Ignorance, in a writer, is nearly or quite as culpable as misrepresentation; for no one has any right to assume the responsibilities of the historian, without first making himself the master of his subject. By a contrary course, he may inadvertently expose the most innocent and virtuous community to the reprobation and ridicule of contemporaries, and the abhorrence of posterity. Few societies have suffered more in their reputation from ignorant and unprincipled authors, than the society of Ephrata; others, however, have borne honourable testimony to its merits. The account of their sentiments in Buck's Theological Dictionary, is a tissue of misrepresentation and calumny, unworthy a place in such a work. We are there told that their "principal tenets appear to be these: that future happiness is only obtained by penance and outward mortification in this life; and that Jesus Christ, by his meritorious sufferings, became the Redeemer of mankind in general, so that each individual of the human race, by a life of abstinence and restraint, may work out his own salvation. Nay, they go so far as to admit of works of supererogation, and declare that a man may do much more than he is in justice or equity bound to do, and that his superabundant works may therefore be applied to the salvation of others." This, as well as the accounts given of them in many other English books, is a gross falsehood. Gordon's Gazetteer of Pennsylvania is almost equally reprehensible, as the account which it contains was first published by the Historical Society of Pennsylvania, and contains many erroneous charges, that are entirely without foundation, and could only have originated in gross ignorance or shameful wickedness. Among other misrepresentations, the good and devout founder is declared to have been a crafty and designing usurper of ecclesiastical authority, and as assuming honours and titles. These statements are utterly unfounded. Beissel had been educated in the Calvinistic faith, but perceiving its dissimilarity to the word of God, as respects church government, ministerial salaries, and other things of a like nature, he emigrated to America in order to enjoy liberty of conscience, and he left the society of Dunkers at Mill Creek, because his peculiarities relative to the Sabbath created some dissension. It is true that he was drawn from his seclusion, but it is no less true, that the people whom he had forsaken, sought him out and came and settled around him, entreating his ministry. After this time he devoted his whole time, life, and property to advance the welfare of the society, giving the management of the secular affairs entirely into the hands of others, while he gave his attention wholly to instructing the people in the word of life. The doctrine of celibacy which he taught was no new-fangled idea, being quite as old as the time of the Apostle Paul. He received the title of "Father," and "Gottrecht,"