punishment scheme, adopted the doctrine | sentiment, who still adhere to the Univerof materialism, and hence maintained that salist connexion. And if we were to prethe soul was mortal; that the whole man sent a complete list of those who believe died a temporal death, and that the resur- that all men will ultimately be restored, rection was the grand event which would we might enumerate many of the Unitarian introduce all men into heavenly felicity. and Christian clergymen. This sentiment prevails more or less among the laity of every sect. The Restorationists are Congregationalists on the subject of church government. Those who have since taken to themselves the name of Restorationists, viewed these innovations as. corruptions of the gospel, and raised their voices against them. But a majority of the convention having espoused these sentiments, no reformation could be effected. The Restorationists, believing these errors to be increasing, and finding in the connexion what appeared to them to be a want of engagedness in the cause of true piety, and in some instances an open opposition to the organization of churches; and finding that a spirit of levity and bitterness characterized the public labors of their brethren, and that practices were springing up totally repugnant to the principles of Congregationalism, resolved to obey the apostolic injunction, by coming out from among them, and forming an independent association. Accordingly, a convention, consisting of Rev. Paul Dean, Rev. David Pickering, Rev. Charles Hudson, Rev. Adin Ballou, Rev. Lyman Maynard, Rev. Nathaniel Wright, Rev. Philemon R. Russell, and Rev. Seth Chandler, and several laymen, met at Mendon, Massachusetts, August 17, 1831, and formed themselves into a distinct sect, and took the name of Universal Restorationists. Since the organization of this association, they have had accessions of six or seven clergymen, so that their whole number of clergymen in 1834, was estimated at fourteen, and the number of their societies at ten or twelve. With all or nearly all these societies an organized church is associated. These societies are principally in Massachusetts, though there is a large society in Providence, Rhode Island, and one in New York city. The largest societies are those of Boston and Providence. The Independent Messenger, a paper published weekly at Mendon, Massachusetts, by Rev. Adin Ballou, is devoted to the cause of Restorationism. It ought also to be stated in connexion with this, that there are several clergymen who agree with the Restorationists in In relation to the trinity, atonement, and free will, the Restorationists' views harmonize with those of the Unitarians. In relation to water baptism, they maintain that it may be administered by immersion, suffusion, or sprinkling, either to adults or infants. They do not regard baptism as a saving ordinance; and they are rather disposed to continue this rite from the example of Christ and his apostles, than from any positive command contained in the New Testament. They maintain that the sacrament of the Supper is expressly commanded by Christ, and should be open to all believers of every name and sect; and while they admit that every organized church should have the power to manage its own private and local affairs, they recognise no power in any church to exclude believers of other denominations from the table of our common Master. The difference between the Restorationists and Universalists relates principally to the subject of a future retribution. The Universalists believe that a full and perfect retribution takes place in this world, that our conduct here cannot affect our future condition, and that the moment man exists after death, he will be as pure and as happy as the angels. From these views the Restorationists dissent. They maintain that a just retribution does not take place in time; that the conscience of the sinner becomes callous, and does not increase in the severity of its reprovings with the increase of guilt; that men are invited to act with reference to a future life; that if all are made perfectly happy at the commencement of the next state of existence, they are not rewarded according to their deeds; that if death introduces them into heaven, they are saved by death, and not by Christ; and if they are made happy by being raised from the ica-principally, however, to New York, and Pennsylvania, where every species of religion was protected, The latter province had, from its commencement, been an asylum of many persons whose peculiar opinions rendered them impatient of, or obnoxious to, their native governments: hence motives, not to be condemned, influenced many to bid a long farewell to their Vaterland-the enjoyment of religious tolerance, and the certain prospect of bettering their temporal condition." THE unsettled state of affairs in Europe | emigrated to the English colonies in Amerduring the greater part of the seventeenth, and former half of the eighteenth century, subjected many German, French, Swiss and others, not only to the devastations consequent in the train of war, but also to sore persecutions, because they could not conscientiously change their religious opinions, so as to coincide invariably with those of the reigning Prince. The religious complexion was not unfrequently influenced by the character of the rulersas they changed, revolutions in religion took place. Of this, we have striking cases in Frederick II., Frederick III. and others. Frederick II., Elector Palatine, embraced the Lutheran faith: Frederick III. became a Catholic; Lodovic V. restored the Lutheran church: his son, and successor was a Calvinist. These, in their turn, protected some, others they did not.-Besides these unpropitious changes, of being subjects of persecution, the Germans occupied the unenviable position of living between two powerful belligerent rivals, whose element seems to have been war. During the period of the latter half of the seventeenth, and early part of the eighteenth century, Germans, as well as Swiss of several Protestant denominations, The principal Protestant denomination that emigrated from Germany were Mennonites, some of whom settled at Germantown as early as 1683; Lutherans, German Reformed, TAUFER (German Baptists, or Brethren) Schwenkfelders, and Moravians, all of whom had regularly organized congregations in Pennsylvania, prior to 1742. About the middle of the seventeenth century, 1651, Jeremiah Felbinger, of Berlin, Prussia, wrote and published a book, entitled "DES CHRISTLICHEN HANDBUECHLEINS," setting forth and ably Prov. Rec, III. 341. The preface to this book is dated, Berlin, August 20, A. D. 1651. vindicating doctrines and sentiments which were subsequently embraced, and promulgated by many of the Tacufer, or German Baptists.* About the year 1705,† Alexander Mack, a native of Shriesheim, between Heidelberg and Manheim, having been brought under the influence of that spirit which moved the so called Pietists of Germany, commenced carefully and prayfully to examine the New Testament, to learn its requirements.—Soon others, alike infiuenced, united with him and formed an association for mutual edification. They resolved to lay aside all preconceived opinions and traditional observances, and to be governed by the undisputed precepts of Christ. The first consociates with Alexander Mack, were George Grebi, of Hesse-Cassel; Luke Fetter, of Hessia; Andrew Boney, of Basil, Switzerland; John Kipping of Wirtemberg; Anna Margaretta Mack, Johanna Kipping, Johanna Noethiger or Mrs. Boney. On a close and diligent search of the scriptures, and a careful examination of authentic history of the primitive christian church, they arrived at the inevitable conclusion, as they hopefully believed, that the apostles and primitive christians administered the ordinance of baptism to believing adults only, by trine-immersion. And in conformity with this custom, they now resolved to be immersed as obedient followers of their Lord and Master, Matt. iii. 16. The question now arose: Who is first to administer this sacred ordinance? None of them, as yet, had been immersed. To this end, one of their number visited, in various parts of Germany, Mennonite con church of the Lord. III. Of holy baptism. V. Of feet-washing. VI. Of the holy supper. VII. Of the prohibition of oaths. t Proud's His. Pa. II. 346. gregations, to confer with their ministers, touching the ordinance of baptism. Many of the Mennonites admitted that this ordinance, performed by immersion, if done from pure motives-love to the Saviour, was proper; but still maintained that if administered by pouring or aspersion, it was equally valid; as no particular mode has been prescribed. Mack and his consociates did not concur with the views of the Mennonites on this subject: they had determined to yield to their convictions, as to the result of investigating the Scriptures and historical testimony. It was by common consent agreed, that Mack should assume the responsibility of baptising the small number of believers. However, as he conceived himself still unvanized, he declined to comply, in this instance, with their ardent wishes. They now resolved to fast, and in prayer and supplication to a throne of grace, to ask God for directions. As did the Eleven, Acts i. 26, they now cast lots as to which of the brethren should be the first baptizer. Lots were accordingly cast; and he upon whom it fell, baptized one of the brethren. The baptized one, now baptized him by whom he had been baptised; and the first baptizer then baptised the others. But upon whom the lot fell to baptize first, has been studiously concealed to this day. For it had been previously agreed among themselves, never to disclose the name upon whom the lot should fall. "Sie gaben," says Mack, " aber unter einand er ihr Wort von sick, dass es niemand verrathen sollte, welcher der erste Taeufer unter ihnen gewesen damit niemand Ursache nehmen moechte, sie irgend mach einem Menschen zunennen, wielen sie solche Thorheit schon von Paulo an den Corinthern bestrafet funden." They were baptized early in the morning, in the river Eder, in Schwartzenau.* They now formally organized a church, consisting of believing adults only. Alexander Mack was chosen as their teacher. On account of persecution at home, they resorted to Schwartzenau, in the country of Witgensteen and Creyfelt, in the Dutchy of Cleves, belonging to the King of Prussia, Rechte aind Ordnungen des Hauses Gotles, where they had liberty of meeting without by A. Mack, 1774. being disturbed. Proud's His. Pa., ii. 346. Their number soon increased, and grew | ber of his consociates, arrived in this Peter Becker was a man of considerable property, much of which he devoted to the common use of the recently organized society. By his indefatigable exertions, and others elected as teachers, among them, churches were organized in various parts of Pennsylvania, and some in New Jersey. The German Baptists, or Brethren, as they called themselves, in common with other religious denominations, grew to some importance, in the course of the country. Im Jahr, 1729, says Peter first seven years. In 1715, besides a nu- Miller, in his CHRONICA EPHRA: ist Alexmerous congregation in Schwartzenau; ander Mack, der Urstaender der Taeuin the Palatinate, and other places, co- fer, samt den nebrigen gedachter Geworkers were raised to labor in the har-meinde von Friesland abgesetzt und in vest, in the persons of John Henry Kalk- Pennsylvanien angekommen.* loeser, of Frankenthal, a town in the Palatinate of the Rhine; Christian Libe and Abraham Duboy, of Epstein, in HesseDarmstadt; John Nass, Peter Becker, of Dilsheim. With these were associated John Henry Trout, and his brother, Henry Holtzappel and Stephen Koch; the greater part of them went in the first seven years, to Creyfelt. John Henry Kalkloeser and Abraham Duboy, came to Schwartzenau, so did also George Balser Ganss, of Um-luke-warm, their number diminished rather stadt, a town in the district of Hesse; and than increased with the population of the Michael Eckerlin, of Strasburg. The country. A general lethargy prevailed mother church left Schwartzenau for on the subject of religion in the several Serustervin, in Friesland, a province of provinces, till about the year 1733, or '34, Holland; and thence in 1719, immigrated" when the spirit of God began extraor to Pennsylvania, where twenty families of them settled at, and about Germantown, where the church increased considerably, receiving members from the inhabitants along the Wissahickon, and from Lancaster county. In 1723, the members in Germantown and vicinity formed themselves into a community under Peter Becker, who was chosen official baptizer, and who, in succeeding_years, collected the dispersed brethren in Lancaster county into a distinct society at Muelback, (Millcreek.) Among the prominent members of the church here, was Conrad Beisel, who was baptized in 1724, in Pequae creek, by Peter Becker. Beisel was afterwards the founder of another order of German Baptists, usually known by the name of Dunkers ;* or more properly: SeventhDay German Baptists, at Ephrata, Lancaster county.† Congregations were also organized under the supervision of Becker, at Cones. toga creek; and in Oley, Berks county: In 1729, Alexander Mack, the Father of the first society, accompanied by a num • Buck, Hendricks, and others, who follow the traditionary history of this denomination, style them Dunkers. +Article German Seventh-Day Baptists, by W. M. Fahnestock, M. D. *September 15, 1729, the Ship Allen, James Craigie, Master, from Rotterdam, arrived at of 59 Palatine families-names and heads of Philadelphia with 126 passengers, consisting families are: Alexander Mack, Johannes Mack, Felte Mack, Alexander Mack, jr., John Henrich Jacob Lisley, Christopher Matler, Paul LibeKalkloeser, Andreas Boney, William Knipper, kip, Christopher Kalkloeser, Christian Cropp, Andreas Cropp, Jacob Cropp, Christian Cropp, jr.. Hans Schlachter. Johannes Pellickhover, Johannes Kipping, Hans George Koch, John Eley, Reinhart Hammer, Samuel Galler, ConMichael Amwig, Hans Ulrich Kisle, Ulrich rad Iller, Hans Casper Kulp, John Martin Crist, Hisbert Bender, Jacob Possart, Jacob Wise, Christian Schneider, Hans Contee, Johannes Flickinger, Felte Beecher, John Jacob Hopbach, Johannes Mackinterfeer, Christian Kitsintander, Lenhart Amwigh, Mathias Schneider, Joseph Prunder, Mathias Ultand, Johannes Prunder, George Hoffart, Johannes Perger, Johannes Weightman, Philip Michael Fiersler, Valentine Gerhart Hisle, Hans fer. George Fetter, John Jacob Knecht, AlexGeorge Clauser, Henrich Holstein, Felte Raander Till, Henrich Peter Middledorf, David Lisley, Jacob Possart, Daniel Crop. Prov. Record, iii., p. 391, 392. Proud, speaking of them, in 1765, says: They are a quiet, inoffensive people, not numerous, at present on the decline.-There are 419 families, 2095 persons, at 5 of a family, and 4 meeting houses in different parts of the province.-Proud's His. Pa., ii., 347. The appellation they assumed, is "BRETHREN," considering as Christ is their master, that they, as his disciples, dinarily to set in and wonderfully to work (not only in regard to the general cause of among the people in various parts of the religion, but in each others individual ediprovinces; and produced great awaken- fication," and they met in the capacity of ings and revivals of religion," which, as a social devout band, from house to house, history and experience confirm, are essen- to make prayer and supplication for the tial, as it were by a sudden shock effec- continued influence of God's Spirit-out tually to counteract the sluggish tendency of these social circles,* was organized in the human mind, on the subject of re- the Religious Association, now commonly ligion; and, which have always been pro- known as the RIVER BRETHREN. ductive of the greatest good to the cause of pure and undefiled religion. This was the case during the period of the Reformation in Germany, Switzerland, Holland," are all brethren," Matt. xxiii. 8; James France, Denmark, and England, which were at that time severally visited by copious showers of divine influence. From the day of the Great Awakening, of 1740, a change in religious feeling and correspondent action came over society; "for it appears from the history of religious opinions and practices since 1733," that the most important practical idea then received prominence and power, and has held its place ever since, is the idea of the New Birth-the doctrine, in order to be saved, a man must undergo a change in his feelings and principles of moral action, which will be either accompanied, or succeeded by exercises of which he is conscious, and can give an account; so that those who have been thus changed, may ordinarily be distinguished from those who have not. The salutary effects of revivals were also experienced among the Germans of Pennsylvania, during the last half of the past century. iii. 1. Several societies in different parts of Lancaster county were simultaneously organized: one near the Susquehanna river; another on Conestoga creek. By way of local distinction, the latter were called the Conestoga Brethren, those on, or near Susquehanna, the River Brethren,† an appellation by which the society is now generally known, to distinguish its members from the German Baptists, or Brethren, first organized in Europe. As they keep neither written or printed records touching their ecclesiastical proceedings, in the absence of these, oral history, or tradition alone can be relied on as to the precise time of their church organization, and who were the first ministers among them. The concurrent testimony, however, among them is, that this denomination commenced during the revolutionary war.-Their first ministers were Jacob Engel, Hans Engle, C. Rupp, and others. At a later period some ministers and lay members of the Laufer united with them. Soon after the formal organi Among the several German denominations, especially among the Mennonites, being the most numerous society in Lan-zation of churches in Pennsylvania, Jacob caster county, awakenings were more common. Between sixty and seventy years ago, awakened persons of Mennonites, Lutherans, German Reformed, Brethren or Taeufer, "whose hearts were closely joined together-had a common interest, The Great Awakening in the time of Edwards and Whitfield, in 1733, 1740, and other revivals in 1744, 1757, 1772, &c., in various parts of the provinces are alluded to here. tTracey's History of the Revival of Religion, &c. It is a well known fact that the Germans are opposed to innovation full of pious reverence for the views and customs of their ancestors-not easily moved or excited.-Rauch. Engel visited Canada, and at a later period, Ohio, to organize churches. Since which, the first churches have considerably increased, and congregations are now to be found in Bucks, Lancaster, Dauphin, York, Franklin, Westmoreland, and several other counties in Pennsylvania.-In several parts of Ohio, Indiana, and Canada West,-numbering several thousand members, and some fifty or sixty ministers. Some of them joined in with the United Brethren in Christ. Some years ago they were occasionally called River Mennonites, from the circumstance that some of their first ministers had stood in connexion with the Mennonites. |