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TABLE OF CONTENTS
SECOND PERIOD—1774-1800 Ch.4—Mr. Otterbein called to Baltimore Ch.5—The Otterbein Church in Baltimore Ch.6—The Movement Toward a Separate Church Organization Ch.7—The First and Second Conferences THIRD PERIOD—1800-1815 Ch.10—The Conferences of 1801-1814 Ch.12—The Departure of the Leaders FOURTH PERIOD—1815-1837 Ch.13—The First General Conference—1815 Ch.14—The General Conferences of 1817-1833 FIFTH PERIOD—1837-1885 Ch.15—The General Conferences of 1837 and 1841 Ch.16—The General Conferences of 1845 and 1849 Ch.17—The General Conferences of 1853-1861 Ch.18—The General Conferences of 1865-1881 SIXTH PERIOD—1885-1897 Ch.19—The Nineteenth General Conference—1885 Ch.21—The Twentieth General Conference—1889 Ch.23—The Twenty-First General Conference—1893
PART II DEPARTMENTS OF CHURCH WORK Ch.1—The United Brethren Publishing House Ch.2—The Home, Frontier, and Foreign Missionary Society and Its Work Ch.3—The Church-Erection Society Ch.4—The Woman's Missionary Association Ch.9—The Young People's Christian Union Ch.10—The Board of Trustees of the Church
PART III THE ANNUAL CONFERENCES Ch.1—A Group of Early Conferences Ch.2—Other Conferences Organized from 1835 to 1853 Ch.3—Conferences Organized Since 1853
PART IV HISTORICAL AND STATISTICAL TABLES Appendices Index
NOTICE OF ATTRIBUTION Work originally published in 1897. Scanned, proofed and minor spelling corrections by the United Brethren Historical Center. Electronic edition ©2006 United Brethren Historical Center Suggested Citation:
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History of the Church of the United Brethren in Christ by Daniel Berger |
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CHAPTER VIII NEWCOMER AND ASSOCIATES I. CHRISTIAN NEWCOMER p.146 It will be in order here, before passing, to take note of some others of these early laborers who were associated with Bishops Otterbein and Boehm in the founding of the United Brethren Church. Next to these two, with Guething, stands Christian Newcomer, the third bishop of the Church, who, in the constancy and extent of his travels, almost takes rank with Bishop Asbury, of the Methodist Episcopal Church, of whom it might be said, with slight exaggeration, that he was seldom out of his saddle, except to eat, to sleep, to preach, or to hold a conference. Mr. Newcomer was, on his father's side, of Swiss descent, the family having come to America in the father's childhood days. Their home was established in Lancaster County, Pennsylvania, in a community of Mennonites, of which society they were members. Here his father, Wolfgang Newcomer, was married to Miss Elizabeth Weller, who was also of the Mennonite Church. In his autobiography, or "Journal," Mr. Newcomer relates that they were devoted people, and that oftentimes he saw them kneeling together in silent prayer. In their family of eight children, three sons and five daughters, Christian was the second born of the three sons. His birth occurred on January 21, old style, that is, January 9, 1749, or three years before Mr. Otterbein's arrival in America. p.147 The tenor of his life shows that he was a man of cheerful and sunny disposition, but he was also piously inclined from his childhood. He tells us that when he was very young the Spirit of the Lord strove with him. Like the boy Samuel, he did not comprehend the meaning of the voice, but in his heart he desired to live a pious life. Whenever he was in company with persons who were reputed to be pious, he felt rising within him a strong desire to be like them. He listened with eagerness to the conversation of older persons bearing on the subject of religion, and reflected with serious thoughtfulness upon what they said.
Some of the experiences he relates are full of suggestiveness for the present
time, when conversions so often seem scarcely to reach the deeper springs of
the heart. When he had advanced well toward maturity, he read the Holy
Scriptures with deepening interest. Of this period he says: "In the meantime
the grace of God continued to work powerfully in my heart. . . . Frequently
did I endeavor to pray, in my ignorance of the plan of salvation; willingly
would I believe and persuade myself that I was one of the happy number which
are saved. I soon made the discovery, however, that I still continued in the
captivity of sin and Satan." An incident which shows the strong trend of his
convictions and feelings at this time is thus related: "I remember once being
in a field at work, when the grace of God wrought such powerful conviction in
my heart that I went down on my knees in a hollow place in the field, crying
to the Lord, and saying, '0 thou blessed Saviour, I will cheerfully believe
in thee, for thou art my Redeemer, and I am the purchase of thy most precious
blood.'" Then followed a conflict with doubt, and he was not yet consciously
saved.
But now came the conviction that he should tell his neighbors and fellow
church people of his experience of the grace of God in his heart. This meant
a call to the ministry of the gospel of Jesus, and now there must needs be
another great and protracted struggle before he could yield obedience to the
high behest. Meanwhile, having entered into the marriage relation, he removed
with his family to Maryland, and it was on a visit to the old home
p.149 and the old church in
Lancaster County, Pennsylvania, that he made the first distinct public avowal
of his new and blessed spiritual experience. The meeting in the church and
his part in the service he thus describes: "I accompanied my friends to the
meeting-house, not with an intention to say anything, but, on the contrary,
with a resolution to be silent. Sitting for some time, listening with
attention to the discourse and exhortations of several of their speakers, I
could perceive distinctly that they still continued in the same ignorance and
inexperience of religion as they were when I left them. It now ran like fire
through my bones; I felt inwardly constrained to take up the cross; and
whereas brethren (namely, the Mennonites) gave the privilege or liberty to
speak, I dared not remain silent any longer. I arose with a sorrowful heart,
and spoke with tears in my eyes to my old friends and acquaintances. I
related to them, with all the ability in my possession, how I had oftentimes
felt at meeting, when living yet among them; candidly stated my experience of
the work of grace in my soul before I left them, as also what the Lord, in
his infinite mercy, had done for me since my removal to Maryland. I also
sincerely confessed to them that the Lord had required of me, before my
removal, to warn them of their danger, and that until this day I had been
disobedient to my blessed Master. I was so affected as to be hardly able to
speak intelligibly; but I stammered as well as I could, and endeavored to
recommend to them the grace of God in Christ Jesus. Every person present was
sensibly touched. All shed tears, as well as myself, and I have no doubt many
were convinced that a form of religion, a religion that . . . is not felt in
the heart, is insufficient to salvation. After discharging this duty I felt
glad that I had been obedient, and an inward satisfaction rested on ray
mind." From
p.150 this time forward, Mr.
Newcomer tells us, he was frequently asked to speak publicly on the subject
of a deeper religious experience. To these calls he responded with
hesitation, but in the spirit of obedience. Mr. Newcomer next informs us that, finding that the doctrines preached by these apostles harmonized with his own conceptions of the doctrines of Jesus Christ, he joined himself to them and their society. In order to take this step without creating friction among his Mennonite brethren, he formally withdrew from their communion. The date of this change of relation is not given, but as he was present at the historic initial Conference of 1789, in p.151 the Otterbein parsonage in Baltimore, his connection with Otterbein and his co-laborers is probably to be placed some years before that event. Incidentally, he makes the remark that "the work of grace now spread very rapidly among the German population in the States of Maryland and Pennsylvania. From every quarter resounded the call, 'Come over and help us.' The harvest was great, and the laborers few." Mr. Newcomer, like most of these earlier evangelists of the Church, followed a secular occupation during all of the earlier part of his life, and, indeed, after he gave himself fully to the ministry of the word, and during the rest of his life, his earthly support came from his own material resources. His attention to the requirements of his business was often suddenly interrupted for days, and even weeks, at a time. Of this feature of his earlier ministerial work he makes this record: "It was frequently required of me by my brethren to attend meetings that were appointed by the people without my knowledge. On such occasions I often had to leave home and travel a hundred or more miles to attend a two- or three-days' meeting, which occasioned a considerable loss of time and neglect of my occupation. This also required a great degree of self-denial, and many a sore conflict. . . . But I had to submit, and be obedient to God and the brethren, . . . and I felt such a burning desire in my heart for the salvation of poor sinners that I gave all thoughts of self-interest as chaff to the wind by simply saying to myself that the salvation of one precious soul is worth more than the possession of the whole world." It was about this time that he was pressed to fill several appointments for a brother minister, thus meeting an experience that illustrates his character alike for fidelity and shrinking bashfulness. He started early and p.152 was in time to meet an afternoon appointment. When his service closed, a colored man brought a request to him to visit a young lady who was supposed to be dying. The place was two miles distant. On reaching the place, he was ushered into a rich man's elegant mansion. He found the young lady very ill, with apparently no possible hope of recovery, and the parents and friends weeping about her couch. He spoke to her, but in her extremity she was unable to answer him. He then sang a few verses, and knelt in prayer. In the act of prayer, he tells us, he had such freedom and power as he had never before experienced. On rising, he bade her farewell, again commending her to God, with no thought that he should ever see her again in the present world, and then went on to reach an evening appointment. A few months later he had an appointment again to preach in the house where the colored servant had met him. On entering, the host informed him that his appointment had been transferred to another house, the home of the young lady to whom he had ministered on his previous visit. He hesitated greatly to go to this mansion of elegance and wealth to preach, and the more so since the request was made that he preach in the English language, of which he had but imperfect knowledge. But there was no other way than to go. In the preaching he experienced a special enduement of the Holy Spirit, and he declared the word with great freedom. His audience was strongly moved, and as he proceeded a lady arose and began to utter loud shouts of praise to God. To his great surprise and delight he presently understood that it was the same young lady whom he had visited in her sickness. The people present were greatly moved, and Mr. Newcomer had reason to believe that the meeting was blessed to a number of them in their salvation. p.153 Mr. Spayth, who had the advantage of a personal acquaintance with nearly all of the early ministers of the Church, says of Mr. Newcomer: "He indeed was a chosen vessel of the Lord, as his subsequent labors most amply prove. Though in some respects less than Otterbein, Guething, or Boehm, ... we are justified in saying of him that the grace of God was not bestowed on him in vain, for he labored more abundantly, journeyed more, preached more frequently, and visited more extensively. He was just the man, by nature and by grace, for his place—without him the cluster would have been incomplete; tall in stature, of a commanding figure, and a keen visage, a voice moderately strong, and if at times impeded for a moment by some natural defect, it but heightened the effect of his preaching, drawing the attention of the audience only nearer to the speaker, affording him an opportunity to draw the gospel net more effectually around them, and thus secure a larger draft. From first to last, and for many years, Brother Newcomer made good proof of his ministry, in all things showing himself a pattern of good works. . . . He was successful in winning souls to Christ, and unremitting in his labors, being often and suddenly called upon to attend meetings appointed without his knowledge, to reach some of which he had to travel one hundred and more miles. These protracted meetings, with all other meetings which he attended, required much time, neglect of business at home, beside traveling expenses; and this was done without receiving the least remuneration. To do this required on his part much self-denial and sacrifice of domestic interests, which brought him often into great straits and sore conflicts. But . . . his burning zeal would give him no rest, in season or out of season—neither in summer nor winter. He was sometimes heard to say, 'Well, this is p.154 hard, but the salvation of one soul outweighs it all—let me go.' Often he was compelled to make forced rides, to expose his person in the most inclement season of the year, and the stages of high water; but none of these things could check him in his course. The writer, when traveling Susquehanna Circuit, in the year 1812, in the depth of winter, of cold and snow, had a meeting in Berks County. While preaching, Brother Newcomer's tall figure made its appearance at the door. I beckoned to him to come to the stand, but the room being crowded he remained where he was, and without leaving the door closed the meeting with a very impressive exhortation, and sang and prayed. I pronounced the benediction. The audience made a move to leave. Now was Newcomer's time; he shook hands with one and then with another, addressing some by name, exhorting all, young and old, with a voice and visage as spiritual and holy as if he had just come from the court of heaven. Many began to weep, and we had a gracious and powerful blessing. Thus often, when it was thought that he was far away, he would come upon meetings unexpectedly and unlooked for, but his coming was everywhere and always hailed with joy. For of a truth God was with him, and had made him a blessing to the Church and to the people."1 We are to hear further of Mr. Newcomer, as bishop and leader of the host after the departure of the first chief shepherds, Otterbein, Boehm, and Guething, to their eternal rest. II. ABRAHAM DRAKSEL. Another found among the fellow-laborers of Mr. Otterbein, though not present at the initial Conference of p.155 1789, was Abraham Draksel, who has been called the "silenced Amish preacher." Mr. Draksel was born in Lebanon County, Pennsylvania, in 1753. His parents were members of the society known as Amish, which derived its name from Jacob Amen, a native of Amenthal, Switzerland. They are a seceded branch of the Mennonite Church, but more rigid in the observance of outward forms, and insisting on greater simplicity in dress, the men, for example, being required to wear hooks instead of buttons; hence also called the "Hooker Mennonites." Mr. Draksel was an obedient and faithful son, and became a member of the church of his parents. In due time he was encouraged to take part in preaching the gospel among them. This was according to the custom of the Mennonites, among whom there were no ordained nor paid ministers, members more gifted than others being chosen, usually by lot, to expound the word. But Mr. Draksel's preaching made a deeper impression upon his own conscience than it did upon the consciences of his hearers. He came to feel the need of a deeper heart experience and found his prayers answered. He began to tell his brethren of the grace he had found, urging them to seek a like blessing, this in the belief that they would gladly hear his words. On the contrary, opposition was awakened, and after being three times notified by the elders that he must desist from that kind of preaching, he was officially visited and informed that he was henceforth silenced as a minister among them. This announcement was accepted by him without resistance, and he joined himself thenceforth to the ministers who, with Mr. Otterbein, were preaching a living gospel. Mr. Spayth, in speaking of Mr. Draksel, says: "His gospel labors proved a blessing to many, and spread much by his energetic efforts in the cause of God. In the year p.156 1804 he removed with his family west of the Alleghany Mountains, and settled himself near Mount Pleasant, in Westmoreland County. From here he made frequent visits into the State of Ohio. Brother Draksel's name will long live, and he cherished by many in and out of the Church. His life was blameless. His countenance was an index of the grace and spirit that dwelt within. With his fine silvery beard, he resembled the patriarchs of old. He was a pattern of piety, a lover of hospitality, a lover of good men. His end was joy and peace."2 In the month of February, 1825, he entered into rest, at the age of seventy-two years, having been a minister in the United Brethren Church for forty-three years. III. JOHN JACOB PFRIMMER. Of two others of this early period, members of the second conference, that of 1791, Mr. Spayth has left us sketches from his personal recollections. The first of these was John Jacob Pfrimmer. Mr. Pfrimmer was born in Alsace, France, in 1762, and was brought up in the German Reformed Church. He came to Pennsylvania at the age of twenty-six, in 1788, and soon after found the grace which Otterbein experienced during his ministry in Lancaster. Ere long he felt upon his heart the burden of a call to the ministry, and being well educated, and of sincere Christian life, his fitness for the sacred calling was readily recognized. He possessed strong intellectual gifts, was a fluent speaker, and declared the word in a deeply impressive manner. He had a broad knowledge of the Scriptures, and knew how to wield effectively the sword of the Spirit. He was fond of clinching his utterances with an emphatic "Thus saith the Lord," properly attributing all authority to the divine Word. He preached p.157 the gospel widely, first in eastern Pennsylvania, then in the Susquehanna Valley, and afterward, in 1800, he crossed the mountains, and remained for some years in Somerset, Westmoreland, and Washington counties. In 1808 he removed farther westward, finally settling near Corydon, in Harrison County, Indiana, where for a time he was associate judge of the court. He became a member of the Miami Conference, which was organized in 1810, the first west of the Alleghanies, and which for a number of years embraced all the country west of the Scioto Valley. He was ordained in 1815, and was a member of the General Conference of 1825. His death seems to have occurred soon afterward, his demise being placed in the necrological list for the same year. His ministry, according to Mr. Spayth, was widely fruitful in blessed results. "As a result of his labors a church was built in 1818, in his neighborhood, on ground owned by his son. It was the first United Brethren church built west of the Ohio."3 IV. JOHN NEIDIG. The second of these men whose names first appear in connection with the Conference of 1791, was John Neidig. He was born in Berks County, Pennsylvania, in 1765, but brought up in the neighborhood of Harrisburg, on a farm to which his father removed soon after his birth. His parents were of the Mennonite Church. Being seriously disposed, he was received by baptism into the same communion at an early age. His exemplary life and thoughtful habits commended him to the confidence of his brethren, and at the age of twenty-five he was chosen by lot, after the custom of the Mennonite Church, to be a preacher. With this responsibility laid upon him he p.158 felt deeply the need of a heart purified from sin, and of an abiding sense of experimental salvation. His earnest prayers for this grace were answered, and his soul was made to rejoice in the witness of the Spirit. And now, as did others before him who found a deeper significance in the gospel than the observance of external forms, he began to preach to his brethren the need of the same divine blessing. He insisted strongly on the doctrine of the new birth. This was a kind of preaching his brethren neither expected nor desired. In one instance, as related by Mr. Spayth, "whilst he was preaching and exhorting with much feeling, many in the congregation began to be moved, and some were crying loud enough to be heard. The old preacher [of the congregation] caught young Neidig by the arm, saying: 'Oh, not so, brother! You press the subject too far!' To this he quietly replied: 'There is no stopping this side of heaven. I will press it yet more earnestly.'" Mr. Spayth warms up to a fine glow as he proceeds with a personal description of Mr. Neidig. "Of all the brethren we have yet [spoken of] or may hereafter notice, Brother Neidig was the Nathanael; a man possessed of an excellent spirit, meek, gentle, just, having a good report of them that were without; as a steward of God, blameless; as a teacher, he was able by sound doctrine both to exhort and to convince the gainsayers. The virtues and the graces so essential in an elder in the church of God shone all around him with a clear and steady light; . . . that light and those virtues and graces, shedding so much luster around his path, were never beclouded nor suffered a momentary eclipse by any false step on his part in his long and eventful life. His language was select and chaste, in the pulpit and out of it. . . . The sweetness of his voice . . . was like the chiming of silver bells. . . . p.159 As a builder of the Church . . . the materials in his hands were gold, and silver, and precious stones. If a meeting-house or church was to be dedicated, be it Lutheran, German Reformed, or otherwise, Brother Neidig received the most friendly invitation to participate in the services and solemnities thereof. . . . His fame was in all the churches." And yet this man, continues Mr. Spayth, "such as he was, be it remembered, or rather in charity be it forgotten, the Mennonite Church thrust out from among them, as it had thrust Boehm." Mr. Neidig gave his long life with unremitting diligence to the service of his holy calling, continuing to preach almost to the last hour of his life. He reached the seventy-ninth year of his age, and the fifty-third of his ministry, before he laid his armor down to enter into the rest of the faithful. But a few days before the Master called him a friend said to him, "Brother Neidig, will you allow yourself no rest?" "With tenderness of heart he made the characteristic reply, "I do wish not to be found idle when the Lord cometh." Among others who were greatly esteemed for their part in the work was Christian Crum, who was born near Frederick City, in Maryland, but lived subsequently in Virginia, preaching extensively. He was of German Reformed parentage. His death occurred in 1823. John Hershey, whose name is usually found among those present at the conferences, was of Mennonite birth. His home was at Hagerstown, Maryland, where his strength as a servant of the Church was fully recognized.
1 Spayth's History, pp. 67-69. 2 Ibid, p. 161. 3 Drury's Life of Otterbein, p. 233. |
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