History of the church of the United Brethren in Christ

Front matter

CORNELL

UNIVERSITY

LIBRARY

Chapter I

Civil History — Sacred History — Scriptures — Sources of truth — Formal state of the Church — Declension of the Church — God's reproof — Causes which induced our fathers to settle this country — Their views were narrow — Religious liberty restricted — Reformation yet necessary, 9

Chapter II

Eighteenth century preparatory of events to be unfolded in. the nineteenth — The gospel in the hands of a living ministry — Biographic Sketch of Wm. Otterbein — his parentage- — early life — education — ordination to the ministry — earnestness of his preaching — removal to America — settlement in Lancaster, &c, — Is fully blessed — The germ of the work to which he was called, appears — His labors — Evening meetings — Opposition, , 16

Chapter III

Martin Boehm — parents — connexion with the Mennonite Society — his call to the ministry, and conversion given in his own words — Removal of Mennonite families to Va. M. Boehm goes to Virginia. Converts of George Whitefield — A case to illustrate many — Encouragement received by Boehm in Va.- — Years of joy — The word lost — Boehm's labors enlarged — The breaking out of the war — Boehm and Otterbein brought together — Assembly of christians of all denominations at a great meeting. " We are United Brethren," . .. . 27

Chapter IV

William Otterbein in Baltimore organizing a Church — Church book of the Evangelical Reformed Church translated from the

O CONTENTS.

German — Faber — Wallauer — Call of Otterbein — Organization, and articles of constitution and discipline — Comment on the articles — No German Reformed minister could officiate in the Church on Howard's Hill — Similarity between those articles, and the present discipline of the United Brethren Church — Points insisted on, ™

Chapter V

First Conference — Second Conference — George Adam Guething — character of his preaching — his childlike humility — persecutions — his house Otterbein's home when out of Baltimore — Christian Newcomer — his conversion — call to the ministry — acquaintance with Otterbein and Guething — his burning zeal, industry and extensive labors in the ministry, ... 59

Chapter VI

Biographical Sketch of John G. Pfrimmer — character of his preaching — his extensive labors — Sketch of John Neiding — birth — • baptism — chosen by lot to preach — seeks a clean heart — finds experimental salvation — effect of his preaching the doctrine of the New Birth — his virtues — popularity of his preaching — his death — Remarks on the Biographic Sketches, 70

Chapter VII

Spread of the brethren among the Germans in Pennsylvania, Virginia and Maryland — They preceded the Methodist — The reason Asbury loved Otterbein and the Brethren — Union of spirit between the Methodist and Brethren — Conference of 1800

— Adoption of the name United Brethren in Christ — Election of Superintendents — Many large meetings held — Great manifestations of the power of God, 79

Chapter VIII

Conference of 1801 — Otterbein's Conference sermon — Conference of 1802 — The holding of great meetings a new measure

— Love-feasts in the rise of the Church — their tendency to unite all Christians — Some cases of experience given — Sacramental occasions, gg

CONTENTS . /

Chapter IX

Conference of 1803 — Meeting at Shopps — Removal west of the Allegheny mountains — The power of the spirit of God — The Brethren Church identified with a blessed work of grace — Conference of 1804 — Sacramental meeting at Antietum — Doctor Senseny of Virginia and family — Con. of 1805 — Election of Bishops, 96

Chapter X

Review of an account of Wra. Otterbein and Martin Boehm, which will be found in the Methodist Magazine, Vol. VI, p. 210 249 — Stating that it was furnished at the special request of Bishop Asbury some time before his death, by his friend F. Hollingsworth who transcribed the bishop's journal; and which will also be found in the history of the Methodist Episcopal Church, by Nathan Bangs, D. D., Vol II, p. 365 376, 106

CHAPTER XL

Friendly correspondence with the Methodist Episcopal Church,. 113

Chapter XII

Bro. Peter Kemp — his death — John Hershey — character — death — Death of Martin Boehm — Conference of 1812 — Close of the life of G. A. Guething, 127

Chapter XIII

Remarks on the character of William Otterbein — he was no partisan — his purity — conversation — mode of living — kindness to the poor — closing scene of his life — his burial — Bishop Asbury's sermon in Otterbein's Church after his death — Inscription on his tombstone, 132

Chapter XIV

After the death of Otterbein, the Pa. Conference supplied the Otterbein Church — Attempt to effect a union between the United Brethren and the Evangelical Association, 142

Chapter XV

Discipline — various efforts to form and publish a printed discipline — First General Conference — The sky not entirely clear

8 CONTENTS.

— clouds pass away — Confession of faith and rules of discipline adopted — Remarks on the confession of faith — Remarks on tbe section in reference to Bishops * — On Secret Societies —

On Slavery, * l45

Chapter XVI

Why have the United Brethren remained in a great measure,, unknown to the English community — United Brethren labored first among the Germans — Success among the English— General Conference of 1817 - — General Conference of 1821 — An act passed on Slavery — on ardent spirits — Election of Bishops

— John Kline* and Abraham Draksel, - 157

Chapter XVII

General Conference of 1825 — Questions proposed to candidates for the ministry — Ordination of Bishops omitted — Salary of Bishops— Delegates appointed to attend certain Conferences of the M. E. Church — Salary of preachers — Persecution — John G. Prifmer — close of his life — Biographical Sketch of Abraham Mayer, . .. 164

Chapter XVIII

General Conference of 1829 — Presiding Elders to be elected for one year — Close of the life of Bishop .Newcomer — General Conference of f 1833 — Affirmation — The Telescope — Constitution, - ....... 176

Chapter XIX

Christian Grosh — Felix Light — Martin Crider — Christian and Abraham Heshey- — Christian Berger — Fourney — Kenegy — Bortsfield — Crum — Lewis Cramer — J. C. McNamer A. Zeller — Jacob Baulus — D. Tryer — H. Kumler — Joseph Hoffman — Concluding Remarks — Confession of faith — Constitution, . ~. .......... ~ . ... 187

HISTOKY OF THE CHURCH

Of THE

UNITED BRETHREN IN CHRIST.

Chapter I

Civil History • — Sacred History — Scriptures — Sources of truth - — Formal state of the Church — Declension of the Church ■ — God's reproof — Causes which induced our fathers to settle this country — - Their views were narrow — Religious liberty restricted -*- Reformation yet necessary*

Civii, History, which in the main treats of kingdoms, and empires founded, and again destroyed; of Sages, Statesmen, and Rulers, wise and unwise, virtuous and vicious ; some ruling with moderation and justice, others with a despotism and profligacy, which made the world groan with their oppression, and garments rolled in blood, — is, nevertheless, sought after, and read with interest and avidity. And why ? In it we behold clearly the great and important truth, that the Almighty Lord and Sovereign, in power, in justice, in wisdom, righteousness and goodness, governs this world.

The pages of Sacred History furnish us with equal, if not with still more striking evidences of the divine

10 HISTORY OY THE CHURCH OF*

majesty and power, and show in a much clearer light, the holiness of his attributes and character, the? purity of his moral law and government. Sacrea History, both ancient and modern, abounds with the sublimest truths, and the most indisputable evidences that God ever presided in, and over his Church and chosen people on earth. That he knoweth all her counsels and deliberations, — her sorrows and her trials, and the afflictions which she has suffered or endured. Her pages testify that his eye hath followed her through all her mutations, — that his great mercy and love have sustained and cheered her in her onward course. And does not the same history record and perpetuate many displays, and Interpositions of Divine Providence in behalf of the Church 7 which stand — and will forever stand as memorable relations of His Almighty goodness, love and power? Nor can a reflecting mind revert to them for a moment, andnot feel a,sense of reverence and sacred awe. Ta make a reflection : In ancient history, see Moses before Pharaoh, — Elias before Ahab. In modern, see Paul before Felix, — and still nearer, see Martin Luther before Charles the V. How visible, the invisible Divine Presence in each case.

In this way we have presented unto us, as modelsof virtue and piety, those great and good men, the Lord was pleased to select at different periods, and as chosen vessels, armed with all the armor of the gospel, and the power of the Holy Ghost, to go before in the glorious work of reformation.

The investigation and dissemination of the scriptures of truth, are among the noblest and best employments of men.* It is that labor, which yields a hundred fold; and to the great and incessant disseminations of these truths, the Protestant Christian Churches in these United States are infinitely indebted for the exalted position which they have reached, during the last half century, and which they enjoy at this period of time.

It may be observed, that truths may be gathered from many and various sources ; yet they are chiefly derived from, and found, 1st. In the volume of inspiration; 2d. In the records of experience, and 3d. In the volume of nature. But to speak of the last, would be foreign to the present subject. The records of inspiration, and of experience are so intimately connected, that it is impossible to explain the one without the other. Between them there is a corresponding harmony ; for the author of the first, is the parent and ruler of the second. The moral laws of God's kingdom embodied in the blessed Word, are again experimentally written out in the hearts of the obedient.

This first book — the Scriptura Sacra, (Holy Scripture,) the Church may hold fast to, venerate and honor,, teach with solemnity and pomp, and maintain a close adherence to the external rituals which it imposes.. And yet, according to the doctrine of experience as taught in the same book, while the Church has a form of godliness, she may want the power, and the influence of that word which enlightens and purifies the hearts and minds of the children of men. Hence,

12 HISTORY OF THE CHUKCH OF

even in the absence of all other causes, such a Church must needs want a knowledge of her formal state, and if possible, be brought to see it, and to feel it, in order that she may repent — retrace her erring steps, and again be made alive unto God, by faith and good works unto salvation, in Jesus Christ.

"The very term reformation is significant." Had the Church remained free from error, and the corrupting influences of the worlcj. and worldly minded men, she would never have stood in need of reform. Men of weak minds, and of a still weaker faith, with a love of the forbidden things of this world, have always been easily led aside, by the insidious smiles of the deceitful and double minded ; and the fearful {cowardly) by the frowns, or menacing attitude of the direct enemies and opposers of God — the spread of righteousness, holiness, and truth.

Nor is this to be wondered at, when we consider the fallen state of man, and the reproof of Him whose Omniscient eye is equally upon all, and who has said, •" They err in their hearts" Errors in the heart, may produce errors in faith and practice. »

The declension of the Church, and the reproof of the Spirit, is fully and awfully written out, and portrayed in the Apocalypse, and in language as pointed as it is humiliating on the side of the Church, or Churches. The first decline noted and complained *of,is, a want of love. Thou hast left thy first love. The second,false doctrine, which the spirit says, seduced some to sin greviously. 3d. Blinded by ease and ;affluence, they became proud, and entertained a high opinion of themselves, saying-, we need nothing, — need neither God nor the gracious influence of his Holy Spirit, any longer. Here the cup was full, and a Church is exhibited without God, Christ, and the Holy Spirit; yet she at the same time esteems herself complete, so much so, that she says — I am rich, and have need of nothing. And why nothing? Because she was rich. Query. — Rich in what? Perhaps rich in numbers ; rich in the costliness of .her temples ; rich in silver and gold ; and lastly, perhaps rich in power. Here we may learn, that a Church may have much to shine anddazzle in the eye of the world ; but what is she ? When weighed in the balance of the sanctuary, an unerring Judge pronounces her to be 1st. wretched; 2d, miserable ; 3d, poor; 4th, blind, and 5th, naked — Rev. 3-17. Here is the personification of a Church, abject, destitute and afflicting to the highest degree. The Shepherds and the flock alike exhorted and reproved. And yet who ? What Pastors ? What Church or people, have ever acknowledged it as descriptive of their moral state and religious condition ? €

Ah! memorable words, " I have somewhat against thee I" — " Remember therefore from whence thou art fallen, and repent !"

'Tis true, intolerance and oppression, civil and ecclesiastical, were the causes which drove our fore-fathers to this land, at a period when the passage across the mighty ocean, was both hazardous and long, and at a time when on reaching this continent,, they expected to be met by the red man, and the wild beast, and would of necessity have to forego many comforts, and endure many privations, dangers and toils. But these were sweetened by the hope of finding a home not overshadowed by the raven wing of a cruel Priesthood, nor the oppressive laws of bloody Princes; and where they might enjoy the worship of God with the freedom of angels, and their posterity possess — -

" A land of corn, and wine, and oil, Favored with God's peculiar smile, With every blessing blest."

But notwithstanding the fact, that they had so recently fled from persecution and bondage, and as it were, been brought from darkness to light, it would appear they entertained no enlarged views of religious freedom, and spiritual liberty; nor of an enlarged christian liberality towards each other, as various Churches. None sought to make advances in fellowship and brotherly love, beyond the precincts of their own. It is not meant here to show up the •christian Churches of that now distant period, in an unfavorable light ; but merely to afford the reader .some faint idea, how creeds, forms and customs, when held sacred and inviolate as they have been held and viewed, and watched with a jealous eye, -not only kept Churches far apart, but deprived them, both pastors and people, of the sweet enjoyments .and social delights, which a spirit of reciprocal friendship will produce, and which when cultivated and felt, gives a pleasing foretaste of that future .state of blessedness, reserved for the righteous, and which friendship and love is so essential to the prosperity and success of the cause of God and truth, and the conversion of the people. *

What reformation will yet have to take place, in the christian Church in general, and in particular, until she is free — free from partiality — free from bigotry and sectarianism — free from the shackles of human creeds and traditions — free from the blighting influence of the dogmas and cold formalities of bygone ages — free from being rent and torn asunder — u free to harmonize," to love and flow together, until it will be said again in verity and in truth, see how these christians love. And yet we shall soon introduce the reader to the dawn of a reformation embracing the ground work of the just named particulars, and to scenes and exhibitions of divine grace, love and power, manifested in the conversion of men, — the joy and friendship of these converts, in social and divine worship, and in the common walks of life, to a degree which had not been witnessed for a long succession of years, and which again wrung the characteristic expression from a gazing world, see ! how these love !

* [This an important remark. The union of the people of God is ^essential to the success of truth, and the conversion of the world. The blessed Jesus in the awful night before his crucifixion, in that solemn and ever memorable prayer, — said: Neither pray I for these alone ; but for them also that shall believe on me through their word, that they all maybe one^ * * * That the world may believe that thou kast sent me.] J En.

Chapter II

Eighteenth century preparatory of events to be unfolded in the- nineteenth — The gospel in the hands of a living ministry — Biographic Sketch of William Otterbein — his parentage — early life — education — ordination to the ministry — earnestness of his preaching — removal to America — settlement in Lancaster, &c, — Is fully blessed — The germ of the work to which he was called, appears — His labors — Evening meetings — Opposition.

The eighteenth century was every way preparatory of events to be more fully unfolded in the nineteenth. These events have signally displayed the excellency of the moral government of God, in the exhibitions of divine grace, and the great and glorious results of that grace in its blessed effects upon the hearts and minds of men, quickening their faith, making alive their experience, giving consistency to their practice, and causing the gospel to be preached, as it were afresh by the " chosen vessels of the Lord." And they have tended to dispel and roll away moral darkness — that thick and gross darkness, which had enshrouded churches, pastors and people too long. And through the men raised up and the means employed, the springs of heavenly grace were opened anew, and additional light was brought from the word, furnishing unerring guides to ignorant and benighted minds, leading them " to the light and wisdom of the just." Reforming thousands and thousands, and reclaiming from the vices, and prevailing sinful practices, which had enchained too many. This exhibition of grace, was the means of conveying to all classes of men, a new stream of heavenly light, and raised up that host of living witnesses, who were ever ready on all suitable occasions, to testify that God had power on earth to forgive sins, and to shed his love abroad in the hearts of the children of men. The preaching of the gospel, in the hands of this living ministry, was attended with great power. Indeed no one could be an idle, or uninterested spectator, of that which was passing before him. Such a mingling of cries — of weeping — and of joy, caused a heart believing in God's converting power, to bear witness, and to join in the Apocalyptic exclamation : — " And I heard as it were, the voice of a great multitude, and as the voice of many waters, saying Alleluia, the Lord God Omnipotent reigneth."

To this important work, the great Head of the Church, was pleased to call with others, the Rev. William Otterbein, and Martin Boehm, the first an ordained minister in the German Reformed Church ; the second a preacher in full standing in the Mennoite Society.

William Otterbein was born in Nassau, Dillenburg, in Germany, March 6th, A. D. 1726. His parents were eminently pious. Love to God — reverence and obedience to his holy law and precepts, were characteristics of the Otterbein family, as also the holy office of the ministry. A brother older than William, was a minister, and the author of a book on experimental and practical religion. To his parental training, and to the breathing of a heavenly atmosphere from a child up, it is but just to trace the early piety of Mr. Otterbein, and which we are authorized to say, never left him ; but like a stream, grew deeper and wider as life advanced.

The divine impress— "holiness to the Lord," was so strongly marked on the man, as to inspire the beholder with that respect, which true greatness, and a heart full of benevolence commands, as a tribute of praise — not, it is true, to the individual who is but man, — but to Him who is thus pleased to set his seal on the brow of a faithful and beloved servant.

It was said of a certain crowned head, that the King was visible in him, even in a beggars dress — even so the preacher, the man of God, was visible in him of whom we speak. He was one of those whose very lineaments appear to be illuminated, as from a light within; and whose presence bespeaks the anointed of the Lord.

Devoted to the Lord, as a son, his parents, in order that on their part nothing might be wanting, afforded him a classical education, embracing according to the rigid rules of the German divines; Latin, Greek, Hebrew, Philosophy and Divinity. These being accomplished to the satisfaction of his Seniors in Theology, and in the Church, he was admitted to holy orders, and solemnly ordained and set apart to the work of the ministry, in the Church in which he had been brought up.

This brings us to the threshhold of a mostimportant period of his life; and we find Mr. Otterbein making his first essay in preaching and discharging the duties of the pastoral office, in his native town. It was soon seen, that no ordinary measure of grace was committed unto him. The zeal, the devotion, the earnestness, with which he met these new dirties, surprised his friends, and astonished the hearers. In reproof he spared neither rank nor class. His zeal, his devotion, his earnestness, and with all his freedom in preaching the word, was not without effect. It gave room to censure and applause. While some approved and encouraged the young preacher, others would say — ■ " No ! — such a sermon, such burning words, and from so young a minister ! To be reproved, admonished, and exhorted by him, ! ! and in such a way ! What does he mean by faith? justification by faith? Does he mean that we are no christians? Oh ! ! !" His friends advised him to speak more cautiously, more calmly ; to moderate his voice, his fervency, until he had become more exercised in the pulpit ; with intimations that they nevertheless loved him and his manner of preaching. This was especially true of his pious mother. Opposition and clamor, however, had but a tendency to add force to his arguments, in directing his hearers from a cold formality, to the life and power of our holy religion. To witness the good impressions this made on some, was encouraging. But with it came also fiery trials, and heavy exercises of mind. The high in power, and from whose decision there was no earthly appeal, united their authority, with those who felt themselves too sharply reproved, and dropped some hints concerning the danger of incurring their displeasure, recommending at the same time a more reserved mode of preaching. To these Mr. Otterbein paid no attention at the time; the rather he waxed stronger in spirit and love of preaching Christ. Under preaching, some wept, in silence, till he himself could not suppress a tear. * This increased the opposition, and the authority was privately solicited to arrest his preaching for a season; "Ah!" said his beloved mother, " I expected this, and give you joy. This place is too narrow for you my son; they will not receive you here; you will find your work elsewhere." She was often heard to say, " My William will have to be a missionary, he is so frank, so open, so natural, so prophet like." " But misssionary where ? To what land, what people, mother, shall I go?" Oh ! she would reply, "Be patient, preach us another sermon, — will wait the Lord's time." And it came sooner than they could have wished.

Be it remembered that at that period, the Churches, i. e. Lutheran and German Reformed, in this country, were nearly, if not altogether dependent, for a supply of preachers, on the parent country. One day his elder brother received a pressing solicitation for help, from a friend in this country, (Pennsylvania,) stating the destitution of ministers here ; and that the

* The Gorman divines, as a school, had ere that time acquired hardness of heart sufficient to enable them not to drop a tear officially. To them the gospel of Jesus Christ is a tearless theme to this day. " Jesus wept" that man might weep.

people were in many places, as sheep without a shepherd; and if possible to send them spiritual help, (Geistliche Huilfe.)

This was enough. But to part from that mother, or rather that mother to part with her beloved son, was after all rather too much for her maternal heart. She hastened to her closet, and after being relieved by tears and prayer, she came from her chamber strengthened, and taking her William by the hand, and pressing that hand to her bosom, she said, " Go, the Lord bless thee, and keep thee — the Lord cause his face to shine upon thee, and with much grace direct thy steps. On earth I may not see thy face again, after we part, — but go."

In the year 1752, William Otterbein's ministry commenced in the Borough (now City,) of Lancaster, State of Pennsylvania. For the sake of order, we will take some brief notice of the first years of his ministerial labors in the German Reformed Church, and location of the several congregations over which he assumed the pastoral care.

1st, Lancaster; 2d, Tulpahocking, Berks Co., Pa. 3d, Fredericktown, Maryland; 4th, Little York; and 5th, in the city of Baltimore ; where we find him in the year 1774, organizing a separate and independent Church. This work was interrupted by the war, whieh broke out about the same time ; but was again resumed, and consummated by adopting a constitution, and disciplinary form, for their Church government in the year 1785, as will be shown hereafter.

Of Mr. Otterbein's time in Lancaster, little is now known, except from testimony collected by the writer many years since, from then yet living witnesses, in Lancaster and vicinity. Those witnesses in Lancaster county, several of whom were the fruits, if not the very first fruits of his gospel labors, gave evidence to the distinguished zeal and devotion which he manifested in his Master's work in that place. One of whom it is not improper to introduce in this place, viz; Rev. Frederick Schaeffer, who subsequently /became a useful preacher, and who for many years, and to the close of his life, at advanced age, stood firm as a preacher in the Brethren Church.

One circumstance of Otterbein's life in Lancaster, merits a special notice here. It may well be conceived, and from what we have said of his early piety, and his manner of preaching, that if not already fully blest with the pardoning love of God when he came to this country, the time could not be distant, when the Lord would add to his seal the baptismal gift of the Holy Ghost. And this was no lioubt, for an all- wise purpose, destined to take place where it did, in Lancaster, not long after he came to that place.

How strange, yet true: From this important circumstance in his life, may be dated, a dissenting from him, of some of his ministerial and other brethren in the Church, gradually taking place. And this dissenting increased and widened as time advanced, and as he contended earnestly, not so much for the formularies of the Church, as for the faith the living justifying faith once delivered to the saints. (Lebendigen, rechtfertigenden Glauben, der einmcd den Heiligen vorgegeben ist.)

From Lancaster we find him next in Tulpahocking, Berks county, Pa., where his field of labor was much enlarged; "and here it is, where more effec- "tually and deeply the out lines and germs, became " apparent, and took root through his instrumentality, " and which, though he knew it not, would in time, " separate him from a Church which he venerated " and loved, and by the force of circumstances, "cause him with the assistance and co-operation of " Brethren converts, which the Lord gave him, to " gather living stones, which were in due time to be "built up into a Church, to the living God. Yes."

" The living stones shall sing and rise, And reach a City in the skies, The new Jerusalem."

Not content with preaching on the Sabbath only, he made it his duty between the Sabbath days, to visit the families who attended his preaching, converse with them on religion, advise, admonish, reprove or encourage and cheer, as circumstances would demand; and then to sing and pray before leaving the house. Next to this, he would hold meeting on evenings in the week. On these occasions, his custom was to read a portion of Scripture — make some practical remarks on the same, and exhort all present, to give place to serious reflections. He would then sing a sacred hymn, and invite all by kneeling, to accompany him in prayer. At first, and for some time, but few, if any, would kneel, and he was left to pray alone. This item in the history, although small, affords a glimpse of the low state of religion, and the moral darkness, united with ignorance, he had to contend with. After prayer, he would endeavor to gain access to their hearts, by addressing them individually, with words of tenderness and love. As might be expected, the seed thus sown and watered, God would sooner or later own and bless, and cause it to spring up and bear fruit.