Dr. Palo wrote in his book, New World Mystics, of Randolph's last chapter in German Pietists... :

"Dr. Julius F. Sachse, Litt. D. was originally slated to write this chapter.  Due to illness, he could not do it.  Randolph states, 'In this emergency Mr. Sachse has been more than kind.  He has generously placed all the material which he has gathered, and now available to him, at the disposal of his successor [Randolph]. . . .'  What is of interest are the numerous points not included in Sachse's previous works on this Rosicrucian period."

In going through the material and artifacts provided by Sachse, Randolph came to a conclusion that the "Brotherhood of Zion" as he called it, was a Masonic brotherhood at Ephrata, and that Beissel's following were "the Rosicrucians".   Sachse didn't present the "Zionitic Brotherhood" as being a Masonic brotherhood, but as being the Rosicrucian group at Ephrata.  Sachse was a respected historian who, it seems obvious to me, would have had very good reasons, as evidenced in his own writing, for not making conclusions about Masonry that Randolph did in that chapter.  This is without mention the work, also, of other historians. 

For one thing, members of the Ephrata Cloister may have been Masons in addition to being Rosicrucian, or in addition to being Seventh Day Baptist.  The Seventh Day Baptists were a separate, different group at Ephrata, although Rosicrucians traditionally contribute in their own way as possible individually, to the spiritual efforts of all religions.

The passages in question here from Randolph's chapter are:

"The Brotherhood of Zion was, in short, an organization which practiced the mystic rites of Freemasonry of the eighteenth century, which were very different from the rites of Rosicrucian philosophy which was so dear to the hearts of Beissel and Miller.  The leading spirits of the Brotherhood of Zion were the four Echerlin brothers. "  and "Sachse has assured the present writer [Randolph] that there is no vital relation existing between true Rosicrucianism and Freemasonry, the latter being but a crude imitation of the former."

A.  That Sachse was both a Rosicrucian and a Mason himself.  He would not have characterized the Masonic Order in the way Randolph did.   Also, that this statement alone, was not edited prior to the book's publication indicates that "in this emergency" for whatever reason, Sachse did not see Randolph's chapter until too late to edit any of the conclusions drawn by Robinson.

B.   That "the mystic rites" that "were very different from the rites of Rosicrucian philosophy":  It is clear that Randolph personally was not familiar with other different rites connected with the Rosicrucian movement, specifically of the Pietist conventicles from which was derived Kelpius, and his perfecti delegation from Europe in 1694, continued under the leadership of Conrad Mathaii. 

C.   That the monastery built in 1737 at the old Kelpius site on the Ridge above the Wissahickon River, was previously documented in an old drawing as being built by the Zionitic Brotherhood, where Mathaii continued his work in the Philadelphia area.  Mathaii never lived at Ephrata.  This would have been built there in keeping with the Kelpius Rosicrucian tradition, and that it was built there makes inconsistent with history, Randolph's idea that the Temple on Mt. Zion at Ephrata was "Masonic".  I would be interested in knowing whether the Zionitic Brotherhood may have been established on the Ridge in Philadelphia before it "eventually " as Jan Stryz put it, it was established at Ephrata, or was it established at Ephrata prior to constructing the monastery on the Ridge. [Ref.:  Additional Readings below Bibliography.]

D.   That Conrad Mathaii himself, for years, had nothing more to do with Beissel after his expulsion of the Echerlin brothers and Mrs. Echerlin from Ephrata, as "leading spirits of the Brotherhood of Zion".   Mathaii was also well known for his objections to Beissel's actions, to the point of having little contact for many years with Beissel even before the Echerlin incident.  Only much later after the Echerlins returned to Ephrata, was the remarkable event of Mathaii's and Beissel's exchange of the "Kiss of Peace."