John Conrad Beissel, Founder of Ephrata Society, Died There July 6, 1768

The founder of the German religious society of Seventh Day Baptists at Ephrata was Reverend John Conrad Beissel, who died there July 6, 1768.

Beissel was born in Eberbach, Germany, in 1690, learned the trade of a baker, and came to America in 1720. He embraced the religious views of Alexander Mock, lived as a recluse for several years and at different points, and finally located on the banks of the Cocalico Creek in Lancaster County, February 4, 1732. Here he continued to live as a hermit and advocated the doctrine of celibacy and the seventh day of the week as the proper day of rest and religious worship.

He was well versed in New Testament theology; possessed a commanding appearance, a fluent talker, and in most respects was well calculated to gather around him a large class of both sexes.

He was soon joined in his new home by Martin Brener, Samuel Eckerline, and another whose religious name was “Brother Jethro.” These were soon followed by Anna and Maria Eicher, from the Conestoga Church, two of Beissel’s former converts, who could not endure the pangs of separation from their spiritual teacher.

This nucleus of a church was joined in 1733 by Israel and Gabriel Eckerline, and in the following year by a large number from Oley and Coventry, in Chester County, as well as a large congregation of Germans who came from Schoharie County, N. Y., and placed themselves under the spiritual guidance of Beissel. Soon the congregation at Falkner Swamp joined them and Beissel had suddenly become the teacher of a large settlement named Lager, meaning an encampment, but the name of which was subsequently changed to Ephrata, by which the place is still known.

Peter Miller came to America in 1730, and soon became pastor of a small Reformed congregation at Tulpehocken. He was a classical scholar and a good theologian, and after an interview with Beissel, he became one of his apostles, casting his lot with the Brotherhood of Ephrata.

464Within five years the people of this religious community had accumulated a large area of landed property which was held as common stock.

Soon after the founding of this society the monastic system was inaugurated, and Beissel invested with the title of father, and assumed the name of “Friedsam,” to which was added the suffix “Gottrecht,” together meaning Peaceable, God-right.

The first building erected under the monastic system, in 1735, was on “Mount Zion,” and named Kedar. It contained one principal room for religious worship, love-feasts, and the ceremony of feet-washing. Besides this there were other rooms, very small, for the use of the brethren and sisters, those of the latter being in the upper story. Another building larger in dimensions, and called “Zion,” was built on the same hill in 1738. These, as well as several buildings of a later erection, were covered with shingles on the roof and outside walls, and remain thus covered to the present time.

In the year 1740 there were in the Ephrata cloisters thirty-six single brethren and thirty-five sisters; and at one time in later years, when the society was at the height of its prosperity, the whole congregation, including those living outside the principal buildings, but in the immediate neighborhood, numbered about three hundred.

The buildings in this cloister afforded but rude and poor accommodations to the inmates. With ceilings barely seven feet in height, passages so narrow that two persons could not pass each other in them, with very low and narrow doors, swinging on wooden hinges and fastened by wooden latches, with cells hardly large enough to hold a cot, and each having only the light and ventilation afforded by a single window, eighteen by twenty-four inches in size, and containing only the most indispensable articles of furniture, and that of the rudest description, these houses were certainly anything else than abodes of luxury for those who inhabited them.

It is stated that the brethren slept on wooden benches, with wooden blocks for pillows. Probably the dormitories of the sisters were a little better furnished in that particular.

In each cell was an hour-glass, and the walls were covered with German text passages of scripture, and verses of original poetry by Beissel.

These people wore a cowl and gown of white—linen in summer, woolen in winter. The cowl of the sisters differed but little from that of the brethren. The difference between monk and nun could scarcely be discovered at a little distance. Both sexes went barefooted, except in extreme weather. They lived on food of the plainest kind, consisting almost entirely of bread, vegetables, and mush. No animal food was on their tables, and even butter, cheese, and milk were discountenanced.

465All their vessels for communion and ordinary drinking purposes, also their trays, plates and other articles for table service, and even their candle-sticks, were of wood, and manufactured by the brethren.

In the beginning of Ephrata the plow was drawn by the brethren, ranged in a long line on each side of a rope, and even the sisters often assisted in this labor. But in a short time oxen and horses were procured to perform this work.

A paper mill was built and paper manufactured for use on their own printing presses, which had been introduced as early as 1742, the first book being printed for Israel Eckerline in 1744. Many very fine publications came from these presses.

A saw mill, a flour mill, a fulling mill, and a mill for making oil from flaxseed were put in operation. All these served the outside community and the workmen were renowned for scrupulous honesty.

Singing schools were begun in 1742 and a Sabbath school was started as early as 1740. This was the first Sabbath School in America. The building for the latter was used in the fall of 1777 as a hospital for the wounded from the Battle of Brandywine.

After more than forty years of spiritual leadership Beissel died in 1768, and Peter Miller succeeded him, but the society steadily declined, until the year 1875, when disputes divided them into two factions, and consequently into legal entanglements and the effect of the community as a religious enterprise became inconsequential.