John Waldschmidt was born at Dillenburg, in the county of Nassau, Germany, on August 6, 1724. Waldschmidt pursued his studies first in the Latin school and later in the University at Herborn.
While he was studying at Herborn events were taking place in Pennsylvania which prepared the way for his coming. Michael Schlatter, a Swiss minister, was sent in 1746 by the Synods of North and South Holland to organize the Reformed congregations of Pennsylvania under the jurisdiction of the Church of Holland. This commission was carried out by Schlatter, and on Sept. 29, 1747, four ministers and twenty-eight elders, representing twenty congregations, met in Philadelphia and organized there the "Coetus (or Convention) of the Reformed Churches of Pennsylvania." During his journeys, made by Schlatter in the course of the next three years, he found that there were no less than forty-six Reformed congregations in Pennsylvania, New Jersey, Maryland and Virginia, which were served by only four ordained ministers. As no progress was possible under these circumstances, unless more ministers were secured, Schlatter returned to Holland to interest the Church of Holland in sending more ministers to Pennsylvania.
In the spring of 1751 Schlatter appeared before the two Synods of Holland, which listened with great interest to his touching story regarding the needy condition of the Reformed people of Pennsylvania. His plea for six new ministers found a favorable hearing, and, in order to make the undertaking possible from a financial point of view, the Synods sent a petition to the States of Holland and West Friesland to grant an annual subvention for the work in Pennsylvania. This petition was granted in August, 1751, the States of Holland and West Friesland voting the sum of 2,000 florins (or $800) annually for a period of five years; and when this grant had expired, it was renewed at three successive occasions. It was this liberal grant of the Dutch government which made it possible for, the Church of Holland to send missionaries to Pennsylvania.
Accordingly Schlatter was commissioned by the Synods to visit the chief Reformed Universities in Western Germany and Switzerland, in order to secure six young men for Pennsylvania. The Universities visited by him were Herborn, Heidelberg, Zurich and Basle. At first a number of men volunteered, but gradually they all withdrew, so that it seemed doubtful for a while whether he would be able to succeed in his mission.
At last six young men were found in Herborn, with the cooperation of the faculty, who expressed their willingness to go to Pennsylvania. They were described by Schlatter as follows in a letter which he sent from Herborn to Holland, on February 17, 1752, namely; (1) Mr. Otterbein, quiet and pious; (2) Mr. Waldschmidt, honest and sincere; (3) Mr. Henspeter, resolute .and seeking the good; (4) Mr. Stoy, intelligent and kind hearted; (5) Mr. Frankenfeld, taciturn and willing; (6) Mr. Wissler, greatly gifted and generous. At the last moment one of them, Henspeter, withdrew, having yielded to the earnest entreaties of his mother to stay with her in Nassau. One of the professors of the University, Arnoldi, called these men "the flower of the young ministers in the county of Nassau." It was, indeed, a great sacrifice for the1ittle church of Nassau to give up five of her best men for service in a distant land.
On February 29, 1752, Schlatter started with the five men for Holland, by way of Dillenburg, where three of the men (Otterbein, Waldschmidt and Wissler) were born. On March 9, 1752, the little company reached The Hague, Holland, where they appeared before the Deputies of the Synod, an Executive Committee on Foreign Missions.
Messrs. Otterbein and Wissler having already been ordained in Nassau, the Deputies gave them their commissions for Pennsylvania on March 13. The other three candidates were examined on March 11 in the languages (Greek and Hebrew) and in theology. The examination was conducted in Latin, as they were unable to speak Dutch. In this examination Stoy excelled; Waldschmidt and Frankenfeld passed well. They then subscribed the Dutch Creeds, the Heidelberg Catechism and the Canons of Dort. On the 14th of March they were set apart by a solemn service for their work in Pennsylvania.
Meanwhile a letter had come in, notifying the Deputies that in the county of Berg there was another candidate, J.C. Rubel, of Wald, who was willing to go. He was accepted to fill the place of the sixth Nassau candidate, who had withdrawn. Rubel was examined by the Deputies on April 5, and, being found satisfactory, was ordained for service in Pennsylvania. Schlatter and his party of six ministers left Amsterdam on April 26, 1752. They arrived at New York on July 27. There the missionaries were welcomed by Rev: H.M. Muehlenberg, the Patriarch of the Lutheran Church in Pennsylvania, who happened to be in New York at that time. Being invited to meet the new ministers, he greeted them with the words: "Behold, I send you forth as sheep in the midst of wolves; be ye therefore wise as serpents and harmless as doves."
After the party had reached Pennsylvania, a special meeting of the Coetus was called on August 10-13, 1752, at Philadelphia, to assign them to their future fields of labor. They were assigned as follows: Mr. Otterbein to Lancaster, Mr. Stoy to Cocalico, Mr. Waldschmidt as Schlatter's assistant in Philadelphia, Mr. Rubel to Tulpehocken, Mr. Wissler to Egypt and Heidelberg, and Mr. Frankenfeld to Frederick, Maryland. Later, however, changes became necessary, so that Waldschmidt was sent to Cocalico and Stoy to Tulpehocken, while Rubel stayed in Philadelphia. Waldschmidt was installed in his congregations by Schlatter on October 22, 1752. According to Waldschmidt's own private records, his charge consisted at first of "Cocalico, Muddy Creek, White Oaks or Sebastian Reyer's and Seltenreich." As to the identity of these congregations it may be said that Cocalico is now Bethany Church at Ephrata (formerly one mile south of Ephrata); Muddy Creek still bears the same name and is in East Cocalico township; the original White Oaks Church was, according to the statement of Waldschmidt, at Sebastian Reyer's, which is now Zion's Church, near Brickerville, in Elizabeth township; and Seltenreich's Church is in Earl township, near New Holland. In the Coetal minutes of October, 1752, a petition was presented from the new, congregation in White Oaks, while at the Coetus held at Cocalico in October, 1753, it was resolved that "the congregation at White Oaks be combined with the one at Bastian Reyer's and be served by Rev. Waldschmidt." This new congregation at White Oaks is today represented by the Jerusalem Church at Unionville in Penn township.
When Waldschmidt took charge of these congregations in 1752, their strength, as shown at the first communion services, was as follows: At Cocalico, 72 communicants; at Reyer's, 60; at Muddy Creek, 80; at Seltenreich, 70. At Muddy Creek he experienced considerable difficulty, as he was opposed by an independent preacher, Frederick Casimir Mueller. At the first meeting of Coetus which Waldschmidt attended at Lancaster, October 18-23, 1752, he declared himself satisfied with all his congregations, except Muddy Creek, where Mueller was preaching to a part of the congregation. Coetus advised him to continue preaching there until the Lord would remove this obstacle out of his way. He reported also that he was receiving ten pounds salary from each of his four congregations, and that he had schoolmasters in all his congregations, except at White Oaks. At the same meeting of Coetus 500 folio Bibles, printed at Basle in 1747, and presented by the Classis of Amsterdam to the Reformed Churches, were distributed to the various ministers, of which Waldschmidt received twenty-four copies. The Basle Bible, presented in 1755 by Schlatter to the Swamp Church, is still preserved by the congregation. The meeting of Coetus held at Lancaster in October, 1752, was closed with a thanksgiving sermon preached by Waldschmidt from Heb. 12:14. It was apparently the only sermon he ever preached before the Coetus.
The year 1753 was one of the most critical in the whole his story of the Coetus of Pennsylvania. The organization of the Reformed Church, which had been brought about with so much pains by Schlatter, was threatened with dissolution. The congregations were thrown into disorder. The ministers were divided by party strife. There were two factions, one being led by Schlatter, the other by Weiss. The latter contended for Presbyterial representation, while Schlatter wished to exclude the elders, at least from some of the sessions. Fortunately peace was again restored in the following year, when Schlatter left the Coetus and his attempted reforms were forgotten. Waldschmidt sided in this struggle with Weiss, as is evident from the fact that he was present at the meeting of Coetus held at Goshenhoppen, the home of Weiss, and at the "Rival Coetus," which met in his charge at Cocalico, October 10-12, 1753. At the latter meeting Waldschmidt reports his salary at 35 pounds from Cocalico, Seltenreich and Muddy Creek. In the same year he is also reported as having purchased a farm of one hundred acres. On this farm his home was located, in which he resided to the end of his life.
In the year 1754 Waldschmidt gave up Muddy Creek, probably through the successful opposition of Mueller, who was still preaching there. His last communion was celebrated by him at Muddy Creek on June 22, 1754. To compensate him for this loss a new church was built in West Cocalico township, at Michael Amweg's, where he administered the first communion May 18, 1755. This is the present Swamp Church. But even in this new church Waldschmidt was not permitted to preach for any length of time, for he records the last communion service there on Octo[ber] 5, 1755.
In 1756 Rev. Wil1iam Stoy left Tulpehocken to go to Philadelphia. Hence Waldschmidt was asked as the nearest minister to preach at Tulpehocken, and at the same time to supply Reading. Revs. Rieger and Otterbein were appointed to install him in his new congregation on July 6, 1756. At Reading Waldschmidt held the first communion on October 31, 1756, and in the two Tulpehocken congregations in November of the same year. At the end of this year (1756) he gave up Seltenreich, which was transferred to Rieger, perhaps with the view of devoting himself more fully to his new congregations. But he served them only for two years, when Otterbein became their pastor. In 1757 Waldschmidt began to serve Cacusi (now Hain's Church in Berks county), where he administered the first communion on May 15, 1757. When Rev. Tempelman became blind and was thus disabled from further service, Waldschmidt preached in his congregation for about a year. At Donegal be celebrated the first communion on April 6, 1760, in the Gruben Church, near Lebanon, (now extinct) on May 15, 1760, and at Quitopahilla (now Hill Church, near Annville,) on May 18, 1760. In May, 1760, the statistics of Waldschmidt were as follows: 50 baptisms for the year 1759 and 15 catechumens, and at Cocalico 120 members. In October, 1760, Rev. Leydich reported to Coetus about Waldschmidt's ministry: "His churches were satisfied with his preaching, but wished he might be more diligent in house visitation and more careful in his conduct." We cannot tell whether this criticism was justified, or whether it must be put down as captious fault finding, in which some people indulge so eagerly. When in the next year Rev. Stoy acted as Visitor of the Churches, he reported that Cocalico and White Oaks were "tolerably well satisfied with Rev. Waldschmidt." The personality of the visitor had evidently much to do with the judgment.
The year 1762 was remarkable in the ministry of Waldschmidt, because in it he gave up all his original congregations, whose pastor he had become in 1752. Thus he celebrated his last communion at Reyer's on September 19, 1762; at White Oaks on October 24, 1762, and at Cocalico on October 24, 1762. He was then pastor of Cacusi only and of Reading, where he preached occasionally between 1762-1765.
In 1765 he began to serve several new congregations, first Epler's Church in Berne township, Berks county, where he celebrated the first communion, March 17, 1765. In September of the same year he also took the old Berne Church for about two years, and finally he became once more the pastor of the church at Michael Amweg's, or the Swamp Church, in West Cocalico Township, celebrating at the last place the first communion on April 14, 1765. Thus he had again with Cacusi four congregations. In January, 1767, he began to preach in a new congregation, at Allegheny, in Brecknock township, Berks county. These five congregations were more than he could well take care of, hence he dropped Berne in 1766, and Cacusi complained in 1771 of being neglected by him. As a result he resigned Cacusi, which was joined to the Reading charge The remaining three congregations, Epler, Allegheny and Swamp (called Little Cocalico in the Coetus Minutes), remained faithful to him to the end of his life.
In 1757 Waldschmidt began to serve Cacusi (now St. John's, Hain's, Reformed Church) where he administered the first communion on May 5, 1757.
May 4, 1760, at Cacusy, the holy communion was held, 60 persons.
October 17, 1760, at Cacusy, the holy communion was held. 50 persons; informirte and confirmed 4 boys and 3 girls.
November 30, 1760, holy communion at Cacusy at Hahn's, 50 persons.
(Pennsylvania Archives, Series 6, vol. 6, page 269.)
Holy communion held at Cacusy March 15, 1761, 48 persons.
Holy communion held at Cacusy April 4, 1762, 65 persons.
Holy communion held at Cacusy April 3, 1763, 50 persons.
The following persons communed for the first time: Frantz, son of William Fisher; Wilhelm, son of Ulrich Michael; Johannes, son of Adam Hain; Peter, son of Nicholas Zoller, and Anna Maria, daughter of Adam Hain.
Holy communion at Cacusy June 10, 1764, 60 persons.
Holy communion at Cacusy April 7, 1765, Easter Sunday, at which I preached, and confirmed the following persons: Peter Ruth's son Henrich, Frie'd Hehn's 2 sons John and Frederick, Heinrich Hehn's 2 sons Johann and Frederick, Wilham Fisher's son Frederick, Ludwig Mohn's son Johann and daughter Margretha, Adam Hehn's daughter Elizabeth, Anthony Faust's daughters Maria Elizabeth and Susanna Margretha. 70 persons.
Communion, September 8, 1765, 90 persons.
Communion, March 30, 1766, 59 persons, the following for the first time: Johann Heinrich, Wilhelm Carl and Tobias, all three sons of Heinrich Schuckert; Marx Hahn, son of Peter Hahn; Johann, son of Michael Mell; Frantz, son of Peter Ruthe; Anna Elizabeth, daughter of Heinrich Schuckert; Susanna, daughter of Peter Klopp; Magdalena, daughter of Peter Ruth; Maria Eva, daughter of Martin Leyer; Elizabeth, daughter of Peter Brann; Maria Barbara, daughter of Adam Fellsbaum. 70 persons.
(To the above belongs Magdalena Barbara Weyman.)
The holy communion in the New Church, October 26, 1766. 75 persons.
On Whitsuntide, June 7, 1767, 120 communed, of whom 15 were new or young persons.
October 18, 1767, 110 persons communed.
Waldschmidt reports in the Coetus of Pennsylvania record of 1766: Baptized in his congregations on the Cacusy and at Bern and in the neighborhood, 30 children; received as members, 23; 55 children in the schools.
Cocalico and Cacusi consist of 50 families. Do. Waldschmidt received, from 1763 to 1764, 13 members. Most of the time 40 children attend school. From 1764 to 1765 the families remained the same, but 38 members were received from some distant families. The schools are very nearly the same. In the two years 65 children were baptized. The reason why he was not at the Coetus of 1764 was the heavy rains and the great floods.
After 1771 Waldschmidt retired almost completely from the meetings of the Coetus. He had never been prominent in its official labors. He had only once been its secretary, in 1758, but he had never taken a prominent part in its deliberations. After 1771 he never made a statistical report about his ministerial labors, except once in 1785, when he was present and gave the statistics, most likely orally, to the secretary. After 1713 he was never present at the meetings of the Coetus, except twice, in 1782 and 1785, when they were held near his home in Reading. But in his congregations he remained active almost to the very last. The last communion service recorded in his records took place in Allegheny Church on October 23, 1785. The last baptism was performed by him on September 12, 1786. He died two days later.
One of his sons entered the following statement regarding his father's death into the record:
God the Almighty called our dear father out of this world to Himself into a blissful eternity, on the fourteenth of September, 1786, between nine and ten o'clock in the forenoon. On the fifteenth of September, in the afternoon at two o'clock, his remains were committed to the grave. The Rev. Mr. Boas preached the funeral sermon from Psalm 73: 23-24. God grant that we all be united with him. Amen."
The tombstone was erected October 6, 1787. It cost 7.12 shillings.
A circumstance in connection with his tombstone happened about six years later, which was thought very singular, and which is not only traditionally remembered in our neighborhood, but we find a record of it in the church book. On a Sunday, June 2, 1793, while a large congregation was assembled in the church, listening to the Word of God, and when the winds were quiet, the tombstone of Rev. Waldschmidt suddenly broke off at the top and fell flat upon the tomb. Many saw it and all heard it fall. The wonder in connection with this event was vastly increased in the minds of the people by the fact that Mrs. Waldschmidt, who was demented long before and had not spoken a word for years, began to speak again with others on that same day.
The tombstone has a German inscription, of which the following is a literal translation:
"God alone be glory!
Here rests in God the Reverend
Johannes Waldschmidt.
Born August 6, 1724.
Ordained for the Ministry 1752.
[Here is the break]
Died September 14, 1786.
Age 62 years 5 weeks 4 days."
John Waldschmidt was born at Dillenburg, August 6, 1724.
Died at Swamp, Lancaster county, September 14, 1786.
Buried at Swamp Church, September 15, 1786.
Ordained for the ministry, March 14, 1752.
Installed pastor of the Cocalico charge, October 22, 1752.
Married: Maria Elisabeth, daughter of Christian Grub, married by Rev. William Otterbein, May 14, 1754. She was born March 17, 1733; died July 12, 1803.
During this second period the congregation built a new, substantial church, which as to size and manner of construction must at that early time have been a great undertaking. It was built of limestone walls three feet thick, 40 feet wide (north and south) and 50 feet long (east and west), and 17 feet high to the square, or roof plates. From the square to the ridge of the roof was 20 feet, making the total height 50 feet. The east end was surmounted by a tower 17 feet high, on which was a weather vane, in the form and shape of a rooster, cut out or cast of tin and lead. This figure was borrowed from Holland. The ceiling was in form of two segments meeting in the centre of the width of the building on the inside. It was supported or held in place by heavy hewn timbers nearly 40 feet long, placed at from center to center, resting on the wall plates and supported by being bolted and keyed to a heavy beam running the entire length, on which a king truss of unusually heavy timber is constructed, itself supported by queen trusses for supporting the roof timbers and roof. The whole of the space on the inside, 34x44 feet, walls and ceiling, was neatly plastered and finished with a white coat in a workmanlike manner. The door frames were made out of red sandstone, as well as the doorsills, the frames, two centre parts and semicircle top pieces meeting keystone in centre over top of door. On the part of the frame above the base pieces a heavy moulding was cut, touching the walls at sides and meeting at keystone. The face of the frame was embellished by having a line of transverse beading cut or raised near inside edge of the frame, the whole showing exquisite workmanship. The east and west sides had each four windows—two as first story and two as second story. The south or front side had two windows for the first story and three as to second story, windows, while the north side had only two first story and two second story windows. Over the door at the main entrance fronting south a red sandstone at least 2x3 feet and not lees than 4 to 6 inches in thickness, the face thereof finely dressed and finished, was placed containing an inscription or Roman letters cut in the face of the stone, as follows:
The face of the stone was painted with a good white color, and the cut letters were painted black.
The inside walls had a finish of good plaster, neat and white. The floor was brick pavement. There were galleries on three sides. The fronts of the galleries were laid out in nine panels, three on each side, on which were carved in most exquisite workmanship and skill scenes taken from the Bible, beginning with the fall of man in the garden of Eden and ending with the redemption. The columns on which the gallery was supported were of the doric architecture. The pulpit was the wine glass, resting on a single column overshadowing the altar, all enclosed by the chancel, thus uniting the Word and Sacrament, a true expression of this liberty loving church. In many of the churches of this period you will find the pulpit and altar separated, which was never the case in this church, nor was the pews made so that they would hide the persons sitting in them. They had no doors to them, as to say that this is the place where there are no secrets. The church was heated by a large stove, in which cord wood could be burned. The height of the church was 30 feet on the inside.
The posts or columns at the main entrance were like that of the temple—Jachin was on the right and Boaz on the left—the true temple idea, thus uniting the state by the arch, the strongest tie in masonry, with the Keystone, the sign of the state of Pennsylvania.
Pastor Ammann, who served the Hain's Church from 1789 to 1792, during the absence of Pastor Boos, appears by the records to have been a man of some scholarly attainments. So far no definite record of his birth or education for the ministry has been obtained. He was at the time quite likely a young man, and has preached in a number of churches in this section, in all probability becoming the successor of Pastor Waldschmidt in the Swamp and other churches. The records of baptisms show that the congregation flourished during his pastorate, and that peace and harmony prevailed; that upon the return of Rev. Boos he, by the appearance of the records, yielded and surrendered the pastorate without any protest in the same manner and form as he entered upon said pastorate.
No record of his residence or death is extant, known at this time by us.
Waldschmidt served from fall of 1757 to spring of 1771.
Boos from 1771 to 1789.
John Christ Ammann from 1789 to 1792.
Boos from 1792 to 1810.
Rev. John W. Boos.
Before the Reformed Coetus met in 1771, a new minister had arrived from Holland, Rev John William Boos. (The original form of his family name is no doubt Boas.) He was born at Otterberg in the Palatinate in 1739. He appeared before the Synodical Deputies on May 2, 1768. Then he studied for several years at the University of Utrecht. The news of his intended coming had preceded him, and as many Reformed congregations were vacant, he was eagerly awaited by Coetus and people. But when he came, they were greatly disappointed, because he had no letter of recommendation from the Fathers in Holland. The reason was, according to the minutes of the Synodical Deputies, his inability to pass the required examinations. But the congregation at Reading was so anxious to secure the services of a minister that they did not wait for the action of Coetus, but asked Rev. Boos immediately to become their pastor to which he readily assented. Soon afterwards a committee of the Coetus appeared in Reading, consisting of Gross, Hendel, Bucher and Gobrecht. They advised the congregation to dismiss Boos, because he had not been sent by the Holland Synods. But all their pleas were in vain. The people presented their need so urgently that the committee finally allowed Boos to stay with them. This action was confirmed by Coetus in 1771, after the people had given Boos a regular call. This permission, however, did not imply the reception of Mr. Boos into Coetus.
The report laid before Coetus at this time concerning his conduct and preaching was very favorable. He himself presented the following parochial report: 80 families, 38 baptisms, 40 confirmed, 75 pounds salary and 86 scholars in the parochial school.
In the year 1772 Boos was allowed to serve Cacusi or Heidelberg (now St. John's Hain's Reformed Church). He preached for them every third Sunday, His people in Reading objected at first to this arrangement, but Coetus decided "that as long as this congregation had love and affection for him, he should serve it." The congregation at Reading petitioned Coetus again at this meeting to allow Boos to preach another year and receive him as a member of Coetus. The congregation received the following reply:
"That the Rev. Coetus by virtue of the last letter from the Fathers concerning Mr. Boos could not care for him, much less admit him into the Coetus without further and more favorable news from the Rev. Fathers in regard to him. But Mr. Boos shall be left to them, in order to perform the duties relating to their divine service as long as no complaints come against him, .and Mr. Boos succeeds in edifying them."
In 1777 Coetus met for the third time at Reading, on April 28 and 29. In the Coetal letter of that year the officers of Coetus report "the prosperous condition of the church at Reading.") Writing of Mr. Boos they said:
"By the assistance of the Most High and by extraordinary zeal and diligence in all parts of his excellent ministry among them he has brought the congregation to such order that it is Second to none of the congregations in America. Mr. Boos is at present a learned and brave warrior of Jesus Christ, and of a blameless walk in life. Not only liked by the whole congregation at Reading, but likewise all the members of Coetus treat him with special esteem and friendship. Therefore we all beg of the Rev. Fathers to kindly accept Mr. Boos, since it would be to the disadvantage of the Church in this country to refuse such a worthy and sincere servant of Jesus Christ."
The answer of the Father in Holland was not favorable to their earnest and eloquent request, and hence the congregation was again left to itself, and its minister, leaving no record in the Coetus minutes.
During the period 1789 to 1792 he had gone to Europe, in all probability to be regularly ordained and be admitted to Coetus.
The several reports in preceding years lead towards such proceedings.
While he was not ordained, no records appear that he ever did anything that could be construed to be antagonistic of the Reformed faith as taught by the Heidelberg Catechism, neither in any way interfered with the labors of the regularly ordained pastors of the neighboring Reformed churches and congregation, but confined himself strictly to serving the congregations of those churches who had called for him. From reminiscences we have that he, Mr. Boos, was a well educated man, and in his catechising of the youth of this congregation he insisted on a thorough knowledge of the tenets of the Heidelberg Catechism, always impressing at his services the solemnity, especially of the Sacraments. He was while in the prime of his life regarded as a fluent speaker, and always at the close of his sermons made a brief summary for the special benefit of his audience. He was very fervent in his prayers and supplications before the throne of grace, noted for his zealous pleading to have his petitions answered. An anecdote of a particular service which he held during the latter part of his ministry at Hain's church serves as a proof of pastor Boos being on certain occasions regarded more than a common preacher, at least by some people. It happened that during the summer of that time there was a great drought, so much so that the ground was parched and vegetation appeared scorched.
Pastor Boos had regular services at Hain's. He referred to the drought in his sermon, and at the close in a prayer of unusual fervor and supplication pleaded that God would answer the petitions of his people by letting rain fall in such abundance as to moisten the parched ground and save the life of vegetation, and thereby prevent famine and desolation in the land. After the services the people returned to their homes, and about the time all had arrived at their destinations, a heavy rain gathered, so much so that the stream known as Spring Creek (Brunnekill) overflowed its banks and carried away fences and other obstacles in its path. An Englishman, who being a manufacturer was located about 1 1/2 miles northwest from the church, had attended the services, and suffered considerable damage through the flooding of Spring Creek. His neighbors, after the waters had receded to its normal flow, gladly for the sake of having such a good rain, proceeded to restore the fences and put things in good order. The manufacturer, however, appeared to be averse to restore his fences or make any effort to repair any of the damage he had suffered through the rain. Upon being asked by his neighbors if he would not rebuild his fence, he gave the following answer: "Bat nix; Boos widder bet, geets widder all weg" ("It is no use; Boos again prays, it will go away again.")
The following story is related of Rev. Boos, which illustrates how quick-witted he was: At Fasig's hotel in Reading (now Berks County House). in the early part of the nineteenth century on his way to market (Rev. Boos resided at the southeast corner of Ninth and Penn streets), he was called upon to marry a runaway couple in the hotel Prompt action was required, as the father of the bride was in pursuit of the couple. Parson Boos told the couple to stand up, and he was just beginning the ceremony, when the father entered the room. By an act of strategy he foiled him. Just as the father entered, Rev. Boos said "Amen," and told him he was too late, the ceremony being over. The father seeing himself defeated, turned around and left the room, and then Mr. Boos married the young people.
It appears that the congregation met with unusual prosperity during this second period of its existence. The encroachments of the different sects which during the first period had attempted to lead the people from the tenets of their faith and teaching of the Heidelberg Catechism had utterly failed, and had dwindled next to obscurity as far as it related to this Church, and the members became united as of one mind under an independent form of administration and liberty for which they were longing before they and their descendants had set foot on the American soil. This spirit shows itself plainly through all this period by having as its pastor Rev. Boos, who was not properly ordained for a period of nearly 40 years, but who appears to have been a man that conscientiously attended to his duties as far as it related to the service rendered this congregation.
Towards the close of his ministry at this congregation Pastor Boos was quite feeble, so that his mind became clouded and his discourses were somewhat rambling and disconnected. By his long and faithful pastorate he became endeared to the congregation, and in his declining years, when he was no longer able to serve them, was loath to discharge him or elect another pastor in his stead. An example of his unselfish devotion to the Church in general, regardless of being not ordained and repeatedly, turned down by the Classis of Amsterdam and not admitted into the Coetus, nothing appears of record done by him which reflects on his character or otherwise is a blemish on the Reformed doctrine. On the contrary, his irreproachable manhood and character is shown when approached by Spangenberg, who was for a time under his tutorship but emphatically declined to ordain him as a minister of the gospel.
When Mr. Boos withdrew from Reading at the end of the year 1781, he continued to serve Cacusi, now St. John's Hain's Reformed Church. In the church record of that congregation he entered 589 baptisms from October 23, 1771, to August 17, 1789. From January, 1784, to November, 1788, he also served the Bern Church in Bern township, Berks county, Pennsylvania. He evidently returned to Reading in the spring of 1784, for on April 16. 1784, he purchased the property at the southwest corner of Ninth and Penn streets from Jacob Bower, a prominent Reformed member, for 450 pounds Pennsylvania money. It was lot No. 176 in the original plan of the town, and was 60 feet on Penn street by 270 feet on South Ninth street. Here Mr. Boos evidently resided until his death in 1814. The title of this property was traced back to the Penns. Mr. Nicholas Dick, grandfather of Mr. Amos L. Dick, of Reading, one of the oldest members of the First Reformed Church, was married to a sister of Rev. J. W. Boos, and resided next door to him. On November 9, 1822, the administrator of Rev. Boos sold the above property, together with three other properties, to Dr. James B. Cherington for $2,600.
Rev. Mr. Boos died on November 28, 1814, aged 75 years. He had been married to Barbara Epler, of Bern township, and was the father of eight children. He always wrote his name Boos, but his descendants changed the name to Boas. The change seems to have been made by his children. His son John was a consistent worker in the Church, and Jacob was the father of Augustus F. Boas, the well-known banker of Reading.
The question suggests itself, why were there so many independent preachers? By examining the records of the lives of the men, there can be but one conclusion, viz. that all reformations do not come from the head, but from the bottom. "The voice of the people is the voice of God," and such must have been the "case in those formative periods of our country when the rule of the people took form and overturned those ideas of kingship and those who thought they were called of God to rule over the people and direct the affairs of mankind.
In examining the pages of history in the Roman Empire we have the Plebs, the lower order of the ancient Roman people, as distinguished from the upper order, or Patricians—originally, conquered Latin tribes that were allowed no share in the government. After a long struggle they obtained equal influence and authority with the patricians, until in 300 B. C. the distinction practically vanished, to be followed by an aristocracy of office and wealth, to which both alike had access. In Europe we have the peasant, a small landed proprietor or leaseholder, who tills the soil; a petty farmer; a farm .laborer; any rustic workman; an uncultured countryman. We have Greek and barbarian; Jew and heathen. It is true that our forefathers came from a land where freedom was born, but be it ever remembered that those who had to face the trials of life, and through it lost all, were by force of circumstances better qualified to make the all important change than those who were more favored by station and wealth, and education.
Caste, that is the division of society on artificial grounds, such as hereditary privilege, wealth or social orders; this is best illustrated in the life and labors of Rev. Dr. William Stoy.
Dr. Stoy came to this country as a young man in July, 1752. He was of the six ministers whom Mr. Schlatter brought with him on his return to this country. They had been ordained by the Classis of Amsterdam, and appointed to labor in the destitute Churches in America.
In 1756 the congregation in Philadelphia became vacant by the resignation of the Rev. Steiner, who removed to Frederick, in Maryland. Mr. Stoy was requested by Coetus to supply that congregation for a year, with the hope, as it seems, that he would become its permanent pastor. This was also Rev. Stoy's wish. He was not successful, however, in retaining the good-will and confidence of the congregation. Difficulties arose soon after he came to Philadelphia, growing out of the circumstance of his contracting and consummating marriage in a clandestine manner, which the congregation regarded as both imprudent and improper—imprudent, because his choice fell upon a "stocking-weaver's daughter," and improper, because she was at the time, by the consent of her parents, solemnly engaged to a young shoemaker. In regard to the first point, our fathers may have been too severe; since virtue and worth may also be found in humble life. Whether this was the case in this instance the documents do not reveal, but charity hopes so. A feeling of settled dislike was thereby awakened against him, and in a little more than a year he was forced to leave Philadelphia.
It would seem that Mr. Stoy also at one time resided in Reading. We have before us now a long original letter and document from him, directed to Joseph Reed, Esq., President of the Supreme Executive Council of the State of Pennsylvania, on "The Present Mode of Taxation." It is dated "Reading, December 17th, 1799," and the endorsement which the recipient made on it is: "Rev. William Stoy, of Reading; his remark on the present mode of taxation!" This interesting and characteristic letter and document is written in English, in Mr. Stoy's own hand. It exhibits the extent of his knowledge of the English language, shows what interest he took in political matters, manifests much of his spirit and manner of thinking and speaking, and is in many respects of much interest.
It shows his patriotism, his hatred to aristocracy and monopolies, his sympathy with the laboring class and with the poor, his honesty, sincerity, and earnest desire to preserve the rights of private citizens and promote the welfare of the State. It is said that frequent communications, on political subjects, from Dr. Stoy appeared in the "Reading Adler" at an early date.
Dr. Stoy was the first to introduce inoculation against the 'small-pox, that merciful remedy, in the Lebanon valley. For some time there were only six families in the valley who permitted him to operate; the general feeling was that it was a wicked attempt to thwart Providence; but his influence, and with it the remedy, gradually prevailed over all prejudice.
In dress and manners he appeared as one of the people. He had a strong prejudice against black clothes and was in the habit of speaking in strong terms against "black coats."
From the fathers of the Reformed Church we learn that Rev. Boos had a great influence over Rev. Stoy, as is manifested by the life and character of these two men, and more especially so in their identity with the people whom they served and the independent spirit that was rife with the people in the formative period of our country.
These men were against all things that made a distinction between the people, such as all castes, escutcheons, crowns, heraldries, sacerdotal robes, signs, insignias and badges. They believed in a true democracy, and anything that savored after the old order of things was discarded and held in derision; no more kings, monarchs, potentates, popes, dignitaries and priests; the cross, crown and scepter shall no longer hold sway and cause the people to march under the yoke of oppression, humiliation and shame and degradation, but the people, the whole people and nothing but the people, shall rule in this land of freedom and religious liberty, where equal opportunity shall be to all and favoritism to none:—
"God that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; and hath made of one blood all nations of men to dwell on all the face of the earth, and hath determined the time before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from everyone of us: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device."—Acts 17: 24.29.
At this time the country was but sparsely settled, and communication was exceedingly difficult. Rev. William Stoy reports that Reading in 1756 had 520 lots, of which 241 were sold, and it has been estimated that Reading had at that time about 200 dwelling houses and nearly a thousand inhabitants. It was in every sense of the word, as it has proved itself up to the present time, a prosperous and enterprising town. Reading was laid out in the fall of 1748. The place was named after Reading in Berkshire, England, the native place of the Penns. The land upon which the city is located had belonged to William Penn. He received it by a grant from Charles II, king of England, and he also purchased the interest of the Indians in the land. After his death the property passed into the possession of his two sons, Thomas and Richard Penn. The town was located at the ford of the Schuylkill, which was the great highway from the Tulpehocken settlement under Conrad Weiser to Philadelphia.
The first reference to a Reformed church or congregation is in the year 1753. The earliest record of the first church in Reading was commenced in 1755. Thus Hain's Church kept a record 10 years before there was a church in Reading; but for a century there existed the closest relationship between the people of St. John's (Hain's) Reformed Church and that of the people of Reading and they were often served by the same minister, and inspired by the same zeal, patriotism and religious liberty.
Many of the founders of the Reformed Church had left their homes in the Palatinate on account of religious persecution. They had longed for a country of civil and religious liberty, and they sought it in America. It was only natural that when England oppressed her American colonies that the Reformed people resolved to throw off the foreign yoke and be an independent nation. Our people always protested against slavery, as they were a liberty-loving people.
These two nicknames, which came into use about 1680, immediately became familiar words, and have since been retained as designations of opposite political sides, the Tories being, generally speaking, the adherents of the ancient constitution of England without change, and the supporters of regal, ecclesiastical and aristocratic authority, while the Whigs had been advocates of such changes in the constitution as tend in the direction of democracy. Now these names have been superseded to a great extent by the names of Conservative and Liberal as party designations.
An attractive and fertile place as the Lebanon Valley would naturally bring within its bounds people who believed in slavery, as is proven by the following advertisement copied from a Reading newspaper:
"To behold for cash or short credit: viz. A Negro Wench, between 30 and 35 years of age, and fit for either town or country business. For further information enquire of the printer or the subscriber, living in Heidelberg township, Berks county, Pennsylvania. October 13, 1790. Isaac Copland."
This was not the only case, for there were other cases where slaves were kept; and the cruel treatment they received by the hand of their owners arouses a feeling of indignation as you listen to the recital of the same, but be it said to the honor of our people that they never kept slaves, but fought against the very idea with all their might. It is due to the German and the Palatinate that the country was saved from the English yoke of oppression, and the members of the Reformed churches in Heidelberg, Bern and Reading came to the aid of Washington, and supplied his army with everything this community could produce in the form of horses, wagons, flour and ammunition. Rev. J.W. Boos was the pastor at Reading and at Hain's Church in Heidelberg township during the Revolution. During this period the Reformed Church at Reading was for some time occupied as a hospital for sick soldiers. There were then only three churches in Reading-the Reformed, the Lutheran and the Quaker: and all were used as hospitals.
Rev. John Wesley Gilbert Neveling was born in Westphalia, Germany, in the year 1750, and came to this country in 1763, and was ordained in July, 1772.
During the War of the Revolution Neveling served in the army as chaplain, and was held in high esteem by General Washington. As an evidence of the important influence he exerted, it may be mentioned that the British government offered a large reward for his apprehension, and that on one occasion. Washington placed a troop of horses at his disposal to protect him against those who sought his life.
Rev. Neveling had hardly been in Reading a year, apparently very successful in his work, when his useful ministry was cut short by a sad accident. One day as he was riding on horseback; to one of his country congregations, with a pipe in his mouth, the horse stumbled and fell, pushing the stein of the pipe so violently into his throat that it injured his vocal organs and permanently disabled him from preaching again. Thus he was cut off in the prime of his life, and after a few years paralysis lamed him completely. Some years later he became blind. Henceforth he remained a helpless invalid for more than sixty years. But the full measure of his sufferings was not yet exhausted, for another affliction soon befel him. When the War of the Revolution broke out and Continental Congress was sorely in need of money, he turned all his property into cash and loaned the government the whole sum, amounting to $25,000, receiving only the certificate of Congress as his security. Of this he was in some way defrauded, and as a result lost all his money, which reduced him to absolute poverty. By the noble efforts of his brethren in the ministry he and his large family were kept from starvation. This noble patriot and champion of American liberty, ready to sacrifice all his possessions for the cause of his country, died as a very old man of 94 years, in Philadelphia, on January 18, 1844.
At a meeting of the freeholders and other inhabitants of Berks county, held in the Court House at Reading, July 2, 1774, Edward Biddle, Esq., in the chair, the following resolutions were adopted:
"This assembly, taking into their serious consideration the present critical situation of American affairs, do unanimously resolve as follows, viz.:
"1. That the inhabitants of this county owe, and will pay due allegiance to our rightful Sovereign, King George the Third.
"2. That the powers claimed, and now attempted to be put into execution by the British Parliament, are fundamentally wrong, and cannot be admitted without the utter destruction of the liberties of America.
"3. That the Boston Port Bill is unjust and tyrannical in the extreme, and that the measures pursued against Boston are intended to operate equally against the rights and liberties of the other colonies.
"4. That this assembly doth concur in opinion with their respective brethren of Philadelphia, that there is an absolute necessity for an immediate congress of the deputies of the several advices, in order to deliberate upon and pursue such measures as may radically heal our present unhappy disturbances, and settle with precision the rights and liberties of America.
"5. That the inhabitants of this country, confiding in the prudence and ability of the deputies intended to be chosen for the general congress, will cheerfully submit to any measures which may be found by the said congress best adapted for the restoration of harmony between the mother country and the colonies, and for the security and firm establishment of the rights of America.
"6. That, the people of Boston are now suffering in the grand cause of American liberty, Resolved, That it is the duty of all the inhabitants to contribute to the support of said sufferers, and that the committee hereafter named do open subscriptions for their relief. And further, that the said committer do lay out the amount of such subscriptions in purchasing flour and other provisions, to be sent by them to our suffering brethren.
"7. That Edward Biddle, James Read, Daniel Brodhead, Henry Christ, Esq., Christopher Schultz, Thomas Dundas and Jonathan Potts, gentlemen, be, and they are hereby appointed a committee to meet and correspond with the committee from the other counties of the Province."
Daniel Brodhead was born at Albany, New York, in 1725. In 1738 his father migrated to Pennsylvania and settled in Monroe county, now East Stroudsburg, where he grew up in a frontier life. Their house was attacked by Indians in 1755. In 1771 he removed to Heidelberg township, Berks county, where he purchased a grist mill and carried on the milling business. Soon after he was appointed deputy surveyor under John Lukens, Surveyor-General. In July, 1775, he was appointed a delegate from Berks county to the Provincial Convention at Philadelphia. In March, 1776, he was appointed Lieutenant-Colonel of Miles' Rifle Regiment; and in October following he was transferred to the Third Pennsylvania Battalion, known as Shee's. On March 12, 1777, he was promoted to Colonel of the 8th Pennsylvania Continental Line, to rank from September 29, 1776. Upon the capture of Colonel Miles, at the battle of Long Island, in August, 1776, the command of the remainder of the battalion devolved upon him, and he was, in fact, after the battle, in command of the whole Pennsylvania contingent, being then the senior officer remaining in the army. In 1789 he represented Berks county in the General Assembly and participated in the important discussion relating to the alteration and amendment of the Constitution of 1776. He voted in the affirmative. Subsequently, in the same year, when the Assemble reconvened, he voted for the calling of a convention to amend the Constitution. He died November 15, 1809.
Conrad Eckert was born at Longasalza, in the Kingdom of Hanover, on February 6, 1741. During that year his father, John Eckert, emigrated from the place named to Pennsylvania and settled in Heidelberg township, Berks county, Pennsylvania. He was brought up at farming, and when a young man became a blacksmith, which he pursued for some time. When the Revolution began he was one of the active Associators of the county. As such he commanded a company which was raised in Heidelberg township, and became a part of the First Battalion, commanded by Colonel Henry Haller. His company afterwards formed a part of Spyker's Battalion, and participated in the campaign at and about Germantown and White Marsh during the fall of 1777. In this service he was wounded in the battle at the former place, and his health in consequence became so impaired that he never fully recovered. Upon his return from military service he carried on farming on the Eckert homestead, near Womelsdorf, until his death, August 25, 1791. He was married to Elizabeth Hain, in Heidelberg township, by whom he had seven sons. John, Peter, George, David, Daniel, Solomon and Conrad, and two daughters, Catharine (married to Henry Copenhaven) and Barbara (married to Daniel Reeser). His remains were buried in the graveyard connected with Hain's Church.
In the campaign beginning with the battle of Long Island he commanded a regiment, but the only mention of it was found in connection with the march of the company of Captain John Lesher from Womelsdorf, by way of Kutztown and the East Penn valley, to Perth Amboy, in 1776. The regimental officers were from Tulpehocken and Heidelberg townships. In 1774 John Patton was assessed in Heidelberg township. By the amount of the assessment, he was evidently a rich property owner. By the Colonial Records it appears that he supplied the Continental army with cannon balls; and to this day many of those cannon balls can be seen as ornamentations on gate posts and in the yards.
Jacob Schaeffer, born in Heidelberg township, January 6, 1754; married to Margaretha Filsmeyer; served in the Revolutionary War; died December 6, 1816, aged 59 years and 6 months. His body is interred in Hain's graveyard.
The following names are mentioned in the Battalions from Heidelberg township:
4th Battalion, 6th Company—Conrad Eckert, Adam Hain, Peter Young, Mathias Wenrich, Peter Kuhl and Simpson Hain.
1st Company—John Lesher, Isaac Depuy, John Anspach, Valentine Reed, Martin Stupp and Jacob Weiser.
4th Company—Conrad Weiser, Daniel Womelsdorf, Henry Walter, George Gensemer, Jacob Seltzer and George Brown.
8th Company-Philip Filbert, Philip Moyer, Francis Artellia, Leonard Zerbe, Henry Knopp and Samuel Boyer.
By the Colonial Records it appears that Jacob Livingood, of Womelsdorf, formed a company of riflemen in Heidelberg township during the latter part of September, 1781, but there is no record of their names.
The members of the Reformed Church throughout the county stood as a man for the cause of freedom, and stood shoulder to shoulder for the defense of their country, such men as Joseph Hiester, of Bern township; Nicholas Dick, Joseph Dick, Henry Diehl, David Fox, John Fox, Andrew Fichthorn, Henry Miller, Michael Madeira, Peter Nagel, Philip Nagel, George Price, Daniel Rose, John Row, Michael Reifsnyder, John Snell, George Snell, John Strohecker, George Yeager, and many others. In all wars we hear but little of the soldier who has to face the cannon and bear the brunt of the battle.
The first recommendation for prayer made by Congress on December 11, 1776, is as follows:
"WHEREAS, The just war into which the United States of America have been forced by Great Britain is likely to be still continued by the same violence and injustice which have hitherto animated the enemies of American freedom.
"AND WHEREAS, It becomes all public bodies, as well as private persons, to reverence the Providence of God and look up to Him as the Supreme Disposer of all events, and the Arbiter of the Fate of Nations, therefore the Congress hereby resolve
"That it be recommended to all the States, as soon as possible to appoint a day of solemn fasting and humiliation, to implore of Almighty God the forgiveness of the many sins prevailing among all ranks, and to beg the countenance and assistance of His Providence in the prosecution of this just and necessary war. The Congress do also, in the most earliest manner, recommend to all the members of the United States, and particularly to the officers, Civil and Military, under them, the exercise or repentance and reformation; and further, do require of the said officers of the Military Department the strict observation of the Articles of War in general, and particularly that of the said Article which forbids profane swearing, and all other immoralities, of which all such officers are desired to take notice. It is left to each State to Issue Proclamations, fixing the day that appears the most proper for their several bounds.
"For Pennsylvania, Thursday, April 3, 1777."
"The time is at length come in which the fate of ourselves, our wives, children and property must be speedily determined. General Howe, at the head of a British army, the only hope and last resource of our enemies, has invaded this State, dismissing his ships and disencumbering himself of his heavy artillery and baggage. He appears to have risked all upon the event of a movement which must either deliver up to plunder and devastation this Capitol of Pennsylvania and of America, or forever blast the cruel designs of our implacable foes.
"Blessed be God, Providence seems to have left it to ourselves to determine whether we shall triumph in victory and rest in freedom and peace, or, by tamely submitting or weakly resisting, deliver ourselves up a prey to an enemy, than whom none more cruel and perfidious was ever suffered to vex and destroy any people.
"View then, on the one hand, the freedom and independence, the glory and happiness of our rising States, which are set before us as the reward of our courage. Seriously consider on the other hand the wanton ravages, the rapes and butcheries which have been perpetrated by these men in the State of New Jersey and on the frontiers of New York. Above all, considerable mournful prospect of seeing Americans like the wretched inhabitants of India stripped of their freedom, robbed of their property, degraded beneath the brutes and left to starve amid plenty at the will of their lordly masters, and let us determine once for all that we will DIE or be free.
"The foe are manifestly aiming either by force to conquer or by stratagem and stolen marches to elude the vigilance of our brave commander, and declining a battle with our countrymen, they have attempted to steal upon us by surprise. They have been hitherto defeated, but numbers are absolutely necessary to watch them on every quarter at once. The neighboring States are hurrying forward their militia, and we hope by rising as one man, and, besetting the foe at a distance from his fleet, we shall speedily enclose him like a lion in his toils.
"The Council therefore most humbly beseech and entreat all persons whatsoever to exert themselves without delay to seize this present opportunity of crushing the foe now in the bowels of our country, by marching forth instantly under their respective officers to the assistance of our great general, that he may be able to environ and demolish the only British army that remains formidable in America or in the world. Animated with the hope of heaven—as before it has done in all times of difficulty and danger—will again crown our righteous efforts with success, we look forward to the prospect of seeing our insulting foe cut off from all means of escape, and by the goodness of the Almighty, the Lord of Hosts and God of Battles, wholly delivered into our hands."
This was a cry from the depth of the soul. It was come for our liberty. The people had no weapons, so come with axes, spears, anything that you can lay your hand on, that may aid you in the defense of our country and our liberty. This day of prayer was observed from 1777 to 1783.
In the Name and by the Authority of the Freemen
of the Commonwealth of Pennsylvania,
The Supreme Executive Council of the said Commonwealth,
(Seal)
Thos. Mifflin
To Conrad Kershner, Esq.:
We, reposing especial trust and confidence in your patriotism, valour, conduct and fidelity, do, by these presents, constitute and appoint you to be Captain of the Seventh Company of Foot in the Third Battalion of Militia in the County of Berks. You are, therefore, carefully and diligently to discharge the duty of Captain by doing and performing all manner of things thereunto belonging. And we do strictly charge and require all, officers and soldiers under your command, to be obedient to your orders as Captain. And you are to observe and follow such orders and directions as you shall, from time to time, receive from the Supreme Executive Council of this Commonwealth, or from your superior officers, according to the Rules and Discipline of War, and in pursuance of the Acts of Assembly of this State. This Commission to continue in force until your term, by the laws of this State, shall of course expire.
Given in Council under the hand and seal of the President, and the lesser seal of the State, at Philadelphia, this first day of May, in the year of our Lord one thousand seven hundred and eighty-nine.
Attest: Charles Biddle, Jr.
April 21, and October 23, 1788, the return is made:
Conrad Kershner, Captain
George Werheim, Lieutenant
Jost Lerch, Sergeant
1st Class
John Miller
Ludwig Shhweitzer
Christian Ritchart
Henry Werner
Peter Hain
John Ermolt
Henry Horn
John Hain (of Casper)
Jacob Klopp
David Ritschert
John Bernhausel
Jacob Dege
Thomas Zwalli
William Achseli
Frederick Schreimler
Philip Fisher, Jr.
Michael Woot
Joseph Hoover
George Adam Texter
John Beuscht
Martin Kissel
2d Class
Christopher Hassler
Frederick Hain (Tanner)
Joseph Hain
John Eckert, Esq.
Samuel Gax
Isaac Copling
Nicholas Schaeffer
John Reedy
Michael Lauer
Schirus Sulsen
William Leszmann
Frederick Michael
Henry Lessluf
Anthony Euler
Stephen Reinold
Peter Radebach
Michael Schaeffer
3d Class
Charles Schucker
John Greim
Charles Mell
Nicholas Eckert
Peter Gerhart
Christian Schaeffer
Christian Young
Ludwig Frantz
Dietrich Stiely
Conrad Bracke
John Koch
John Kohlman
Peter Weber
John Kientzi
Anthony Klatz
John Spayd
William Kamel
John Schluss
Adam Hain
Jacob Lauer
John Miller, Jr.
Conrad Eckert
4th Class
John Ritschert
Jacob Dautrich
Jacob Hassler
John Hain (Miller)
Frederick Ham (Miller)
Peter Metz
Peter Schrader
John Ulrich
John Kessler
Isaac Kiebach
George Behrich
Peter Boyer
Baltzer Lutz
John Fox
William Werner
John Becht
5th Class
David Hain
Henry Fisher
John Michael
Daniel Becht
Christian Bauer
John Hain (of Adam)
George Miller
Jonas Brith
Henry Shaner
John Beck
Abraham Kessler
John Ulrich
Philip Werheim
Bal. Copling
Daniel Maurer
6th Class
Peter Michael
Daniel Hain
Thomas Wenrich
Sebastian Hassler
Philip Stiely
Daniel Bernhart
Philip Ulrich
Henry Ebling
Henry Bauer
Christian Schenckel
Michael Waltz
Christopher Goergens
Peter Stahl
John Bergman
John Bechtel
Michael Reedy
William Michael
Philip Schwanner
7th Class
Nicholas Stouch
Philip Fisher
Matthias Wenrich
John Crouse
John Hassler
George Ziegler
Philip Stiely
Christopher Ermentrout
Henry Miller
Peter Krop
Jonathan Minnich
Abraham Brosius
Henry Lippel
Samuel Gax Jr.
David Spatz
Frederick Daudenwayer
Adam Schreck
8th Class
Christian Knorr
George Eirich
Peter Fisher
Christian Reedy
Peter Kessler
Ludwig Schwenck
John Lerch
Michael Druppi
David Miller
Jacob Kintzer
Matthias Seunner
Henry Smith
John Daubert
John Wewer
Christian Freehafer
Andrew Werner
Conrad Kessler
Philip Seidel
Casper Kuhl
In the year 1795 the congregation purchased a new organ, built by Tannenberg, of Lititz, Lancaster county, Pennsylvania. The organ had 4 3/4 octaves, 8 stops, of which one was a triplet consisting of 3 pipes for each note, making a combination of piccolo and other similar tuned voiced instruments; this key or stop was, however, very seldom used by any organist, excepting on occasions of large congregations being assembled, and on the people leaving the church after services.
The front of the organ consisted of metal pipes and not painted; the case of the organ was painted white. On the keyboard the keys that sound the notes in the diatonic scale were black, while the remainder were white—just the opposite from what they are today. The bellows were not built in the organ, but resting on the floor or ceiling above the organ; the wind came down through tubes connecting with the wind-chest in the organ. The bellows were operated by ropes run over pulleys above the ceiling and run down close to the wall back of the organ. There was no tremolo stop, but by manipulating the ropes or pulling them in a quivering way the effect of the tremolo was very effectively produced. When there was a funeral the organist gave special caution and instruction to the one manipulating the ropes to pull them in such a way as to produce the proper effect, but at such occasions the temptations were often too great for the one pulling the ropes, who would pretend that he did not understand how to pull the ropes, and so he gave the sudden jerks and thus produced very ludicrous sounds, to the discomfort of the organist and to the merriment of those on the gallery.
Source: History of St. John's (Hain's) Reformed Church in Lower Heidelberg Township Berks County, Penna. by Rev. W.J. Kershner and Adam G. Lerch. Reading, PA: I.M. Beaver, Publisher, 1916, pp. 33-58.
Submitted by: Nancy.
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