The Mennonists are a sect of German Baptists, who derived their name from Menno Simonis. He was born in Friesland in 1505. In 1537, having been previously a Catholic priest, he united with the Baptists. A few years previous to his union with them, this sect had been led away by their zeal into the most fanatical excesses at Münster. Menno collected the more sober minded into regular societies, who formed an independent church under the name of the Mennonites, or Mennonists. They professed to derive their creed directly from the Scriptures, and to follow, in their organization and social intercourse, the peculiarities of the primitive apostolic church. Menno travelled through Germany and Holland, disseminating his doctrines and gathering many followers.

Except in some peculiar notions concerning the incarnation of Christ-to which he was prob ably led by the controversy concerning the bodily presence of Christ in the eucharist-and his exclusive adherence to adult baptism, his tenets are said to have agreed in general with those of the Calvinists. He died at Oldeslohe in Holstein, in 1561. Before his death his followers had divided themselves into two parties, differing in regard to the rigor of discipline. The more rigid, who called themselves the Pure, were in favor of excommunication for the least offence; the moderate party, who bore various names, only excommunicated for long continuance in transgression. Other subdivisions occurred after his death, and it would require a dictionary by itself to trace the etymology of their names, and the peculiarities of their doctrines. These sects were only tolerated in Europe on the payment of exorbitant tribute, and still suffered many grievances and impositions. Wm. Penn, both in person and in writing, first proclaimed to them that there was liberty of conscience in Pennsylvania. Some of them, about the year 1698, and others in 1706 to 1711, partly for conscience' sake, and partly for their temporal interest, removed here. Finding their expectations fully answered in this plentiful country, they informed their friends in Germany, who came over in great numbers, and settled chiefly in Lancaster and the neighboring counties. In 1770 Morgan Edwards estimated that they had in Pennsylvania 42 churches, and numbered about 4,050 persons. They are remarkable for their sobriety, industry, economy, and good morals, and are very useful members of the community. They are opposed to infant baptism, holding only to the baptism of adults. Like the Quakers, they refuse to bear arms, to take oaths, and to go to law with one another. They also abstain from holding office, or taking any part in the civil administration of government; being careful themselves to follow the precept, "to live peaceably with all men." They have both preachers and deacons. Their preachers are selected by lot; no previous education for the office is required, nor is any compensation allowed. They originally discouraged and despised learning, believing in the inner light; but they begin now to encourage the education of their youth. Disputes between members are adjusted by three arbiters, appointed by the preacher.

Baptism among some of their sects is administered by pouring water upon the head of the individual, who kneels during the performance. Prayer and the imposition of hands close the ceremony. One of the sects baptizes after this fashion: the person to be baptized is accompanied to a stream of water by a large number of people, with singing and instrumental music. The preacher, standing on the bank, pours water upon the person who is in the stream, baptizing him in the name of the Trinity.

Some of the Mennonists contend that the body of Christ contained neither flesh nor blood, and therefore, at the sacrament of the Lord's supper, make use of water alone. The principal part of the Mennonists pursue the mode pointed out in Matthew xxvi. 18. A message is sent to a member to "make ready the passover." In the evening the congregation, assembled around a table spread with small loaves of bread and a pitcher of wine, after the usual form of consecration, invocation, and distribution, partake of the elements while walking around the table, talking with each other sociably. "After having sung an hymn," they retire to their respective homes. The Aymish, or Omish, are a sect of the Mennonists who profess to follow more rigidly the primitive customs of the apostolic church. They derive their name from Aymen, their founder, and were originally known as Aymenites. They wear long beards, and reject all superfluities both in dress, diet, and property. They have always been remarkable for industry, frugality, temperance, honesty, and simplicity. When they first came over and settled near Pequea creek, land was easily acquired, and it was in the power of each individual to be a large proprietor, but this neither agreed with their professions nor practice.

In the year 1720, a thousand acres were offered to an influential member of the Aymish faith by the proprietary agent, but he refused the grant, saying, "It is beyond my desire, as also my ability to clear; if clear, beyond my power to cultivate; if cultivated, it would yield more than my family can consume; and as the rules of our society forbid the disposal of the surplus, I cannot accept of your liberal offer; but you may divide it among my married children, who at present reside with me." This individual is supposed to have been Kurtz.

When they first came to the country they had neither churches nor burial-grounds. "A church," said they, "we do not require, for in the depth of the thicket, in the forest, on the water, in the field, and in the dwelling, God is always present." Many of their descendants, however, have deviated from the ancient practice, and have both churches and burial-grounds.

The Presbyterians from the north of Ireland came in at about the same

time with the Germans, and occupied the townships of Donnegal and Paxton. Collisions afterwards occurring between them and the Germans concerning elections, bearing of arms, the treatment of Indians, &c., the proprietaries instructed their agents, in 1755, that the Germans should be encouraged, and in a manner directed to settle along the southern boundary of the province, in Lancaster and York counties, while the Irish were to be located nearer to the Kittatinny mountain, in the region now forming Dauphin and Cumberland counties. There was deeper policy in this than the mere separation of the two races. The Irish were a war

like people, and their services were needed in the defence of the frontier. The Welsh and English Quakers from the head waters of the Brandywine, and the Great valley of Chester co., gradually spread themselves over into Sadsbury township. Smith, the historian, who wrote before the revolution, says:

In the year 1724, Samuel Miller and Andrew Moore made application on behalf of themselves and their friends, settled about Sadbury, for liberty to build a meeting-house, which being granted by the quarterly meeting, they built one in 1725, which goes by the name of Sadbury meeting. (See Leacock.)

In the year 1732, Hattill Vernon, Wm. Evans, and several other Friends, being settled in and about Leacock in the county of Lancaster, made application to have a meeting settled among them; which being laid before the quarterly meeting of Chester, and approved of, it was settled accordingly, and is now known by the name of Leacock meeting, being joined to New Garden monthly meeting; it continued to be a branch thereof till the year 1737, when they applied to have a monthly meeting among themselves, in conjunction with Sadbury Friends, which was granted, and the same is now known by the name of Sadbury monthly meeting.

In the year 1749, by consent of Chester quarterly meeting, a meeting for worship was settled at Little Britain, in Lancaster county, and belongs to West Nottingham preparative, and East Nottingham monthly meeting. The said monthly meeting now consists of three preparative meetings, viz. East Nottingham, West Nottingham, and Bush river, or Deer creck meeting, and of five particular meetings. Note.-The meeting that used to be called Bush river, is now called Deer creek altogether. The week-day meetings are held thus at East Nottingham, Deer creek, and Little Britain, on the fifth day of every week; at West Nottingham on fourth day; at Bush river no week-day meeting, it being dropped for several years.

Robert Barber, Samuel Blunston, and John Wright, three Quakers from Chester co., came out in the year 1728 to Columbia, where they had purchased large farms. The Lutherans came in at a later date, about the year 1740 to '48, and are first heard of about Lancaster. The Moravians began their establishment in Warwick township, about the year 1749. Many redemptioners (people who were sold into temporary service to pay for their passage across the ocean) found their way into this county, where, after working themselves free, they obtained small tracts of land on easy terms, and became eventually valuable citizens.

Lancaster co., thus settled on the principle of free toleration, by men of widely different races and religions, has continued to prosper, until it has become the most populous and wealthy inland county in the state. The following notes are from Mr. Conyngham's collections:

1730. Stephen Atkinson built a fulling-mill at a great expense. But the inhabitants on the upper part of the creek assembled and pulled down the dam on the Conestoga, as it prevented them from rafting, and getting their usual supply of fish. Mr. Atkinson altered his dam with a 20 feet passage for boats and fish.

1732. A violent contest for member of Assembly took place between Andrew Galbraith and John Wright. Mrs. Galbraith rode throughout the town at the head of a numerous band of horsemen, friends of her husband. In consequence of her activity, her husband was elected. John Wright contested the seat of Andrew Galbraith, on the ground that a number of tickets on which his name was written were rejected because the tickets contained but three names instead of four. But George Stuart dying, John Wright was elected to supply his vacancy. 1734. Episcopal church built in Conestoga, 15 miles from Lancaster.

1739. The Presbyterians, with their respective ministers, represented to the General Assembly that they had been educated according to the doctrine, worship, and government of the Church of Scotland; that they are excluded from all offices, and from giving evidence in the courts of justice, by a ceremony, which in their opinion was contrary to the word of God, "kissing the book," and that a law may be passed authorizing them to take an oath without such form. A law was passed accordingly.

1742. A number of Germans stated to the General Assembly as follows: "They had emigrated from Europe by an invitation from the proprietaries; they had been brought up and were attached to the Omish doctrines, and were conscientiously scrupulous against taking oaths-they therefore cannot be naturalized agreeably to the existing law. A law was made in conformity to their request."

1763. A large number of Scotch-Irish, in consequence of the limestone land being liable to frost, and heavily wooded, seated themselves along the northern line of the counties of Chester and Lancaster, well known at an early period by the name of the "Chestnut Glade." The Germans purchased their little improvements, and were not intimidated either by the difficulty of clearing, the want of water, or the liability to frost, which at this period was experienced every month in the year. Several valuable mills were built; but although very necessary for the settlement, they became a subject of much irritation among the farmers on the waters of the Conestoga, as appears from a petition presented to the General Assembly, stating "that Michael Garber, Sebastian Graff, and Hans Christy, erected three large dams on Conestoga creek, to the great injury and detriment of the settlers on its banks."

The subsequent history of the county will be continued in connection with its more important towns.

LANCASTER CITY, the seat of justice of the county, occupies an elevated site near the right bank of Conestoga creek, 62 miles west from Philadelphia, 36 miles southeast from Harrisburg, and 11 miles east from the Susquehanna at Columbia.

This place well deserves the title of a city: there is nothing rural in its aspect. The streets, laid off at right angles, are paved and lighted; the houses, generally of brick, are compactly arranged, and those of modern date are lofty and well built; the courthouse, as in all the older proprietary towns, occupies the centre of a small square at the intersection of the two principal streets; the place is supplied with water by an artificial basin and "water-works;" stores, taverns, and shops abound in every quarter; railroad cars, stages, canal-boats, and wagons, are constantly arriving or departing; and altogether there is that rattle and din that remind one of city life. The town has several peculiarities which had their origin in the fashions of the olden time. The names of the principal streets, King-street and Queen-street, Orange-street and Dukestreet, and others, indicate the loyalty of the founders of the city. A great number of the old one-story brick houses, and frames filled in with brick, are still standing, with their wide roofs and dormar windows; and although they may command the respect due to old age, they cannot be admired for their beauty. A stranger is particularly struck with numerous tavern-signs that greet him by dozens along the principal streets. They form a sort of out-door picture gallery, and some are no mean specimens of art. Here may be seen half the kings of Europe-the king of Prussia, of Sweden, and the Prince of Orange; and then there are the warriors-Washington, Lafayette, Jackson, Napoleon, Wm. Tell, and a whole army of others; and of statesmen there are Jefferson, Franklin, and others; and then comes the Red Lion of England, leading a long procession of lions, bears, stags, bulls, horses, eagles, swans, black, white, dun, and red-not to mention the inanimate emblems, the globe, the cross-keys, the plough, the wheat-sheaf, the compass and square, and the hickory-tree. These numerous inns, far too many for the present wants

of the city, tell of bygone days, before the railroad and canals were constructed, when the streets and yards were crowded every evening with long trains of "Conestoga wagons," passing over the turnpike, by which nearly all the interior of the state was supplied with merchandise. They tell, too, a sad tale of the ravages of that disease of good-fellowship which has blighted the prospects of many a worthy family of the city and county, and carried its promising sons to an early grave. It is to be hoped that the temperance reformation will soon exterminate the disease, and that the young men of the growing generation will be spared to honor and usefulness.

Lancaster contains the usual courthouse, public offices, and jail, two Lutheran, German Reformed, Episcopalian, Catholic, United Brethren, Presbyterian, Methodist, Independent Methodist, Quaker, Swedenborgian, and African churches, an academy endowed by the state, a female seminary, a mechanics' library, containing 1,000 volumes, two iron foundries, manufactories of rifles, axes, coaches, and cars. Population in 1800, 4,292; in 1830, 7,704; in 1840, 8,417. Lancaster was incorporated as a borough on the 19th June, 1777, and as a city on the 20th March, 1818. In the ancient borough charter, provision was made for fairs to be held for two days together, in the months of June and October. There was also a clause imposing a fine upon persons refusing to accept of office when elected! (See a similar clause at length in the charter of Bristol, p. 165.) The town was, from 1799 to 1812, the seat of government of the commonwealth. Franklin College was established here by the legislature in 1787; it was well endowed, and spacious buildings were erected, but after a few years of sickly existence the institution expired.

The following lively sketch of the appearance of Lancaster in olden time is extracted from a communication in the Lancaster Journal of 1838, purporting to be written by "a bachelor of eighty.”

When I was a boy, our good city of Lancaster was quite a different affair from what it is at present, with its Conestoga navigation, its railway, and improvements of every kind. At the formerly quiet corner of North Queen and Chestnut streets, where lived a few old-fashioned German families, making fortunes by untiring industry and the most minute economy, there is now nothing but bustle and confusion, arrivals and departures of cars, stages, carriages, hacks, drays, and wheelbarrows, with hundreds of people, and thousands of tons of merchandise. In other respects that part of the city is not the same. New houses have started up in every direction, and old ones have been altered and dressed anew. Many of these buildings are very handsome, and about all there is an air of what moderns call prosperity, which was formerly unknown. Among the improvements are the handsome buildings about Centre-square, in place of the onestory stone houses with which the corners were occupied. Then there are the two banks and the places of worship, all of which are new, or materially improved, during my remembrance. The most remarkable of the latter is the Episcopal church, which occupies the place of the venerable and time-worn edifice that I remember. If I recollect aright, it was built under the charter granted by George II. It had never been entirely finished, and I am informed that, so great was its age and infirmities, the congregation were obliged to have it taken down, to prevent its tumbling about their ears. I shall never forget the last time I sat in it. Every thing about the antique and sacred structure made an impression on my mind not easily to be effaced; even the old sexton, John Webster, a colored man, and his wife Dinah, who used to rustle past in her old-fashioned silks, with white sleeves, apron, and "kerchief." Another remarkable character was old Mr. McPall, with his glass-headed cane, bent figure, and hoary locks. This patriarch was never absent in time of worship from the broken pew in the corner, except when prevented by sickness from attending.

While I am in Orange-street, I cannot help contrasting its present appearance with what it was in my boyhood. At that time it was little more than a wide lane, with half a dozen houses, nearly all of which are yet standing. The peaceable and retired-looking mansion, with the willow-trees in front, at present inhabited by the widow of Judge Franklin, I remember as a commission store, where trade was carried on with a few Indians still in the neighborhood, and also