History of the Church of the United Brethren in Christ by Daniel Berger

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History of the Church of the United Brethren in Christ

by Daniel Berger

CHAPTER V

THE OTTERBEIN CHURCH IN BALTIMORE

I. THE OTTERBEIN CHURCH FORMALLY ORGANIZED.

^p.88 Mr. Otterbein took charge of the congregation in Baltimore on May 4, 1774. He had now been in America twenty-two years, and was nearly forty-eight years of age. He was in the full vigor of his mature manhood, and brought his splendid powers to the service of this church in a time of suffering and trouble. The growth of the church was not rapid, and the War of the Revolution breaking out soon afterward, there were many barriers to its more speedy enlargement. The German population of the city was at that time small, the entire number of the inhabitants, of all nationalities, being not over six thousand. During the long and wearisome period of the war but few German immigrants came to America, and those who came mostly sought homes in the country districts. After the close of the war more favorable conditions gradually set in, and in the year 1785 the congregation, now somewhat increased in numbers, effected a full and formal organization, and adopted a series of rules for its own government. These rules, which, after so long a lapse of time, have acquired much historic interest, are dated January 1, 1785, and are officially signed by Mr. Otterbein, as pastor of the church, and by the elders and trustees. The rules are preceded by a historical statement which possesses a permanent interest, and is therefore here presented with them. As the rules were drawn up by Mr. Otterbein, it is fair to assume that the preamble was

Otterbein's Church, Baltimore.

Otterbein's Church and Tomb in 1897.

^p.89 also from his hand. Its historical accuracy, though some of its points have been disputed, we therefore rest with Mr. Otterbein, preferring to take his affirmation rather than that of any on the opposite side of the controversy of that time. The translation from the original document in the German language was made by Rev. H. G. Spayth. The paragraph "Article 14" is the transcript of a minute in the proceedings of the cœtus of 1775, at Lebanon, Pennsylvania, where Mr. Bucher, the secretary, was then pastor.¹

THE CHURCH BOOK OF THE EVANGELICAL
REFORMED CHURCH.²

HOWARD'S HILL, BALTIMORE.

In the Name of the Triune God: Amen.

In the year 1771 there stood in the Reformed church in Baltimore a preacher by the name of Faber; but forasmuch as said Faber was not in fellowship with the Reformed preachers in Pennsylvania, that is, he was not a member of the cœtus of Pennsylvania, and likewise led an offensive life, a division took place in this church. In the month of October of the said year, the said Reformed preachers met in Reading, Pennsylvania, where deputies from both parties of this divided church attended. Here it was resolved to dismiss said Faber, which was done.³ Both parties agreed now, unitedly, to call a preacher from the cœtus, and to offer this call to Mr. Bluhmer. This was done, but the call was not accepted by him. The cœtus now resolved to send to the Baltimore church a preacher from among the four who, at that time, according to letters from Holland, were on their ^p.90 way, and now daily expected. In the meantime there came to Pennsylvania W. Wallauer, whom the Synod of Holland had not sent. The opposite party, without saying a word to the other party, contrary to the agreement and the resolve of the cœtus, brought him away, and received him as their preacher. But at the next cœtus, which was held in the year 1772, deputies from both parties attended; and the cœtus protested against Wallauer⁴ and the conduct of his party, and declared that they could take no further notice of them. Scarcely any hope being now left of a reunion, the remaining members of this church found themselves under the necessity of looking about for another preacher, and of forming a church for themselves. A call was made to William Otterbein, who then stood in the Reformed church in York; but he refused because of the disorganized condition of the congregation; but, after repeated solicitations, he expressed a willingness to accept, provided the cœtus should give consent. At the next cœtus, deputies from both parties appeared again, and, before a final action was taken in the matter with Otterbein, a union took place, and William Hendel was proposed as preacher, to which the deputies of both parties consented. But, a few days after the return home of the deputies, the opposite party rejected the proposition, and all to which their deputies had pledged themselves. The division was now greater than at any former period. The prospect of a reunion entirely vanished, and the members of this church, who had before addressed William Otterbein, saw the absolute necessity of forming a church for themselves, and they gave Otterbein a new call, which he finally accepted; and subsequently, in the year 1775, it was, by the cœtus held in Lebanon, confirmed.

Article 14: After due consideration, the cœtus deems it proper [good] that Domine Otterbein continue in his pastoral office. From report it appears that his labors are blest, and the opposing party cease the strife.

Conrad Bucher, Sec. pro tem.

CHURCH BOOK.

^p.91 William Otterbein came to Baltimore May 4, 1774, and commenced his ministerial work. Without delay, and by the help of God, he began to organize a church, and, as far as it was possible for him, to bring it within the letter and the spirit of the gospel. Such disciplinary church rules as were needful, were therefore from time to time adopted, made known, and the importance of keeping them earnestly enjoined.

But the afflicting and long-continued war, and the dispersion, on account of the same, of many of its members into the interior of the country, prevented those rules from being written in a book for their preservation.

But through and by the goodness of God, peace and quietness being restored, and the gathering together of former members, with a considerable addition of new members, the church finds herself at this time considerably increased. Therefore, it is unanimously concluded and ordained by the whole church, to bring the constitution and ordinances of this church into the following form, which we hold as agreeing with the Word of God; and for their permanency and perpetual observance, herewith record and preserve:

1. By the undersigned preacher and members who now constitute this church, it is hereby ordained and resolved, that this church, which has been brought together in Baltimore by the ministration of our present preacher, W. Otterbein, in the future consist of a preacher, three elders, and three trustees, an almoner, and church members; and these together shall pass under and by the name, "The Evangelical Reformed Church."

2. No one, whoever he may be, can be preacher or member of this church whose walk is unchristian and offensive, or who lives in some open sin. (I. Tim. 3:1-3; I. Cor. 5:11-13.)

3. Each church member must attend faithfully the public worship on the Sabbath day, and at all other times.

4. This church shall yearly solemnly keep two days of humiliation, fasting, and prayer, which shall be designated by the preacher —one in the spring, the other in the autumn, of the year.

5. The members of this church, impressed with the necessity of a constant religious exercise, suffering the word of God richly and daily to dwell in them (Col. 3:16; Heb. 3:13; 10:24,25), resolve that each sex shall hold meetings apart, once a week, for which the most suitable day, hour, and place shall be chosen, for the males as well as the females; for the first, an hour in the evening, and for the last an hour in the daytime, are considered ^p.92 the most suitable. In the absence of the preacher, an elder or trustee shall lead such meetings.

The rules for these special meetings are these:

(a) No one can be received into them who is not resolved to flee the wrath to come, and, by faith and repentance, to seek his salvation in Christ, and who is not resolved willingly to obey the disciplinary rules which are now observed by this church for good order and advance in godliness, as well as such as in the future may be added by the preacher and church vestry; yet always excepted, that such rules are founded on the Word of God, which is the only unerring guide of faith and practice.

(b) These meetings are to commence and end with singing and prayer; and nothing shall be done but what will tend to build up and advance godliness.

(c) Those who attend these special meetings but indifferently, sickness and absence from home excepted, after being twice or thrice admonished, without manifest amendment, shall exclude themselves from the church.

(d) Every member of this church should fervently engage in private worship, morning and evening pray with his family, and himself and his household attend divine worship at all times.

(e) Every member shall sedulously abstain from all backbiting and evil-speaking of any person, or persons, without exception, and especially of his brethren in the church. (Rom. 15:1-3; II. Cor. 12:20; I. Pet. 2: 1; Jas. 4:11.) The transgressor shall, in the first instance, be admonished privately; but the second time he shall be openly rebuked in the class-meeting.

(f) Every one must avoid all worldly and sinful company, and to the utmost shun all foolish talking and jesting. (Ps. 15:4; Eph. 5: 4-11.) This offense will meet with severe church censure.

(g) No one shall be permitted to buy or sell on the Sabbath, nor attend to worldly business, or to travel far or near, but each shall spend the day in quietness and religious exercises. (Isa. 58:13, 14.)

(h) Each member shall willingly attend to any of the private concerns of the church, when required to do so by the preacher or vestry; and each one shall strive to lead a quiet and godly life, lest he give offense, and fall into the condemnation of the adversary. (Matt. 5:14-16; I. Pet. 2:12.)

6. Persons expressing a desire to commune with us at the Lord's table, although they have not been members of our church, shall be admitted by consent of the vestry; provided that nothing justly can be alleged against their walk in life, and more especially when it is known that they are seeking their salvation. After the preparation sermon, such persons may declare themselves openly before the ^p.93 assembly, also, that they are ready to submit to all wholesome discipline; and thus they shall be received into the church.

7. Forasmuch as the difference of people and denominations ends in Christ (Rom. 10:12; Col. 3:11), and availeth nothing in him, but a new creature (Gal. 6:13-16), it becomes our duty, according to the gospel, to commune with, and admit to the Lord's table, professors, to whatever order or sort of the Christian church they belong.

8. All persons who may not attend our class-meetings, nor partake of the holy sacrament with us, but attend our public worship, shall be visited, by the preacher, in health and in sickness, and on all suitable occasions. He shall admonish them, baptize their children, attend to their funerals, impart instruction to their youths; and, should they have any children, the church shall interest itself for their religious education.

9. The preacher shall make it one of his highest duties to watch over the rising youth, diligently instructing them in the principles of religion, according to the Word of God. He should catechise them once a week; and the more mature in years, who have obtained a knowledge of the great truths of the gospel, should be impressed with the importance of striving, through divine grace, to become worthy recipients of the holy sacrament. And in view of church membership, such as manifest a desire to this end should be thoroughly instructed for a time, be examined in the presence of their parents and the vestry, and, if approved, after the preparation sermon, they should be presented before the church, and admitted.

10. The church is to establish and maintain a German school, as soon as possible; the vestry to spare no effort to procure the most competent teachers, and devise such means and rules as will promote the best interests of the school.

11. That, after the demise or removal of the preacher, the male members of the church shall meet, without delay, in the church edifice, and, after singing and prayer, one or more shall be proposed by the elders and trustees. A majority of votes shall determine the choice, and a call shall be made accordingly; but should the preacher on whom the choice falls decline the call, then as soon as possible others shall be proposed, and a choice made. But here it is especially reserved, that should it so happen that before the demise or removal of the preacher his place should already have been provided for, by a majority of votes, then no new choice shall take place.

12. No preacher shall stay among us who is not in unison with our adopted rules, and order of things, and class-meetings, and who does not diligently observe them.

^p.94 13. No preacher can stay among us who teacheth the doctrine of predestination [Gnadenwahl], or the impossibility of falling from grace, and who holdeth them as doctrinal points.

14. No preacher can stay among us who will not to the best of his ability care for the various churches in Pennsylvania, Maryland, and Virginia, which churches, under the superintendence of William Otterbein, stand in fraternal unity with us.

15. No preacher can stay among us who shall refuse to sustain, with all diligence, such members as have arisen from this or some other churches, or who may yet arise, as helpers in the work of the Lord, as preachers and exhorters, and to afford unto them all possible encouragement, so long as their lives shall be according to the gospel.

16. All the preceding items shall be presented to the preacher chosen, and his full consent thereto obtained, before he enters upon his ministry.

17. The preacher shall nominate the elders from among the members who attend the special meetings, and no others shall be proposed; and their duties shall be made known unto them, by him, before the church.

18. The elders, so long as they live in accordance with the gospel and shall not attempt to introduce any new act contrary to this constitution and these ordinances, are not to be dismissed from their office, except on account of debility, or other cause. Should an elder wish to retire, then in that case, or in case of removal by death, the place shall be supplied by the preacher, as already provided.

19. The three trustees are to be chosen yearly, on New-year's day, as follows: The vestry will propose six from among the members who partake with us of the holy sacrament. Each voter shall write the names of the three he desires as trustees, on a piece of paper, and when the church has met, these papers shall be collected, opened, and read, and such as have a majority of votes shall be announced to the church, and their duties made known unto them, by the preacher, in the presence of the church.

20. The almoner shall be chosen at the same time and in the same manner as the trustees, and at the next election will present his account.

21. The preacher, elders, and trustees shall attend to all the affairs of the church, compose the church vestry, and shall be so considered.

22. All deeds, leases, and other rights concerning the property of this church, shall be conveyed, in the best and safest manner, to this church vestry, and their successors, as trustees of this church.

23. Should a preacher, elder, or trustee be accused of any known ^p.95 immorality, and upon the testimony of two or three credible witnesses the same should be proven against him, he shall be immediately suspended; and, until he gives sure proof of true repentance, and makes open confession, he shall remain excluded from this church. The same rule shall be observed and carried out in relation to members of the church who shall be found guilty of immoral conduct. (I. Cor. 5:11-13; I. Tim. 5:20; Tit. 3:10.)

24. All offenses between members shall be dealt with in strict conformity with the precepts of our Lord. (Matt. 18:15-18.) No one is, therefore, permitted to name the offender, or the offense, except in the order prescribed by our Saviour.

25. No member is allowed to cite his brother before the civil authority, for any cause. All differences shall be laid before the vestry, or each party may choose a referee from among the members of the church, to whom the adjustment of the matter shall be submitted. The decision of either the vestry or referees shall be binding on each party; nevertheless, should any one believe himself wronged, he may ask a second hearing, which shall not be refused. The second hearing may be either before the same men, or some others of the church; but whosoever shall refuse to abide by this second verdict, or, on any occasion, speak of the matter of dispute, or accuse his opponent with the same, excludes himself from the church.

26. The elders and trustees shall meet four times in the year; namely, the last Sabbath in March, the last Sabbath in June, the last Sabbath in September, and the last Sabbath in December, in the parsonage-house, after the afternoon service, to take the affairs of the church into consideration.

27. This constitution and these ordinances shall be read every New-year's day, before the congregation, in order to keep the same in special remembrance, and that they may be carefully observed, and no one plead ignorance of the same.

28. We, the subscribers, acknowledge the above-written items and particulars as the groundwork of our church, and we ourselves, as co-members, by our signatures, recognize and solemnly promise religious obedience to the same.

WILLIAM OTTERBEIN, Preacher.

Lehard Hebbach [Leonard Harbaugh],

Henry Weitner [Weidner], Elders.

Peter Hoffman,

Philip Bier,

William Baker, Trustees.

Abraham Lorsh [Larsh],

Baltimore, January 1, 1785.

^p.96 This document, embracing first a statement of the origin of this church, then a constitution, with a series of disciplinary rules, acquires now, after the lapse of more than a century, a peculiar historical interest and value. It shows most manifestly that this church, beginning to take separate form in 1771, more definitely in 1774, and fully organized in 1785 by the adoption and formal promulgation of the rules which it had observed during this time, was, without possible ground for controversy, an independent and distinct body, having no connection, ecclesiastically or otherwise, with the German Reformed Church from which it sprang—neither with the local Reformed congregation in Baltimore, nor with the German Reformed Church as a denomination, nor with the cœtus representing the denomination. And it shows as clearly, by its recognition of other local churches in Pennsylvania, Maryland, and Virginia, over which Mr. Otterbein exercised a superintending care, that the church for which it was framed was the initial church of that already associated body of churches which in time, with other congregations similarly independent, came to be known as the Church of the United Brethren in Christ.
In summarizing the following points respecting this document, the outline and thought of Mr. Lawrence in his History of the United Brethren Church are mainly followed, as Mr. Lawrence himself followed the more condensed statement of Mr. Spayth.

1. The church on Howard's Hill was "brought together by the ministrations of William Otterbein." Before Mr. Otterbein came to Baltimore a division had already for some time existed, a portion of the members of the German Reformed church withdrawing because they could no longer endure the ministry of Mr. Faber and his successor, Mr. Wallauer. These withdrawing members ^p.97 had meantime been served by Mr. Schwope, but had not been definitely organized into a church. In May, 1774, Mr. Otterbein, on his arrival in Baltimore, "without delay, and by the help of God, began to organize a church."

2. The name given to this church was not German Reformed, but Evangelical Reformed, the purpose being to express its independent relation, and at the same time also to emphasize its distinctive character for a more pronounced spirituality—the ground, in fact, of its assuming an independent position. The church did not by this step cease to be a Reformed church. Its pastor did not withdraw from the cœtus, nor did the cœtus disfellowship him. Its position was that of an independent Reformed church. And this attitude of independence it retained in part after entering into relationship with the United Brethren Church.

3. A Christian experience and a godly life are insisted upon as requisites of membership, and provision is made for the expulsion of such as cease to strive after holiness, or lead ungodly lives, conditions then rarely insisted upon in the German Reformed Church,

4. Distinct provision is made for holding class-meetings, with the manner, object, and duty set forth, a form of service then unknown in the German Reformed Church. So strongly was the class-meeting emphasized that it was ordained that no preacher unfavorable to it should serve them as a pastor.

5. Not only secret, but family, prayer was enjoined as obligatory upon the members, a duty certainly not widely recognized in the German Reformed churches in America at that time. Family prayer was often scoffed at as folly, as we shall hereafter see.⁵

^p.98 6. Keeping worldly and sinful company, and foolish talking and jesting, were made grounds for severe censure, thus seeking to elevate to a high position the standard of personal conduct.

7. The peculiar doctrines of Calvinistic theology were not to be introduced or preached in the church, or held by any of its ministers. "No preacher can stay among us who teacheth the doctrine of predestination, or the impossibility of falling from grace, and who holdeth them as doctrinal points."

This is a very strong position. We have already seen that at Herborn, and generally among German divines, there was a tendency toward relaxation in regard to the severer tenets of Calvinism.⁶ Nevertheless, their place in the Heidelberg Catechism remained fixed—"in the background," it is true, as Dr. Lewis Mayer expresses it in He Pasa Ekklesia, but still unchallenged. After remarking that "the doctrinal system of the German Reformed Church is contained in the Heidelberg Catechism," that "the catechism, in its general character, is Calvinistic," and that "the Heidelberg Catechism is the only symbolical book of the church in the United States," Dr. Mayer continues that "subscription to the catechism by candidates for the ministry is not required at their ordination, a verbal profession of the doctrine of the church being deemed sufficient."⁷ But here in this thirteenth article of the "Church Book" is a direct and positive contravention of these doctrinal features of the catechism. No man who either teaches or holds them can stay in the church. Mr. Otterbein, though brought up in a church, and educated in a school, which held and taught the Calvinistic theology,—in its milder forms, it is true, as just indicated,—had become Arminian in his faith, and engrafted ^p.99 his theological beliefs into the "Church Book" of his congregation. If the setting aside of important features of a creed, and the adoption of tenets of a directly opposite character, can be understood as so far changing a church as to make it something different from itself, that is, another church, then surely the adoption ab initio of tenets different from, and opposed to, those held by the parent church, must constitute Mr. Otterbein's church an organization separate and distinct from the German Reformed Church.

8. It is to be noted that the "Church Book" of Mr. Otterbein's church is utterly silent as to even the existence of the Heidelberg Catechism. One could not infer from anything it contains that such a symbol is known or recognized among Christian denominations. Nor does it mention, or in any way recognize, the cœtus of Pennsylvania, nor the Synod of Holland, nor the German Reformed Church as a denomination. Mr. Otterbein, who drew up this declaration, and the men who signed it, had no thought of any relation to, or connection with, the Heidelberg Catechism, the cœtus, or the German Reformed Church. They clearly meant unqualified separation and independence.

In contrast with this may be placed the expression of the old Reformed church in Baltimore, adopted several years after Mr. Otterbein began his work there, stimulated apparently by the example in his church of requiring a godly and pious life as a condition of membership. The substance of this expression is quoted by Mr. Lawrence⁸ from a centenary sermon preached by Rev. Elias Heiner, as follows:

"All the members of the congregation shall regularly attend divine worship on the Sabbath; and, with the ^p.100 exception of poor persons, shall contribute to the support of the pastor and the congregation. All contentious persons shall not be regarded as church members. Those who fall into open sin shall be put away, and shall not be restored until they show sincere repentance and amendment of life, and declare their willingness to submit to the discipline of the church. Difficulties in the congregation that cannot be adjusted, shall be referred to the synod. No foreign minister can preach in our church without the consent of the pastor and consistory, and he must acknowledge the Reformed confessions of Switzerland and Holland. . . In catechetical instruction, the Heidelberg Catechism only shall be used."

Nothing could be more decided than the contrast between this expression and that of the "Church Book" of Mr. Otterbein's church. Here is a distinct recognition of the German Reformed Church and the Heidelberg Catechism, and the declarations of the Reformed Church in Holland and Switzerland, and a positive requirement that everything must be in conformity with their order.

9. But to set the position of Mr. Otterbein's church in a still stronger light, the fourteenth and fifteenth articles of the "Church Book" contain a distinct and decisive recognition of "various churches in Pennsylvania, Maryland, and Virginia." These churches, the fourteenth article says, are "under the superintendence of William Otterbein," and "stand in fraternal unity with us," and it imposes an absolute obligation on the ministers of the Otterbein Church to recognize these churches. The fifteenth article declares that "no preacher can stay among us who shall refuse to sustain, with all diligence, such members as have arisen from this or some other churches, or who may yet arise, as helpers in the work of the Lord, as preachers and exhorters, and to afford ^p.101 unto them all possible encouragement, so long as their lives shall be according to the gospel."

Let not any one think of laying such an obligation upon a German Reformed church, or of requiring ministers of the Reformed Church to recognize churches irregularly organized, repudiating the catechism, and having uneducated and unordained ministers, or to accord to such a ministry an unqualified fellowship. The thought of it is preposterous, and the suggestion could have been only offensive.

That ministers rejecting the doctrine of "absolute reprobation" were in some cases denied permission to preach in German Reformed churches, is attested by a statement in point by Mr. Harbaugh. In the year 1742 the pious and distinguished Count Zinzendorf, when on a visit to Philadelphia, desired to preach in a church owned conjointly by the Reformed and Lutheran churches. Applying to Rev. John Philip Boehm, the Reformed pastor, for permission, he stated frankly and in most courteous language his attitude with respect to that doctrine. Permission was politely but unhesitatingly denied.⁹

The churches referred to in articles 13 and 14, in Pennsylvania, Maryland, and Virginia, were such societies as were formed of men and women converted under the preaching of Mr. Otterbein at various points visited by him from time to time, under the preaching of Mr. Boehm ^p.102 among his own people, the Mennonites, and under the ministrations of Guething, Newcomer, and others, converts to an evangelical faith and experience, who had themselves become men of marked power in the gospel. Most of these men were unordained by the laying on of human hands, but the touch of a mightier Hand was upon their hearts. Some of them were excommunicated from the fellowship of those who before had called them brethren. The greater number were uneducated, but, like the fishermen and tax-gatherers of Galilee, they kept close company with the Master, and acquired a living theology then less emphasized in the cold formalism of the churches than at the present time. They were plain men from the fields, with slight knowledge of the rules of rhetoric or cultured speech, but God gave them power to reach men's hearts, and everywhere the common people heard them gladly, and many under their preaching were gathered into the Master's fold. They kept also closely in touch with their eminent leader, the pastor of the Evangelical Reformed Church in Baltimore. He exercised over them a general pastoral care, fulfilling even then, though without the name, the highest office of a bishop, that of a general oversight of the flock of God. This relationship the church in Baltimore recognized, and declared that no minister could remain among them who would refuse to extend to the "preachers and exhorters" among these churches "all possible encouragement." Thus under the directing hand of God, and through the ministry largely of lay ministers, were gathered together into numerous congregations, but into a common fellowship, those who in the several churches sought after a thorough and conscious conversion and a truly spiritual life. To them were added many by conversion who had not previously held connection with any of the existing ^p.103 denominations. And these were the people who, after the lapse of further time, joined themselves together under a common church bond as the United Brethren in Christ.

ii. mr. Otterbein's rules accepted by the churches.

The "Church Book," embodying a constitution and disciplinary rules, was prepared for the congregation in Baltimore alone. But its thoroughly biblical and practical character commended it to the favor of other congregations also. Hence we find Mr. Spayth remarking: "From the second paragraph to the sixth, including the letter (g), we have presented to us, in a concise and scriptural form, all that is most essential in constituting a church, and the rules which should govern the same, individually and collectively. As such they were acceptable to all the churches, from and after the first conference, held in the city of Baltimore, in 1789, up to the time of the General Conference in 1815, when they entered, with little variation, under their appropriate sections into our present Discipline."¹⁰

The following fitting and comprehensive paragraph is quoted from Mr. Spayth: "We like the spirit which pervades that document throughout. Being written in sententious style, it must be read with care. In the original, it is one of the most compact, and at the same time one of the most comprehensive, productions of the pen. Take it as a whole, and in view of the time and the prevailing prejudices, it bears the impress of a master mind, and does honor to the author. The purity of the ministry ; the piety of members ; the necessity of attending faithfully on the means of grace, in public and in private; the propriety of class- and prayer-meetings; the sacredness ^p.104 of the Sabbath, and how it should be spent; the doctrine of the church; that preachers must harmonize and sustain each other in the work of the Lord to the best of their ability: these points enter essentially into the elementary rules of a Christian church, and upon the observance of them rest the usefulness and perpetuity of churches. As to the age of the Discipline of the United Brethren Church in Christ, it is of little importance whether it be of yesterday or a century past; but it is all-important that it be of the right character, and in the letter and spirit of the Scriptures." The paragraph closes with the significant and true words, "In whatever light our present Discipline may be viewed, and however favorably adjudged by an intelligent community, we find its original traced out by William Otterbein as early as 1785."¹¹

¹ Rev. John Conrad Bucher "was a pastor greatly beloved by his people. He died suddenly, at an advanced age, at a wedding at Annville, five miles from Lebanon, his body being borne on a bier carried on the shoulders of some of his parishioners, at the head of a sorrowing procession, to his home in Lebanon. On his tombstone at Lebanon his name appears simply as Conrad Bucher, the same as in our minute, being abbreviated as Mr. Otterbein commonly did his name to "William," omitting "Philip." See Fathers of the Reformed Church, Harbaugh, Vol. II., p. 115.

² The name "Evangelical Reformed Church" was the title taken by the congregation.

³ This has reference to the pastoral charge of the congregation, and not the cœtus. Of the latter he did not become a member until 1774, and so could not have been dismissed from that body at the earlier date. See Fathers of the Reformed Church, Vol. II., p. 400.

⁴ Mr. Harbaugh speaks of Mr. Wallauer as coming to America in 1771, "without any recommendations from the Fathers," that is, from the Synod of Holland, "in consequence of which cœtus did not receive him." He says that he succeeded Mr. Faber in Baltimore, in 1772, and according to a letter from the cœtus to Holland, dated May 2, 1776, he had then left Baltimore; and, further, that, according to other testimony, he had left his congregation to join the British army. All of this 'harmonizes with the record in the "Church Book" of the Otterbein congregation, and statements from other sources as to his unfitness for the pastorate. It is worthy of remark that the account given by Mr. Harbaugh of both these men, Mr. Faber and Mr. Wallauer, is in no sense flattering and in no way out of agreement with what is said in the "Church Book." The memoir of Mr. Faber is dismissed with five brief lines. See Fathers of the Reformed Church, pp. 399, 400.

⁵ See p. 108.

⁶ See p. 27.

⁷ He Pasa Ekklesia, pp. 343, 344, 345.

⁸ Lawrence's History, Vol. I., p. 251.

⁹ Fathers of the Reformed Church, Vol. I., pp. 279-281. The following is a portion of the correspondence, as quoted by Harbaugh: Zinzendorf to Boehm: "But because I know that you preach in the same church, and I am not inclined to the doctrine of an absolute reprobation, as a doctrine which, in my religion, is confessedly held as wholly and fundamentally erroneous, I have thought it proper to enquire of you whether you have a right to present aught against my preaching there, since I do not wish to burden any one or interfere with his rights." Mr, Boehm answers "I will be understood as protesting, if any one should say that permission was given from the Reformed side, or from me, to Count Zinzendorf, to preach at the time and place belonging to us, the Reformed."

¹⁰ Spayth's History, p. 56.

¹¹ Ibid, p. 57.



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