Part 3

When fairly settled upon Bohemia Manor, the Labadists undertook communal modes of life and industry, such as characterized them at the European centre of the church, which was Wieuwerd, in Friesland. They cultivated tobacco extensively, and engaged in the culture of corn, flax, and hemp, and in cattle-raising. Their expressed zeal for the conversion of the Indians did not take any practical form. At its most flourishing period the colony did not number as many as a hundred persons, and in the year 1698 a division of the tract occurred. Sluyter, who was the active head of the colony, reserved for himself one of the necks of land and became wealthy. He died in 1722. Some form of organization had been maintained among the Labadists even after the division of the land, but five years after the death of Sluyter the Labadists had ceased to exist as a community. The division in 1698 which marked the disintegration of the community occurred at about the same time as a similar division of the estates of the mother church at Wieuwerd. There the disintegration came about through consultative action; in Maryland, by the logic of events.

The founder of the system of religion which came to be known as Labadism, Jean de Labadie, was born in France, at Bourg near Bordeaux, on February 13, 1610. His father was a French noble and a soldier of fortune, who rose to be governor of Guienne. His parents entered him at the Jesuit College, where he completed his novitiate and took the first vows, and in 1635 he was ordained as a priest. Early manifestations of an erratic temperament, a mystical habit of mind, and physical frailty, led to his severance from the Society of Jesus. He entered upon a preaching mission, and, coming under the attention of Pere Gondran, second general of the Congregation of the Oratory at Paris, he received a call to that city, and, according to his own statement, the entire body of the Sorbonne united in the call.

Labadie soon acquired a fame that went beyond the borders of France, for oratorical ability and theological precision. His former associates, the Jesuits, originated stories against his morality and sought to bring him into trouble with the authorities. The attacks to which he was subjected led him to adopt a broad though wholly fanatical scheme of reforms for the Church. During the lifetime of Cardinal Richelieu, who befriended him, he was safe from attack, but upon the succession of Cardinal Mazarin the Jesuits obtained an order of the court for his arrest, the execution of which was prevented by the death of the king. In the year 1645 he was cited to appear at court along with his friend, the Bishop of Amiens, and was sentenced to perpetual imprisonment, which sentence was modified on an appeal made by the assembly of the clergy of France then in session. He was, however, ordered to renounce his opinions and to refrain from preaching for a period of years. In one of his treatises he states that during a second forced retirement he obtained and read a copy of Calvin's Institutes. This had a determining influence upon his after career. He summed up the result of his solitary reflections in the words, "This is the last time that Rome shall persecute me in her communion. Up to the present I have endeavored to help and to heal her, remaining within her jurisdiction; but now it is full time for me to denounce her and to testify against her."

At Montauban in 1650 Labadie abjured his former faith and was later ordained a Protestant minister. According to Mollerus the acquisition of the widely famous preacher was heralded as the greatest Protestant triumph since the days of Calvin. Banished from France in 1657, Labadie preached for two years at Orange (then independent) and for seven years at Geneva, whence he was called to the pastorate of the Walloon Reformed Church in Middelburg, Zeeland. At Middelburg he became embroiled with the ecclesiastical and civil authorities, because of controversial writings and because, filled with zeal to reform the Reformed Church in the Netherlands and to awaken it from its formalism, he carried his own congregation into positions and practices manifestly tending toward schism. Driven out of Middelburg, he established a church at Veere, which he styled the Evangelical. The States of Zeeland kept the troublesome preacher on the move, and Labadie journeyed to Amsterdam, where he had an opportunity to establish a communal society, of which the chief ornament was Anna Maria van Schurman of Utrecht, famed as the most learned woman of her day.

The church at Amsterdam grew and prospered, and overtures were received from many sectaries, including the Society of Friends, all of which Labadie declined to consider. It may here be remarked that similar overtures made by representatives of the Society of Friends to the colony later established in Maryland were likewise unfruitful. Certain disorders arising, the civil authorities placed such restrictions upon the church at Amsterdam that another removal became expedient. At this juncture, in 1670, an invitation was received from the Princess Elizabeth, eldest daughter of Frederick V., Elector Palatine and King of Bohemia, and granddaughter of King James I. of England. Elizabeth was Protestant abbess of Herford in Westphalia, and placed quarters in that town at the disposal of the Labadists, but on account of certain religious excesses and the suspicions aroused in the minds of townspeople and neighbors, the Imperial Diet caused the Labadists to remove. Some of them tarried for a while at Bremen but the majority sought refuge immediately at Altona, then under the King of Denmark, in 1672. At this place, in February, 1674, Labadie died. His death evoked estimates of his work and worth from high ecclesiastical sources, and much of this was of a laudatory nature. The Dutch historians are disposed to regard Labadie's chief work the leavening of the old lump by the many hundreds of his converts inspired with his evangelical zeal, who remained in connection with the Reformed Church.

The next removal of the Labadists was to Wieuwerd in Friesland, the northernmost of the Dutch provinces, where they were established under the lead of Pierre Yvon on an estate called Thetinga or Waltha House, which was tendered to them by three ladies devotedly attached to their teachings, the three youngest daughters of the great diplomatist Francis Aarsen, Lord of Sommelsdyk. Here the communal sect attained its full measure of strength, declined, and died. For more than half a century Wieuwerd was the seat of the new church and from it feeble colonies were established at various centres. From Wieuwerd proceeded the colonists who settled in Maryland, and from Wieuwerd proceeded the voice of authority that controlled these colonists. The final disruption of the Labadists at Wieuwerd was due largely to the inevitable difficulties that have beset and destroyed almost every experiment in the establishment of an industrial community upon a footing of religion.

The system of faith and practice which came to fruition at Wieuwerd and was transplanted to the New World, did not have the catholicity necessary for adaptation to the conditions of an undeveloped country. Labadism, theologically, belonged to the school of Calvin; in its spirit it was in line with the vein of mysticism which is met throughout the history of the Christian Church. In general respects the theology of Labadism was that of the Reformed Church of the Netherlands. Like so many other adventitious but zealous movements, Labadism centred in its millennial hopes. These, however, were rather an expression of the spirit of pietism which pervaded the doctrines of the church than a fundamental positive proposition. Labadism, theologically, recognized a scheme of covenants extending from Adam to Christ. The symbols of the last covenant were baptism and the Lord's Supper. The church was to be a community of the elect kept separate from the world by its pure teachings.

The Labadists taught rigidly the doctrine of the separation of the believer from the unbeliever, and to this is attributable the communal mode of life they adopted. The rule of the sect made it necessary for a husband and wife to separate if either were not of the elect church, which came to be synonymous with the church of the Labadists. In compliance with this rule, a number of the converts to the faith in Maryland separated from wives or husbands. This was the case with Petrus Bayard, who later returned to his wife, and with Ephraim Herrman.

The Labadists came close to the Friends in their doctrine of the law of the spirit as being the only law to which they were to yield final subjection. They conceived this law to nullify the ceremonial system of the Old Testament, and even to reduce to a place of incidental importance specific moral injunctions. Sabbath observance was not fundamental, and while the reading of the Bible was a medium of communication by God's spirit, its importance was secondary to the immediate movements of the spirit. The works of the Labadists disclose a high form of faith and aspiration, but vitiated by many visionary and impracticable features, in Maryland by the mercenary instincts of their leader, Sluyter. Nor was the general state of religion in Maryland at the time of their experiment such as to foster a profoundly pietistical community. Some of the members of the Labadist community acquired prominence in Maryland affairs, and their company of thrifty and industrious persons, bent upon illustrating the virtues of religion, must have done good, however far they may have fallen short of their ideals; but of the personality of most of them we know little or nothing.

While the Journal of the Labadists has particular bearing upon Maryland by reason of the location within its bounds of the colony of the sectaries, the recital brings into the range of vivid and intimate knowledge some of the leading characters in the contemporary life of several of the sister colonies, and it has been recognized as a valuable aid to students of the early period of New York.

There are no material remains of the Labadists in this country. They did not affect either the institutions or the spirit of their times, nor leave memorials behind them. That Augustine Herrman's sentiments towards the strange visitants and settlers upon his estate became radically altered, before his death in 1686, is indicated by a codicil in his will in which he directs that certain of his neighbors administer his estate in the place of his son Ephraim, giving as his reason his son's alliance with the Labadists.

The Labadists abroad exerted an appreciable influence upon the life of their times, and did much to infuse a spirit of evangelical earnestness into the Reformed Church of the Netherlands, which, at the rise of Labadism, was formal and pedantic in its modes of worship and given to theological disputation. Labadie has importance in the history of that church, and is accorded honor in its records. The futility of the sect in the New World was due not wholly to its communal form of organization, but is to be attributed as well to the fact that the Labadists migrated in obedience to no high and lofty impulse, but because in their nomadic passage from place to place, under the pressure of religious and civil proscription, due in most cases to acts of insubordination, there seemed no place remaining for them except the shores of the New World. No history of communism can be complete that does not include the experiment entered upon by Jean de Labadie and his followers in the Old World, and by the Labadist colonists in America. It is unfortunate that more complete information with regard to the actual economic value of the Labadist community cannot be had, but such information could not greatly differ from the facts that are well known as to the economic and industrial character of the Maryland population in general.

BARTLETT B. JAMES.

NOTE B

Since Dr. James's introduction was written, I have come upon some facts of interest respecting the two Labadist travellers which were not known to Mr. Murphy, who indeed had practically nothing to say regarding their previous life.

Jasper Danckaerts was born at Flushing in Zeeland May 7, 1639, the son of Pieter Danckaerts and Janneke Schilders--which explains his using Schilders as a pseudonym during his American expedition. He became a cooper in the service of the East India Company at Middelburg. A curious book in which Pierre Yvon, pastor of the Labadist church after Labadie's death, describes the death-bed conduct and speeches of members of the sect, gives us glimpses of the diarist's family life. They may enable us to look more kindly upon that censorious writer. Under date of May, 1676, the pastor commemorates the death of "our sister Susanna Spykershof, wife of our brother Dankers. She came to us at Zonderen" (Sonderen, a temporary stopping-place near Herford) "with her husband, leaving without difficulty her birth-place and dwelling-place Middelburg and all her acquaintances.... The trials and dangers they underwent were common to the two.... Both were at the same time, at Altona, accepted as members of the body of Christ [the Labadist church].... She loved her husband tenderly, but when God called him elsewhere, to the service of His work and children, she embraced His will therein with much love; which was especially edifying in her, since before this, when she was living in the world, she was wont to be in great anxiety whenever he was away from home on their own concerns. At Bremen, when a portion of our community was there, then at Altona, and here in Friesland, God visited her with great sufferings," and she died at the age of thirty-three, soon after the death of their youngest child.

When Cornelis van Sommelsdyk went out to Surinam as governor in 1683, a body of Labadists sought an asylum there. A little later Danckaerts, after his second voyage to New York, went out with reinforcements to their settlement of La Providence in Dutch Guiana, which soon proved a failure. In 1684 he was naturalized by a Maryland act, but this does not prove that he was then in the province or long remained there. Thereafter he seems to have lived mostly at Wieuwerd, but he died at Middelburg between 1702 and 1704. He left behind him an elaborate manuscript, which he was just about to publish at the time of his death, entitled "Triumf des Hebreeuwsche Bibels" (triumph of the Hebrew Bible over secular chronology) in which he styles himself "Jasper Danckaerts, lover of wisdom, of sacred emblems, history, and theology, at Middelburg in Zeeland." The antiquary from whose book this fact is derived says also, "In 1874 I bought at a book-stall in Middelburg a very neatly written translation of the Psalms, with musical notes, prepared by Danckaerts mostly during his American journey, dated at Wieuwerd, and perhaps revised by Anna Maria van Schurman." This manuscript is now in the library of the Zeeland Academy of Sciences at Middelburg. I am greatly indebted to Mr. W.O. Swaving, librarian of that society, who has kindly furnished me with a copy of the preface to this manuscript, as also of Danckaerts's note on his Indian Bible.

The manuscript is entitled "De CL Psalmen Davids op Nieus volgens de Nederduitschen Text in Nederduits Sangh-Rym gebracht door J.D., Liefhebber der Poesie tot Wiwert in Vrieslant," i.e., "The 150 Psalms of David, translated afresh into Dutch verse in accordance with the Dutch text, by J.D., lover of poetry, at Wieuwerd in Friesland." Explaining the deficiencies of the metrical version by Petrus Dathenus, the writer sets forth his wish to make a better translation (from French into Dutch), and narrates how the opportunity at last arrived "when I found myself called upon for the second time to make a journey to New Netherland in the year 1682-1683. And although such journeys by water and land seem to offer little good opportunity for composition, beyond the keeping of a good journal, yet I began with a good will, and by God's grace pursued and happily finished it.... After returning home and revising and correcting it, it was thought advisable to submit it for further revision to the Juffrouw N.N., which was done, and after two years I received it back with corrections," copied it again, kept it still longer, but then in view of the publication of Hendrick Ghysen's version (1690) found it useless to publish. In the next winter, however, he put it into its present form, for his own use and that of any who might be edified by it. The preface is dated at Wieuwerd, January 8, 1691, and signed Jasper Danckaerts.

With Sluiter we are perhaps somewhat less concerned, but he was a more important figure in the Labadist church. We have seen (Note A) that he came originally from Wesel, was born in 1645, and was studying theology at Leyden in 1666. With his brother Hendrik, who was also educated in theology and had preached at Wesel, he had joined the sect at Herford. His sister Elizabeth had already joined them at Amsterdam. The brother withdrew, the sister remained, and figures in Yvon's hagiology, having died at Altona in 1674, aet. 23. Hendrik and Peter were "speaking brothers" in the church. Some editions of the Declaration issued at Herford bear on the title-page, along with the names of Labadie, Yvon, and Dulignon as pastors, those of Hendrik and Peter Sluyter as preachers. Paul Hackenberg found him one of the chief disputants at the time of his visit.

It seems almost certain that it was Sluyter of whom William Penn speaks, in his account of his visit to Wieuwerd in 1677, when he had conferences with the Labadists marked on his part by appreciation of the affinity between them and the Friends. "With these two," he says, meaning Anna Maria van Schurman and one of the three ladies van Sommelsdyk, to whom the estate of Wieuwerd had belonged, "we had the Company of the Two Pastors [Yvon and Dulignon] and a Doctor of Physick.... After him the Doctor of Physick, that had been bred for a Priest [Quaker dialect for any minister], but voluntarily refused that Calling, exprest himself after this Manner: I can also bear my Testimony in the Presence of God, that tho' I lived in as much Reputation at the University, as any of my Colleagues or Companions, and was well reputed for Sobriety and Honesty, yet I never felt such a Living Sense of God, as when I heard the Servant of the Lord J. de Labadie: Adding, The first Day I heard him, ... it was to me as the Day of my Salvation;... Upon which I forsook the University, and resolved to be one of this Family." This corresponds with what we know of "Dr. Vorstman."

Sluyter's later life, to his death in 1722, is sufficiently set forth by Dr. James. It need only be added that in 1692 Lord Nottingham, then Secretary of State, writes from Whitehall to Governor Copley of Maryland that "the King being informed that Mr. Vorsman, Moll, Danckers, De la Grange, Bayert, and some others ... do live peaceably and religiously together upon a plantation on Bohemia River, and the said persons being in some Respect strangers may at one time or other stand in need of your particular protection and favour," His Majesty directs that such protection and favor be accorded; also that in 1693 and 1695 governors Copley and Nicholson give "Peter Sluyter alias Vorsman" license to marry persons, as he "hath made it appear to me that he is an Orthodox Protestant Minister, ordained according to the Maxims of the Reformed Churches in Holland."

J.F.J.

JOURNAL OF JASPER DANCKAERTS, 1679-1680

JOURNAL OF OUR VOYAGE TO NEW NETHERLAND

Begun in the Name of the Lord and for his Glory, the 8th of June, 1679, and undertaken in the small Flute-ship, the Charles of New York, of which Thomas Singelton was Master; but the superior Authority over both Ship and Cargo was in Margriete Flips, who was the Owner of both, and with whom we agreed for our Passage from Amsterdam to New York, in New Netherland, at seventy-five Guilders for each Person, payable in Holland. We had ourselves registered, to wit: I, J. Schilders, and my good friend, P. Vorstman.

On the eighth of June, 1679, we left home at four o'clock in the morning, taking leave of those with whom God had joined us fast in spirit, they committing us, and we them, with tenderness of heart, unto the gracious protection of the Highest. Although for a time separated in body, we remained most closely united in soul, which is, always and everywhere, but one and the same. We went on foot to Oost[erend], expecting there to take the canal boat, which we did, at six or half past six o'clock, after waiting an hour. We took leave finally of those of our beloved and very worthy friends who had accompanied us, and thus far made it a pleasant journey for us. Our hearts had been strengthened in discoursing, on the road, of God and his will concerning us, and of the disposition and readiness of our hearts, as we then felt, to bear it whatever it might be, although we foresaw that it would be mortifying enough for us. We arrived at B[olsward] about eight o'clock, where we discovered the reason why there were so few people in the boat and tavern, for by the ringing of the bells we understood that it was a holiday, namely, Ascension Day, which suited us very well, as we thus had an opportunity of being alone in the tavern, and eating out of our knapsack a little breakfast, while waiting for the canal boat to leave. We were greatly pleased, while we were in the tavern, to see several persons there, representatives of the schout, who were going the rounds in all the taverns of the city, to see whether there were any drunkards or whether any other disorderly conduct subject to the penalty of any fine was being practised. When the time arrived, we stepped on board the canal boat, where we found few people: but these passed the whole way in tattling, principally about a certain miser who had died and cheated his friends, leaving them more than they themselves had hoped to find. As our own thoughts were otherwise employed, this talk was very annoying to us. We reached W[orkum] before the hour fixed for departure from there, so we went to the Amsterdam packet, on board of which there were different kinds of people, but all wicked. Among them was a family consisting of father, mother and children, who even after the manner of the world were not spoken of much better. They had two daughters of a very easy disposition. We had the good fortune to have the cabin to ourselves, where we could be perfectly accommodated. We left Workum at twelve o'clock with a strong head wind, but it soon became calm, so that it was six o'clock before we passed Enckhuysen. We came to anchor before Amsterdam about eleven o'clock at night.

9th, Friday. We stepped ashore early and went first to look after our ship, the Charles, which we found lying in the stream. When we went aboard, we found some passengers already on the ship. We inquired when they intended to sail. The mate, who like the captain was a Quaker, answered, "to-morrow," that is, Saturday. We went immediately to the house to which our chest had been directed, taking another with us. We lodged there as long as we were at Amsterdam. The proprietor made no objection to deliver us the chest which had arrived before us, upon our receipts which we had brought. This done, we went to Margaret's, to whom we spoke of ourselves, voyage, and purpose, and who showed us some attention. All this was accomplished before noon-time, when we went to our lodgings to brace ourselves up. The house being full of people the whole time, it was very difficult for us, though we obtained a room, to be tolerably alone during the day; but as the people who carry on this business desire to have much money spent, and as it was not for us to do so, we went out a great deal into different parts of the city, and returned there in the evening, where we slept together.

10th, Saturday. We performed some errands, and also spoke again to Margaret, inquiring of her when the ship would leave. She answered she had given orders to have everything in readiness to sail to-day, but she herself was of opinion it would not be before Monday. We offered her the money to pay for our passage, but she refused to receive it at that time, saying she was tired and could not be troubled with it that day, about which we passed a little joke with her, and she asked us if we were not of such and such people, who lived at such a place, to which we most of the time answered, yes.