be regenerated by the sanctifying influences of the Spirit of Grace. They never received the doctrine of universal salvation in the usual acceptation of that term. They believe in the sure reward of submission and obedience to the requisitions of God, through faith in Christ, but they teach likewise, that the "wages of sin is death," death to holiness, and exclusion from the joys of heaven and the presence of the Lord. It is not to be denied that the idea of a universal restoration of all things was cherished by some of them in former days, and that it was based upon several passages of Scripture, particularly the fifteenth chapter of the first epistle to the Corinthians, and the twentieth chapter of the Revelations. Nevertheless it was never taught as a doctrine, but was treated with the greatest caution and delicacy by the pastor, and aged members, in private circles, and was always accompanied by expressions of the necessity of making their calling and election sure, that thereby they might be prepared to participate in the first resurrection. Many of the brethren were no less distinguished for high literary attainments than for piety, and they established a school at a very early period which afforded every facility for the acquisition of classical and scientific education, and which gained for itself so honourable a reputation, that many young men from the first families of Baltimore and Philadelphia were sent here to be educated. A Sabbath school was likewise instituted, which afforded the best facilities for moral and religious instruction. It flourished many years, and was attended by important consequences. The minds of the juvenile population were excited to a state of religious inquiry, which increased to what would be termed, in these days, a powerful revival, accompanied by the most intense excitement. The scholars met together, before and after common school hours, for prayer and exhortation, but their zeal, at least in the minds of the older brethren, ran into excess, which induced Beissel to discourage the enterprise, and also to object to the erection of a building, which was already commenced, for the especial use of the school, to be called Succoth. This Sabbath school had been instituted under the following circumstances. Ludwig Hœcker, or Brother Obed, as he was designated, who was the teacher of the common school, perceiving that many of the indigent children were kept from regular attendance by necessary employments during the week, projected the plan of holding a school in the afternoon of the Sabbath, where instruction would be administered to those of all circumstances. It is not known, neither is it material, in what year the Sabbath school was commenced. Hœcker took up his residence at Ephrata in the year 1739, and it is presumed that he commenced the enterprise soon after. By reference to the minutes of the Society, we find that the materials for the building were provided in 1749.