THE PLAIN PEOPLE OF LANCASTER COUNTY, PENNSYLVANIA.

The Mennonites-Brevity of space prevents us from entering into the full discussion of the European history of these people. They bear their name from the well known sturdy martyr, Menno Simon. Among the first settlers that came to America we find them located at Germantown, from which place early, a small colony of Mennonites located on the banks of the Pequea. which is one of the prominent creeks of our county. On a warrant dated October 10, 1710, for a tract of 10000 acres north of Pequea creek, in what is now Lancaster county, we find the names of John Rudolph Bundley, Martin Muller, Hans Graf, HansHerr, Christian Herr, Martin Oberholts, Hans Funk, Michael Oberholts, Weyndel Bowman, "Switzers lately arrived in the Province." It further appears that on April 27, 1711, 6,417 acres of land were distributed, being divided among later comers to this colony.

In the year 1717 many other Mennonites came into Pennsylvania, and at this time the Mennonite settlement occupied the southern half of what was then, in 1718, Conestoga township. In 1722 other Mennonites arrived from Europe, led by Nicholas Erb, and some time later settled on the Hammer creek, in what is now Warwick township. These colonies soon spread until the greater part of the fat valleys surrounding were being" taken up" by the Mennonite people, and formed so large a part of its sturdy life during these years.*

The Mennonites of today are the direct lineal as well as the spiritual descendants of the European Anabaptists of the sixteenth century. Most of them trace their ancestry through the centuries to the days of the early reformers. Mennonite names to-day are almost identical with the names of the Anabaptists of 1600. In faith, in doctrine, in religious practice and in their social spirit, they differ little from their ancestors. The Anabaptist doctrines of non-resistance, non-swearing of oaths, non-participation in civil government, and rejection of infant baptism and seclusion from the world are just as rigidly maintained by the main body of the Mennonites in America as ever they were by Grebel, Mantz, and Blaurock in the, early sixteenth century.

In religious practices also as well as in doctrine, the Mennonites have perpetuated the teachings of the Anabaptists. Among the customs which the latter introduced into their religious worship was that of feet-washing, in connection with the communion service. This practice was common among some of the Anabaptists of Europe and was in vogue in some form also among other religious organizations. The Pope still practices the observance on certain occasions of religious ceremony, as do also some of the officials of the Greek Catholic church. The practice was also common at one time among some branches of the Baptist denomination as well as among other offspring of the Anabaptists. The "Primitive" Baptists still observe the customs Among the Mennonites of Europe there was no uniformity of practice. The custom was not observed everywhere in Holland, nor as we have seen, in Switzerland. With the exception of the Mennonites of Germantown and Franconia, it was introduced by the early immigrants into America, due perhaps partly to Amish influence. It is now still rigidly maintained among all Mennonites in America with the exception of the General Conference branch of the church.

Another religious custom which is now confined almost exclusively to the Dunkards and the Mennonites is the wearing of the prayer head covering among the women of the church. The practice of wearing a covering of some sort on the head during religious worship was common among the Anabap- tists, and if one may judge from the portraits of the women of past generations, it was not unusual among later Protestant denominations. This covering, which at first was perhaps some sort of veil, finally developed into a small cap made of light material and just large enough to cover the head. The custom is common among most of the branches of the American Mennonite church, but has been discarded by the General Conference Mennonites and other of the more liberal elements of the denomination.

The bonnet, once in common use among the Quakers, is a relic of a form of head dress which was once common among the wives and daughters of many of the pioneers of the country. The first German immigrants were usually of the poorer people, and the women wore a sort of shawl or kerchief on their heads. This was soon replaced by the home made bonnet. The next stage in the evolution of woman's head dress was the hat which admitted of more ornament, but the majority of Mennonites never adopted that form of head gear.

In their social spirit the Mennonites have ever been exclusive. This spirit also has been a bequest from their Anabaptist ancestors. It was a. development which resulted partly from the conception that the world was corrupt and the Christian must remove himself from it as much as possible, and partly from the persecutions which they suffered during their early history. For centuries in Europe they were hounded from one hiding place to another, and it was but natural that they should develop the feeling that their rights in this world were few. These circumstances together with the fact that they came largely from the ranks of the common people engendered within them a humble and seclusive spirit. When they immigrated to America they always settled in comparatively new regions where it was possible for them to form small colonies and thus perpetuate their own religious and social environment. Disintegrating infiuences from without were guarded against by a rule of the church which forbade intermarriage with members of other denominations. And thus as a result of these various forces which have been operating for more than three centuries, the main body of the American Mennonites has been able to maintain and perpetuate not only the religious principles, but the customs, the language, the spirit and in a few cases almost the style of dress of their European ancestors of the sixteenth century. Nowhere else in American can one get so near to the spirit and the customs of the common people of Switzerland and Germany of three hundred years ago as among the Amish and some of the Mennonites of Pennsylvania.

This exclusive spirit engendered conservatism. The Mennonites have always been slow to change their habits and opinions. This tendency is manifested especially in their attitude toward the adoption of new forms of dress. They have always been among the last to discard old styles for the new. This has been due in part to a commendable desire to escape the changing whims and vanities of fashion, and in part to their conservative instincts, which suspected everything "new" as worldly. Both men and women have always been exceedingly plain and modest in their style of dress. The sig- nificance attached to plain dress is well typified by the phrase "turned plain," which in Lancaster county always means to join church. In recent years a considerable change has taken place in many localities on the subject of dress restrictions. Today, with the exception of the most conservative branches of the church, most of the restrictions regarding the style and cut of dress have been discarded so far as the men are concerned, but the women are still required to wear the cape in Lancaster county; and; with the exception of several of the more liberal branches of the church they are still required to wear the bonnet instead of a hat.

In church government, the Mennonites have always followed the congregational type. Robert Brown, the Englishman, is often called the father of congregationalism, but long before Brown was born small bands of Anabaptists were found in the cities along the Rhine, in Germany and Holland and in southeastern England. These communities were self-governing so far as religious i-natters were concerned, and claimed absolute independence both from the state and outside ecclesiastical organizations.

Toward higher learning, the American Mennonites have never until recently been well disposed. This was due in part to their inherited prejudices, in part to their form of occupation and in part to their experience. The leaders of the Anabaptists, Grebel, Hubmeir and Denk, and Dirck Philip, were all men of learning. But the rank and file of their followers were of the common people, with little learning outside of a more or less thorough knowledge of the Bible. And even these leaders, although educated men themselves, taught that university training was not necessary for preaching the Gospel. As a consequence, after these early leaders died, learning disappeared from among the Mennonites. It was not until the beginning of the eighteenth century that it was again revived in Europe and educated leaders once more began to direct the work of the church.

The early immigrants to.Pennsylvania, being pioneer farmers, had neither opportunity nor inclination to devote any time to higher learning. The early pioneers of Germantown, many of whom were Hollanders, seemed an exception to the general rule, for here the Mennonites and Quakers together established in 1701 the Germantown Academy, with Pastorius as the first teacher. Here a number of the Mennonite youths of the community received their first school training.

But while opposed to higher learning, the Mennonites favored such elementary instruction as seemed practical to them. Consequently they established private subscription schools where reading, writing, and some work in numbers were taught. In many cases the meeting house also served as a school house. Bv 1718 Christopher Dock had begun a school in the Skippack settlement which was soon held alternately in the meeting houses of the Satford and Skippack congregations. Wickersham in his History of Education in Pennsylvania says that before 1740 the Mennonites had established schools in Upper Hanover, in Montgomery county, and in the church houses near Coopersburg, and Upper Milford in Lehigh county. The latter he-says was built of "logs and divided into two apartments by a swinging partition suspended from the ceiling. One apartment was used for religious, the other for school purposes." The early meeting houses in Lancaster county were made to serve a like purpose. Schools were kept during the eighteenth century in the houses at Willow Street, Mellingers, Strasburg, two in the northwest part of Manheim township, three in Warwick, and one in Brecknock township. When the free public school system was inaugurated in Pennsylvania in the early part of the nineteenth century, the Mennonites together with the other German sects, were at first opposed to the movement, because it would take the education of the youth out of the hands of the church and would substitute the English for the German language. But after they had once adjusted themselves to the new system none supported it more heartily than they.

While Mennonites everywhere encouraged instruction in the elements of learning, none of them favored higher education until far into the nineteenth century. This does not mean that none of their young men ever wandered from the trodden paths, for occasionally one would find his way to some college or university where he invariably made a good record as a student. Scores of men who hold high positions in other churches, in colleges and in every walk of life claim a Mennonite ancestry. But these men at the end of their college career had been trained away from many of their earlier religious beliefs, and finding little inducement to return to the church under whose wing they had been brought up, drifted into other denominations. This only intensified the prejudice against such training, and at the same time robbed the church of the very element which ought to have helped it most to higher ideals of service and culture.

It finally began to dawn upon a few of the leaders of the denomination that if this process were to continue indefinitely, the Mennonites must ever play an insignificant role in the religious world. The first to awaken to this fact was the General Conference branch of the church, which in this as in several other lines of progress took the lead among the various branches of the denomination. J. H. Oberholtzer was one of the first to advocate a more thorough training for the ministry. His efforts were warmly seconded by Daniel Hoch of Canada, Daniel Krehbiel of Iowa, and Ephraim Hunsberger of Ohio. At the suggestion of Oberholtzer the first preliminary conference which was held in Iowa in 1860, discussed the need of a theological seminary.

The conference of 1863 decided to establish a school which was to be known as the "Christian Educational Institution of the Mennonite Denomination," and appointed a comniittee to collect funds and choose a suitable location. On January 2, 1868, the school was opened at Wadsworth, Ohio, with Christian Showalter of Iowa as the first principal, one other instructor, and twenty-four students. Its purpose was primarily to train young men and women for Christian work, although secular subjects were also taught. Most of the instruction was to be conducted in the German language. The school never prospered. The attendance scarcely ever went beyong that of the opening day. Although there were only three teachers, expenses could hardly be met. C. J. van der Smissen who had been called from Germany to the chair of theology did not always agree with Principal Showalter as to the management of the school. The latter finally resigned and the former was given entire control of the institution. Finally, the churches of the West and those of Pennsylvania fell into a quarrel over certain matters of policy. A result of these conflicting interests, the institution had to be closed in 1878 just ten years after the first students entered its doors for instruction. They have since established Bluffton College in Ohio, Bethel College in Kansas, Goshen College in Indiana and at Harrisonburg, Virginia.

No sketch of the secular and religious life of the Mennonites woul( complete without at least some reference to their habits of thrift and industry. Throughout their entire history they have everywhere been spoken of a honest, industrious and prosperous people. Mosheim, the historian, says of the Mennonites of Holland in his day that they "owned the finest land, drove the finest equipages, lived in the best houses, and were in every way the most industrious people in Holland." This characterization might be applied with just as much truth to almost any of the settlements in America. The Mennonites of Lancaster county, and the Amish of Woodford county, Illinois have attained perhaps, to as high an average of material prosperity as other farming community in the entire country.

With the other virtues which enter into the composition of true chai the Mennonites as a whole are endowed to an unusual degree. While as a denomination they may fall behind others in their attainments in the world of culture, yet in the possession of the sounder virtues they are surpassed by none. They are sober, honest, industrious, peaceable and religiously among the most useful citizens of the land.

The Arnish-This denomination takes its name from one Jacob Ammon (Amman), a Mennonite preacher who resided in the canton of Berne in Switzerland. He is reported as having been a man of strong conservative, tendencies and of decided opinions. In 1693 he is found visiting the churches, advocating especially a more rigid observance of the practice of "Avoidance" or "Shunning" of all such who had been excommunicated the church. At this time it was the practice of the Swiss church to "shun" a member who had been expelled from their body at the communion table only, but this was far too lenient a practice on this important principle mind of Ammon. He insisted that this practice be extended to numerous social and even domestic relations. The wife and children of an expelled, member, if they were members of the church, according to his notion not be permitted to eat with him at the same table. The usual conjugal relaations between husband and wife were also to be suspended until proper penitence had been manifested on the part of the one expelled and until full restoration into the church had been secured.

Throughout the region of the Oberland and Emmenthaler territories bitter discussion on this subject was provoked. Ammon soon gained followers who espoused his views and took up enthusiastically the practices as advocated by him. Hans Reist was his principal opponent in the Swiss church. These two factions held numerous conferences with a view settling these difficulties and controversies but it seems without any success. The result was that Ammon headed one faction and Reist headed the other.

The Ammon branch became known as the Amish, and they were often of as the Amish Mennonites. As a special mark of distinction and a sigin of separation from the "world" and even ,other churches, Ammon introduced of hooks and eyes instead of buttons on the clothes of men. He also introduced the practice of feet washing, which the Swiss church at this time seems to have dropped. The practice of "avoidance" was also very strenuously emphasized. It is claimed that in 1700 Ammon and a number of his leading followers wrote a letter to Reist asking forgiveness, but Reist refused to be reconciled, and thus the division continued and remains to the present.

The Amish church in Europe has been small in number. It began in the canton of Berne and from here it spread to small settlements in Alsace, Lorraine, and the Palatinate, where a few small congregations are reported in existence today. just when the first Amish came to America is not fully established. There is a large likelihood that in 1711 a few immigrants arrived in America. The names of now prominent Amish families are found among the early settlers of Lancaster county as early as 1725. By 1750 the names of many persons of the best known families were found in the Amish colonies of Berks and Lancaster counties. About 1740 an early,congregation was established on the land near the headwaters of the Conestoga and Pequea creeks in Lancaster county. While about the same time or a littleamburg. The settlement in Lancaster county in the regions of the Conestoga and Pequea creeks have continued to be prosperous Amish communities, and today this region is claimed to constitute one of the largest settlements in America. It is claimed at the present time these people are organized into fifteen congregations with a membership of about 1,200. This includes the three branches of the church.

The Amish people have always been known for their strong conservatism in all matters pertaining to religion. The early settlers worshipped in private homes and believing that to erect houses of worship would be a tendency toward worldliness, that is, would be becoming too much like other people of the world, they have continued this practice of worship almost uniformly until quite recently. In recent years they have split into several factions differing on some of these points. The branch which is known among them as the "Old Order," or Conservatives, still continues to worship in private homesteads, while a more liberal element have earned the appellation of "The Church Amish," by building church houses for use in public worship.

One of the most outstanding features marking the conservatism of the Amish manifests itself in their personal appearance and manner of dress. They believe that pride manifests itself most conspicuously in bodily adornnent, and, therefore, in order to be "unworldly," which to these people seems to mean to be unlike other people, they have set up a certain form or standard of dress which they believe should not change. Their clothes are homemade, consisting of plainly colored material and usually it is cut the same way for all the members. The men are permitted to wear homemade suspenders but no others. They continue to practice the use of hooks and eyes instead of buttons on their coats and vests. Every man as soon as it will grow, is required to wear a beard but is not permitted to wear a mustache, even with a beard, and much less to wear a mustache alone. The men wear their hair long and comb it straight down over their heads, cutting it off in front in "bangs" style and in the rear on a line parallel with the lower part of their ears, from ear to ear. The regulation hat is a low crown, broad brimmed hat. The women likewise are dressed in extremely plain clothes. Their dresses of plain color are made with a cape over the shoulders., always wearing an apron. Usually the clothes of the women are of a variety of plain colors, (there being no objection to different colors but the dress is supposed to be of the same color throughout). Also in a number of cases the feminine members of church wear capes and aprons of black cloth. As a shelter-covering, women wear a shaker type of plain bonnet. The prayer-covering that sisters wear is a white cap made out of muslin and tied with two ties under the chin. The young sisters from early childhood on wear the white cap until they are about fifteen or sixteen years of age when they change to wearing black cap, keeping on wearing this black cap until about their marriage. Sometimes they continue to wear the black cap until after their marriage although it is the usual practice that they change again to the white cap. It is a uniform practice among these people that the children are always clothed in the same manner, style and cut as the adults.

In their homes and in their every day life these people are equally plain and simple. Pictures on the wall for embellishment are not seen. Bright colored carpets or stripes in the carpet would be considered too "worldly". Even many of the present day conveniences are not permitted on the basis that all such things like modern improvements and conveniences would be too "worldly." They usually drive in a special type of carriage which is easily distinguished by its quaint square top and its oddly colored cloth that is used to cover the same. The use of telephones, electric lights, organs, piano, other musical instruments, bicycles, and automobiles were considered entirely too "worldly."

These people have stood strongly opposed to higher education. They are thoroughly in sympathy with such elementary training as would enable their children to read and to write. In spite of these peculiarities, the Amish have kept abreast with the latest methods of agriculture and have taught their children to mind their own business as one of their fundamental virtues.They have been regarded as thoroughly honest, upright in all their transactions. They have always proven themselves to be industrious, hard working, frugal, honest, thrifty and usually prosperous. They own some of the finest and most fertile farms in our county. They have always been exceedingly religious. Whenever a new colony is founded there a church was at once organized.

They have practiced the doctrine of non-resistance. believing conscientiously that it is wrong to go to war. They are also opposed to using the oath, and are taught to settle all their disputes among themselves. If two of the "brethren" fail to adjust any disagreement between them, they are at liberty to call upon the church as a tribunal to adjust their difficulties. They still practice the doctrine of "avoidance" or "shunning" although not quite as severe in their method of discipline as in earlier years. They believe this practice of refusing to associate is the best means to win an erring brother from the error of his ways and thus restore him to his full membership after full repentance and restitution have been made. They do not practice teaching the Bible by means of Sunday Schools, nor do they have special revival meetings, and do not hold evening services. However, some of the more progressive element called the "Church or House Amish" are taking on some of these "newer" practices.

It is very readily understod that in any denomination where the principle of separation from all other people is so strongly stressed that naturally when it comes to the consideration of matrimony, this church could recognize only the marriage of members in the church and, therefore, anyone marrying outside the church would have to be disowned and placed under the ban of "avoidance" until such time as they would see the error of their way, and would repent of their sin to the extent that both would make application to be received into the church. This makes the matter of intermarriage between nearly related families almost imperative in the course of a number of succeeding generations. Those who claim to be competent to judge are rather sure that some of the present generation in our own county are suffering from this rather close intermarriage with near relatives.

The weddings among these people are usually a matter of large gatherings of relatives and friends at which time a great deal of frivolity and even intemperance in strong drink is sometimes too prevalent to be consistent with principles of temperance which one would expect to be more fully adhered to. However, this church never has taken a strong position on the doctrine of temperance, although a member of continual intemperate habits will be excomrnunicated.

Some of the practices on funeral occasions among these people have been rather largely misunderstood. It has been the practice for many years for the friends and relatives of the deceased to return to the house of mourning after the interment of the departed one for the purpose of rating with the sorrowing family in deep sympathy. Sometimes the meal is served before the funeral service. The custom has so grown upon them that instead of having a simple meal as was the earlier practice, they have a full meal, consisting of many varieties of food, and it is claimed on some occasions this becomes almost a revelry of feasting and drinking. The origin of this custom did not foster this spirit from the beginning, but it has simply grown step by step because one family does not wish to have any less than another one had on a similar occasion and thus there is more and more added until one feels that there is considerable extravagance at such times.

When one understands the fundamental principles on which the founder tried to build this institution, and thinks of the times in which the conditions were so different, there is not so much room for unkind criticism. In many of the finer, deeper and larger virtues of life, these people have usually high standards. On the charge that they are rather clannish in their attitude toward other folks, there is small ground for defense, since the very nature of their practices tends towards this end.

However, their neighbors testify to their kindly hospitality and charitable attitude assumed toward neighbors in their communities. In the main, they have been a quiet, conscientious, hard working religious people, who, in their own way, have made and are making their special contribution to the citizenship of our own great county.

Reformed Mennonites (New Mennonites)-This organization dates back to the followers of Menno Simon and shares in its early history the same principles. Aside from a strict adherence to the doctrine of "Avoidance" and "Shunning," they hold very largely to the same principles as the Mennonites. If ever there was a church that believed they and they alone are right, this is the church. So strict are they in this observance of the principle of "Avoidance" that they will not attend the funeral of some of their inearest relatives because they are taught that one must not even listen to any other preacher than their own. As far as we are able to analyze their faith and practice it almost identical with that of the Mennonite church. They lay great stress on the statement in the New Testament that says that "Every tree that beareth not good fruit, is hewn down and cast into the fire."

The beginning of this organization is traced to one Francis Herr, who settled in what is now West Lampeter township in Lancaster county, vv was a farmer by occupation and who believed firmly in the doctrine of the Gospel as set forth in the writings of Menno Simon. He was for a time a member of the Mennonite church. Some claim he was expelled from the church and others claim he withdrew. After his withdrawal from the Mennonites, he held public meetings at his house, freely exhorting and instructing those who assembled. He was frequently called to speak and exhort at funerals. However, he never claimed to be a full minister of the gospel never having been fully ordained as such. He did not assume the position of a preacher, by standing up to address his audience, but to indicate on what plane he esteemed himself, he kept his seat as an exhorter. Quite a number of sympathizers associated with him, and out of this nucleus grew a final organization of this denomination, of which John Herr was elected pastor and bishop, after having been baptized by Abraham Landis, who was pointed by the group to administer this rite. They claimed that they could not find any organization which they could recognize as the church of God and, therefore, they were compelled to organize one, seeking to do everythi that the Scriptures teach. They copied so fully the faith and practice of the old Mennonite church that the main distinction between these two organizations lies in a strict observance of the doctrine of "Shunning" and "Avoidance." This is based on the idea that one must withdraw from disorderly brethren, and to this end they certainly place the ban on anyone who was once a member and who for any reason had withdrawn or is disowned. They practice the communion as well as the act of feet washing. They hold the marriage relation as a divine order instituted by God, sanctioned and encouraged under the law and regulated under the Gospel. To them divorce impossible. It is needless to add, of course, that a member of this church marry any one other than a member of this church, as such union could be regarded as holy. All proposals of marriage are strictly inquired into to the feelings and exercises of the parties; and if nothing is known or revealed which is inconsistent with the spirit of the gospel, the parties are joined in marriage. To avoid as far as possible all carnal influence in bringing about marriage, it is not considered becoming for the unmarried members to meet together in private company.

Proposals of marriage are usually made through a third person, and the parties themselves do not usually conve with each other on the subject until such proposal is made; and then, generally, not unless there is a disposition manifested on the part of the party proposed to, to accede to the wishes of the other party, after this they visit each other and confer privately with each other. When the marriage is determined on the banns are published in the church, and after some time the rite is solemnized usually at a public meeting.

This organization sets forth in no uncertain terms their definite position the matter of non-resistance, either in self-defense for property, personal defense or being sued or suing at the law. They set forth very clearly their belief in the sinfulness of war and their inability to participate in any sense in carnal warfare. So far as can be learned, this sect has adhered most unflinchingly to this doctrine, as well as the strict observance of refusing to listen to preaching to any other than their own ordained minister, even to the extent of absenting themselves of the funeral services of some near relative. To the sturdy quality of these quiet, peaceful people none can testify more completely than their neighbors who touch elbows with them, that they believe firmly in the things which they practice no one doubts. They have made their contribution in like manner with these other "plain people" to the solidarity of the citizenship of Lancaster county. These people do not support a special school for their children. They favor elementary education and are encouraging some of their young people to complete the regular high school courses. A well built commodious brick building located near the west boundary of the city limits in Lancaster on the north side of the Millersville pike is being maintained as a neat quiet "home" for their homeless and infirm or aged members of this body.

Church of The Brethren (Dunkers)-The Church of The Brethren was earlier known by the name of the German Baptists. It, like all these other "Plain" denominations, is an outgrowth of the Pietistic Movement, the discussion of which this limited space allotted here does not permit. Following the treaty of Westphalia, Europe was divided into two classes, those who believed in the union of Church and State and those who contended for the separation of Church and State. This great fundamental principle, together with the principle that faith is essential as a preparatory step to baptism, developed what sometimes is called the Anabaptist Movement. Out of these varying attitudes grew groups of people who were called Separatists or Pietists. The Pietists were bitterly persecuted bv the Reformed and Catholic churches and were driven from place to place until finally Count Cassimir of Wittgenstein opened a place of refuge for the persecuted "brethren" in his Province. It was in the village of Schwarzenau in this, Province that Alexander Mack and others similarly minded met to read and to study God's Word. They mutually agreed to lay aside all existing creeds, confessions of faith, and catechisms, and to search for the truth of God's Book, and, having found it, to follow it wherever it might lead them. They were led to adopt the New Testament as their creed and to declare in favor of a literal observ- ance of all the teaching of the Son of God.

In 1708 a small company, eight souls, repaired to the river Eder and were buried with Christ in baptism, trine immersion being the mode used. The church was organized and Alexander Mack was chosen as its first minister. The infant church increased in numbers rapidly, but even in Wittgenstein their peace was soon disturbed, and, although they lived peaceful and harm- less lives, the hand of persecution was laid heavily upon them. Mack, in company with Hochmann, preached the Word of Truth in many parts of Germany, visiting Holland also. Here they met and formed the acquaintance of William Penn, who was at that time much interested in his colony in the new world. The Church of the Brethren was invited to settled in Pennsyl vania, and, as she was sorely persecuted, the invitation was accepted. In 1719 the members commenced emigrating to America, and within ten years the entire church found itself quietly settled down in the vicinity of Germantown and Philadelphia. From this nucleus, formed in the New World, the church spread southward and westward, and flourishing congregations are now found in most of the States. From this settlement in Germantown Pennsylvania, migrated to the Conestoga Valley, the early pioneers founded the Church of the Brethren in our own great county of Lancaster.

We give here a brief statement of the faith and practices of this denomination, most of which is taken verbatim from an authorized history of the Church of the Brethren, in pamphlet form, which is distributed by the General Mission Board of this church, and sets forth so definitely the main characteristic doctrines that we have chosen to give most of it, with few omissions and with few additions as found in these pages.

The Church of the Brethren holds the Bible to be the inspired and infallible Word of God, and accepts the New Testament as her rule of faith and practice. In the subtleties of speculative theology the church takes little interest. She is chiefly concerned in giving willing and cheerful obedience in lift service in harmony with the plain, simple teachings of Christ Jesus. Her faith is in every respect evangelical. She believes in the deity of Christ, the personality of the Holy Spirit, the sin-pardoning value of the atonement, the personal and visible return of the Lord, and the resurrection of both the just and unjust. Faith, repentance, baptism, and the infilling of the Holy Spirit are fundamental to true conversion.

The method of baptism used by this denomination is universally that of trine immersion. The officiating minister leads the applicant into the water having the applicant kneel in the water, when the following three questions are asked:

(Minister)-Dost thou believe that Jesus Christ is the Son of God, and that He has brought from heaven a saving Gospel?
(Applicant)-Yes.
(Minister)-Dost thou willingly renounce Satan, with all his pernicious ways, and all the sinful pleasures of this world?
(Applicant)-Yes.
(Minister)-Dost thou covenant with God in Christ Jesus to be faithful until death?
(Applicant)-Yes.
After the officiating minister says "thou shalt be baptised for the remission of thy sins in the name of the "Father" the applicant is immersed once forward, "and of the 'Son"' the applicant is immersed the second time, "and of the 'Holy Ghost"' the applicant is immersed the third time. After this the administrator lays his hands on the head of the one baptized while still kneeling and offers a prayer in his behalf; after which the new member arises walk in newness of life.

The Brethren follow closely the practice of the apostolic church and admit none into fellowship until they have been baptized. In the language of Peter to the Pentecostians, they tell all believers to "repent, and be baptized in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit" (Acts 2:38). They hold that baptism is only for believers, and those who have repented. Infants can neither believe nor repent, hence they are not proper subjects for baptism. Until they have reached the period of moral accountability they are safe in Christ.

In defense of trine immersion they hold that the great commission, given by Christ, and recorded in Matt. 28: 19, Revised Version, "Baptizing into the name of the Father, and of the Son, and of the Holy Spirit," teaches; a threefold action. As there are three Persons in the Trinity, each one of the Divine Three is honored in this form of baptism. As the three Persons constitute one God, and a belief in each of these one faith, so the three dippings constitute one baptism. In favor of this practice the church has the testimony of Greek scholars who have examined the subject, the practice of the entire Greek church, and reliable history. These all show that trine immersion was the almost universal mode of baptism for centuries succeeding the apostolic age. Changes were gradually made from trine immersion to sprinkling, but the church that made the change, the Roman Catholic, still retains the three actions in applying water to the candidate. Nearly all the Protestant churches that practice sprinkling retain the same form, thus testifying to the truth that the commission teaches a threefold action in baptism. The bap- tism as practiced by the Church of the Brethren is accepted as valid baptism by practically all Christian denominations.

The evening before his death, our Blessed Master, after having washed his disciples' feet, ate a supper with them and instituted, in connection with this sacred meal the Communion-the bread and cup. The apostles, led by the Holy Spirit, followed the example of their Great Leader and introduced the agape into the apostolic church. This feats of love, of which all the Christians partook, was a full meal, eaten in the evening, and is called by the apostle Paul the Lord's Supper. The Communion of the bread and wine was given in connection with this meal. The love feast was kept up in the primitive church for four centuries, but as the church grew in numbers and wealth the feasts of love were discontinued. The Church of the Brethren, in her reform- atory movement in 1708, restored these love feasts, and in this particular still follows the example of Christ and the practice of the apostles, and primitive Christians, and keeps the feast of love. A meal is prepared and placed upon tables used for that purpose, in the church, and all the members partake of the supper.

Before eating supper, the religious rite of washing feet is observed. Their authority for this practice is found in John 13: 1-17: "He riseth from supper, and laid aside his garments; and took a towel and girded himself. After that he poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. . . . If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you." The Church of the Brethren does not stand alone in the practice of this rite. The Greek church, with its ninety million communicants, has adhered to feet-washing, as she claims, ever since the days of the apostles, and the patriarch of Jerusalem engages in feet-washing to-day near the place where Jesus himself gave the example and the precept.

In her practice of the ordinance of feet-washing at love-feast occasions the Church of the Brethren follows very closely the example of the Master. Water is poured into a basin, a brother girds himself with a towel and washes and wipes his brother's bared feet, and in turn has his feet washed. The rite is in this way performed over the entire congregation. The sisters wash the sisters' feet and all the proprieties of the sexes are most rigidly observed. By this ordinance the gospel principle of humility is set forth and by its ob- servance all are placed on a common level. The rich and poor stand alike together in the great brotherhood established by Christ.

After observing the ceremony of feet-washing, a blessing is asked upon the simple meal spread on the tables, and it is eaten with solemnity. It is held to be typical of the great supper at the end of the world, when Christ himself will serve. The important lesson is taught that we are all children of one common family, members of one common brotherhood, having one common purpose, and the bond of fraternity and loving fellowship is shown by eating together this sacred meal as did Christ and his disciples and as did the primitive Christians.

The Communion is then observed. This consists in partaking of the bread and wine in commemoration of the sufferings and death of our adorable Redeemer. In the Lord's Supper we are pointed forward to the evening of the world, to the great reunion of the saints. In the Communion we are pointed back to the cross. The emblems are passed from hand to hand by the brethren, and in like manner by the sisters. After this a season of earnest devotion follows, and then a hymn is sung and the services are closed for the evening. Love feasts are held in each congregation usually once or twice a year, but as the members visit from congregation to congregation, during the lovefeast season, they engage many times in this service during one year.

In compliance with the instruction of the apostle James, 5: 14, 15, the Brethren anoint the sick with oil. This rite is administered upon the request of the sick. The elders are called and anoint the head of the sick with oil in the name of the Lord. Then they lay their hands on the head of the sick, and offer a prayer for the anointed one, that he may be healed, and also that he may be fully prepared for whatever is the will of the Lord.

The Church of the Brethren holds the marriage bond to be very sacred and binding. Divorce and remarriage are permitted only for the one scrip- tural reason, as found in Matt. ig: 9. The church holds, with Paul, that "The woman which hath a husband is bound by law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband" (Rom. 7: 2).

Her members are not allowed to go to law with one of their own number, nor with others, without first asking the counsel of the church, and it is rare indeed for a brother to be engaged in a lawsuit. Among themselves differences are adjusted personally or by the church in accordance with the Christian law of trespass given, by the Master (Matt. 18: 15-20). The Fraternity is strictly non-resistant, as well as non-litigant. It is held that Christ is the "Prince of Peace," that his Word is "The Gospel of Peace," hence his servants cannot go to war to fight. They may do such non-combatant ser vice in war as will contribute to human welfare and comfort, but not such service as will contribute to the destruction of life or property. They cannot consistently take up arms, "for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds" (2 Cor. 10: 4).

The church is opposed to all forms of swearing. If called upon to testify in the courts, members simply affirm. Thus they literally obey the command of Christ who said, "Swear not at all. But let your communication be Yea, yea; Nay, nay; for whatsoever is more than these cometh of evil": (Matt. 5: 34-37). It is not in harmony with the principles of the church for members to belong to oath-bound secret societies. Such membership involves a viola- toin of gospel teaching. The church, as the body of Christ, is sufficient for human needs.

On the question of temperance and prohibition the Church of the Brethren have, for more than a century given no uncertain testimony. It is one of the oldest temperance organizations in the United States. More than one hundred years ago a decision was passed, forbidding any of the members to en- gage in the manufacture or sale of intoxicants. The church forbids the use of all alcoholic or malt liquors as a beverage, in public or private. It discourages the use of tobacco, and the rule is that no brother can be installed in office who uses tobacco, without making a promise to quit it. All applicants for bap- tism, who are addicted to the tobacco habit, are advised to abstain from its use before they are received into church fellowship.

The members of the Church of the Brethren claim to be, and are, gen- erally, a plain people. Plain dressing is taught, and a general uniformity is encouraged, but this is regarded as a means to an end. They believe that the New Testament teaches plainness in attire (I Tim. 2: 9, 10; I Pet. 3: 3), and that by a general uniformity of habit, marked enough to distinguish the church from the world, the gospel plainness may be made a living fact instead of a dead letter, as it has become in many other churches whose discipline strongly insists on plain dressing. Members should appear in worship as taught in I Cor- 11: 3-16.

The church keeps her poor, each congregation, looking after her own who may become needy. If a single congregation becomes burdened, she may call for assistance upon her sister congregation, and in this way the needed help is obtained. A number of State Districts have homes for the aged. As mem- bers of one common family, all are held by the Fraternity as brethren and sisters entitled to support, both moral and physical, in time of need. The are generous in their hospitality and show much of the spirit of the Master in the practice of this Christian virtue.

This church since 1776 has had some higher institution of learning. Juniata College located at Hunting-ton, Pennsylvania, was founded in 1776. In 1900 the members of this persuasion in eastern Pennsylvania founded Eliza- bethtown College, which is located within the boundary lines of Lancaster county. The doors of this institution swing open to adherents of any creed, however, in the minds of its founders the main purpose to establish this school was to afford a place where young people in this church could secure a liberal education under the influence of teachers who hold this faith and practice.

A large brick three-story building, two hundred feet by fifty feet, with a large addition, located along the Lititz Pike near Neffsvills, has been erected and is maintained bv this church for the purpose of caring well for any homeless or aged and inhrm members, admitting those of other faiths if space is available. Adjoining the above large plant for the home for the aged and homeless is a tract of a little more than one acre in size on which is erected a fine brick three story building, used for the purpose of housing orphans and homeless children until a good Christian home can be found by the committee in charge. This house is occupied by the steward and matron and their family, so that the children are kept as near in Christian home surroundings even while in this place, as can well be found. It is the aim of this institution to keep them only here until a proper Christian home can be located. There are a few cases where children are boarded by parents since they are un- willing to release full claim upon the child. The care and management of the orphans is administered through a board of Trustees, who are elected by the district convention of the district of eastern Pennsylvania of the Church of the Brethren. Thus the entire church organization of this territory is back of the project and gives it permanency and definiteness in plan and purpose.

The Church of the Brethren has a representative form of church government. Each congregation is independent in the management of its local affairs, such as the election of deacons, ministers, elders, or bishops, and in matters of local church discipline; but is subject to the entire Brotherhood through District and General Conferences. A number of congregations, usually in the same State, conveniently located, are formed into a District, and these hold annual Conferences, to which each congregation is entitled to send two or more delegates, according to its membership, either lay members, or officials. Questions, local to the District, are discussed and settled by the District Conference, but those of a general character are sent to the! General Conference, or Annual Meeting, as it is commonly called. This is also a delegated body. The districts each elect one delegate, who must be an elder, to serve on the standing committee. Districts that have Over 3,500 members may elect two delegates of standing committee. Each congregation with a membership of two hundred or less may elect one delegate to serve in the general body. Congregations with a larger membership may send two delegates. The delegates may be selected from the laity or the church officials. The standing committee and delegates form the official body of the Conference. Any member present may take part in the discussion of questions, but the voting is confined to the delegates, two-thirds of the votes cast being required for important decisions. The General Conference is also a great annual reunion for the Church. Her members come together from all pars of the Brotherhood, and thousands of them assemble at the place of meeting.

The decisions of the Conference are to be adhered to by all the members of the church. An examination of the Book of Minutes of the Annual Meeting shows that questions referring to church doctrine rarely come before the Conference, proving that there has been a firm adherence to the principles of the Gospel, as originally adopted by the church. But the application of those principles, in special cases, and the best means to carry them into effect, have been subjects of frequent discussion and decision by the Conference. The tendency of the Conference and the associated reunions is to unify the mem- bership in all their church work, and it is a fact that there is rarely found so large a body of religious people so closely united on the doctrines and prin- ciples to which they hold.

The officers of the church are elders, ministers, and deacons. Elders are ordained from the ministers of the church by action of the elders of the district. The elder in charge of a congregation usually asks the elders of the district at the District Meeting for the ordination of a minister or ministers to the eldership. If there are no objections the elders assembled authorize the ordination, and a committee of elders is sent to ordain, subject to the consent of the church. Ministers and deacons are elected by the church, each member having a right to cast a vote for whomsoever he or she wishes, in council assembled for the purpose. A two-thirds majority is usually considered necessary to effect an election. A young man who feels called of the Lord to preach may express his wish to the elder, or to a minister of the church, and the church may qualify him by giving him a license to preach. When he has shown faithfulness and ability the church is expected to advance him to the ministry. A member of the District Ministerial Board is usually present at this advancement and installation. Sisters may also be licensed by the church to preach. But they are not authorized to administer the ordinances of the church. While many ministers give their service free, there are many also who serve churches as pastors, and missionaries as well, who give all their time to the work. These are supported.

The Church of the Brethren is well organized for missionary endeavor and tract distribution. Each district has its own local board to work its home field. A General Mission Board consisting of five appointed by Conference, directs the general and foreign work. Under this same General Board is the control and directing of the publishing interests of the church, and eighty per cent of all profits arising from the publications is used in mission work at home and abroad. The headquarters of the General Mission Board and its publishing department, the Brethren Publishing House, is Elgin, Illinois. Its periodicals cover the various needs of the church, are ably edited, and their circulation goes into nearly every State of the Uniort and into many foreign lands.

The members of the Church of the Brethren are well known as a quiet, peaceable, unassuming people. Habits of strict economy prevail amongst them, and, by their adherence to plainness in dress and living, they are, as a rule, well-to-do, and are able to meet their obligations. They enjoy an en- viable reputation for honesty in the communities where they live. They manifest a strong devotion to the Bible and are consistently laboring to live out the principles and spirit of our Lord and Saviour. Rich and poor, high and low, meet alike as one common family in Christ, and the fraternal sentiment is largely developed in her membership. The church has been richly blessed of God and is in a prosperous condition; and before her there is opening a great field for work, in promulgating the principles of primitive and apostolic Christianity, and thus holding up to the world the great doctrine of Peace which the Prince of Peace taught and practiced.

Brethren in Christ (River Brethren)-In the minute book of the General Conference of this denomination under date of igo4, is given a brief history of the Brethren in Christ, and from this authentic source we state briefly the history of this denomination.

In November, 1753, a number of emigrants, largely, if not entirely, of the Mennonite persuasion, came to America, among which there were John and Jacob Engle, who finally located in the northwestern part of Lancaster county, somewhere near the eastern banks of the Susquehanna, and out of the colony and community grew the organization, which today is known by the name as above given. We quote here from their own records the following: "Tradition has it, that somewhere about 1785, there were revival efforts made in the western part of Lancaster county, Pa., conducted principally by the united efforts of Otterbein, Boehm, Bochran, the Engles, and others. These laborers were men formerly representing the Lutheran, Mennonite and Anabaptist faiths, who were led out into a deeper work on account of the cold formalism that seemed to pervade the Christian fraternity at that time. Their labors were abundantly blessed with numerous confessions of faith in the Lord Jesus Christ as their Savior and of the remission of their sins. It, however, seems that there was some contention concerning the method of baptism which then confronted them; and as some contended that the applicant should make choice of the method, others contended that nothing else but trine immersion was a proper method for a qualified applicant; hence the laborers in this effort mutually agreed to work independently according as they understood the Scriptures."

The work of these evangelistic efforts seemed to more or less continue, and as it became necessary to have some one to officiate in ministerial duties the lot fell on Jacob Engle, who became the first minister of the Brotherhood, who, with his co-laborers, John Engle, John Gish, John Stern and a number of others effected as they then called it, an organization; and it would appear that for the time being, they had not selected a name for themselves; however, as they continued in their labors, the work spread inland in different directions, and while it was necessary that some distinction must be given to the organization, those living at a distance from where the Brotherhood took its first active form, referred to the originators as the Brethren at the River; (River Brethren). While these brethren were designated as the Brethren at the River, those who were not connected with the Church singled them out as River Brethren. There are isolated records such as letters, etc., that bear testimony that the work begun in Lancaster county was not only confined to the southern and western part or any part in Lancaster county, but that it spread to other localities io the State, and that wherever mention was made of the Home Church, it was referred to as the Brethren at the River; hence the name. As the Brotherhood grew in number, and the organization spread to other localities, it became necessary to effect a more efficient organization, such as establishing the office of Elders or Bishops, ministers and deacons.

While God seemingly blest the efforts of the Brotherhood, it is evident that the enemy was also on the ground, from the fact that about the year 1843, there was a division; the receding branch being commonly known as Yorkers, who are still holding forth under the same name, and conducting their or- ganization, as they claim, according to the primitive methods of the Brother- hood. About the year 1852 there was still another division, which was general in the State of Pennsylvania; this receding branch were commonly known as Brinsers, who have later adopted the name of United Zion's Children.

During the Civil War of 1860-65, while the Federal Government of the United States took drastic measures to raise an army to cope with the Re- bellion, some of the members of the Brotherhood having been drafted for service, who proclaimed their non-resistant faith, it became necessary for the Brotherhood to go on record with the National Government at Washington as a non-resistant religious organization, and at a formal Council held in the city of Lancaster, Pennsylvania, it was decided to have the name of the Brotherhood recorded as a non-resistant religious organization as Brethren in Christ, hence the present name, "The Brethren in Christ (formerly known as River Brethren").

The principles of faith and practices are so nearly alike with those held with the Church of the Brethren that we do not deem a restatement necessary save a few distinguishing features.

Baptism is administered by trine immersion, same as described under the form of the Church of the Brethren. However, this denomination does not baptize "for the remission of sins," it being their view that one's sins are for- given before baptism, and that baptism is simply the act of sealing the appli- cant's acceptance by the Father into the Family of the Kingdom. This de- nomination practices the washing of feet in exact duplicate as described by the Church of the Brethren. They do not observe a full meal. The Communion service consists of breaking of the bread and taking the cup, following after feet washing.

On the matters of anointing the sick, marriage and divorce, going to law, war, swearing, temperance, plainness of dress and care of the poor, these people hold the same views in communion with a number of the other "Plain" denominations.

Until quite recently, this denomination did not believe in Sunday Schools and education, but for a number of years they have organized Sunday Schools and have established a missionary and Bible training school at Grantham, Cumberland county, Pennsylvania, to which a number of their young men and women are sent for higher education.

Their church government is almost an exact duplicate in principle and practice of that of the Church of the Brethren, consisting in holding annual General Conferences, whose actions constitute the highest source of authority known to the church.

The United Zion's Children-(The Brinserites)-Numerically, this denomination is one of the small organizations that falls under this group of religious organizations known in our county as "The Plain People." We give here a brief history of its organization, the larger part of the data of which we were fortunate enough to gather from the son of the organizer of this brotherhood. The technical name which has been adopted by this organization, is virtually a literal translation from the German, (Die Ziones Kinter), meaning "The Children of Zion," to which they added the idea of unanimity, hence their name, The United Zion's Children.

Reverend Mathias Brinser, who was born on May 10, 1795, in Londonderry township, Dauphin county, Pennsylvania, about two miles northwest of the Conewago station on the Pennsylvania railroad line, was the organizer of this .persuasion. His grandfather, named Yoeman Christian Brinser, came to America from Baden, Germany, in 1749; his naturalization papers were dated April 10, 1761. He had a son born June 23, 1750, who was named John Brinser, and this John Brinser became the father of the founder above named, and died in the year 1820.

John Brinser was a faithful member of the denomination known as "The Brethren in Christ," (River Brethren), and during the latter part of his life his homestead had become a regular meeting place for preaching services of this denomination as was their uniform practice to meet for worship at some homestead. After his death, his son Mathias rnarried Miss Kathryn Heisey, a daughter of Peter Heisey, residing near Bainbridge, Lancaster county, Pennsylvania, and located on the old Brinser homestead.

It appears that at the time of the death of John Brinser, his son Mathias was not converted to any religious faith, and it is related that after his father's death one of the Bishops of his father's church inquired of the son, Mathias, whether the preaching appointments at the homestead were to cease, but he insisted that they should not cease and requested that they continue as they did during his father's life. Shortly after his father's death, Mathias became converted and became a member of his father's church, known then as "The River Brethren." In 1829 he was ordained to the ministry ahd later on was ordained a Bishop of said church. He became a prominent minister in his denomination and was noted for his remarkable memory and his eloquence. He was called to preach at many funerals throughout the community and officiated at many marriages.

In these early days church houses dedicated to worship were unknown by the church of his choice, it being the practice of this denomination to hold its services at various well established homesteads which were occupied by the members of this denomination. These limited accommodations were frequently quite inadequate to comfortably house the large audiences which would gather at the time of these appointments, and especially so in this particular locality. Therefore, Mathias Brinser, with a number of his brethren and neighbors, conceived the idea of erecting a very plain one-story franie meeting house, which was to be used for religious services only. It appears that this act was deemed very unwise on the part of many of his brethren. On account of building this house for the purpose of worship, dissension arose, especially in Conoy township in Lancaster county, which finally "ended in the excommunication of Mathias Brinser and quite a number of his followers.

It appears that during February, 1853, a number of members of the "River Brethren," who resided in Dauphin county, Pennsylvania, called a meeting to consider the advisability of building a meeting house. After due deliberation they decided to do so, and as there were no objections raised then, they began to build a meeting house in the vicinity of Bishop Mathias Brinser. Following this, the members of this church, who resided in Lancaster county, held a council meeting with Jacob Engle, to consider this invasion upon the practices of this persuasion, and after due deliberation they decided to "warn them not to build the house." They wrote their conclusion in the German language in the letter which follows, which is being translated as nearly as possible, into the English and sent it to Mathias Brinser, Conoy township, Lancaster county, Pennsylvania.
Conoy Township, Lancaster County
May 16, 1853.

BELOVED BRETHREN:-We wish you the peace of God and the love of Jesus Christ with heart-felt greeting, we the undersigned brethren have held a council, concerning the contem- plation of building a meeting-house in your neighborhood, and have unanimously concluded to ask of you that you shall not build it, as such a building we believe would become an open door to a great evil, and would make heavy hearts for many brethren; therefore, we request of you, out of heart-felt love, that you will accept our council.

The names of the members who had affixed their names to the foregoing conclusion are withheld for various reasons. It further appears that some time during the summer of 1855 another council meeting was held with John B. Engle in Conoy township, at which time they decided to excommunicate Mathias Brinser and all his followers from the church, of which the following conclusion again is translated:

This notice or letter shows you, Mathias Brinser, that a unanimous conclusion has been reached, that the council, which was held at Jacob Engle's, will be carried out with you. * * * "If he neglect to hear the church, let him be unto thee as an heathen man and a publican," and you have not heard, therefore, you can no longer be a Brother, until you become conscious of the wrong and the fellowship will cease that exists with those that believe as you do; and it was seen, that the church failed, inasmuch as it did not carry out the council in the beginning, which you did not hear.

At this time Bishop Brinser was about.sixty years old. A meeting was held at his house shortly after-ward to discuss this matter, and his followers agreed that he should continue to hold meetings and to preach the same as before this expulsion. This, of course, implied that these followers would stand by him and give him their support. He continued preaching, and out of these followers grew finally, the organization called the "United Zion's Children," this name having been suggested by a German brother at the time of their conference, who said, "we are all children of Zion," and out of this expression the name was coined, with the addition of the idea of unity.

The church building, which was the point of contention, was erected near Mathias Brinser's home, by him and his followers. It was a small frame building about twenty-five by forty feet in size, with the weather boarding attached vertically and stripped. It was dedicated for religious purposes only, and is reported to have been crowded to the point of overflow fre- quently. It appears that the principle for which the original church "River Brethren" contended, was based on the fear that if their denomination began to build churches for their regular places of worship, they would soon desire to excel each other, and therefore, develop a spirit of pride in their respective houses of worship. The builders of this house nearly all lived to see the day that the church from which they were expelled followed in like manner the same course, and began to believe in and to build regular houses of worship.

We attempt to give below a brief but accurate statement of the funda- mental beliefs and practices of this persuasion. It is said that when Bishop Brinser was asked how he intended to proceed after he was disowned, he remarked: "With the Word of God I was received into church fellowship Ind with the Word of God I intend to keep house. (By "keeping house" here is meant methods of procedure of the church in its government and discipline). What is a command shall be treated as such and what is forbidden in the Word of God shall be forbidden, and what is between command and forbidden, let Romans fourteen (Rom. 14) decide. Hence, the word of God and Christ, the foundation, law and discipline."

From a little pamphlet which was gotten out by a committee of this church, composed of the following three members, Bishop S. H. Brinser, (a son of the organizer of this organization), Bishop H. G. Light and Bro. Philip Singer, which was presented to their conference of March 21, 1917, and was ordered to be printed by the same conference, we have set forth in their own language their brief statement of their faith and practices:

We believe in Father, Son, and Holy Ghost, Three in One, and that Jesus Christ, the Son of God, has power on earth to forgive sins.
We believe that both the Old and New Testament is the inspired Word of God. The fall of man in Adam, and the redemption through Christ are plainly taught therein.
We believe that through repentance towards God, and faith in our Lord and Savior, Jesus Christ, we will become regenerated and by being obedient to Christ and His Word, we will become and remain Christians.
We believe in a holy church, the communion of the saints, the resurrection of the dead and everlasting life.
We believe in Baptism, by triune immersion, washing the Saints' feet, and communion as taught in 1st Corinthians, 11 chapter, 23rd to 34th verses.
We believe in the nonconformity of the world, and in the doctrine of non-resistance in a qualified sense. That it is not the Christian's privilege to take up the sword or fight with carnal weapons; yet it is his duty to be strictly loyal to the Government under which he lives in all things that do not conflict with or are not forbidden by the Word of Christ.
The officers of the Church consist: First, of Elders, or Bisitops; Second, of Ministers or Preachers; Third, of Deacons or Visiting Brethren; Fourth, of the Laiety or Members. The Elders or Bishops are to preside over councils or conferences, ordain ministers, and Deacons, and have the general oversight of the church. The ordained Ministers have the power to receive members into the church, perform the rite of baptism, administer communion, the rite of anointing, perform marriage ceremonies and make meeting appointments. (All this is subject to the Elders). The Deacon's duty is to make yearly visits in his district, report to council, adjust difficulties amongst the members, if any, look after the poor and needy, serve at Love Feasts, and in the absence of a minister conduct the services properly, and make the necessary collection for church purposes.

They practice baptism by triune immersion in the flowing stream. As far as can be learned none of their churches are equipped with a pool for indoor baptism. At the time of their Communion Service they practice feet washing by what is known as the single mode; that is, each member washes and wipes the feet of the one next to him by girding himself or herself with al'large towel or apron, in an effort to carry out the Savior's example as given, in John 13. Their communion is usually known by the term "Love Feasts." They practice the breaking of bread as a symbolic emblem of the broken body of Christ, and the passing of the cup as a symbol of His shed Blood.

In their statement of Faith it will be noticed that they say they believe in the Doctrine of Non-Resistance in a "Qualified sense" and state "that it is not the Christian's privilege to take up the sword or fight with carnal weapons; yet it is his duty to be strictly loyal to the government under which he lives, in all things that do not conflict with or are not forbidden by the Word of Christ." This means that they are not supposed to sue each other at law without first consulting the Church and making an effort to have the grievance adjusted among themselves. In cases where settlement cannot be made without -recourse to law, the church usually grants authority to take the legal steps necessary.

Having separated themselves from The Brethren in Christ (River Brethren) they naturally adhere to the simple order of dress. To a very large ex- tent the women in their church usually wear the plain bonnet and what is known among them as the cape and apron. The men, earlier were requested to wear the plain coat; that is, with a standing collar and to wear the beard. During these latter years, however, this is not insisted upon, except by their officials. They urge their members to practice simplicity of life in the equip- ping of their homes and to abstain from worldly pleasures.

The local congregation is presided over by Bishops or Elders (these terms being used synonymously in this denomination), which usually assembles in quarterly or semi-annually Council Meeting, in which any matters that per- tain to the welfare of the church are discussed and passed upon.

Their highest body is known as their Annual Conference, where representatives from each congregation compose the delegate body and where all matters that have been properly submitted, may be discussed and passed upon. They at this time foster and support Sunday Schools, although at the time of its organization this denomination, like many others, did not have until quite recently, any Sunday Schools in their church.

There are no restrictions on their members as to marriage. Their mar- riages are either performed in the home ofthe bride or at the residence of one of their ministers. Funerals are usually conducted in the Church House by having the casket taken into the house, followed by the funeral procession, where usually two or three of their ministers participate in the service, after. which the body is taken to the cemetery and interred. It is the common practice to invite the friends and relatives back to the house of mourning, for a light lunch, after the funeral services. The labor of course, for such preparation, is usually generously donated by the neighbors of the bereaved family.

This organization maintains a Home for their aged and infirm members. It is located about one mile north of the borough of Lititz. It admits guests of any persuasion and, therefore, has asked for and in years past has received some funds from the State.

This church does not support any special educational institution under their management, but they urge elementary education for all their children, and are encouraging some of their young people to attend higher institutions of learning.

The Yorkers--From the facts as near as we can gather them, this organization is virtually the "Old Order" branch of the Brethren in Christ (River Brethren). They derived their name from the fact that the main body of their members at the time of its organization resided in York county. In the early history of the River Brethren it appears that the more progressive members desired to build church houses for worship and some other too progressive measures which caused considerable dissension among them. This branch finally was organized into the "Brinserites," while the very conservative wished to continue in the strict form of their former practice, not only with reference to meeting houses but Sunday Schools and other similar matters. These organized themselves in 1843, into what is known as the "Yorkers."

In faith and practice they are largely the same as the "Brethren in Christ" with the exception that they hold more firmly to a strict type of plainness in dress as to cut and color. They do not believe in Sunday Schools, in church houses for worship, and until quite recently they did not tolerate the use of telephones, bicycles, automobiles, and numerous other house comforts and conveniences. They hold their meetings in their barns or houses of their homesteads. They do not believe in intermingling with church activities of other denominations. They live a very simple life and are content with few comforts and deny themselves of manv pleasures in all conscientious faithful- ness. Their neighbors alwavs speak of them as quiet, peaceable, industrious people, attending to their own affairs, refusing to vote and to serve in public offices.

They do not believe in higher education, and as a rule, they are eager that their children should have only the most elementary education so as to enable them to read and write. Their philosophy of life does not encourage the girls to get an education, believing that their function ties in the duties of the home, for which duties an education, in their mind, is not essential.

Aside from these few different points, this denomination holds the same general doctrines as does the original body known as the "Brethren in Christ." They are a strictly rural folk, who are living with as few social contacts with the outside world as one can well imagine. On general principles, it will only be a short time until this denomination has dwindled down to a very small membership. They are not able to hold their young people to their inflexible standard. This in itself indicates the final outcome.

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