in a regular ecclesiastical way, he felt himself constrained to make his talents useful among his brethren, by calling them together for singing and prayer, at the same time seeking to edify them by exhortations and lectures based on portions of the holy scriptures. We find that as early as 1736 he ministered in this way at stated times to the German Reformed people in Oly. The peace-loving spirit of Mr. Antes was peculiarly distressed by the numerous sects and divisions into which the religious community was separated at that early day. He mourned over the injury which was done to the cause of Christ by the religious contention and confusion which reigned around him. He silently longed and prayed that a better spirit might be breathed into the hearts of professing christians, which should induce them to labor for the unity of the spirit in the bonds of peace. When in 1736 a certain John Adam Gruber, formerly of the sect of the so-called Inspired, sent out a call to "the awakened souls scattered here and there in Pennsylvania, to a new organization of union and communion in prayer," Mr. Antes heard this voice in the wilderness with joy, and seconded the project with all his heart. As early as 1739 the hope had grown up in many earnest hearts that "the pious" in the different sects might be "called out" and formed into one communion or "congregation of God in the spirit." Mr. Antes soon became one of the most prominent and devoted spirits in this movement, and gave himself without reserve to the labor of its realization. Of this peculiar religious phenomenon we have elsewhere given a full account. We will only here present to the reader a translation of the call, sent out in German by Mr. Antes in 1741, as it is not only an interesting historical relic, but also exhibits the spirit of the man. A copy of it may be found in the original German in the Beding's Sammlungen, vol. ii, pp. 722, 723. IN THE NAME OF JESUS! AMEN. MY DEAR FRIEND AND BROTHER: Since a fearful injury is done in the church of Christ among those souls who are called to the Lamb, and this mostly through the mistrust and suspicion, and that often without foundation, which one entertains toward another, by which every attempt to do good is frustrated-and since, contrary to this, we are commanded to love one another-the question has been discussed in the minds of some persons for two or more years, whether it would not be possible to bring about a general assembly, not for the purpose of disputing with one another, but to confer in love on the important articles of faith, in order to see how near all could come together in fundamental points, and in other matters that do not overthrow the ground of salvation, to bear with one another in charity, that thus all judging and condemning among the above mentioned souls might be abated and prevented: since by such uncharitableness we expose ourselves before the world, and give it occasion to say: Those who preach peace and conversion themselves stand against one another. These facts have induced many brethren and God-fearing souls to take this important matter into earnest consideration, and to view it in the presence of the Lord; and they have concluded to assemble on the coming New Year's day in Germantown. Accordingly, you also are heartily entreated, with several others of your brethren who rest on good ground and can give a reason for their faith, to assemble with us if the Lord permit you so to do. Nearly all others have been informed of this by the same kind of letter as is here sent to you. It is believed that it will be a large assembly; but let not this keep you back; everything will be done without much rumor. The Lord Jesus grant His blessing to it. From your poor and humble but sincere friend and brother, FREDRIK TWP., in Philda. Co., Dec. 15, 1741. HENRY ANTES. The meeting contemplated in this call, was held in Germantown, and *See lives of Lischy & Bechtel. 1857.] Rev. Henry Antes. 199 was largely attended. It was opened by Mr. Antes, who also acted as presiding officer during the first Synod. It was followed by six Synods more of a similar character previous to June of the same year. These Synods resulted at length in the organization of "the congregation of God in the spirit." As we have elsewhere given an account of these Synods and the results growing out of them, we need not here repeat. The new communion proposed not to interfere with the confessional position of its members, but according to the Zinzendorfian theory of Tropes,* it was willing that the Reformed should remain Reformed, the Lutherans should remain Lutherans, and so of the rest, having their separate consistories or ecclesiastical assemblies with their pastors and congregations, only in subordination to this more catholic body, founded on certain essentials, and these consisting more in spirit than in doctrine. Mr. Antes stood in the Reformed Tropos of this unity, and as such received authority and license to go forth and proclaim the Gospel to such Reformed congregations and people as were willing to come under the nurturing care of this Unity. At the meeting of the seventh of the Union Synods, "H. Antes was commissioned to prepare, in the name of the Synod, a circular to the whole country, in which all the children of God should be invited to join the congregation of God in the spirit." This is an indication of the prominent and influential place which he occupied in this union move ment. Zinzendorf, Spangenberg and Nitchman, all held Mr. Antes in the highest estimation, and frequently refer to him in terms of highest praise. January 12th, 1743, in the evening just before his departure to Europe, Zinzendorf delivered a farewell sermon on Mark 14: 8, in Philadelphia, where many of his fellow laborers in the union scheme were present. This sermon is printed, and also the concluding prayer. In this remarkable prayer occurs this petition: "Thou faithful Heart! Bless, I beseech Thee, for the sake of thine own cause, all those souls who have in any way advanced Thy whole word. And since they are many who have done this to thy glory, whom we can lay upon thy heart as those who have faithfully espoused thy cause, but whom we cannot all name: we commit to thy wounds till thine own day, by name, our Brother Henry Antes, the household of Stephen Benezet, the Lutheran elders in Philadelphia, and our Brother Bechtel in Germantown." Spangenberg mentions him as "a venerated and excellent man." It does not appear that Mr. Antes devoted his time exclusively to preaching; rather, he remained the "pious reformed man of Frederick township," and no doubt sustained himself from the proceeds of his farm but he made occasional visits here and there, and was especially diligent in exercising his extensive influence in a private way upon his large circle of prominent acquaintances among the Germans in favor of the new movement. He was in a position to do much in this way, "being a man well acquainted with all the circumstances of the country, being widely and favorably known, and enjoying the confidence and love of many souls." We find him active in this way till 1748. *Suggested, it seems, by Philippians 1, 18-" Every way, whether in pretence or in truth, Christ is preached; and I therein rejoice, yea, and will rejoice." †Spangenberg's Life of Zinzendorf. Part 5, p. 1400. At this time the union movement had exhausted itself. Though well meant it had not the elements of permanency. The stream of history will move in the old channels, except when there is a freshet, and the floods will soon dry away. The Reformed and Lutheran Synodical organizations, the former effected in 1747, the latter in 1748, drew their respective material into their own bosoms. The Moravians also organized, drawing into it such material as inclined that way; and such religionists as had fallen in with it from the separatists and small sects were either merged into the several regular denominations, or returned to the world, or into separatistic isolations. Antes, like Bechtel, went with the Moravians; and from 1748 to 1750, took up his residence at Bethlehem, where he was made consenior civillis, October 27, 1748-an office which at that time pertained to the legal care of the community's property and outward temporal affairs. The office is now extinct. His faithfulness in this calling is praised. In April 1750, the Moravians at Bethlehem introduced the wearing of the white robe or surplice by the minister at the celebration of the Eucharist. He says complainingly, "Sie haben die Mess-Kutten angezogen und das Abendmahl gehalten." The tender conscience of Mr. Antes was wounded by what appeared to him a romanizing tendency. The result was that he withdrew from them, and returned to his farm in Frederick township, where he ended his days in pious retirement. Notwithstanding the occurrence at Bethlehem which separated him from the brethren there, he still retained a warm love toward the Moravians. * When in 1752, Bishop Spangenberg was appointed to select a tract of land in the wilds of North Carolina for a Moravian settlement, Henry Antes, with four others, accompanied him, to assist him in this responsible work. They left Bethlehem, August 25th, 1752, and made the great journey amid many hardships, through uninhabited regions, all on horseback. This shows his continued good-will toward the Moravian brethren, and his willingness to labor in the advancement of the kingdom of Christ under their supervision, and by their zeal. He lived yet several years after his return. In the Church Book at Bethlehem, there is this record: "July 20th, 1755, Sabbath. Henry Antes, our dear brother in Fredericktown, who as long as he was here served the unity and economy in Bethlehem faithfully, early this morning at one o'clock departed peacefully to the Saviour. Before his end came he requested that the Brethren might bury him. This was also accordingly done on Monday 21st, after a consolatory address from Brother Spangenberg. Brother Abraham Reinike read the burial litany. Ten of our Bethlehem Brethren bore the corpse to the grave, in the burial place on his own land in Fredericktown, where yet other bodies of our Brethren repose." On the 14th of June 1854, the season of bloom and beauty, we visited the burial place of Antes. We found it on part of the farm once owned by Mr. Antes, but is now the property of Mr. Reif, some distance from the house. The spot which once was a graveyard, but can now scarcely be recognized as such, is on the west side of a large field. The fence which once enclosed it is long since gone. The field was at the time covered with waving rye. The plowing of the field has from time to time encroached upon the sacred precincts, so that the corners have been rounded off, and it now lies like a small half moon along the *The Moravians in North Carolina, by Rev. Levin T. Reichel, p. 22. 1857.] Rev. Henry Antes. 201 fence. The soapstone gravestones are all broken; some pieces are still projecting above ground, but nearly levelled with the earth, while fragments are lying around with letters, and parts of names, upon them. The largest number of letters we could find together on any fragment were four-" Schu." The fact is very apparent to a visitor, that if not from design, from negligence, the sacred spot is in a course of desecration, that looks toward turning it into common ground. The slivers of tombstones asthey still stand in their original places, or lie in ruins around, betray that other waters than time have wrought there. For want of fence it is already in the open field, and soon the aggressive plow, which now lightly, as if half in distrust, scoops over part of it will grow bold to move in its full depth-and the reaper will bind his sheaves over the grave of Antes! Of course, we sought in vain for the grave of the "pious German Reformed man of Frederick township." Few graves are distinguishableas graves, much less as the graves of particular persons. We had to be satisfied to know that somewhere amid that silent congregation reposes the "little precious dust," which "Our Father's care shall keep, Till the last angel rise and break The long and dreary sleep." A most lonely and neglected spot is this ancient burial place; but on that very account it is more sadly and solemnly interesting. The fence corners are filled with thorns, under which we found pieces of tombstones. A solitary barberry tree throws a feeble shadow upon the spot. The ground is covered with the many leaved yarrow, the wild parsnip, the Canadian thistle, St. John's wort, cinquefoil, spots of white clover, the solidago or golden rod, with here and there a lonely mullin, a bunch of wild cotton, and low bushes of the wild plumb. It was a bright and beautiful day when we stood on the spot. Around lay a most lovely country in all the hope and glory of June. The ear was greeted from all sides with the sound of summer-the hum of bees, the song of birds, and the voice of plowmen far and near. At a distance of about six miles south lie the Madetche mountains, and still nearer winds the Skippach through a beautiful valley. How frequently, however, while we lingered in this lonely graveyard, was our mind and heart called from the Eden-like scenes which lay around, to the lowly resting-place of the dead around. Such is our poor transient earthly life. How sad, did we not know of a more enduring inheritance, where the dead in Christ live for ever, and where all the beautiful is permanent. About two hundred yards east ofthe graveyard, near the "little North east branch" of the Perkiomen, on what is now the farm of Jesse Andrews, is the spot on which stood the log church erected by Rev. George Michael Weiss and those who emigrated with him in 1727. The site of the old church is at the edge of a woods, not far from the house, where is still to be seen something of a glebe, such as betrays a venerable place. The old church stood, it is said, till about 1700, when it was taken down, and never rebuilt, the congregation having removed their place of worship to what is now called Wentz's church. The logs of the old church were used in the erection of what is now Allabach's mill, on the Skip pach near Mr. Reif's house, where they still form the walls of that old log building. There the farmer boy, when he rides on his wheat-bag to the mill, may still see the venerable, widely hewed timbers which, one hundred and thirty years ago, formed the holy place in which his great great great grand-parents beard God's word, offered their prayers and songs of praise, and received the emblems of our Saviour's broken body and shed blood. SPEAK GENTLY. EY D. BATES. SPEAK gently! It is better far Speak gently! Love doth whisper low Speak gently to the little child! Speak gently to the young, for they Speak gently to the aged one, Grieve not the care-worn heart; Speak gently, kindly to the poor; Speak gently to the erring-know Speak gently! He who gave his life Speak gently! 'tis a little thing |