The Society of Ephrata

The following sketch of its history is condensed from an article by Dr. William M. Fahnestock, in Hazard’s Register, vol. 15.

Ephrata in former times was better known among the German population by the name of Kloster, (Cloister,) or Dunkerstown, a nickname from the word Dunker or Tunker, corruptions of Taeufer, Baptist. The Society of Ephrata, however, are a distinct sect from the Dunkers, with whom they have always been confounded. Originally they descended from that division of Christians.

In the year 1708, Alexander Mack, of Schriesheim, and seven others, in Schwardzenam, Germany, met together regularly to examine the New Testament, and to ascertain the obligations it imposes on professing Christians; determining to lay aside all preconceived opinions and traditional observances. Their inquiries resulted in the formation of the society now called Dunkers, or First-day German Baptists. Persecuted as they grew into importance, some were driven into Holland, some to Creyfels, in the Duchy of Cleves, and the mother church voluntarily removed to Serustervin in Friesland; and thence emigrated to America in 1719, and dispersed to different parts—to Germantown, Skippack, Oley, Conestoga, and elsewhere. Soon after a church was established at Muelbach (Mill Creek) in this county. Of this community was Comrad Beissel, a native of Germany. He had been a Presbyterian, and fled from the persecutions of that period. Intent upon ascertaining the true obligations of the word of God, he conceived that there was an error among the Dunkers, and that the seventh day was commanded to be observed as the sabbath. In 1725 he published a tract on this subject, which created excitement in the society at Mill creek; and he in consequence retired secretly to a cell near the Cocalico, which had previously been occupied by one Elimelech, a hermit. When his place of retirement, unknown for a long time, was discovered, many of the Mill creek society, who coincided in his opinions, settled around him in solitary cottages. They adopted the original sabbath—the seventh day—for public worship in the year 1728, which has ever since been observed by them.

In 1732, the solitary was changed for a conventual life, and a Monastic Society was established as soon as the first buildings erected for that purpose were finished — in May, 1733. The habit of the Capuchins or White Friars was adopted by both the brethren and sisters, which consisted of a shirt, trousers, and vest, with a long white gown and cowl, of woollen in winter, and linen in summer. The sisters wore petticoats instead of trousers, and had some peculiarity in the shape of the cowl.

Monastic names were given to all who entered the cloister. Onesimus (Israel Eckerlin) was constituted Prior, who was succeeded by Jaebez, (Peter Miller😉 and the title of Father — spiritual father — was bestowed by the society upon Beissel, whose monastic name was Friedsam; to which the brethren afterwards added, Gottrecht — implying, together, Peaceable, God-right. In the year 1740, there were thirty-six single brethren in the cloisters, and thirty-five sisters; and at one time the society, including the members living in the neighborhood, numbered nearly three hundred.

The first buildings of the society, of any consequence, were Kedar and Zion — a meeting-house and convent, which were erected on the hill called Mount Zion. They afterwards built larger accommodations, in the meadow below, comprising a Sister’s House called Saron, to which is attached a large Chapel, and “Saal,” for the purpose of holding the Agapas or Love Feasts; — a Brother’s House, called Bethania, with which is connected the large meeting-room, with galleries, in which the whole society assembled for public worship, in the days of their prosperity, and which are still standing, surrounded by smaller buildings, which were occupied as printing-office, bake-house, school-house, almonry, and others for different purposes; on one of which, a one-story house, the town clock is erected.

The buildings are singular, and of very ancient architecture — all the outside walls being covered with shingles. The two houses for the brethren and sisters are very large, being three and four stories high: each has a chapel for their night meetings, and the main buildings are divided into small apartments, (each containing between fifty and sixty,) so that six dormitories, which are barely large enough to contain a cot, (in early days a bench and billet of wood for the head,) a closet, and an hour-glass, surround a common room, in which each subdivision pursued their respective avocations. On entering these silent cells, and traversing the long narrow passages, visitors can scarcely divest themselves of the feeling of walking the tortuous windings of some old castle, and breathing in the hidden recesses of romance. The ceilings have an elevation of but seven feet; the passages leading to the cells, or “Kammers,” as they are styled, and through the different parts of both convents, are barely wide enough to admit one person, for when meeting a second, one has always to retreat; — the dens of the Kammers are but five feet high, and twenty inches wide, and the window, for each has but one, is only eighteen by twenty-four inches; the largest windows, affording light to the meeting rooms, are but thirty-four inches. — The walls of all the rooms, including the meeting room, the chapels, the saals, and even the kammers, or dormitories, are hung and nearly covered with large sheets of elegant penmanship, or ink-paintings, — many of which are texts from the Scriptures, done in a very handsome manner, in ornamented Gothic letters, called in the German Fractur-schriften. They are done on large sheets of paper, manufactured for the purpose at their own mill, some of which are put into frames, and which admonish the resident, as well as the casual visitor, which ever way they may turn the head. There are some very curious ones: two of which still remain in the chapel attached to Saron. One represents the narrow and crooked way, done on a sheet of about three feet square, which it would be difficult to describe — it is very curious and ingenious: the whole of the road is filled up with texts of Scripture, advertising the disciples of their duties, and the obligations their profession imposes upon them. Another represents the three heavens. In the first, Christ, the shepherd, is represented gathering his flock together; in the second, which occupies one foot in height, and is three feet wide, three hundred figures, in the Capuchin dress, can be counted, with harps in their hands, and the heads of an innumerable host; and in the third is seen the throne, surrounded by two hundred archangels. Many of these Fractur-schriften express their own enthusiastic sentiments on the subject of celibacy, and the virtue of a recluse life, while others are devotional pieces.

The society owned a farm, a grist-mill, paper-mill, oil-mill, and fulling-mill. All the society’s property was in common, and the labor of the members; but individual members were not compelled to relinquish private property which they might have held previous to joining the society.

The Eckerlins, of whom there were three brothers, one of which was the Prior, had been originally Catholics in Europe. They had charge of the secular concerns, and were suspected of certain ambitious plans to possess themselves of the title to the property, and to give the establishment a more luxurious and imposing form. They were expelled, and went to the southwestern part of this state or to Virginia.¹

The society has been much misrepresented by writers who know but little of them, and mostly draw on their imaginations, and the libels of persecutors, for the principles of this people.

Morgan Edwards, in his “Materials towards a History of the American Baptists,” (published in 1770,) says — “From the uncouth dress, the recluse and ascetic life of these people, sour aspects and rough manners might be expected; but, on the contrary, a smiling innocence and meekness grace their countenances, and a softness of tone and accent adorns their conversation, and makes their deportment gentle and obliging. Their singing is charming — partly owing to the pleasantness of their voices, the variety of parts they carry on together, and the devout manner of performance.” And of Beissel he gives the following character, which he says he had from one who knew him well:

“He was very strict in his morals, and practised self-denial to an uncommon degree. Enthusiastic and whimsical he certainly was, but an apparent devoutness and sincerity ran through all his oddities. He was not an adept in any of the liberal arts and sciences except music, in which he excelled. He composed and set to music (in three, four, six, and eight parts) a folio volume of hymns, and another of anthems. He published a dissertation on the fall of man, in the mysterious strain; also a volume of letters. He left behind him several books in manuscript, curiously written and embellished.”

Their principles may be summed up in a few words:

They receive the Bible as the only rule of faith, covenant, and code of laws for church government. No monastic vows were taken, nor had they any written covenant. They do not admit the least license with the letter or spirit of the Scriptures, nor allow one jot or tittle to be added or rejected in the administration of the ordinances.

They believe in the Divinity of Christ, and in the Trinity of the Godhead; that salvation is of grace, and not of works; and rely solely on the merits and atonement of Christ, and that He died for all who will call upon his name and offer fruits meet for repentance.

They contend for the observance of the original Sabbath — believing that it requires an authority equal to the Great Institutor to alter any of his decrees.

They hold to the Apostolic baptism — believers’ baptism — and administer trine immersion, with the laying on of hands and prayer, while the recipient yet remains kneeling in the water.

They celebrate the Lord’s supper at night, in imitation of our Saviour — washing, at the same time, each other’s feet, agreeably to his command and example. John xiii. 14, 15. This is attended to on the evening after the close of the Sabbath, (the Sabbath terminating at sunset of the seventh day,) thus making the supper an imitation of that instituted by Christ, and resembling also the meeting of the Apostles on the first day to break bread.

Celibacy they consider a virtue, but never require it, nor do they take any vows in reference to it. They never prohibited marriage, and lawful intercourse between the sexes, as is stated by some writers; but when two concluded to be joined in wedlock, they were aided by the society. Celibacy was urged as being more conducive to a holy life; for, Paul saith, “They that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit.” This was a fond, cherished subject, and was constantly inculcated. It may be considered the ground of the Institution at Ephrata, whose prosperity and advancement was dependent on its being properly appreciated. It was sedulously kept before them by their ministers, in its brightest colors. It was a prolific subject for many of their hymns, which seemed to hallow and sanctify virginity.

They do not approve of paying their ministers a salary, thinking the gospel was sent without money and without price; but they share their own supplies with their ministers.

It is not one of their customs to wear long beards, as is frequently said of them: this is more the case with the Dunkers and Mennonists. They are often represented as living on vegetables, — the rules of the society forbidding meats, for the purpose of mortifying the natural appetite, — and also as lying on wooden benches, with billets of wood for pillows, as an act of penance. The true reason and explanation of this matter is, that both were done from considerations of economy. Their circumstances were very restricted, and their undertaking great. They studied the strictest simplicity and economy in all their arrangements: wooden flagons, wooden goblets, turned wooden trays, were used in administering the communion; and the same goblets are still in use, though they have been presented with more costly ones. Even the plates off of which they ate were octangular pieces of thin poplar boards, — their forks and candlesticks were of wood, — and also every other article that could be made of that material, was used by the whole community. After they were relieved from the pressure of their expensive enterprise in providing such extensive accommodations, they enjoyed the cot for repose, and many other of the good things of life; though temperance in eating and drinking was scrupulously regarded.

Although opposed to bearing arms, they opened their houses cheerfully to succor and comfort the distressed inhabitants of Paxton and Tulpehocken during the old French war — for which the government rendered them its acknowledgments, and Gov. Penn offered them a whole manor of land, but they would not receive it. During the revolution, they were decided whigs. After the battle of Brandywine, the whole establishment was open to receive the wounded Americans; their Sabbath-school house was converted into a hospital; great numbers of the sick were transported here in wagons; the camp fever broke out among them, and one hundred and fifty were buried on the top of Mount Zion. [On the 4th July, 1843, a movement was made to erect a monument to these soldiers.]

Conrad Beissel died in July, 1768; and although his successor, Peter Miller, is spoken of as a man of much greater powers of mind, yet the establishment began to decline about the year 1786. The institution was more in accordance with the German manners and notions of the 11th century, than with the new ideas in regard to religion, politics, and social life introduced by the revolution.

At an early period they built a paper-mill, and established a printing-office — the second German press in the state — where they printed many books, tracts, and hymns. In the revolution, the army sent to the mill for paper for cartridges, but finding none, they seized the printed sheets, and they were fired off against the British at the battle of Germantown.

There are several single sisters remaining in the convent, one of whom has been there forty-six years, and another lives in a cottage, solitary life, sixty years. But another government now exists. In former days, the whole property and income belonged exclusively to the single brethren and sisters; but now, by a charter obtained from the state legislature, at the instance of the single members then remaining, the property is invested in all the members, single and married. Since then, the sisters in the convent are not supported out of the common stock, and their common labor, but each has house room, which all the married members are entitled to who require it — as well as fire-wood, flour, and milk — from the society, who still possess the farm, (140 acres,) and a grist-mill, and a saw-mill — and their labor they apply to their own use, or dispose of it as they see fit.

As early as 1758, there was a branch of this society on Bermudian Creek, in York County, of which a few still remain. Another was established in 1763, in Bedford Co., which still flourishes; another at Snowhill, in Franklin Co.; and many members are scattered in the interior counties of the state.

Annexed is a view of the Sisters’ house, (Saron,) and of what was formerly the Sisters’ chapel, but is now occupied by brethren and sisters in common. The similar, but much larger house, and chapel, formerly occupied by the brothers, are still standing, but in a dilapidated condition. The other houses of the society’s village are occupied by separate families. The Sisters’ house is on the left of the view. Only a few aged brethren and sisters remain here.

Source

Day, Sherman, Historical collections of the State of Pennsylvania : containing a copious selection of the most interesting facts, traditions, biographical sketches, anecdotes, etc., relating to its history and antiquities, both general and local, with topographical descriptions of every county and all the larger towns in the state, Philadelphia : George W. Gorton, 1843.

1. See Greene County, p. 360. [↩]