the Penn family, and Lady Juliana Penn, in England, opened a correspondence with the Society. Governor Penn visited them frequently, and being desirous to bestow upon them a solid evidence of his regard, had a large tract of five thousand acres of land surveyed and conveyed to them as the Seventh-day Baptist Manor. This, however, they refused to accept, believing that large possessions tended to engender strife, and that it was inconsistent with the Christian character to be absorbed in the gains of this world and the accumulation of temporal property.
A few days after the battle of Brandywine, Sept. 11th, 1777, the whole establishment was opened to receive the wounded Americans, great numbers of whom were brought there in wagons, a distance of forty miles; and that long train of various conveyances, that came slowly up the valley where the field had been contested—the train that bore those whose shattered limbs seemed to defy all surgical aid, or whose contagious disease was like the pestilence that wasteth at noonday, was received by the brothers of Ephrata as if it bore forward the gathered harvest of summer. And those sisters,—did they shrink from that dreadful exhibition of human suffering? did they turn pale, and sicken at the view of bruised and mangled limbs, clotted gore, and the sound of deep heart-rending groans? Oh no; their sympathy was of the practical kind. It prompted them to assuage and relieve. And with the kindest and tenderest feelings they garnered up the sick, the wounded, and the dying, in their rooms, their chapels, and their edifices, devoted to public worship or domestic duties, with a welcome and care that only religion could dictate, and that only true patriotism could have evinced. Of the five hundred who were brought there one hundred and fifty died, notwithstanding the attendance of Doctors Scott, Yerkel, and Harrison. The dead were buried with all the decencies of friendship, and with all the ceremonies of military propriety. They were principally from the Eastern States and Pennsylvania. The place where they lay is enclosed; and in the autumn of 1845, the corner stone of a monument, bearing a suitable inscription, was laid by Governor Shunk, in presence of a great multitude of people who had assembled to witness the ceremonies. In the burying-ground which belongs to the Society are the tombs of the ancient fathers, with suitable marble monuments erected to their memories. A large stone, marked with German letters, covers the grave of their founder.
At present many of the buildings are in ruins, particularly those which were first erected. A short distance from the enclosure containing the old meeting-house and cloister, there is a small building, with a steeple, which was formerly the residence of the physician. Near by stands another dwelling, which was the parsonage. Above this stands a large building. Without, it presents a very singular and unique appearance. In entering it we pass a small portico, and the door is so low that it is necessary to stoop in passing; but the objects within witness at once to the vision that it is the house of God. Six tables are arranged so as to reach nearly the whole length of the room, with convenient seats, as many as are necessary. On one side of the room appear a stand and table, slightly elevated, for the accommodation of the speaker. Several of those large ornamented writings, already described, are hanging on the walls. The room is perhaps forty feet square. It was formerly the sisters' dining and prayer room. At present it is the meeting-room of the Society. A part of the same building is used for domestic and culinary purposes, and is furnished accordingly. Near this is a stone building appropriated to other domestic offices. The house at present occupied by the sisters is contiguous to the meeting-room, and is inhabited by five aged ladies, who are the only remaining members of the convent. They have many relics of antiquity, which are preserved as objects of curiosity. Some of the caps worn by the sisters in the early days of the institution are carefully preserved. Adjoining the turnpike, in a corner of the yard, stands the academy,—a new building, with a steeple, clock, and bell. It is two stories high, and contains several apartments, in which both male and female schools are taught. These buildings, with one hundred and twenty acres of land, and a grist and saw mill, are the property of the Society.
Another community, every way similar to that of Ephrata, is situated at Snowhill, in Franklin County, Pennsylvania. Its location is in that beautiful and fertile valley which is embosomed in the Blue Ridge Mountains, extending from Northern Pennsylvania to the Shenandoah Valley, in Virginia. This section was early settled by a German population, and their immediate neighbourhood with the Dunker Baptists, of which there is now a large society. Belonging to this Dunker Society was one Andrew Snowberger, from whom the Snowhill Society takes its cognomen, berg, in German, signifying a hill,—his name is literally Snowhills. It is seldom, however, that adventitious names correspond with localities. The establishment called Snowhill is located in a small vale of a large valley, in latitude 39° N., about seven miles from Hagerstown, Maryland. In the convent resided an old sister, in 1849, nearly one hundred years of age, who was the daughter of Andrew Snowberger, and who gave the following account of the origin of the Society. Her father, by a diligent study of his German Bible, became convinced that the seventh day of the week was the only divinely appointed Sabbath, and in consequence he became firmly determined to keep it as holy time. This caused much difficulty in his family and among his neighbours; but he was not to be deterred from acting according to the dictates of his conscience by any difficulties. Believing in prayer, and that faith and patience will overcome all things, he persevered in the path of duty. At length, to his inexpressible delight, the way became smooth before him, his family complied with his regulations, and subsequently embraced his views. In this lonely situation as to society of his own faith, Andrew instituted and maintained the worship of God in his own house. He desired to remain in communion with his first-day brethren, but they, after a long consideration of the subject, determined upon his expulsion from the church. This, to his feelingly sensitive mind, was extremely painful; but he observed, "that he could better bear the frown and disowning of men, than to disobey God and feel that he incurred His displeasure."
Notwithstanding the many trials and difficulties, Andrew continued firm in his attachment to the Sabbath, and some time after, his faith was greatly increased by the following circumstance. The country, in many parts, was still a dense and unbroken forest, and much of the labour of these early settlers was to clear away the superabundant wood. In this employment Andrew was engaged one first-day, when his neighbours were all gone to the Dunker meeting. He was piling and burning brush, which, at that time, formed the material of all the fences, upon his own and the contiguous estates. After he had been at work for some time, the wind rose to a smart breeze, and the fires in a very few minutes became unmanageable. On they went, crackling and roaring; the fence on one side of the lot took fire, whence it spread with rapidity, and was in a fair way to communicate to the home establishment of his neighbour. Andrew saw plainly enough that notwithstanding all his efforts to the contrary, the whole must inevitably be burned before human help could be obtained, unless Providence would interpose. In this extremity he threw himself upon his knees, his face and hands blackened with smoke and ashes, and cried out in the deepest tones of supplication, "Oh Lord, if it be from thee that I keep the seventh day for a Sabbath, and labour on this day, according to thy law, do thou stop this fire." While he thus prayed the wind veered suddenly, and took the fire in altogether another direction, so that it became easily manageable. The skeptic may sneer at this, but the Christian will remember that God is omniscient, that He holds the winds in his fist, and moreover that He has promised to hear and answer prayer. This remarkable circumstance Andrew improved, by vowing unto the Lord to be steadfast in his law, and to make his house for ever a house devoted to the servants and the service of God,—a vow which the Almighty seems to this time to have accepted. But for years after this, Andrew was the only master and minister in his house devoted to God; but he steadily maintained divine worship upon the Sabbath, and not without success, for he had the happiness of seeing some of his neighbours, one at a time, come and unite with him in serving God.
After several years, Elder Lehman, from Ephrata, made them a visit, and proposed to raise an establishment similar to that at the former place. To this Andrew cheerfully acceded, and accordingly, as soon as circumstances would permit, the estate and buildings were formally conveyed to the Society. It was not a gift, however. Andrew had a large family dependent upon him for support. The land had been brought into a state of cultivation by their mutual efforts, and strict justice required that the interests of all should be considered in its alienation. Everything was fairly appraised, and time given to the Society to pay the appraisement to him and his heirs. This arrangement was followed by the happiest consequences. Andrew and his family were amply provided for, and he lived to see his children and his children's children become members of the Society which had arisen through his means. He and his companion in life went down to the grave in a good old age, and are now doubtless raising their voices with that company who were redeemed from the earth.
The estate consists, at present, of 165 acres of land, in a high state of cultivation, and is very productive. It is a stiff loam, upon a limestone bottom, and is, therefore, well adapted to grass and the cereal grains. They are abundantly supplied with farm buildings. The principal barn, situated on a hillside, built of stone and brick, is 50 feet wide and 102 feet long, with a roomy overshoot on the lower side; the lower, or under-ground story, contains several stables for the accommodation of the domestic animals; the yard is well supplied with pure water, and everything bears the marks of thrift, industry, and economy. There are two flourishing orchards, well supplied with a choice variety of fruit, and two neatly cultivated gardens. Much of the wearing apparel is manufactured by the sisters, and the visiter who passes the building appropriated to that industrious use, will be strongly reminded of a classical quotation from the Odyssey, where Calypso is represented as
and her damsels,
The sisters lighten and enliven their industrious pursuits with music; and many a strain that would draw tears of rapture from listening multitudes, is blended, and even made more pastoral and effective by the sound of the shuttle, and the noise of the spinning wheel. There are likewise a blacksmith's shop, and a cooper and cabinet-maker's shop, where the brothers pursue their mechanical occupations. There is also a flouring mill, where, beside custom work, two thousand barrels of flour are annually produced. This is situated on a perennial stream that flows through, and abundantly waters the estate. It is an arm of the Antetum River, a tributary of the Potomac. The dwelling-house is most pleasantly situated about six paces from the stream on its south bank. This dwelling is a convent or religious house, and is styled "The Nunnery," by the country people. It presents a singular and unique appearance, being about one hundred and fifty feet long, by thirty feet wide, and three stories high; the lower story is built of blue limestone, and the others of brick. The lower story is even with the ground on the south side, before which, and between the two orchards, there is a small grassy lawn. There are three front entrances, of which the middle entrance communicates with the dining hall, where a company of sixty or seventy guests might be conveniently accommodated. On the north side, projecting from the middle of the main building, with an entrance into the dining hall, are the rooms appropriated to domestic and culinary purposes. Over the dining hall, in the second story, is the family chapel, where worship is regularly performed both in the morning and at evening. Above this, in a small cupola, is the convent bell, whence a rope passes through each floor into the centre of the dining hall. The west end of the building, from the dining hall round, contains exclusively the apartments of the brethren connected with the establishment; the east end of the building, beginning with the same division, contains exclusively the apartments of the sisters. In each department there are spare rooms for company, with sleeping rooms on the north side in both stories. In the centre of the cellar there is a beautiful fountain of clear spring water, incessantly flowing in an abundant stream. This is distributed in every convenient manner to the different parts of the establishment. Along the north side of the building, there stretches a luxuriant meadow, about one hundred paces across, which is abundantly watered by two streams; one, the creek before mentioned, the other, a brooklet of smaller dimensions. These are crossed by two wooden bridges, and a well-worn path leads to the meeting-house, situated on the north side of the meadow, adjoining the public road, which runs through the estate. The meeting-house, which is sixty by fifty feet, is built of stone, without a gallery. The adjoining building of smaller dimensions communicates with it on the west end, which exactly resembles an English vestry, although it is in reality a kitchen. About twenty-five paces from the convent, near the eastern border of the meadow, is the waste-gate for the mill. Here there is a bend in the creek, and at this point is formed their baptistery, well supplied at all seasons with pure water. Three steps lead down into this beautiful fount. In this place we were forcibly reminded of that exquisitely beautiful hymn,
This Society keeps no journal, has no written history, nor humanly composed creed. However, they have a charter, obtained from the state legislature, in which they are known as Seventh-day Baptists. By this charter they are authorized to hold and govern the estate and the house, by by-laws of their own formation and adoption, which are represented and defended by five trustees elected by a plurality of the votes of all the male members of the Society. In these by-laws it is made a condition of admission, that the inmates of the house shall be single persons; however, they are not disqualified by a state of widowhood. They must also be conscientious observers of the seventh day, and must have shared in the ordinances of baptism, and possess reputed piety. Their application for admission must be made to the trustees, who are the authorized judges of their eligibility. No vow, no promise of unconditional and continued celibacy is ever required, but if they subsequently wish to marry, which is sometimes the case, no unkind treatment ensues; on the contrary, they leave the house like a sister going from the family of her kindred, when every one is attentive to her future wants. No person entering the Society can retain independent estate or personal property; but should they bring property with them, it is subjected to a fair appraisement, and a certificate of the same given; and should the person subsequently leave, the same or its value is restored without interest. If the inmate dies in the convent, or a recognised inmate of the same, all the property accrues permanently to the establishment. No one receives wages, but all participate in the comforts of the house; and the charter secures the whole of the estate and its incomes to the single brethren and sisters as their property. The labours of the establishment are shared alike by all; the brethren under the direction of the prior, and the sisters under the direction of the prioress. In no respect, however, is there any pre-eminence of authority or class; their offices are designed to subserve good order—nothing more. They are in truth a band where fraternal regard and equality of right regulate all their conduct.
In 1847, there were nine brothers and fourteen sisters who were inmates of the convent. The other members of the Society have no personal rights in the property of the estate; and there is no more community of interests among them than there is among other denominations of Christians. In church discipline and government they are decidedly congregational. Their officers are elected by a majority of the votes of the members. They are averse to paying their pastors a stated salary; but believe that he should be assisted voluntarily according to his necessities. The convent and all the buildings are exceedingly neat and well-kept; the furniture being plain and convenient without any superfluities or finery. The venerable pastor, Andrew Fahnestock, having lost his wife, made a distribution of his property among his children, and took up his residence in the convent some time since. All visiters are likewise requested to make the convent their home, particularly during the public meetings, and are furnished in it with private apartments. Their yearly meetings are attended by many who reside in distant parts, these, as they arrive, are most hospitably welcomed; the brothers saluting the visiting brothers with a holy kiss; the sisters saluting the visiting sisters in the same manner, but the brothers and sisters only shaking hands. When the meeting is over, and these visiters are preparing to depart, the same affectionate observance is again tendered to all. At these meetings a supper is spread in the meeting-house, which is the anciently celebrated Agapa, or love-feast, held in imitation of the Last Supper, of which the Redeemer partook with his disciples, before he was led out like a lamb to the slaughter, and in connexion with the institution of the Eucharist. At this supper everything is previously prepared, and there is no cooking done except to make coffee. Here appears the use of the vestry kitchen, adjoining the meeting-house, with its cellar and well-stored larder. In this apartment are vessels over fixed furnaces prepared for heating water, coffee, and the like. The meeting-house has two front entrances, and is seated with the males on one side, and the females on the other. It is furnished with settees and long narrow tables, which serve for their books during worship, and for meals during the love-feasts. About midway of the house, on the back end, is one about eight feet, appropriated to the ministry, there being no other pulpit in the house. The tables at the love-feasts are furnished with a good supply, and a sufficient variety of all the necessary aliments of life, without any superfluities; and all are invited to partake. This being over, and the things cleared away, the communion table is furnished for the Lord's Supper. The holy rites are begun by singing and prayer; the thirteenth chapter of John is then read, and the officiating ministers discourse upon it, when these servants of the church lay aside their coats, go to the kitchen vestry, gird themselves with long towels, and each one taking a small wooden tub half filled with tepid water, return to the brethren's side of the house, and commence the ceremony of washing each other's feet, repeating meanwhile the words of your Saviour: "Therefore if I, your Lord and master, have washed your feet, so ye ought also to wash one another's feet." The same is performed on the female side of the house by two aged sisters. This being ended, all again sit down, and every one appears absorbed in silent prayer and meditation for a few minutes. The officiating ministers then take the bread of the communion, and one of them, after giving thanks, and imploring the divine favour, carries the plate before the others, so as to stand before two of the communicants. He then breaks one of the pieces of the bread into two parts, giving half to one and the other half to the other, saying, "Take, eat; this is my body, which is broken for you; this do in remembrance of me." This formulary is repeated at each time of breaking the bread, until all the communicants have received a portion. In distributing the wine, the ministers, instead of the deacons, carry the goblets. The whole concludes with singing. They are all masters in music, and, what appears to me extremely appropriate, their hymns in German were all composed by members of their own order, and have never been given to the world. Many of them exhibit considerable poetic talent. The same is true of their music, which is perfectly unique; but so soft, solemn, soul-stirring, and melodious, that the listener half forgets its reality, and holds his breath for fear of breaking the enchantment. They have three volumes, of which a small edition has been printed for their own use, and there is not a light or jigging beat in the whole collection. They frequently make additions in manuscript, and take great pleasure in making new books with the pen, of which many have very richly ornamented pages. While listening to their melting melodious strains, one cannot fail to revert in imagination to that new song which was sung before the Lamb, and before the beasts, and the elders, and which no man could learn but those who were redeemed from the earth. Their style of singing, though altogether different from that of modern congregations, is extremely effective, and such, as I believe, few persons of taste and sensibility could listen to, without shedding tears of silent rapture. They have no choir, but all, both young and old, sing, being directed in this exercise by a leader.
There is perhaps no ordinance of the Christian church more highly interesting to a casual observer, and more fraught with hallowed associations to a devout mind, than the rite of baptism, when it is administered in the manner corresponding with the Word of God. This is particularly the case at Snowhill, where everything is in such perfect keeping and character. The candidates for baptism being previously examined and accepted as suitable subjects for that holy ordinance by the pastors, an announcement to that effect is made to the congregation. They are then suitably attired, and all repair, forming a procession, to the baptistery, where a thronging multitude is generally assembled. Here the scene is extremely solemn and affecting, and all nature appears to sympathize in the deep solemnity. Even the sunlight, as it bathes the verdant hillside, the smooth meadow, and the golden orchards in a flood of glory, seems to partake a softer radiance. A hundred snowy clouds appear here and there on the blue heaven above, and it requires no great stretch of the imagination to fancy that behind or upon them the waving wings of seraphs have been furled, and that forms of ineffable beauty are bending there, and watching with interest the dedication of souls to God. A flood of hallowed associations comes rushing into the mind. We think of Jordan, of the multitudes who gathered upon its banks, and who were baptized "confessing their sins." The venerable appearance of the Baptist, that first preacher of the kingdom of God. And then the Great High Priest of our Salvation, who came hither to set an example for his servants in all coming time. But this pleasing revery is broken by the voice of the pastor. A hymn is given out; and then from the midst of the company arises a deep, full, melodious swell of harmony. It is unlike singing; it seems the very soul of heavenly music breathing out an ecstasy of thanksgiving. The music ceases; a low soft echo breathes through the air, so lately living with sweet sounds, and over the waters; again all is silent. The pastor now stretches out his hands, and lifts his eyes to heaven: "Let us pray." Some kneel, others remain standing, but all assume the look and action of devout humility. The prayer ended, the pastor descends into the pool; the candidate, assisted by a brother or sister, descends after him. Reaching the lower step, he takes her, if a sister, by the left arm, and leads her down to a suitable depth, where she kneels in the water. She applies water to her face, and he does the same to the back of her head, waiting a moment for her to recover her thoughts and acquire a frame of mind suitable for the occasion. Then, laying his left hand upon the forepart of her head, and his right hand upon the back between the shoulders, he says, "I baptize thee in the name of the Father," and immerses the candidate, face foremost; then, raising her up to her former position, he gives time for a like recovery of self-possession, and adds, "and the Son," and immerses her in the same manner a second time; then, giving a like time for recovery, he continues, "and the Holy Ghost," and proceeds as before. Then while she is yet kneeling in the water, he lays both hands upon her head, and offers a short invocation for the Spirit of God to seal this obedient handmaid as a child of God. During all this time, the multitude exhibits a deep interest, and maintains a perfect silence; the candidate manifests the greatest composure, and all appear to feel that the Saviour is near.
The German Seventh-day Baptists profess to have no other guide than the inspired Word of God; and to this they profess to exactly conform, omitting nothing enjoined, and adding nothing to the Observances there given. Their simplicity is truly remarkable, and I believe, truly pure. They are non-resistant in sentiment, but they plainly preach the righteousness of the kingdom of God. They are likewise remarkably amiable in their intercourse with each other. There is a similar society in Bedford County, under the pastoral care of Elder King, but I have been unable to make myself acquainted with any incidents connected with its history.
There is one subject connected with the history of this people, which, from deference to my country and its institutions, I would willingly pass over in silence; justice, however, compels me to do otherwise. These societies, harmless and inoffensive as the members are, have, for a number of years past, been very much annoyed and disturbed at their annual meetings by a number of wicked and licentious persons. Being entirely averse to litigation of any kind, they patiently bore with all. This only seemed to encourage increased disturbance, until the 17th of May, 1845, when it became so outrageous at their annual meeting, that an individual who was not a member, instituted a prosecution against several persons for a riot. This resulted in the condemnation and punishment of sixteen individuals, whose friends, from malicious and revengeful motives, immediately commenced suits against these Seventh-day Christians for labouring on the first day.
To this they plead guilty, and cheerfully paid their fines and the costs; but in consequence of the great inconveniences to which they were subjected, they petitioned the legislature for relief, though without effect.[44]
[43] Those who desire a more particular account of the German Sabbatarians, their leaders, literature, and music, may consult the fifteenth volume of Hazard's Register of Pennsylvania.
[44] It may be interesting to posterity to know that in the United States of America, and about the middle of the nineteenth century, Plymon Seaver, of Vermont, was confined in jail for a long time, for attending to secular concerns upon the first day of the week. About the same time, or August 26, 1845, Obed Snowberger was fined four dollars, for being engaged in worldly employment upon the first day of the week. Mr. Snowberger was a worthy member of the German Seventh-day Baptist fraternity in Pennsylvania, and the prosecution was carried on in Quincy Township, Franklin County, and before Samuel Sibbet, as justice of the peace. Subsequently nine others of the same people were subjected to prosecution and fines for the same reasons.