^:v\>v*''^ PRINCETON, N. J. % SAe}/ Division tj ^C). 5.1 5 Sec/ion ., L. OO Number C^e (^^nterican C^urc^ ^ietox^ ^txm CONSISTING OF A SERIES OF DENOMINATIONAL HISTORIES PUBLISHED UNDER THE AUSPICES OF THE AMERICAN SOCIETY OF CHURCH HISTORY (Seneraf (B^itore Rev. Philip Schaff, D. D., LL. D. Bishop John F. Hurst, D.D.,LL. D. Rt. Rev. H. C. Potter, D. D., LL. D. Rev. E. J. Wolf, D. D. Rev. Geo. P. Fisher, D. D., LL.D. Henry C. Vedder, M. A. Rev. Samuel M. Jackson, D. D., LL. D. Volume VIII . % - (American C^rc^ ^ietorg A HISTORY OF THE REFORMED CHURCH, DUTCH THE REFORMED CHURCH, GERMAN AND THE MORAVIAN CHURCH IN THE UNITED STATES BY E. T. CORWIN, D. D. PROFESSOR J. H. DUBBS, D. D. AND PROFESSOR J. T. HAMILTON 0 €?e C^xiBiian feiterdture Co. MDCCCXCV Copyright, 1894, By The Christian Literature Company. CONTENTS. THE REFORMED CHURCH, DUTCH. PAGE Bibliography > Introduction. — Origin of the Reformed Church. — Doctrine and Polity. • — Separation from the Lutheran Church. — History of the Reformed Church in Switzerland, Germany, France, and the Netherlands. — Brotherhood of the Common Life. — Anabaptists. — Martyrs and Ex- iles.— Deliverance. — Laturgies, Creeds, and Polity. — Early Synods. — The Arminian Controversy and the Synod of Dort. — The Post- A.cta. — Later History i PERIOD I. THE REFORMED CHURCH IN AMERICA — COLONIZATION (1614-64). CHAP. I. — Transplanting THE Reformed Church to America. — The Reformed Church Colony in New Netherland. — The West India Company. — The Walloons. — Civil Government of the Colony. — Re- ligion in the Colony. — Ministry of Michaelius. — The Church and the Company. — Ministry of Bogardus. — English Settlers. — Ministry of Megapolensis. — Father Jogues's Description of New Netherland. — Peter Stuyvesant. — Ministries of Drisius and Polhemus. — Perse- cution of the Lutherans. — Growth of the Church. — Persecution of Quakers. — Sabbath and Anti-liquor Laws. — Ministry of Selyns. — Catechetical Ordinance. — Conquest by the English. — Early Minis- ters and Churches. — Dutch Jurisprudence 23 PERIOD II. relation of THE REFORMEfD CHURCH IN PARTICULAR, AND OF THE PROVINCE OF NEW YORK IN GENERAL, TO ENGLISH ECCLESIASTICAL LAWS (1664-I708). CHAP. II. — The Government of James as Duke (1664-85) and King (1685-89). — Relations of the American Dutch Church to Great Britain and to the Church of Holland. — The First Decade VI CONTENTS. PAGE under English Rule. — The Duke's Laws. — Conciliatory Policy. — Reconquest of New York by the Dutch, and its Resurrender by the States-General. — Struggle against a Church Establishment Repre- senting a Minority. — Case of Van Rensselaer. — First Dutch Ordina- tion.— Demand for an Assembly. — Domine Selyns. — The Hugue- nots.— The Charter of Liberties. — Ministry of Dellius. — Repeal of the Charter of Liberties. — King James's Instructions to Governor Dongan. — Character of James's Toleration. — Negro Baptisms. — Dongan's Report on the State of the Province. — Instructions to An- dros. — Deposition of James and Accession of William and Mary. — The Leisler Troubles. — Persecution of the Ministers. — Vindication of Leisler. — Burning of Schenectady and Death of Tesschenmaeker 63 CHAP. III. — William III. (1688-1702). — Instructions to Governors Sloughter and Fletcher. — Efforts to Secure a Ministry Act, and their Failure. — The Ministry Act. — Colonel Morris's Account of the Ministry Act. — The Assembly's Explanation of it. — Rev. John Miller's View of New York and its Necessities. — Statistics in 1695. — Efforts of the Church of New York to Obtain a Charter. — The Charter. — The Huguenots. — Charter of Trinity Church. — The King's Farm. — Christian Courtesy. — Bellomont's Views of the Ministry Act and the Charters. — Bill for a Dissenting Ministry. — Amendments to the Ministry Act. — Its Inoperative Character. — Legal Parity of all Denominations. — Settlements of the Dutch in New Jersey 95 PERIOD III. STRUGGLE FOR ECCLESIASTICAL INDEPENDENCE (1707-92). CHAP. IV. — Revival, and Beginnings of Organization — Seces- sion AND Strife ( 1 707-71 ). — The Generation Preceding the Coetus. — Ordinations. — The Great Awakening. — The Palatines. — Request for a Coetus, and Plans for the Same. — Delay. — The Coetus Al- lowed.— Its Inefficiency. — Plans for an American Classis. — Desires for a College in New York. — Opposition of William Livingston to a Sectarian College. — Secession from the Coetus. — Petition of the Church of New York for a Professorship of Divinity in the Proposed College. — The College Chartered without Said Professorship. — Frelinghuyscn's Effort for a Dutch College. — Dilemma of Domine Ritzema and of King's College. — The Compromise. — Assumption of Ecclesiastical Independence by the Coetus. — Their Commission to Frelinghuysen. — Ritzema Censured. — The Disruption of the Church, and its Sad Consequences.— Charter Obtained for a Col- lege in New Jersey 131 CONTENTS. vii PAGE CHAP. V. — Reunion of the Parties — Ecclesiastical Independ- ence— Adoption of a Constitution (1771-92). — John H. Livingston. — His Influence in Holland. — Eff^orts of the Classis of Amsterdam for Peace. — Last Eff'ort for the Professorship in King's College. — More Liberal Charter for the New Jersey College. — Dom- ine Laidlie Called to Preach in English. — Convention for the Union of the Parties. — Plan of Union Adopted. — Approved by the Churches and the Classis of Amsterdam. — The Letter of the Classis. — The Transitional Period (1772-92). — Duties of the New Ecclesiastical Bodies. — The Theological Professorship and Queen's College. — The Revolution. — Election of Dr. Livingston as Professor of The- ology.— -Translation of the Standards, the Liturgy, and the Articles of Church Order. — Seventy-three Explanatory Articles of Church Government Adopted. — Adoption of the Constitution 159 PERIOD IV. CIVIL AND ECCLESIASTICAL FREEDOM. CHAP. VI. — General Progress of the Church Since 1792. — I. History of the Constitution, or of the Doctrines, Liturgy, and Government of the Church. — II. Ecclesiastical Bodies: Churches, Classes, Synods. — III. Educational Institutions : Rutgers College, Union College, Hope College, Theological Seminary at New Bruns- wick, Western Theological Seminary. — IV. The Benevolent Boards : Board of Education, Widows' Fund and Disabled Ministers' Fund, Board of Publication, Board of Domestic Missions, Board of Foreign Missions 183 CHAP. VII. — Special Features and Relations. — Conservatism . of the Church in Doctrine. — Its Liberality toward other Churches. — Correspondence with other Churches. — Union Societies. — Special Features of its Presbyterianism. — Character of its Liturgy. — Doc- trinal Preaching. — Its Standards. — Its HymnoTogy. — Character of its Ministry. — Dutch Preaching. — Statistics. — Union or Federation 205 The Christian Reformed Church. — The Secession of 1822. — Sepa- ration in 1835 from the State Church of Holland. — Emigration to Michigan. — The Christian Reformed Church there Established. — ■ Secession from the "Reformed Church in America" in 1882. — Union of this Secession and that of 1822 with the Christian Re- formed Church. — Statistics 211 viii CONTENTS. THE REFORMED CHURCH, GERMAN, PAGE Bibliography 214 Introductory. — The Reformed Church in Europe 221 PERIOD I. THE BEGINNINGS OF THE AMERICAN CHURCH (1709-47). CHAP. I. — The Great Migration. — William Penn. — The Invasion of the Palatinate. — The Emigration 233 CHAP. II. — The Founders. — Parochial Schools. — Samuel Guldin. — John Philip Boehm. — Boehm's Ordination. — Goetschius. — Tulpe- hocken and Lancaster 241 CHAP. III. — The Mission from Heidellerg. — Weiss and Rieger. — John Peter Miller. — Monks of Ephrata. — Mysticism 255 CHAP. IV. — Congregational Organization. — Name of the Church. — Boehm's Constitution , 264 CHAP. V. — The "Congregation of God in the Spirit." — Zin- zendorf. — Antes and Bechtel. — Lischy's Hymn 271 PERIOD II. the COETUS of PENNSYLVANIA (1747-93). CHAP. VI. — Michael Schlatter. — The Mission. — Conferences. — Schlatter and Muhlenberg. — Visit to Europe. — Charity Schools. — Educational Work . . 278 CHAP. VII.— The Coetus.— Reports to Holland.— Two Parties.— Eminent Ministers 290 CHAP. VIII. — The Independe'^ts. — ^John Joachim Zubly. — Corre- spondence.— A Son- of Liberty. — Banishment and Death 296 CHAP. IX. — The Pietists. — Otterbein. — Baltimore. — The Class Sys- tem.— Otterbein's Position. — The Separation 304 CHAP. X. — The Last Years of the Coetus. — Patriotic Ministers. — Reformed and I^utherans. — .\ German Institution. — Franklin College. — Separation from Holland 314 PERIOD III. the synod in the united states ( 1 793-1824). CHAP. XL— The Synod.— The Churches.— The Lost Churches.— South Carolina. — Rules of Synod. — Signs of Progress. — Western Pioneers. — Membership 324 CONTENTS. ix PAGE CHAP. XII. — Difficult Problems. — English Preaching. — Phila- delphia.— Correspondence. — New Measures 338 PERIOD IV. EASTERN AND WESTERN SYNODS (1824-63). CHAP. XIII. — The Founding of the TtrEOLOGicAL Seminary. — Opposition. — Carl Gock. — Lewis Mayer. — James Ross Reily. — Daniel Young. . . .' 346 CHAP. XIV. — Mercersburg. — Frederick A. Rauch. — ^John William- son Nevin. — Call to Mercersburg. — Ranch's " Psychology." — Cen- tenary Celebration. — Two Ideas. — Dr. Krummacher's Call. — Dr. Schaff's Election. — The Inaugural Address. — " Mercersburg Re- view."— Church Literature. — Removal 357 CHAP. XV.— The Church in the West.— The Synod of Ohio.— Dr. J. G. Buettner. — German Immigration 382 CHAP. XVI.— Church Work.— M. Kieffer & Co.— Widows' Fund. — Christian Activity. — Union of Synods 389 PERIOD V. the general synod (1863- CHAP. XVII. — The Tercentenary Year. — Tercentenary Celebra- tion.— The Second Convention 398 CHAP. XVIII. — Growth and Advancement. — Missionaries. — The Mission House. — Harbor Mission. — Sowing and Planting 402 CHAP. XIX. — CULTUS. — Congregational Singing. — Provisional Lit- urgy.— The Peace Commission 4io_: CHAP. XX. — Conclusion. — Christian Union. — Institutions.— Re- view.— Conclusion 416 THE MORAVIANS. Bibliography 426 Prefatory Note 429 CHAP. I. — Introduction. — Christian David. — The Founding of Herrnhut. — Resuscitation of the Unity 431 CHAP. II. — Initiatory Stages in the United States. — Removal to Pennsylvania 439 CHAP. III. — Zinzendorf in Pennsylvania. — Religious Condition of Pennsylvania. — The Pennsylvania Synods. — Zinzendorf in Phila- delphia.— Results of Zinzendorf's Visit 443 X CONTENTS. PAGE CHAP. IV. — The Period of Gradual Establishment. — The Itin- erancy.— The Economy. — Temporary Fanaticism 452 CHAP. V. — The Era of the " Economy," 1749-62. — The French and Indian War. — Indian Missions. — Subordination of the Amer- ican Church 459 CHAP. VI. — From the Abrogation of the " Economy" to the Founding of the American Republic, 1762-83. — Settlement with Zinzendorf's Heirs. — Church Property. — Missions on the Tus- carawas.— Visit of Bishop J. F. Reichel 466 CHAP. VII. — The Period of Dominant European Influence, 1782-1812. — The Society for Propagating the Gospeh — The Theo- logical Seminary 474 CHAP. VIII. — The Tragedy of the Indian Missions, and New Efforts in the North and the South, i 782-1830. — New Mis- sion Stations. — Death of Zeisberger. — The Removal of the Cher- okees 479 CHAP. IX. — The Period of Transition, 1813-48. — New Enter- prises.— Constitutional Changes Presaged 486 CHAP. X. — The Era of Home Missions and Constitutional Development, 1848-60. — Home Missions. — The General Synod of 1857.— The Synod of 1858 49i CHAP. XL— The Indian Missions, 1830-66.— The Cherokee Mis- sion.— The Migration from New Fairfield 49^ CHAP. XII. — Recent Development. — Decentralization. — The Mis- sion in Alaska 5^3 HISTORY OF THE REFORMED CHURCH, DUTCH. Rev. E. T. CORWIN, D.D., Rector of Hertzog Hall, New Brunswick, N. J. /- BIBLIOGRAPHY. General History. Altmeyer, J. J., Lcs Preen rsenrs de la Rcfonne aiix Pays Bas. 2 vols., Paris, i8;6. Baird, Henry W., Rise of tJie Huguenots of Franee. 2 vols., New York, 1879. Brandt, G., Histon-e der Keforniatie. Amsterdam, 1671-1704. (English translation, 4 vols., London, 1720.) Griffis, William E., Brave Little Holland, and ll'liat Slie Taught Us, 1894. Hansen, M. G., The Refoiined Chureh of the Netherlands. 1884. Lie Long', I., Kort Iiistorisch Verhaal van de Oarsprong der N'cd. Geref. A'erhen onder 't Criiis. Amsterdam, 1751. Motley, J. L,, Rise of the Duteh Republic. 3 vols. , United Netherlands. 4 vols. , John of Bameveldt. Prescott, W. H., Life of Philip II. Steven, William, Brief Vie%v of the Dutch Ecclesiastical Establishment, Past and Present. IVith Acts affecting British Presbyterian Churches in Holland. 1839. Van Pelt, Daniel, A Church and her Martyrs : An Account of the Dutch Church in Holland. 1888. Weiss, M. C, History of the French Protestant Refugees. 2 vols., 1854. Doctrine. Acta Synodi Nationalis. 1620. Berg, Joseph F., History and Literature of the Heidelberg Catechism. Translatinn from Von Alpcn. 1863. Bethune, G. W., Lectures on the Heidelberg Catechism. 2 vols., 1864. Bres, Guido de, The Confession of Faith [Belgic Confession]. 1561; many editions in French, Dutch, and English. Canons of the Synod of Dort. 16 19. Centennial Discourses of the Reformed Church in America. 1876; 2d cd., Cocceius, J., .Summa doctinue de fadere ct testaniento Dei. Leiden, 1648; many editions. D'Aubigne, M., History of the Reformation in the Times of Calvin. New York, 1 863- 1 864. , Practical Catechetics, 1882. xii BIBLIOGRAPHY. xiii Demarest, D. D., Dort and Westininster. 1890. Livingston, John H., System of Theology. 1820. MSS. in Sage Li- brary. (./« .-///(^/j'j/j o/", by Rev. Ava Neal. 1830; 2d ed., 1832.) Marckius, J., Chrisliance TheologicE Alediilla. 1685; many editions. Schriftcii der Remonstraiiten en Contra-remonstranten. 12 vols., 1618. Scott, Thomas, Articles of the Synod of Dort, etc. With History of Pre- ceding Events, and Harmony of Reformed Confessions. Utica, 1831. Tercentenary Edition of the Heidelberg Catechis?n in Geiinan, Latin, and English. With an Historical Introduction. 1863. Tercentenary Monttvient in Commemoration of the Three-hundredth Anni- versary of the Heidelberg Catechism. 1863. Thompson, John B., Heirlooms of Faith and Order of the Reformed Church in America. Published separately and in Centennial Discourses. 1876. TJrsinus and Olevianus, The Heidelberg Catechism. 1563 ; many editions. Van Gieson, A. P., The Type of Doctrine of the Reformed Church in America, as Repirsented by the .Symbols of Heidelberg and Dordrecht. Published separately and in Centennial Disco2irses. 1876. , The Cano?ts of Dort. Published in Conference o)i Union between the Reformed Church in America and the Reformed Church i)i the United States. 1888. Vinke, H. E., Libri Symbolici Ecclesia; Refoi-m. Ned. Utrecht, 1846. Witsius, H., De a'conomia fa'derum Dei cum ho7ninibits. 1677; many editions in Latin, Dutch, and English. Woodbridge, Samuel M., Analysis of Systematic Theology. 1872. Liturgy. A Lasco, J. , Forma ac Ratio tola Ecclesiastici Ministerii in Peregrinorum pptissimutn vera Gernmnorum in Anglia per pientissimum Principe in Angliic, etc. Regem Edimrdum ejus nominis sextu. 1550. Baird, Charles W., is// /tfx/rt/ or. The Presbyterian Liturgies. 1S55. Demarest, D. D,, Liturgical Spirit and Features of the Reformed Chuirh in America. Published separately and in Centennial Discourses. 1876. , Practical Liturgies. 1895. Government. Articles on Church Government, in Acta Syjtodi Nationalis. 1620. Constitution of the Reformed Dutch Chuirh in the United States. New York, 1^793- (This contains Standards of Doctrine, Liturgy, and Rules of Church Government.) ist ed. in English, 1793; 2d ed., 1815; many editions, in whole or in part, since. Digest of Rules and Church Orders, I'jg4-i8i4. Printed as an Appendix to the Minutes of General Synod, 1814, pp. 59-83. Revised, 1848; revised, 1869. American Church History. Amsterdam Correspondence, consisting of about Twelve Hi/ndred Letters or Documents between the Classis of Amsterdam and the Dutch Ministers in America, ibsS-iyyb. In Archives of the General .Synod. Asher, G, M., Bibliography of Ne7V Netherland. Amsterdam, 1854-1867. XIV BIBLIOGRAPHY. Baird, Charles W., The Ilugitcnot Emigration to America. 2 vols., 1885. Brinkerhoff, Jacob, History of the Trite Reformed Dutch Church. 1873. Brodhead, J. R., History of State of A'nv York. Vol. i., 1853; vol. ii., 1871 ; vol. iii., in MSS. — this ought to be printed. Campbell, Douglass, The Puritan in Holland, England, and America. 2 vols., 1892. Centennial Discourses. 1876; 2d ed., 1877. Twenty-two historical dis- courses on the doctrines, polity, history, peculiar features of the Reformed Church in America. (Ed. of 1876 contains Professor Livingston's Latin Inaugural, 1785. In 2d ed. an elaborate Index takes the place of the Inaugural.) Coetiis, Minutes of, ly^y-iy^^. [Large material pertaining to the history of the Dutch Church, 1750- 1770, will be found in : Beardsley, E. E., Life and Correspondence of Samuel Johnson, D.D. 1S74. Chandler, T. B., Life of Samuel Johnson, D.D. 1805. Livingston, William, The Independent Reflector; or. Weekly Essays. 1753. Moore, N. F., History of Columbia College. (The Appendix of the Centennial of the Theological Seminary at Neto Brunswick, A^. J. [1884], contains copies of most of the documents pertaining to the proposed Dutch professorship in King's College, 1755.) Sedgewick, Theodore, Memoir of William Livingston. 1833. Smith, William, History of Ncm York. 18 14.] Corwin, E. T., Manual of the Reformed Protestant Dutch Church. Small 4to, 1859, pp. 166. 2d ed.. Manual of the Reformed Church in America. 1869, 8vo, pp. 397; 3d ed., 1879, pp. 676, Plates. (A complete Bibli- ography will be found in the third edition of Manual, under the names of ministers and churches.) Demarest, D. D., History and Characteristics of the Reformed Protest- ant Dutch Church. i2mo, pp. 221, 1856. 2d ed.. The Reformed Church in America : Its Origin, Development, and Characteristics. 8vo, pp. 210, 1889. , The Huguenots on the Hackensack. 1886. Documentary History of A\-70 York. 4 vols., 1850-1851. Doci'.inents relating to the Colonial History of New York. 14 vols., 1856- 1883. Index in additional volume. Griffis, William E,, Influence of the Netherhmds in the Making of the English Commonwealth and the American Republic. The Pilgrims in ylm erica. 1891. Gunn, Alexander, Memoir of Rez\ John H. Livingston. 1829; 2d ed., 1S56. (Contains much of general historical interest.) Huguenot Society of A^ew York, Collections of. 1883 onward. Lamb, Mrs. Martha, History of the City of AW> York. 2 vols., 1877. Magazine of the Reformed Protestant Dutch Church. 4 vols., 1827-1830. (This was succeeded by the Christian Intelligencer, a weekly religious paper, whose files are replete with valuable historical material.) Munsell, Joel, Aniials of Albany. 10 vols., 1850-1859. A^eio A\-therlaiut, Laws aiul Ordinances of, i6'^S-i6y4. Albany, 1868. Rutgers College, Bradley, Hon. Joseph P., Historical Discourse at the Centefinial Celebration of. 1870, pp. 98. BIBLIOGRAPHY. XV Rutgers College, Doolittle, T, S., Histoy of. In College Book. 1876. , Doolittle, T. S., History of. In 3d ed. of Manual of the Re- formed C/iiurk in Anieriea, 1879, pp. 83-97. -, Phraner, W. H., History of. In 2d ed. of Manual of the Re- formed Chturh in America, 1869, pp. 333-350. Sprague, W. B,, Annals of the American Reformed Dutch Pulpit. Vol. ix., 1869. Synods, Minutes of the [Provisional] Synod, lyji-ijgj ; and of the [First] Particular Synod, I'jg^—i'jgg. — , Minutes of the General Synod, ijg4 to Present Time. 18 vols. (^About forty complete sets in existence, including the earlier Synods and the Coetus. All found in the so-called vol. i. of the Minutes of the General Synod. ) Theological Seminary at Nezv Britnswick, N. J., History of. In Manual, 1st ed., 1859, pp. 147-154; in 2d ed., 1869, pp. 352-366; in 3d ed., 1879, pp. 98-116. Centennial of the Theological Seminary of the Reformed Church in America, at Ah'w Brunsivick, A'. J. With an Appendix, containing copious historical notes. 1884, pp. 526. Theological- Seminary, Western, at Holland, Michigan, Crispell, C. E, In Manual of the Reformed Church in America, 3d ed., 1879, pp. 120-128. Van Pelt, Daniel, Pictures of Early Church Life in N'ew York City. 1893. Vermilye, A. G., The Huguenot Element among the Dutch. In Centen- nial Discourses. 1876. Wilson, James Grant, The Memorial History of Nezv York. 4 vols., 1892. (Wliile many of the articles in this work touch more or less on Dutch history, we call especial attention to Rev. Daniel van Pelt's article on "The Antecedents of New Netherland and the Dutch West India Company " ; to Berthold Fernow's article on " Peter Stuyvesant, the Last of the Dutch Directors," and " Schools, Colleges, and Seminaries "; to Rev. Dr. A. G. Vermilye's articles on " The Period of the Leisler Troubles," and " The Earl of Bellomont and Suppression of Piracy"; to Robert L. Fowler's article on " Constitutional and Legal History of New York in the Eighteenth Century " ; to Rev. Dr. Morgan Dix's article on " History of Trinity Parish "; to Rev. Dr. B. F. De Costa's article on "The Early Huguenots of Manhattan"; to Bishop Potter's article on " The Protestant Episcopal Church.") Foreign Missions. Abeel, David, Residence in China. 1834. , The Missionary Convention at Jerusaletn ; or, The Claims of the World to the Gospel. 1838. Amerman, James L., Sketch of the Japan Mission. Maps. 1889. Annual Reports of the Board of Foreign Missions since 1831, and the Synod- ical Reports since 1816. Cobb, Henry N,, Far Hence: A Budget of Letters from our Mission Fields. 1893. Constitution of the Board of Foreign Missions. 1857. XVI BIBLIOGRAPHY. Duryee, William R., Grrcuth and Present Aspects of Protestant Missions. 1883. , The Missiofiary Work Abroad [of the Reformed Church in Anierica]. In Centennial Discourses. 1876. Fagg, I. G., Life of Rev. John V. N. Talmage. 1895. History of Foreign Missions of the Reformed Church. In Manual of the Reformed Church, 1st ed., 1859, pp. 143-146; 2d ed., 1869, by Dr. J. M. Ferris, pp. 372-392; 3d ed., 1879, by J. M. F., pp. 135-151, 676. (See also sketches of the missionaries mentioned on p. 676; also the mission churches, pp. 583, 598-602.) Manual of Foreign Missions of the Reformed Dutch Church in America. Issued by the Woman's Board of Foreign Missions. Edited by Mrs. Margaret E. Sangster. 1877. Manual of the Board of Foreign Missions of the Reformed Church in Amer- ica. For the use of missionary candidates under appointment and in their fields of labor. 1885. Missionary Herald. 1 8 1 9-1 85 7. Pitclier, P. W., Fifty yea)-s in Atnoy; or, History of the Amoy Mission. 1893. Stout, Henry, History of the South Japan Mission. 1 894. Talmage, John V. N., History of the Ecclesiastical Relations of the Churches at Amoy. 1863. , Sketch of the' Amoy Mission. Maps. 1888. Tennent, Sir James E., Christianity in Ceylon. London, 1850. Van Troostenburg de Bruyn, C. A. L., Predikant laatstelijke te Ba- tavia, De Hen'ormde Kerk in iVederlansche Oost-Indie ondcr de Oost Indische Compaigiie, 1602-iyg^. Arnheim, H. A. Tjeenk Willink 1884, 8vo, pp. 705. Waterbury, J. B., Life of Rev. Dr. John Scudder. 1870. Williamson, George R., Memoir of Rev. David Aheel. 1848. '^YG)s.o%Zo\iXL'S.., Sketch of the Arcot Mission. Maps. 1886. PREFACE. The Reformed Church in America is rich in material for history. The limited space, however, allowed to this branch of the church in this American Church History Series has been a constant source of difficulty and regret. For more than half a century the Dutch Church was the only church on Manhattan Island and along the Hudson. Hence her early history covers a period of time not covered by that of any other religious body. But the ecclesiastical history of this period (1628—64), as well as that of the follow- ingperiod(i664-i7o8),has never yet been adequately elab- orated in all its bearings, and with a due regard to all the circumstances and relations involved. Indeed, a general ecclesiastical history of this part of New York, down to the Revolution, is a desideratum. The writer has some- what enlarged on the history of these two earlier periods as the foundation of the subsequent general history. As the early French churches were at first more closely connected with the Dutch Church than with any other, the writer has also touched upon their history as occasion re- quired. The history of the attempt to secure a professor of divinity for the Dutch in King's College has also been somewhat expanded, as it excited intense interest at the time, and because the fact and the peculiar complications resulting therefrom are not generally known. But the his- xviii PREFACE. tory of the sad division in the Dutch Church known as the Coetus and Conferentie controversy, which resulted largely from the attempt to secure that professorship, having been sufficiently treated in chapter v. of the " Manual of the Reformed Church " (1879), and not being of general inter- est, has been dwelt on only briefly. So, also, it did not seem necessary, even if space had permitted, to elaborate on the history of the literary and theological institutions, as these have been amply treated in other works. The Reformed Church in America has always taken special interest in foreign missions, and a chapter had been devoted to this theme ; but the small allotment of space compelled the writer to cut this subject down to a mere outline, as well as the concluding chapter upon the Special Features and Relations of the church. The abridg- ment of this latter chapter could be the better done, how- ever, because of the valuable work of Rev. Dr. David D. Demarest upon the " Origin, Development, and Charac- teristics of the Reformed Church in America" (1889), in which these topics are admirably presented. May this American Church History Series help all the different Christian bodies to understand one another better, and lead, through the unity of the Spirit, to closer coopera- tion in the great practical work of bringing our country and the world into the kingdom of Christ! INTRODUCTION. THE REFORMED CHURCH IN EUROPE — NAME AND ORIGIN. The Reformed Church is the technical name of that great division of Protestantism which had its rise in Switzer- land in 15 i6 under Zwingli. It was contemporary with, but independent of, the Lutheran Reformation, and stands distinct from the Lutheran Church. It was subsequently more fully developed and organized under Calvin, with a distinct type of doctrine and a Presbyterian polity. While the name Reformed was chiefly confined to churches on the Continent, it is well understood that this term also embraced Protestantism under all its forms in the British Isles. Cranmer gave doctrinal shape to English Protest- antism in the Anglican communion in the days of Edward VI. (1547-53), being the principal compiler of the Thirty- nine Articles and the Prayer-book. The persecutions under Mary (1553-58) drove the best of the English Re- formers to Switzerland, whence some of them brought back the principles which developed into Puritanism, while John Knox carried back to Scotland with him the principles of Presbyterianism. DOCTRINE. The fundamental thought of the doctrine of the Re- formed Church was the DIVINE SOVEREIGNTY, to which the proud human will must always bow subordinate. The I 2 INTRODUCTION. DOCTRINES OF GRACE, as they are called, were emphasized. These doctrines are exhibited in the confessions of faith of each country where the Reformed Church prevailed : in Switzerland in the Helvetic Confession ; in France in the Galilean ; in Holland in the Belgic ; in England in the Seventeenth Article of the Thirt3/-nine Articles and in the Westminster Confession ; and finally these doctrines were revised and formulated anew in the Canons of the Synod of Dort (1618-19) by representatives of all the churches above alluded to, besides some* churches from other Euro- pean states. The doctrinal system of Calvin, as thus presented, was more or less modified at an early period by the so-called federal theology, which was first thoroughly formulated by Cocceius (1609-69). Witsius subsequently became its chief defender (1636-1708). Later modifications of the system of Calvin were attempted at the school of Saumur in France, by Fuller in England, and by Jonathan Edwards and others in America. POLITY. Calvin also brought order out of confusion by thoroughly formulating a Presbyterian polity of church government. He distinguished the extraordinary offices of the church in apcstolic times from the ordinary in later times, and divided them into four classes, viz., ministers, teachers (or professors), elders, and deacons. Yet he did not insist on this as the only possible polity, nor was he inflexible as to the mode of election of these officers. So, also, the sev- eral grad^ of ecclesiastical bodies which he proposed, such as Consistories, Classes, local Synod.s, and a General Synod, were not necessarily binding, but were matters of expediency. It is generally conceded that the faith of the Reformed INTRODUCTION. 3 Church, as originally formulated, together with its Pres- byterian polity, did more for the development of modern civilization, including republican institutions, than any other system. DOCTRINE OF THE SUPPER AND SEPARATION OF THE LUTHERAN AND REFORMED, In the doctrine of the Lord's Supper Calvin also modi- fied ZwingU's views. The great colloquy at Marburg (1529) for the purpose of consolidating the Swiss and German Reformations, including as it did the discussion of the doc- trine of the Supper, has left a deep impress, even to this fiay, upon Protestantism. Then began the real separation of the Lutheran and Reformed Churches, as they subse- quently came to be called. Luther held to the more lit- eral interpretation of the words, "This is my body," and was unyielding, while Zwingli held to what seemed to him the only rational meaning of the words — that the bread and wine represented the body and blood of Christ, and that the Supper was therefore chiefly a memorial : " This do in remembrance of me." Subsequently Calvin, while holding the memorial view, emphasized the fact of the spiritual presence of Christ at the Supper, and that he was spiritually received by the spiritual and believing wor- shiper. It was chiefly on these differences about the Sup- per that the Lutheran and Reformed Churches separated. HISTORY OF THE REFORMED CHURCH — SWITZERLAND. ZwingH was soon cut off in battle (1531), but not before a large proportion of the German cantons of Switzerland had embraced the Reformed faith. The good work was further carried on in that land by the irenic CEcolampadius and the intrepid and eloquent Farel, and, as already in- 4 INTRODUCTION. timated, by Calvin, learned and severe, but possessed of almost unequaled executive ability. He came a refugee from France in 1536, the same year in which he pub- lished his " Institutes of the Christian Religion." The judicious labors of Bullinger, also (1504-75), in guiding the infant church, and his remarkable influence upon the English refugees while in Switzerland, ought not to be for- gotten ; nor the learning, wit, and eloquence of Beza (15 19— 1605). His translation of the New Testament into Latin left its distinct impress upon King James's version of our English Bible. GERMANY. From Switzerland the Reformed faith passed over into the Palatinate, in the days of Frederick HI., and was joy- fully received. Here the Reformed Church of Germany was born. Here the Heidelberg Catechism, which has exerted an almost unequaled influence upon Protestant- ism, was written by Ursinus and Olevianus in 1563. This catechism was also adopted at an early period by the Church of Scotland as one of its symbolical books. From the Palatinate the Reformed Church extended northward, finding a congenial soil in many of the Ger- man states, and quickly penetrated as far as Bremen. It also extended into Bohemia, Poland, Spain, and Italy, but in these countries it was soon destroyed by persecution. FRANCE. In France it met with great opposition, and many of its earlier adherents were forced to leave the country. Never- theless its success was so great that a Protestant Synod was held at Paris in 1559, representing more than two thou- sand congregations. This Synod revised and approved the original confession of Calvin. Beza presented it in 1561 INTRODUCTION. 5 to Charles IX. at Poissy, where he pleaded earnestly for evangelical truth, and made a deep impression. It was soon published as the creed of the French Reformed Church, and is known as the Gallican Confession. It was amended at the Synod of Rochelle in 15 71, and is some- times styled the Confession of Rochelle. It was at this colloquy at Poissy that the distinctive name THE RE- FORMED Church originated. It was the old apostoHcal church, freed from the errors and superstitions which had attached themselves to it, and now restored to its primi- tive purity and excellence. This is the old historic name, far nobler and broader than names which simply refer to a form of polity or to an individual Reformer. But in 1572 occurred the massacre of St. Bartholomew's Day, which caused the death of at least twenty thousand Protestants. But truth again took courage of despair. In the war which ensued they obtained remarkably favorable terms, which prepared the way for the Edict of Nantes (1598), by which they secured almost unlimited toleration. For eighty- seven years this edict remained in force (1598— 1685), and this period represents the halcyon days of the Reformed Church of France. Great preachers adorned the Protestant pulpits, such as Jean Daille, Saurin, Du Bosc, and Claude. Protestant schools were established everywhere, with thirty colleges and eight universities, of which the most cele- brated was that at Saumur. The twenty-ninth and last General Synod was held in 1659. The Edict of Nantes was not revoked until 1685, although the French Protestants, a million in number, had been much annoyed and ham- pered for many years before. The total number of fugi- tives before and after the Revocation was at least a half million. They were hospitably received in all the neighboring countries, which they enriched with their arts and character. Multitudes of them came to America. INTRODUCTION. THE NETHERLANDS. In the Netherlands the Reformation met with a most hearty welcome. Entering from Germany, it afterward received its chief impetus from Switzerland and France ; hence its distinctive type of the Reformed doctrine and more democratic polity. But here, as elsewhere, there had been a great preparation made by reformers before the Reformation. Gerard Groot (1340-84) had made a deep impression by his eloquence and enthusiasm. He taught that religion was a matter of the heart, and not dependent on priest and ceremony. He founded in 1382 the com- munity known as the Brotherhood of the Common Life. The members lived together for the study of the Scriptures and the cultivation of practical piety. They used the ver- nacular tongue in reading the Bible, as well as in preach- ing and prayer. Indeed, the Bible had been translated into Dutch as early as 1477, and many editions were published. These brethren gained their livelihood by manual labor, by the transcription of books, and especially by teaching. They were not allowed to beg. This fact placed them in striking contrast with all the orders of monks. They were very popular throughout the land. Their schools became famous. From them came some of the best teachers in Europe, and also such men as Thomas a Kempis (1380- 1471), who wrote "The Imitation of Christ," a book even now published by Protestants ; Wessel Gansevoort and Rudolph Agricola, with their evangelical teaching and preachng fifty years before Luther; and Erasmus (1465- 1536), the father of biblical criticism. He refused to take monkish vows, and gave to the world in 15 16 a new edi- tion of the Greek Testament, with a purer text than had existed before, as well as an elegant Latin version of the same. Indeed, the graduates of the schools of this brother- INTRODUCTION, 7 hood became the heroes of the Reformation in the Nether- lands. We can only allude to the Anabaptists. While some of them were wild and extravagant fanatics, others were sweet evangelical Christians, who suffered not a little for the truth as they understood it. Others were mystics in their views. Menno Simons, a converted priest (1492- 1559), joined them in 1535, and was a power for good among them. While undoubtedly defective in some of their doctrinal views, yet they emphasized the work of the Spirit upon the heart. They settled all differences by arbitration, and insisted on the strictest morality. They stood for civil and religious liberty, and advocated a sep- aration of church and state. They were an important factor in the Reformation in Holland. The desire of some of their children to join the Reformed Church was the im- mediate occasion of the preparation of a Form for Adult Baptism, in 1604. In many respects they resembled the Society of Friends in England. MARTYRS AND EXILES. Now Charles V. (1519-55), and his son, Philip II. (155 5- 81), foolishly thought that they could turn back this great tide of reform and extirpate heresy. Edicts denouncing heretics, and condemning them to torture and execution, were issued frequently during a generation (1520-50). The monks, John Esch and Henry Voes, for their evan- gelical teaching, were burned at Brussels as early as 1523, and were perhaps the first martyrs of the Reformation. Pistorius suffered the same fate two years later, and un- counted persecutions and torturings and martyrdoms fol- lowed. But the blood of the martyrs was the seed of the church. It would seem that scores of converts must have sprung up for every martyr. Many fled to escape the 8 INTRODUCTION. cruel edicts. Not a few went to England, where as early as 1546 Edward VI. gave them the spacious church of Austin Friars in London, which is used by the Dutch to this day. Protests were made by Orange, Egmont, and Hoorn against the violence of the government, which led to the displacement of Cardinal Granvella (1564), one of the principal instruments of the persecutions. Meanwhile the Council of Trent had been in session (1545-63), and had issued its decrees against heretics. Philip now, with blind fatality, determined to enforce these decrees. It was this step which led to the beginning of organized resist- ance, the humiliation of Spain, and all the glories of the Dutch Republic. In 1565 a covenant was entered into by a few patriots at Brussels to resist the Spanish yoke and the introduc- tion of the Inquisition. The following year four hundred nobles went on foot to the court of the regent, Margaret of Parma, a natural daughter of Charles V., and earnestly petitioned for protection from persecution, and for religious toleration. One of the councilors referred to the petition- ers, coming as they did on foot, as a troop of beggars. The phrase was overheard, and at a banquet that evening it was eagerly adopted by the young nobles as a party name — Lcs Giienx. A league was formed called the League of Beggars, and the term became a rallying-cry of great power. Orange, Egmont, and Hoorn, though they had at first stood aloof, dropped in at the banquet of the nobles and drank health to " The Beggars." As if by a common instinct, the people everywhere accepted of the title, and wore medals to indicate their position. Delegations were sent to Philip to ask for relief, but they accomplished noth- ing. Field-preaching now, under the protection of armed men, did much to evangelize the people and inspire them to resist oppression. Herman Stryker and John Arentsen INTROD UCTION. 9 were among the first of these field-preachers, and the prac- tice soon spread all over the land. The hymns of Beza and Marot were also of great service, not only for devotion, but for instruction, and in exciting enthusiasm. The peo- ple soon rose in their might, and the churches throughout the land were quickly shorn of the symbols of superstition and idolatry. Monasteries and nunneries were destroyed. The church buildings were whitewashed to indicate their purification, and preaching and simple devotions took the place of ceremonialism. The Lily among Thorns became the emblem of the church. Philip now resolved utterly to extirpate heresy at all hazards. The Duke of Alva came into the country with twenty thousand mercenary troops, and a work of carnage and martyrdom, on a scale perhaps unequaled, was begun. Alva was made regent. During six years (1567-73) one hundred thousand men lost their lives. He established a Council on Disturbances to ferret out heretics. The peo- ple called it the Council of Blood. Death was decreed against every one tainted in the slightest degree with heresy. It was at this time that Egmont and Hoorn lost their lives. Myriads of the best citizens fled the country. They went to Germany, Denmark, and especially to Eng- land. Eight Dutch churches soon sprang up in London, not to speak of others in many other places. Not a few of the refugees Anglicized their names, and their descend- ants were found among the Independents in England, and some of them ultimately came to New England. Eng- land was greatly benefited by the useful arts which they introduced. DELIVERANCE. But deliverance was near at hand. William of Orange (1533-84) was raised up by Providence to save the nation lO INTJWDUCTION. and make it a shining example to all future time of perse- verance in a good cause unto victory. William had been honored by many offices of trust. He had listened in silence to Henry H., who had told him of a plot to destroy all Protestants in France and the Netherlands ; hence his surname of "the Silent." But he was horrified at the recital. And now with the arrival of Alva he could no longer conscientiously remain in the service of Philip. He retired to Germany and became a Protestant. He was outlawed, but ultimately raised an army, and was more than a match for Philip. He fought the Spaniards not only by land but by sea, and took some rich prizes. In 1572 the " water-beggars " took Briel, and this was the turning of the tide. After the siege of Harlem, which cost Alva twelve thousand of his troops, together with the mutinies which followed, Alva was glad to seek recall from the country in 1573. With the siege of Leyden (1574) the Spanish efforts were further frustrated. Orange was soon able to enter upon a series of negotiations which re- sulted in the Pacification of Ghent (1576), in which the seventeen provinces bound themselves together to drive out the Spaniards and to establish freedom of religion. Many intrigues followed. The southern provinces with- drew from the compact, leaving Belgium Roman Catholic. The Protestants of that country now fled to Holland, and are known as Walloons — of whom more in a subsequent chapter. In 1579 was signed the Union OF Utrecht, consisting of the seven northern provinces, and this union became the foundation of the Dutch Republic. They adopted as their motto, EcndracJit juaakt macJit — " a united pull gives power," or " union makes strength." This ought now to be made the motto of Protestantism in the federa- tion of all evangelical churches. In 1581 the States-Gen- eral or senate of Holland deposed Philip as unworthy to INTRODUCTION. 1 1 be recognized any longer as their king, and issued their Declaration of Independence. In this they declare that a prince is appointed by God to defend and preserve his subjects, and not to oppress and persecute and murder them; that the subjects were not created for the sake of the prince, to obey him whatever might be his character, but that the prince was made for the subjects, to govern them justly and be a father unto them ; that if he does not act thus, he is a tyrant, and ought no longer to be recog- nized, and another should be chosen in his place. Hence they declared that from necessity the king of Spain was ipso jure deposed from his sovereignty over the Low Countries, and they would no longer use his name or per- mit others to use it as their sovereign. THE DUTCH REPUBLIC. Thus arose the Dutch Republic. The wonders of her career cannot here be described — her constitution ; her wars ; her diplomacy ; her universities, scholars, and di- vines ; her power on the sea ; her great commercial com- panies ; her colonies in Asia, Africa, and America ; her riches ; her toleration of all sects ; her welcome to the Pil- grims and other dissenters from the British Isles." The war, of course, went on, with periods of truce ; but it was not until 1648, at the Peace of Westphalia, after an eighty years' war, that the political rights of all the Reformed princes and churches of the Continent were secured by treaty. LITURGIES. During the troublous times before independence, litur- gies were growing up, containing purified forms of devo- tion, and these were also full of instruction to the common people. In their composition all the older liturgies, even 1 2 INTROD UC TI0N. to the earliest centuries, were freely used. Errors and superstitions which had attached themselves to them were, of course, eliminated. These liturgies, as they appeared, were translated from one language to another, with im- provements, until they approximated the Reformed ideal. Besides an earlier one in Geneva, Calvin prepared a liturgy for his Walloon congregation at Strassburg in 1541, which was printed in 1545. A second edition was published in 1546 by Polanus, Calvin's successor. Upon the removal of Polanus with his entire flock to Glastonbury, England, in 155 1, he translated this liturgy into English, which Cranmer and his colleagues used in the preparation of the Book of Common Prayer. In 1553 John a Lasco, pastor of the Dutch Church of Austin Friars, London, prepared a liturgy in Latin, based on that of Polanus. An abridg- ment of this was made by Micron in 1554, translated into Dutch, and printed at Embden under the title, " Christian Ordinances of the Netherlands Congregations of Christ, with the approbation of the ministers and elders of the Neder Dutch church of Christ at London, for the comfort and profit of all believers. Diligently collected and arranged by Martin Micron." The next year a Latin edition of a Lasco's liturgy of 1553 was published at Frank- fort under the title, " The Form of Ecclesiastical Service in the Dutch Church of Foreigners established at London in England." In 1566 Dathenus revised the liturgy of Micron, and this revision was formally adopted in Holland by the Synod of Wesel in 1568. This also contained Dathenus's versification of the Psalms and the Heidelberg Catechism. Forms for the administration of baptism to infants. Micron's Compendium for those who wished to enter into the full communion of the church, forms for the administration of the Lord's Supper, and for marriage, with many forms of prayer, were also incorporated. This INTRODUCTION. 1 3 revised liturgy of Dathenus was formally adopted by the Synods of Holland and Zeeland in 1574, and soon came into more or less general use in all the provinces. The prayers in these liturgies were not obligatory. Thus dur- ing the generation of greatest persecution were these be- lievers preparing forms of worship which would exert an educational influence for generations. CREEDS AND POLITY. Meantime, also, they felt the necessity of providing themselves with a definite creed and church order, or sys- tem of polity. Congregations, more or less imperfectly organized, had sprung up everywhere. Many minor dif- ferences in faith and order needed to be adjusted. Guido de Bres, Peter Dathenus, Henry Modet, and Francis Junius were the principal instruments in securing the unity desired. After a few concessions wrung from the regent Margaret in 1566, some Walloon and Dutch pastors felt encouraged to meet at Antwerp, with a number of nobles, to begin the formation of a regular church organization. After slight revision they adopted the Belgic Confession of Faith, which had been composed by Guido de Bres in I559> ^^^^ published in 156 1. It was modeled after the Gallican Con- fession, and contained thirty-seven articles. A copy was sent to Philip H., with an explanatory letter, and also with a request for protection and liberty of conscience. At the same time an exhortation was addressed to the sev- eral local authorities of the Netherlands. The Heidelberg Catechism was provisionally adopted at the same time. The Synod, however, was careful to say that these stand- ards of doctrine were only symbols of agreement, and that the Word of God was their only rule of faith. Such was the formal beginning of the Reformed Church 1 4 INTR on I r TJON. in the Netherlands, although the principles of the same faith, and ever-increasing numbers of adherents, had existed for nearly half a century, not to speak of similar believers be- fore the Reformation. EXTERRITORIAL SYNODS — THE SYNOD OF WESEL. The two Synods which formulated the Church Order, as the polity of the church was called, were obliged to meet outside the Netherlands, on account of the raging persecutions within. It was during the atrocities of Alva (1567-73), who had sworn to exterminate the heretics, that' the Dutch proceeded to organize their church, not doubting, in their new-found evangelical faith, but that God would give them victory and peace. This Synod of Wesel (1568) accordingly adopted the name " The Nether- land Churches which are Waiting under the Cross." It also adopted provisionally Calvin's Presbyterian polity, which they elaborated in certain particulars to suit their circumstances. Ministers must be pious and learned men, and must agree in doctrine with the standards already adopted. Schools must be established for the study of Hebrew, Greek, and Latin. The Walloon churches could use the Geneva Catechism. The Dutch versification of the Psalms by Dathenus was adopted for use in worship. The duties of the four classes of officers were defined, and directions were given as to sermonizing, and prophesying, that is, Bible-class teaching. They refused to give viiiiute directions as to the way of administering baptism and the Supper, lest they should seem to tyrannize over consciences. The SYNOD of embden. At the Synod of Embden (15 71) the action of the Synod of Wesel was confirmed, and some additions were made. INTROD UC TIOIV. 1 5 Ministers must subscribe to the standards of doctrine. The name "consistory " was adopted for the minister, elders, and deacons 1 of each church, who must hold weekly meetings. The Classes were to meet quarterly or semi-annually, and a biennial General Synod was suggested, which should be conventional. Ministers were to be called by the Consis- tory, subject to the approval of the Classis. These features of church government, more or less expanded, remain the same in the Reformed Church in America to this day. With the recall of the Duke of Alva to Spain (1573) the fugitives were enabled to return. A Synod embracing only the two provinces of Holland and Zeeland was held in 1 5 74, which was somewhat retrogressive, owing to local and personal reasons, and its acts were not recognized by the States. Following the siege of Leyden the University of Leyden was founded in 1575 in reward of the heroism of the citizens. In 1576 the Reformed Church was estab- lished in the provinces of Zeeland and Holland, but free- dom of religion was allowed in all the provinces. This was the result of the Pacification of Ghent. The infamous edicts of Charles V. were now repealed, and the Inquisi- tion was forever prohibited. SYNODS IN HOLLAND — THE FIRST SYNOD OF DORT. With two national Synods which were subsequently held in the country — viz., at Dort (1576) and at Middel- burg (1581) — the polity of the Reformed Church of Hol- land was completed. The first of these Synods was called without the consent of the civil power. It declared that in ecclesiastical matters the power belonged to the church 1 Subsequently the term was limited to the minister and elders, but in America it has always also included the deacons. J 1 6 INTROD UCTION. alone. It was subsequently conceded that calls on min- isters might be approved by the magistrates. The four grades of ecclesiastical bodies were defined, viz.. Consis- tories, Classes, Provincial Synods, and a General Synod which was to meet triennially. Church records were to be minutely kept, as well as records of baptisms and mar- riages. The conditions of full church-membership were defined. THE SYNOD OF MIDDELBURG. The Synod of Middelburg (1581) invited the States to send a delegation, but this was declined. This excited some suspicions. This Synod decided that the States should not be recognized in the election of ministers, elders, or deacons. A proposition was made for some sort of civic superintendence, but this was rejected. It was now decided that all church officers, including professors of theology and schoolmasters, must sign the standards of doctrine. The Reformed Church of Holland was now (1581) thoroughly organized, with an evangelical liturgy and creed, and a Presbyterian polity. Within a month after the adjournment of this Synod, as before said, Philip II. was formally deposed. THE ARMINIAN CONTROVERSY AND THE SYNOD OF DORT. To pass over the intervening period, in 1609 began a truce of twelve years with Spain. In the same year began the great Arminian controversy, which led to the call of the famous Synod of Dort (1618-19). Arminius (1560- 1609) was ordained as a Reformed minister in 1586. In 1603 he became professor of theology at Leyden. He soon became involved in a dispute with Gomar on fore- INTRODUCTION. 1 7 ordination. He asked for the assembling of a Synod to • decide the questions involved, but he almost immediately died. His adherents, as ministers of the Reformed Church, were condemned for holding opinions contrary to the stand- ards of doctrine which they had subscribed. In i6iO they presented a remonstrance against this decision, and hence ^ were called Remonstrants. The debate went on for teiv-^^ years. The Remonstrants held to a conditional election ; an unlimited atonement, yet that no man of himself is able to exercise saving faith, except through the power of the Holy Spirit ; and that grace does not act upon men in an irresistible way. Upon the perseverance of the saints they were undetermined. All the Reformed churches of Europe were invited to send delegates to this Synod, and they all complied except Anhalt. Those of the French church were forbidden to attend by the king. James I. of Eng- land sent Carleton, Bishop of Llandaff; Davenant, after- ward Bishop of Salisbury ; Samuel Ward, professor at Cambridge ; Joseph Hall, afterward Bishop of Exeter and Norwich ; and Walter Balcanqual, chaplain to the king. Twenty-three delegates came from Germany, the Palati- nate, and Switzerland. There were thirty- one Dutch min- isters present, twenty elders, and five professors. The Arminians were cited as accused parties. Their leader, Episcopius, defended their views with great eloquence and boldness. The doctrines of grace concerning predestina- tion, redemption, the corruption of man and the manner of his conversion, and the perseverance of the saints were elaborately discussed, and more accurately defined and formulated in what are called the Canons of the Synod of Dort. The design of these Canons is TO MAGNIFY THE GRACE OF GOD in the salvation of sinners. The repre- sentatives of all the Reformed churches present signed the Canons. It was then decided that the Remonstrants, as 1 8 INTRODUCTION. officers of the Reformed Church, should be excluded from their offices. They would, no doubt, have been tolerated as a separate sect. Political complications were involved in the discussion, and the long dispute no doubt exasperated both parties ; hence the added severity of the banishment of about two hundred ministers, including the great statesman and scholar, Hugo Grotius, and the execution of Barneveldt. But these events must be judged in the light of the seventeenth century. Within six years, with the death of Maurice (1625), the Remonstrants were permitted to re- turn, and full toleration was granted them. Arminians are now found everywhere. As Wesleyans in Great Britain, and Methodists in America, though somewhat loose and uncertain in doctrine, and given to extremes in action, they have been most useful in advancing the kingdom of God, and the Reformed Church bids them Godspeed. THE POST-ACTA. The Synod of Dort was in session for six months, and its proceedings are voluminous. After the withdrawal of the foreign delegates at the close of the one hundred and fifty-fourth session, the Dutch delegates continued in ses- sion as a National Synod. Its acts (Sessions 155-180) are known as the Post-Acta. They relate to a v^ariety of topics,^ such as church ordinances, the jus patronatus, church visitation, the call to the ministerial office, corre- spondence between magistrates and Consistories, festival days, the hymns to be sung in the church, the baptism of Roman Catholics, the observance of the Sabbath, the mar- riage relation, professors, the form to be signed at ordina- tion, the baptism of the sick and of adults, the visitation 1 Hansen's " Reformed Church in the Netherlands," p. 171. INTRODUCTION. 1 9 of the sick, a new translation of the Bible into Dutch, foreign missions, profanity, ministers' salaries, the liturgy, and other matters. The Heidelberg Catechism was reindorsed with words of praise, and parents were exhorted to teach it in the home. It was required to be taught in the schools. The establishment of more schools was urged. Ministers were required to explain a portion of the catechism every Sab- bath afternoon. A compendium of the catechism prepared by Herman Faukelius was adopted in the place of that of Micron and others, which had formerly been used. New forms had been added to the liturgy from time to time, and modifications had been made by different Synods. The revision of the liturgy was now intrusted to a com- mittee, of which Festus Hommius, pastor at Leyden, was chairman. Their work was ratified by the Provincial Synods in 1622. The Articles of Church Government \ were also revised. They consist of eighty-six articles, which were treated under four heads, viz.. Offices; Eccle- siastical Assemblies ; Doctrines, Sacraments, and Usages ; and Disciphne. It was just at this juncture that the West India Company was formed (1621) and New Netherland began to be colonized. Subsequent generations in Holland passed through many vicissitudes. The spread of rationalism in the eighteenth century affected many of her ministers, and the Napoleonic wars resulted in a modification of her polity; but in 18 16 certain new regulations were adopted which partly restored her former system. Finally the Established Church gave up the Canons of Dort, and allowed as wide a latitude to her ministers and professors as Germany or Switzerland. Hence in 1834 a number of ministers and congregations separated from the Established Church and organized the Christian Reformed Church. Their design was to 20 IXTRODUCriON. secure and maintain the old purity of doctrine. After much difificuhy, and not without persecution, they obtained recognition. In 1 846 began a new emigration of Holland- ers, chiefly from this body, to Michigan and other States. These now far exceed in numbers the original Holland set- tlers of 1664, from whom the Dutch Church has descended. A large portion of these recent immigrants have fallen naturally into the fold of the Reformed Church in Amer- ica, which adheres to the original system of Reformed doc- trine. Some have united with the True Reformed Dutch Church, a small body which seceded in 1822. The present kingdom of the Netherlands, according to the constitution of 1848, grants entire liberty of conscience and complete civil equality to the members of all religious confessions. The National Reformed Church, the Roman Catholic Church, and English Presbyterian ministers in certain seaports are supported by the government. In 1857, under the influence of the liberals and the Roman- ists, the government banished religious instruction from the schools, and in 1876 it abolished the theological faculties in the universities, but granted funds to the National Synod for special theological instruction. When rational- ists secured these professorships, the orthodox party within the National Church established a Free Reformed Uni- versity at Amsterdam. (1880). The same party has estab- lished free schools all over Holland, in which evangelical religion is taught. PERIOD I. THE REFORMED CHURCH IN AMERICA. COLONIZATION (1614-64). 21 THE REFORMED CHURCH, DUTCH. CHAPTER I. TRANSPLANTING THE REFORMED CHURCH TO AMERICA. The Reformed Church in America is the oldest body of Presbyterians on the western hemisphere. As the pioneer, therefore, of those doctrines and forms of govern- ment beHeved to be most in harmony with Scripture and the American Constitution, she occupies a unique place in our country's annals. The Reformed Church of Holland has the honor of having first planted Presbyterianism upon the shores of the New World. Many adherents of the Reformed faith, led by various causes, early emigrated to America. Those from the Con- tinent, while retaining the general epithet of Reformed, have, on account of the different nationalities from which they sprung, and out of love to their fatherlands, retained, until a generation ago, patrial adjectives to indicate their origin ; hence the Dutch Reformed, the French Reformed, and the German Reformed Churches. But these old national distinctions became comparatively meaningless in the general intermixture and Americanization of all the Reformed churches in this country. Scattered representa- tives of the Swiss Reformed, also, were not wanting. The 23 24 THE REFORMED CHURCH, DUTCH. [Chap. i. non-episcopal emigrants from Great Britain of the Re- formed faith have generally been distinguished by names derived from their forms of church government, to indicate their opposition to Episcopacy, as Congregationalists and Presbyterians ; but these and the continental branches have freely intermingled as location or other circumstances de- termined, thus giving a practical exhibition of the unity of the church. The French Reformed — the noble Hugue- nots— have been almost completely absorbed by other de- nominations which flourished around them. From 1730 to 1 792 the German Reformed churches, mostly from the Palatinate, placed themselves under the care of the Classis of Amsterdam. Indeed, all the elements of the Reformed churches of the Continent, wherever located, were under the ecclesiastical care of that renowned Classis. French and German and Swiss, as well as Dutch, from all parts of the New World — from New Netherland, Pennsylvania, Maryland, and Virginia; from the West Indies, Guiana, and Brazil ; and even from many parts of the Old World — from Cape Colony, Hindustan, and Ceylon ; from the East India Islands, as Borneo and Java; from Formosa and Japan — turned to Amsterdam for men and money. ^ THE REFORMED CHURCH COLONY IN NEW NETHER- LAND. The Dutch did not flee to America from oppression, as did the Puritans, for Holland was at this time the open asylum for the oppressed of -all lands; but they came hither on great commercial errands. Their small fur- trade with the city of Archangel suggested the possibility 1 The Archives of tlie Classis of Amsterdam contain more tlian a hundred folio volumes of their correspondence with all these fields. THE WEST INDIA COMPANY. 2$ of a vast trade of a similar kind with America. It was soon perceived that the peltry of the New World could be made a business immensely profitable. At first there was no intention of planting permanent agricultural colonies. Hudson, sailing under the auspices of the Dutch East India Company, in searching for a route to India, discovered in 1609 the river which bears his name. Hendrick Chris- tiaensen made ten voyages to this river (161 2-21), by virtue of a special grant. In 16 14 the country between Virginia and New France, and extending on the sea-coast from the fortieth to the forty-fifth degree of latitude, was named New Netherland, and the New Netherland Company was chartered to trade therewith. A few armed trading- posts were at once established along the Hudson River. These efforts, and other circumstances, such as the ter- mination of the twelve years' truce with Spain, resulted in the organization of the West India Company. For twenty years the Dutch East India Company had been trading in the Indian Ocean and on the shores of the Pacific. By its daring enterprise and success it built up a Dutch empire in Malaysia. By the floods of wealth which it brought back to Holland it excited the admira- tion of the world. And now a West India Company was chartered (162 1) for the-development of trafiic with Amer- ica, the humbling of Spain, the conversion of the Indians, and colonization in general. This company had, so far as the Dutch could give it, the monopoly of the Atlantic Ocean on all its uncivilized shores. It was an armed com- mercial corporation, possessing almost unlimited powers to colonize, defend, and govern its possessions. It planted colonies not only in New Netherland, but in South Amer- ica, in the West Indies, and on the shores of Africa. The particular care of New Netherland was committed to the Amsterdam Chamber, By its instrumentality parts of our 26 THE REFORMED CHURCH, DUTCH. [Chap. i. Middle States were rapidly settled with emigrants from Holland. Among these Dutch were many Walloons, as they are called in EngHsh. Their original name was Gal- lois, because they bordered on France and spoke the old French; but the Dutch called them Waalslie, which was corrupted into Walloons. They inhabited the southern provinces of Belgium, which did not join in the Union of Utrecht (1579) because most of the people were Roman Catholics. The Protestants of these provinces, being per- secuted, fled to Holland, and these are the Walloons of history. They carried with them many useful arts, and enriched their adopted country. They were allowed to retain their own modes of worship. The English Virginia Company failed to offer acceptable terms to them. The West India Company was more fortunate, and Walloons were among the first emigrants whom that company brought to America. Huguenots also early began to choose America as their home. With the full organization of the company in 1623, permanent settlements began to be made at Manhattan, Wallabout, and Fort Orange. These settlers lived on the most friendly terms with the Indians, and began at once to prosper. Even the Pilgrims at Plymouth expressed regret that the Dutch monopolized the fur-trade. GOVERNMENT OF THE COLONY. In 1626 Minuit, the first director, arrived, and civil gov- ernment under the auspices of the company began. To strengthen their title, knowing that it was disputed by the English, they purchased of the Indians the whole of Man- hattan Island for $24. Thus the island became the private property of the company. The will of the company was CIVIL GOVERNMENT OF THE COLONY. 27 expressed in private instructions to the director ; or special ordinances were passed by the director and his council, which, if approved by the company, had the force of law. In other matters the laws and customs of Holland prevailed. There were in 1626 about two hundred persons on Man- hattan Island. There were thirty houses near the south- west corner of the island, built mostly of bark. A large cargo of furs was sent back during this year to Holland. Such were the feeble beginnings of the great city of New York. The colonists were industrious and frugal. There were mechanics, traders, and farmers. Implements of husbandry and cattle were provided by the company. There were also in 1626 eight families at Fort Orange, besides ten or twelve sailors. These families shortly after removed to Manhattan. There were also a few Dutch settlers on the Delaware. In 1628 the company determined to subinfeudate cer- tain colonies or manors. The Spanish wars were engag- ing the attention of the company so completely, and New Netherland was beginning to be so expensive a province, that it was thought this change of policy would settle the country and open up its resources more rapidly. The pel- try was at this time worth only about fifty thousand guild- ers per annum. The members of the company, to whom these privileges were first offered, being merchants, were not generally landed proprietors at home. A Charter of Freedoms and Exemptions was accordingly passed in 1629. By this, any member of the company who planted a colony of fifty adults in any part of New Netheriand except the island of Manhattan should be a patroon or feudal chief of such territory. His land might extend sixteen miles along any navigable river, or eight miles on each side if both banks were occupied, and as far back into the country as he pleased. In 1640 these privileges were extended to any 28 THE REFORMED CHURCH, DUTCH. [Chap. i. inhabitant of New Netherland who would plant such a colony. It was required that each patroon and his colonists should support a minister and schoolmaster, and until this could be accomplished should provide themselves with a comforter of the sick. Many large tracts of land were at once appropriated by members of the company. The best known of these is that of Van Rensselaer at Albany. But the scheme was that of a selfish corporation, and in the end did not work well. These Dutch patroonships must not be confounded avith the later English manors, which were granted on certain conditions to any one who sought them and could pay the fees. RELIGION IN THE COLONY. But in the midst of all this traffic the gospel was not for- gotten. The ships of the company carried the messages of anxious souls who were longing for the bread of life. The presence of Krankeji-besocckcrs, or comforters of the sick (1626), preceded the more formal services. Sebastian Crol and Jan Huyck were the first to perform these duties. While awaiting the arrival of a clergyman they read to the people the Scriptures and the creeds on Sundays. Fran- cois Molemaecker, in the same year, in building a horse- mill, prepared a large room over it to serve as a place of worship. Even a small tower was added, in which were placed the bells which had been brought the year before from Porto Rico by the company's fleet. MINISTRY OF MICHAELIUS. The first minister. Rev. Jonas Michaelius, came over in 1628. This circumstance was for a long period entirely forgotten. In 1858 an elaborate letter of his was discov- MINISTRY OF AIICHAELIUS. 29 ered, referring to his arrival, his first ministrations, and his views of the country and tlie natives. It was in this same year that some of tlie most brilhant successes of the Dutch over the Spaniards took place. These vastly enlarged the fortunes of the humble settlers on Manhattan. The fleets of the West India Company swept the seas, and wrested from the Spaniards the rich spoils of Mexico and Peru. The capture of the Spanish silver fleet, near Cuba, carry- ing one hundred and forty thousand pounds of pure silver, gave the company twelve million of guilders. A dividend was declared of fifty percent. The following year the company took no less than one hundred and four prizes. In 1630 Brazil was added to their possessions. May not these wonderful successes have been one cause why the first domine, who arrived just during these El Dorado scenes, was entirely forgotten until modern research resur- rected his name ? Many of the first settlers brought their certificates of church-membership with them, and a list of these names may have given rise to the story of an organized church as early as 1619, as stated in the life of the Rev. Dr. John H. Livingston. These members, indeed, constituted the ele- ments of a church, though not formally organized accord- ing to Presbyterian methods. But Michaelius actually organized a church in 1628. There were then about two hundred and seventy souls on Manhattan Island. The letter of Michaelius^ is the earliest ecclesiastical document of New York, and therefore possesses a peculiar impor- tance ; but we can only give extracts : 1 It is printed in full in " Colonial Documents," vol. ii., pp. 763-770, and in Corwin's " Manual," 1879, pp. 3-10. 30 THE REFORMED CHURCH, DUTCH. [Chap. i. " REVEREND JONAS MICHAELIUS TO THE REVEREND ADRIANUS SMOUTIUS. "Dated New Amsterdam, August ii, 1628. " Honorable Sir, Well-beloved Brother in Christ, Kind Friend ! "DE VREDE CHRISTI: " The favorable opportunity which now presents itself of writing to you, right reverend sir, I cannot let pass without embracing it, according to my promise. And I first unburden myself in this communication of a sorrow- ful circumstance. It has pleased the Lord, seven weeks after we arrived in this country, to take from me my good partner, who has been to me, for more than sixteen years, a virtuous, faithful, and in every respect amiable yokefel- low ; and I find myself with three children very much dis- commoded without her society and assistance. But what have I to say ? The Lord himself has done this, in which no one can oppose him. Wherefore I should also be will- ing, knowing that all things must work together for good to those who love God. I hope, therefore, to bear my cross patiently, and, by the grace and help of the Lord, not to let the courage fail me which I stand in need of in my particular duties. . . . " Our coming here Avas agreeable to all, and I hope, by the grace of the Lord, that my services will not be unfruit- ful. The people, for the most part, are free, somewhat rough, and loose ; but I find in almost all of them both love and respect toward me — two things with which hitherto the Lord has everywhere graciously blessed my labors, and which will produce us fruit in our special calling, as you, right reverend, yourself well know and find. " We have first established the form of a church \^ge- meente'\ ; and, as Brother Bastiaen Crol very seldom comes MINISTRY OF MICHAELIUS. 3 1 down from Fort Orange, because the directorship of that fort and the trade there is committed to him, it has been thought best to choose two elders, for my assistance, and for the proper consideration of all such ecclesiastical mat- ters as might occur, intending the coming year, if the Lord permit, to let one of them retire, and to choose another in his place from a double number first lawfully presented by the congregation. One of those whom we have now chosen is the honorable director himself, and the other is the storekeeper of the company, Jan Huyghen, his brother- in-law, persons of very good character as far as I have been able to learn, having both been formerly in office in the church, the one as deacon and the other as elder in the Dutch and French churches, respectively, at Wesel. " We have had at the first administration of the Lord's Supper full fifty communicants — not without great joy and comfort for so many — Walloons and Dutch ; of whom a portion made their first confession of faith before us, and others exhibited their church certificates. Others had for- gotten to bring their certificates with them, not thinking that a church would be formed and established here ; and some who brought them had lost them, unfortunately, in a general conflagration ; but they were admitted upon the satisfactory testimony of others to whom they were known, and also upon their daily good deportment, since we can- not observe strictly all the usual formalities in making a beginning under such circumstances. " We administer the holy sacrament of the Lord once in four months, provisionally, until a larger number of people shall otherwise require. The Walloons and French have no service on Sundays otherwise than in the Dutch language, of which they understand very little. A por- tion of the Walloons are going back to fatherland, either because their years here are expired, or else because some 32 THE REFORMED CHURCH, DUTCH. [Chap. i. are not very serviceable to the company. Some of them hve far away, and could not come on account of the heavy rains and storms, so that it was neither advisable, nor was it possible, to appoint any special service for so small a num- ber with so much uncertainty. Nevertheless the Lord's Supper was administered to them in the French language and according to the French mode, with a preceding dis- course, which I had before me in writing, as I could not trust myself extemporaneously. ... " Commending you, right reverend, and all of you to Almighty God, by his grace, to continued health and pros- perity, and to eternal salvation of heart. " From the island of Manhatas, in New Netherland, this iith August, anno 1628, by me your right reverend's obedient in Christ, "Jonas Michaelius. " [Indorsed.] The Honorable, Learned, and Pious Mr. Adrian Smoutius, Faithful Minister of the Holy Gospel of Christ in His Church, dwelling upon the Heeren- gracht not far from the House of the West India Com- pany, Amsterdam. By the care of a friend, whom God preserve." (Sealed with a wafered signet not discernible.) How long Michaelius remained in Manhattan is unknown. In 1637 the Classis of Amsterdam desired to send him back to New Amsterdam. He is then styled " late minister to Virginia." He could hardly have been still in the country in 1633, on the arrival of Domine Bogardus, or the fact would have been noted. The relations of the Reformed Church to the company were somewhat peculiar. The company was the ruler of the colony, and occupied the same relation to the church THE CHURCH AND THE COMPANY. 33 as the state occupied in Holland. The company formally established the Reformed religion. Even calls upon min- isters were not valid until approved by the company. The company also promised to maintain, at its own expense, clergymen (each of whom was to receive one hundred and twenty fiorins per month), schoolmasters, and comforters of the sick ; but these promises were not always satisfactorily fulfilled. The Amsterdam Ciiamber naturally turned to the Classis of Amsterdam to furnish them with ministers. By that body almost all the colonial clergy were approved and commissioned, and with its committee ad res exteras a constant correspondence^ was maintained. The Classis of Amsterdam was, in fact, the metropolitan of New Nether- land. For more than a century, until the attempts for ecclesiastical independence were begun, its supremacy was affectionately acknowledged. Minuit's administration was, upon the whole, prosperous. It was he who bought Manhattan Island. The exports of peltry trebled under him. The vessel which conveyed him back carried five thousand beaver-skins. MINISTRY OF BOGARDUS. Governor Van Twiller arrived in the spring of 1633. A Spanish caravel was captured on the way and brought safely into port. Rev. Everardus Bogardus, the second clergyman, and Adam Roelandsen, the first schoolmaster, were also on board. The ministry of Bogardus was a stormy one, largely owing to the bad character of the governor. The loft over the horse-mill, in which the 1 See " Correspondence with Classis of Amsterdam," consisting of one hundred and forty-five letters, 1638-64, in the Archives of General Synod. 34 THE REFORMED CHURCH, DUTCH. [Chap. i. people had worshiped since 1626, was now replaced by a plain wooden building, " like a barn," near the East River, in what is now Broad Street, between Pearl and Bridge Streets. Near this church were erected a dwelling-house and stable for the "domine." This word, the vocative of the Latin dojuiiiits, was, during the middle ages, the usual title by which learned men were addressed. It has. been retained in Great Britain as a designation of teachers of the classical languages. In the Netherland churches, which especially insisted on a learned ministry, it became the title of clergymen. As such it crossed the Atlantic, and is still used as an honorable and affectionate term of address to ministers of the Reformed Church, and has also passed into use in some other denominations. In 1642 the wooden church gave place to a stone building. Director Kieft was anxious to leave behind him some worthy memorial. The idea of building a church was suggested to him b}^ Captain De Vries. Dining with the director one day, he said it was a shame that English visitors should only see such a barnlike-looking building for a church. In New England a fine church was built as soon as they had provided houses for themselves. The churchwardens approved of Kieft's object, but money was wanting. Advantage was taken of the wedding of Dom- ine Bogardus's daughter to procure the necessary means. Kieft promised a thousand guilders from the company. When the guests were becoming somewhat hilarious, De Vries subscribed a hundred guilders, and asked the guests to follow his example. With light heads they subscribed handsomely. Some of them felt like repenting of it after- ward, but they were held to their subscriptions. Against the opinion of everybody the director determined to locate the church in the fort, and this was done, partly for secur- ity against the Indians, as it was said. The church cost MINISTRY OF BOGARDUS. 35 twenty-five hundred guilders. An ambiguous inscription was placed in the front wall: "Anno 1642. WiLLEM KlEFT, DiRECTEUR Generael, Jieeft de gemcente desen temple doen bouwen.'" This stone was found in 1790, when the fort was demolished. It was taken to the belfry of the Garden Street Church, and was destroyed in the great fire of 1835. Domine Bogardus in 1638 married, for his second wife, Anneke Jans. Her first husband, Roelof Jansen, obtained from Director Van Twiller in 1636 a grant of sixty- two acres of land west of Broadway and north of the present Warren Street. This was the original conveyance of the valuable Trinity Church property, and was known as the domine's bouwerie, or farm. Bogardus protested against Kieft's murderous slaughter of the neighboring Indians in 1643, 'i^'id was not a little persecuted by the governor therefor. After the arrival of Stuyvesant in 1647, Kieft, with a large fortune, together with Bogardus, sailed in the same vessel to give an account of their differences to the company and the Classis. The vessel, however, by mis- take, got off her track, and was wrecked on the coast of Wales, and both were lost.^ ENGLISH SETTLERS IN NEW NETHERLAND. During Bogardus's ministry the West India Company reached the height of its prosperity. Its fortunes now began to wane, and its dissolution, sooner or later, be- came inevitable. But now accessions began to come to New Netherland from New England, where intolerance had begun to develop. In 1641 a considerable number of respectable Englishmen, with their clergymen, requested 1 " Col. Docs.," vol. i., pp. 206, 299, 345, 417; vol. ii., p. 144; " Letters in Amst. Correspondence." 36 THE REFORMED CHURCH, DUTCH. [Chap. i. permission to settle under the Dutch domain. An ordi- nance was passed giving them certain freedoms and privi- leges, among which was the free exercise of their religion. i This clergyman was Rev. Francis Doughty. This party settled at Newtown. He for a time officiated for the English in Manhattan. Anne Hutchinson also sought refuge among the Dutch, and settled in Westchester; and even Roger Williams for a time enjoyed the same privilege. In 1644 Kieft also granted land at Hempstead, and gave the corporators power " to build churches and exercise the Reformed religion which they profess, with the ecclesias- tical discipline thereunto belonging." ^ Among these was Rev. Richard Denton, who came from Stamford with his congregation and constituted the first Presbyterian church in the province. Similar privileges were given to the town of Flushing in 1645. They were " to have and enjoy the liberty of conscience according to the custom and manner of Holland, without molestation or disturbance from any magistrate or magistrates, or any other ecclesiastical min- ister." The same privileges were given the same year to Gravesend,3 at which place Lady Moody, persecuted both in England and New England, found rest and peace. MINISTRY OF MEGAPOLENSIS. Patroon Van Rensselaer recognized the necessity of a church on his manor. His colonists, he felt, must be as well conditioned as those at Manhattan. He therefore made an agreement in 1642 with Rev. John van Mekelen- burg (better known by the Hellenized name of Megapo- lensis) to serve his colony and also teach the Indians. He agreed to convey him and his family free to Rensselaer- 1 " I^aws and Ordinances of New Netherland," p. 27. 2 Ibid., p. 43. 3 Ibid., pp. 49, 54. MINISTRY OF MEGAPOIENSIS. 37 wyck, provide him witli a residence, and guarantee him a salary of a thousand guilders per year for six years, and two hundred guilders in addition for the three following years, if satisfied with his services. The patroon objected to the company's approving this call, as a curtailment of his feudal rights, but at last he consented, with the under- standing that his rights should be unprejudiced thereby. A number of emigrants came over with the domine. A church was built the following year. The new domine soon made his influence felt in re- straining the immoralities of frontier life. He was instru- mental in saving the life of Father Jogues, a Jesuit mis- sionary, from the extremity of torture and probable death at the hands of the Mohawk Indians. The priest had been captured while ascending the St. Lawrence. The Dutch sought to ransom him, but were refused. At first the In- dians despised his zeal, but after some months began to listen to his teachings, and some of them were baptized. They took him with them to Fort Orange. While there a report was received that the French had defeated the Mohawks. The Dutch commander now advised the mis- sionary not to risk their vengeance by returning, but to effect his escape. He remained in close concealment for six weeks. Domine Megapolensis was his constant friend, and saw him safely embarked for New Amsterdam, whence he proceeded to Europe. He subsequently returned to Canada and visited the Mohawks, by whom he was put to death. Similar kindness was shown by the Dutch to Fathers Bressani and Poncet. Megapolensis himself also learned the heavy language of the Mohawks, and was able to preach to them. A number of them united with his church. He was indeed the first Protestant missionary to the Indians, even preced- ing John Eliot in New England. Megapolensis published 38 THE REFORMED CHURCH, DUTCH. [Chap. i. a valuable tract on the Mohawks, describing their country, language, figure, costumes, religion, and government.^ In 1649 he started on his return to Europe. Stopping in New- Amsterdam, he was prevailed on by Governor Stuyvesant to remain there, that the chief place might not be destitute of ministerial service. He was a man of excellent scholar- ship, energetic character, and devoted piety. FATHER JOGUES'S DESCRIPTION OF NEW NETHERLAND. We have an interesting description of New Netherland- in 1644 from the hand of Father Jogues, above alluded to. He was the first Catholic priest who ever visited New York. While at Fort Orange and New Amsterdam he was a close observer. After a brief account of the coun- try he alludes to the fort at Manhattan, in which, he says, " stood a pretty large church, built of stone, the house of the governor, whom they call director-general, quite neatly built of brick, the storehouses and barracks." He con- tinues: "On this island of Manhate, and in its environs, there may well be four or five hundred men of different sects and nations. The director-general told me that there were persons there of eighteen different languages. They are scattered here and there on the river, above and below as the beauty and convenience of the spot invited each to settle. Some mechanics, however, who ply their trades are ranged under the fort. All the others were exposed to the incursions of the natives, who, in the year 1643, while I was there, actually killed some twoscore Hollanders, and burnt many houses, and barns full of wheat. . . . No religion is publicly exercised but the Cal- vinist, and orders are to admit none but Calvinists. But 1 Translation in Hazard'.s "State Papers." vol. i., pp. 517-526, and " N. Y. Hist. See. Col.," vol. iii. 2 " Doc. Hist.," vol. iv., pp. 13-15. FATHER JOGUES\S DESCRIPTION. 39 this is not observed, for there are, besides Calvinists, in the colony, Cathohcs, Enghsh Puritans, Lutherans, Ana- baptists— here called Mennonists — etc. . . . When any one comes to settle in the country they lend him horses, cows, etc. ; they give him provisions, all which he repays as soon as he is at ease ; and as to the land, he pays in to the West India Company, after ten years, the tenth of the produce which he reaps. . . . The English come very near to them, preferring to hold lands under the Dutch, who ask nothing from them, rather than to be dependent on English lords, who exact rents and would fain be abso- lute." On the South River " there is also a Dutch settle- ment, but the Swedes have at its mouth another, extremely well provided with men and cannon. . . . There is already some little commerce with Virginia and New England. . . . Deer-hunting is abundant. There are some houses here built of stone. They make lime of oyster-shells, great heaps of which are found here, made formerly by the sav- ages, who subsisted in part by this fishery." After re- ferring to the climate and fruits and the beautiful river, he briefly describes Rensselaervv3xk, or Albany. There is " a wretched little fort, called Fort Orange, built of logs, with four or five pieces of cannon. . . . This is maintained by the West India Company." There is " a colony sent here by this Renselaer, who is the patroon. This colony is com- posed of about a hundred persons, who reside in some twenty-five or thirty houses, built along the river. In the principal house resides the patroon's agent ; the minister has his apart, in which service is performed. . . . Some [Indian] nations near the sea having murdered some Hol- landers of distant settlements, the Hollanders killed a hun- dred and fifty Indians. . . ". As a result of these troubles, troops from New England assi'sting, finally about sixteen hundred Indians were slain." 40 THE REFORMED CHURCH, DUTCH. [Chap. i. It was in 1644 that the second term of twenty-one years (1602-44) of the East India Company expired. The first term of twenty-four years (1621-45) of the West India Company was now about to expire. The latter company, conscious of faihng fortune, now offered to transfer all its colonies and other property to the East India Company. But as its assets were five million florins less than its liabil- ities, the East India Company refused the offer. The com- pany's charter was extended. GOVERNOR PETER STUYVESANT. Under the maladministration of Kieft, with the Indian slaughters above alluded to, the colony was nearly ruined. Under Stuyvesant it began again to revive and flourish. Stuy vesant was an elder in the Reformed Church. Almost the first act of Stuyvesant was to secure an ordinance (1648) for the better observance of the Sabbath.^ Rev. John Backerus was temporarily supplying the church of Manhattan (1647-49) at this time. A Sabbath afternoon service was also now begun, and all were required to at- tend. Stuyvesant was, however, very arbitrary, and the people began to demand the right of sharing in the gov- ernment. Stuyvesant was compelled to yield. An elec- tive judiciary was secured, and the city was incorporated in 1653, with a burgher government after the model of the cities of Holland. MINISTRIES OF DRISIUS AND POLHEMUS. The West India Company now wished to have a minis- ter who could preach also in English and French, as well as Dutch. English settlers were becoming numerous, and ^ " Laws and Ordinances of New Netherland," p. 98. DKISIUS AND rOLHEMUS. 4 1 it was thought important to secure their interest in the Reformed Church. French Huguenots were also coming over in increasing numbers. Rev. Samuel Drisius had been pastor of the Dutch Church of Austin Friars in London, and could preach in Dutch, German, French, or English. The company therefore asked for his appointment, and secured it. He labored in New Netherland for twenty-one years (1652-73). He at once began to preach to the French in the city, and after 1660, as long as his health permitted, he also served the Huguenot and Vaudois settlers on Staten Island. 1 He was the first to propose a Latin school in New Amsterdam, to save the youth the expense and trouble of going to Boston for a classical training.- The project was regarded with favor, but no Latin teacher came over until 1659, when the company sent Dr. Alexander Carolus Cur- tius, at a salary of five hundred guilders. The city gov- ernment allowed him two hundred more. He also prac- ticed medicine. \x\ 1662 he was succeeded by Domine Aegidius Luyck, who remained until 1676. Rev. John T. Polhemus (1654-76) was the first minister on Long Island of the Reformed Church. He officiated at Flatbush, and occasionally at Flatlands, Gravesend, and Breuckelen. The West India Company being obliged to evacuate Brazil in 1654, where Polhemus had been sta- tioned, he came to New Netherland, while his wife went to Holland to collect his salary of the company. Before this the Dutch of Midwout, or Flatbush, and other locali- ties on Long Island, were obliged to cross the East River to attend service. To save them this trouble a church had been organized at Midwout by Megapolensis, and the Classis had been asked to send over a minister. Just at 1 See Clute's " Hist, of Staten Island," p. 255. 2 "Amsterdam Cor ; " " Doc. Hist.," vol. iii., p. 69 ; " Col. Docs.," vol. i, p. 426; vol. iii., pp. 75, 646; "Gen. and Biograph. Record," vol. vii., p. bi. 42 THE REFORMED CHURCH, DUTCH. [Chap. i. this juncture Polhenuis arrived. Stopping on his way in Delaware, he organized a church while there at New Amstel, afterward New Castle. He was the first to pro- pose an association of the American ministers and churches. As early as 1662 he writes: "We stand in need of com- munication with one another in the form of a Classis, after the manner of the fatherland. It is desirable that this be begun, although I do not know of much business to be transacted."^ He was the first pastor at Brooklyn. FEARS FOR THE FUTURE OF THE COLONY — BEGINNING OF INTOLERANCE. The failing fortunes of the West India Company, evi- denced by its inability to pay its dividends, the increasing encroachments on the part of New England, with the con- sciousness of military weakness, made the governor fearful for the safety of the province. These circumstances, to- gether with Stuyvesant's arbitrary character in general, go far to explain the intolerant spirit toward other bodies of Christians which now began to manifest itself. Freedom of worship, as in Holland, had been granted frequently by express legislation, as we have seen. But now, in contrast with almost all Dutch precedent, a dififerent policy began to be pursued. It can only be explained by the fears which began to arise respecting the continuance of the province under the Dutch sway, together with the misfortune of a government by a close commercial corporation having its own selfish ends in view. This unchristian spirit of bigotry was a temporary blemish on the colony. The Lutherans about 1650 were becoming numerous in the province, and they wanted to call a clergyman of their 1 "Amsterdam Cor.," " Doc. Hist.," vol. iii.,p. 70; " Col. Docs.," vol. ii., p. 72. PERSECUTION OF THE LUTHERANS. 43 own. They had been attendants on the Dutch church. They asked, in 1652, the privilege of public services by themselves. Stuyvesant declined, because, as he said, he was bound by his oath to support the Reformed religion. The Lutherans then made the same petition to the West India Company and to the States- General. Megapolensis and Drisius wrote ^ to the Classis, October 6, 1653, oppos- ing the request. They began by making grateful acknowledgments of the zeal of the company and the Classis in establishing the Reformed religion in the province. They then referred to the Lutheran request to the governor, in October, 1652, to call a Lutheran minister from Holland, and to organize a separate church. " This would tend to the injury of our church, the diminution of the hearers, and to the increase of contention, of which we have had a sufficiency for a while past. It would also pave the way for other sects, so that in time our place would prove a receptacle for all sorts of heretics and fanatics." After referring to two requests to the governor, as well as those to the States- General and to the West India Company, they continue : " Therefore it is our humble and earnest request that your Rev. body will use your influence with the Honorable Directors of the Company, that they may so provide and determine that the project of our Lutheran friends may be prevented. Thus the welfare, prosperity, and edification of the church here may be promoted. For as yet, while no other relig- ion than the Reformed has been openly exercised, all who wish to engage in public worship come to our church." Some of the Lutherans had also united in the communion of the Supper. " We have also communicated these mat- ters to the Hceren inajorcs. But we request your Rev. body occasionally to refresh their memory, lest, through 1 Letter 62, in " Amst. Cor." 44 7'^^^' refokmi-:d ciiukch, dutch. \q\\kv. i. want of proper attention to the subject, the requested per- mission should be given." They declare that Stuyvesant would rather resign his office than to have the request of the Lutherans granted. The West India Company, accordingly, at first refused the Lutherans their just request. Stuyvesant was directed to use all mild means to allure the Lutherans to attend Dutch churches. The Lutherans yielded temporarily, but in 1656 renewed their request, not now through Stuyvesant, but directly to the company. They demanded the same rights as Lutherans and others enjoyed in Holland. Many sects had developed in New Netherland, owing to the well-understood Dutch toleration which had been en- joyed up to 1654. At Newtown there were many Inde- pendents and a few Presbyterians. John Moore preached there, but did not administer the sacraments. At Graves- end there were many Anabaptists. They rejected infant baptism, the Sabbath, and the very office of preacher; for through these things, said they, come many difficulties. The Puritans showed some strength at Westchester, where sermons were read to them out of a book. There was a Lutheran minister at the South River settlement, but his character was not good. Plushing had recently driven away Rev. Francis Doughty ; and Rev. Richard Denton, a Presbyterian, who had been preaching at Hempstead for ten years, was getting into trouble for baptizing the chil- dren of non-communicants. There were now only four Dutch ministers on duty in the colony. Megapolensis and Drisius were at New Amsterdam, occasionally officiating at Stuyvesant's bouwerie and Harlem, and perhaps also on Staten Island. Schaats was at Beverwyck, afterward Albany. Polhemus labored at Flatbush and other places on Long Island. At Kingston and on the South River a PERSECUTION OF THE LUTHERANS. 45 sermon was read on Sundays out of a book. There were only three schoohnasters among the Dutch in the whole country. The Dutch ministers in their correspondence often re- ferred to the increase of the so-called sects. In February, 1656, they made a formal complaint against them. This was made to Stuyvesant, and not to the Classis or the com- pany. They say that many unqualified persons were hold- ing conventicles and preaching, and that nothing but con- fusion and disorder could result therefrom in church and state. The governor was in entire sympathy with them, if he did not, indeed, suggest the complaint. Stuyvesant and his council accordingly passed an ordi- nance,! February i, 1656, forbidding all unauthorized con- venticles and the preaching of unqualified persons. He assumed that this was " to promote the glory of God, the increase of the Reformed religion, and the peace and harmony of the country." Every unlicensed preacher who should violate this ordinance was to be fined ;^ioo Flem- ish. The ordinance, however, disclaimed " any prejudice to any patent heretofore given, any lording over the con- science, or any prohibition of the reading of God's holy word and the domestic praying and worshiping of each one in his own family." He had "proclamations " posted in different parts of the colony proclaiming this ordinance. The law was enforced, and fines and imprisonments fol- lowed— and also righteous complaints to the West India Company and to the States- General. Friends in Holland remonstrated against Stuyvesant's action, and compelled the West India Company to promise the same toleration in New Netherland as was enjoyed in Holland. The com- pany, accordingly, took the following action, dated June 1 ^' Laws and Ordinances of New Netherland," p. 213. 46 THE REFORMED CHURCH, DUTCH. [Chap. i. 14, 1656. They say: "We should have gladly seen that your Honor had not posted up the transmitted edict against the Lutherans, and had not punished them b}- imprisonment, which they declare was inflicted on them, inasmuch as it has always been our intention to treat them with all peaceableness and quietness. Wherefore your Honor shall not hereafter allow any more such or similar edicts to be published without our previous knowledge, but suffer the matter to pass in silence, and permit them their free worship in their houses." The Lutherans received this information before Stuyve- sant did. In October, 1656, they accordingly informed him, under the form of a petition, concerning this action of the company. They said : " The Honorable Directors of the West India Company, our patrons, have granted their supplications, and in a full college have resolved and de- creed that in the West Indies and New Netherland, under their jurisdiction, the doctrines of the unaltered Augsburg Confession of Faith might and should be tolerated in the same manner as in Holland, under its praiseworthy ad- ministration." They therefore requested that no further obstructions be placed in the way of their worship. " Un- der God's blessing we design to conduct this by prayer, reading, and singing until some time next spring, when we hope and expect, by the favor of God, that a qualified person shall be obtained from the fatherland as our pastor and teacher." Stuyvesant answered that he would seek information as to these statements ; in the meantime the old orders would remain. In the spring of 1657 Rev. John- Ernest Goetwater, the Lutheran clergyman, arrived. He was sent over by the Lutheran church of Amsterdam. Neither the company nor the Dutch Classis had been consulted. I^ut Goetwater was cited before the authorities, hampered in his move- GROWTH OF THE CHURCH. 47 ments, and finally ordered to return to Holland, which order he evaded for a while. The vacillating company finally approved of this order, " though it might have been done in a more gentle way," they add. GROWTH OF THE CHURCH. The church continued to grow slowly. In 1661, Bergen, in New Jersey, was settled. The people erected a log church, and twenty-seven members were at once enrolled. For ninety years they remained without a settled pastor, but they either conducted the services themselves or had supplies on Mondays from New York. After churches were organized at Hackensack, Passaic, and elsewhere in New Jersey, they occasionally had assistance from these sources. The French and Waldenses now organized on the south side of Staten Island, and Drisius visited them bimonthly. In the same year some Frenchmen founded the church of Bushwyck on Long Island, and a church partly French and partly Dutch was formed at Harlem, in which Michiel Zyperius (Siperius), a proponent, preached for the French as early as 1659. But while Stuyvesant was pursuing his narrow policy, contrary to the views of the company, the company itself was negotiating^ with Puritans in England (1661), ofifering them the most liberal terms, and guaranteeing them per- fect freedom of worship, if they would settle in New Jersey under the company's sway. The circumstances of the Puritans in England after the fall of the Commonwealth and with the accession of Charles II. were anything but pleasant. 1 " Col. Docs.," vol. iii., pp. 37-39. 48 THE REFORMED CHURCH, DUTCH. [Chap. i. PERSECUTION OF QUAKERS. There had been a lull of a couple of years (1659-61) in Stuyvesant's unholy zeal. But now reports came to him from Jamaica and neighboring towns that many Quakers'^ who had settled on Long Island had been holding their con- venticles all this time. Stuyvesant and his council therefore passed another ordinance- (1662) against conventicles, un- der penalty of fifty guilders for every person present and twice as much for the preacher or exhorter, or owner of the building. Increasing penalties were to be enforced for renewed offenses.^ The penalties fell especially on Quakers in Jamaica. Fines and imprisonments were enforced, and the place was subjected to official espionage. John Bowne was one of the chief sufferers, being finally banished. But this proved the turning-point in this sad history. He so represented matters upon his arrival in Holland that the company re- buked Stuyvesant (1663) for his bigotry as follows: " Although it is our cordial desire that similar and other sectarians may not be found -there, yet, as the contrary seems to be the fact, we doubt very much whether rigorous proceedings against them ought not to be discontinued ; unless, indeed, you intend to check and destroy your population, which, in the youth of your existence, ought rather to be encouraged by all possible means. Where- fore it is our opinion that some connivance is useful, and that at least the consciences of men ought to remain free and unshackled. Let every one remain free as long as he is modest, moderate, his political conduct irreproachable, and as long as he does not offend others or oppose the 1 See Onderdonk's " Annals of Hempstead," etc. 2 " Laws and Ordinances of New Netherland," p. 428. 3 " Amst. Cor.," Letters 78, 79. SABBATH AND ANTI-LIQUOR LAWS. 49 government. This maxim of moderation has always been the guide of our magistrates in this city, and the conse- quence has been that people have flocked from every land to this asylum. Tread thus in their steps, and we doubt not you will be blessed." This ended persecution in New Netherland. A couple of years later Bowne returned to New York, and met Stuyvesant as a private citizen who seemed ashamed of what he had done. SABBATH AND ANTI-LIQUOR LAWS. In October, 1656,^ the director and council passed an- other ordinance for the better observance of the Sabbath. Laws had been repeatedly enacted on this subject, gener- ally closely connected with the prohibition of liquor-selling on that day. In 1641 it was forbidden to tap beer during divine service. In 1647 it was declared that inasmuch as the sale of strong drinks produced many brawls on Sunday, therefore none should be sold before 2 P.M. on that day, or 4 P.M. when there was divine service, except to travelers and boarders ; and none should be sold any day after 9 P.M. In March, 1648, an elaborate Sabbath law was enacted. The former laws were recapitulated and renewed. It is asserted in the preamble that one fourth of the houses in New Amsterdam are devoted to the sale of liquors. It was enjoined that no new taverns should be opened with- out permission, and the present tavern-keepers should only continue for four years ; neither could they sell out their business. They were also forbidden to sell to Indians, and they must register their names. In April, 1648, as we have seen, an ordinance was passed for a Sunday afternoon service in addition to that of the morning. During these services no tapping, hunting, fishing, or trading should be 1 " Laws and Ordinances of New Netherland," pp. 258-263. 50 THE REFORMED CHURCH, DUTCH. [Chai>. i. allowed, under a penalty of twenty-five florins. In 1656 these Sunday laws were still more fully elaborated, show- ing a growth of healthy sentiment for a stricter observance of the Sabbath. The director-general and council forbade " all persons from performing or doing on the Lord's day of rest, by us called Sunday, any ordinary labor, such as plowing, sowing, mowing, building, wood-sawing, smith- ing, bleaching, hunting, fishing, or any other work which may be lawful on other days, on pain of forfeiting one pound Flemish for each person ; much less any lower or unlawful exercise and amusement, drunkenness, frequent- ing taverns or tippling-houses, dancing, playing ball, cards, trick-track, tennis, cricket, or ninepins, going on pleasure- parties in a boat, car, or wagon, before, between, or dur- ing divine service, on pain of a double fine; especially, all tavern-keepers or tapsters from entertaining any clubs, or tapping; bestowing, giving, or selling, directly or indi- rectly, any brandy, wine, beer, or strong liquor to any person before, between, or during the sermons, under a fine of six guilders, to be forfeited by the tavern-keeper or tapster for each person, and three guilders for every person found drinking at the time aforesaid. " In like manner, tavern-keepers or tapsters shall not accommodate or entertain any company, or tap, sell, or give any wine, beer, distilled liquors or waters to any person at night, on Sundays or on other days, after the posting of the guard or ringing of the bell, on the same penalty; the domestic guest, persons appointed on public business with the consent and by order of the magistrate, alone excepted." Then follow laws forbidding the selling or giving liquor to Indians, of fraud in the weight of bread, of mixing bran with flour. Bakers and tapsters were required to renew tlieir licenses quarterly. The fee was one pound Flemish. TIic fines for violation were to go, one third MINISTRY OF SELYNS. 5 I to the officer who enters the complaint, one third to the church or the poor, and one third for the pubHc benefit. There were subsequent references, more or less full, to these Sunday laws in 1657 and 1658. Different towns also passed their own local ordinances concerning Sabbath observance. In 1663 the sale of liquor on the Sabbath was forbidden between sunrise and sunset.^ FATHER LE MOYNE. In 1657-58, Father Le Moyne, a Jesuit from Canada, spent the winter in New Amsterdam. There were a num- ber of Catholics already residing there. A friendship grew up between Le Moyne and Megapolensis, especially on account of the latter's early labors among the Mohawks. Le Moyne told him of the salt-springs which he had discovered in 1654 in Onondaga. Megapolensis could hardly believe it. In writing to the Classis subsequently he referred to the matter, and added, " I will not discuss whether this be true or whether it is a Jesuit lie." MINISTRY OF SELYNS. The company at length induced Rev. Henry Selyns and Mr. Herman Blom to come to New Netherland. Mr. Blom proved acceptable to the people of Kingston, and accord- ingly returned to Holland for ordination. Mr. Selyns settled over the congregations of Breuckelen and adjoin- ing places, from Wallabout to Gowanus. Breuckelen had now thirty-one families and one hundred and thirty-four persons. Selyns also occasionally preached to the Hugue- nots on Staten Island. Steps were taken at once to build a church in Breuckelen ; meantime the people worshiped in a barn. Stuyvesant subscribed two hundred and fifty 1 " Laws and Ordinances of New Netherland," p. 448. 52 THE REFORMED CHURCH, DUTCH. [Chap. i. guilders toward Selyn's salary, provided he would preach on Sunday afternoons at his bouwerie on Manhattan Isl- and. The director had there about forty negroes, who would thus receive religious instruction. Selyns agreed to do this. Stuyvesant urged that other clergymen should be sent over to supply New Utrecht, Gravesend, and New Harlem, besides a village of about one hundred and thirty families on the North River. The church at Beverwyck (Albany), under Schaats, had in 1660 about two hundred members. Selyns remained only four years, the term for which he had engaged himself. He returned, as he said, to gladden the eyes of his aged parents. He subsequently returned to America in 1682, and played a most important part in resisting the establishment of the English Church over a population which was overwhelmingly Dutch. CATECHETICAL ORDINANCE. The last ordinance of New Netherland on the subject of religion was passed in March, 1664, and related to the more careful instruction of youth in the principles of the Christian religion. Catechetical instruction has always been one of the strong points of the Dutch Church, and it seems appropriate to give this last ordinance of New Netherland in this connection. It is as follows:^ " Whereas it is most highly necessary and most impor- tant that the youth from childhood up be instructed not only in reading, writing, and arithmetic, but especially and chiefly in the principles and fundamentals of the Reformed religion, according to the lesson of that wise King, Solo- mon— ' Train up a child in the way he shall go : and when he is old, he will not depart from it ' — so that in time such men may proceed therefrom as may be fit to serve their 1 " Laws and Ordinances of New Nctlierland," p. 461. CATECIIEriCAL ORDINANCES. 53 fatherland as well in the church as in the state. This, then, being taken into particular consideration by the director-general and council of New Netherland, because the number of children is, through the merciful blessing of the Lord, considerably increasing here, they have deemed it necessary, in order that so useful and God-acceptable a work may be the more effectually promoted, to recom- mend and command the schoolmasters, as we do hereby, that they shall appear in the church with the children committed to their care and intrusted to them, on Wednes- day, before the commencement of the sermon, in order, after the conclusion of divine service, that each may, in the presence of the reverend ministers and elders who may be present, examine his scholars as to what they have committed to memory of the Christian command- ments and catechism, and what progress they have made ; after which performance the children shall be dismisse'd for that day, and allowed a decent recreation." CONQUEST BY THE ENGLISH. But the English conquest was at hand. The West India Company had grandly succeeded for a decade or two, in a business point of view. The power and prestige of Hol- land had also been wonderfully increased, while Spain and Portugal had been deeply humbled. But the intoxica- tion of their brilliant and marvelous success brought on at length an overwhelming bankruptcy, and this was one of the causes which led the Dutch colony to fall an easy prey to the English. The right of the Dutch to occupy the Hudson had always been disputed by the English. Rumors of war were becoming rife; but by repeated falsehoods the Dutch minister in England had been completely de- ceived concerning the king's intentions. Before the sailing 54 THE REFORMED CHURCH, DUTCH. [Chap. i. of the fleet, however, Charles II. had granted the whole territory between the Connecticut and the Delaware to his brother James, the Duke of York and Albany. When the fleet appeared and demanded the surrender, there was no adequate force at hand to defend the colony. With great reluctance, and only upon the urgent advice of the clergy- men to save unnecessary bloodshed, Stuyvesant surren- dered, and New Netherland passed without a blow under the dominion of the English. The duke became the pro- prietary ruler of the province of New York only ; for while the fleet was yet on the sea, to raise money for his extrav- agances he ceded New Jersey to Carteret and Berkeley. There were at this time three cities, thirty villages, and ten thousand inhabitants in the province. The Dutch secured excellent terms at the surrender. They were to continue free denizens, to enjoy their private property, to dispose of it at pleasure, and were to enjoy their own customs concerning inheritances. In reference to religion Article VIII. reads: "The Dutch here shall injoy the liberty of their consciences in divine worship and in church discipline."^ Domine Drisius informed the Classis of Amsterdam of the surrender in the following letter: "no. 145. REV. SAMUEL DRISIUS TO THE CLASSIS OF AMSTERDAM. Manhattan, September 15, 1664. " To the Reverend, Learned, and Pious BretJircn of the Reverend Classis of Amsterdam : " I cannot refrain informing you of our present condition, viz., that we are now brought under the government of the king of England. 1 "Col. Docs.," vol. ii., p. 251. CONQUEST BY THE ENGLISH. 55 " On the 26th August there arrived in the bay of the North River, near Staten Island, four large men-of-war or frigates, well mounted, and manned with soldiers and marines. They had a patent or commission from the king of Great Britain to summon this province to sur- render, in the name of his Majesty, and to take possession of it. If this was not done amicably the place was to be attacked with violence, and everything was to be given up to the English soldiers for sacking, rapine, and booty. The people here were not a little frightened at the arrival of these frigates. " Our rulers, the director and council, as also the officers of the city, took the matter very much to heart. They earnestly endeavored to delay the affair by repeated em- bassies to the general, Richard Nicholls, by requesting that the business should be submitted to his Majesty of Eng- land, and the lords, the states of Holland, but all was in vain. They disembarked their soldiers about two miles off, at Gravesandt [Gravesend], and marched them on foot on Long Island to the ferry opposite this place. The frigates came down upon us on September 4th, under full sail. They had put all their cannon on one side, having orders, and intending, if any resistance were offered, to fire a full broadside into this open place, and so to take the city by force and give up everything to plunder and blood [///., blood-bath]. " Our honorable rulers, both of the [West India] com- pany and the city, were full inclined to defend the place. But they realized that it would be impossible, as the town was not in a defensible condition ; and even if it were for- tified it could not be done, for all the men within the bounds of the city would have to stand at least four rods apart ; there was also but a slender supply of powder, either in the fortress or in the town ; there was no hope of deliverance 56 THE REFORMED CHURCH, DUTCH. [Chap. i. or aid ; and every day the concourse of the English, both on foot and horseback, increased. They came from New England with desire to pillage the city. They offered their services against us as privateers, being about six hundred in number, according to report, with fifty French privateers. The English permitted this ; therefore our authorities, at the urgent request of the citizens and burghers, were obliged, although unwillingly, to resolve to come to terms, in order to prevent pillage and bloodshed. " After the surrender of the place several English people, whom we have long known, and who were well affected toward us, came to us and said that God had singularly overruled the matter, in that the province had passed over by treaty ; otherwise nothing else could have hap- pened but pillage, murder, and general ruin. This is also confirmed by several soldiers, who say that they came hither from England in hope of booty ; and since it has turned out so differently, they desired permission to return to England. " It is stipulated in the articles [of surrender] that the religion and doctrine shall continue as heretofore, and the ministers shall remain. We could not abandon our con- gregations and hearers. We judged that we must continue with them, for a time at least, and perform our offices, lest they should become entirely scattered, and grow wild. " The West India Company owes me quite a sum, which I hope and desire will be paid. Thus I close, commending your persons and services to the love of God. I remain " Your Reverences' " Obedient Brother, " Samuel Drisius." EARLY MINISTERS AND CHURCHES. 57 THE MINISTERS AND CHURCHES OF NEW NETHERLAND. Before the conquest the West India Company had pro- vided thirteen ministers for New Netherland. Six of these were in service at the surrender. There were then also eleven churches in existence, besides a couple of out- stations. As these ministers and churches^ were the orig- inal root from which the Reformed Church in America has developed, under peculiarly adverse circumstances, the names are given. Those in service at the surrender are put in small capitals. Ministers. Jonas Michaelius, i628-(32?). Everardus Bogardus, 1633-47. John Megapolensis, 1642-70. John Backerus, 1647-49. \_Williavi Grassniere, suspended; 1651-52.] Samuel Drisius, 1652-73. Gideon Schaats, 1652-94. John T. Polhemus, 1654-76. Caspar Carpentier, 1657-84. Little known of him. Everardus Welius, 1657-59. MiCHlEL Zyperius (Siperius), 1659-64. A proponent. Herman Blom, 1660-67. Henry Selyns, 1660-64. Aegidius Luyck, 1662-72. Teacher of grammar- school. Samuel Megapolensis, 1664-68. Churches. New Amsterdam (New York), 1628. Beverwyck or Rensselaerwyck (Albany), 1642. 1 For fuller details of all these ministers and churches, see Corwin's " Manual," 1879. I THE REFORMED CHURCH, DUTCH. [Chap. i. New Amstel (New Castle), Del, 1654. Midwout (Flatbush), L. I., 1654. Amersfoort (Flatlands), L. I., 1654. Breuckelen (Brooklyn), L. I., 1654. Gravesend, L. I., 1655. Esopus (Kingston), 1659. Bergen, N. J., 1660. Stuyvesant's Bouwerie (station), 1660. Harlem, 1660. Bushwyck, 1661. Staten Island (station), 1661. TERMS OF SURRENDER. Provision was made by the officials of the city, who were temporarily continued in power, for the due support of the Dutch ministers until Governor Nicholls could make other arrangements. According to the terms that all pub- lic buildings should remain in their former uses, the Dutch had exclusive right to the church in the fort. But the chaplain of the English forces had no proper place in which to celebrate the English service ; the Dutch, therefore, kindly allowed him to do this in their chapel after their own services were ended. Thus was the Episcopal ser- vice begun in New York, and it remained on such a foot- ing for nearly thirty years. The civil administration of the Dutch left its permanent impress on the customs, laws, and civilization of New York and New Jersey. The knowledge of the Dutch jurispru- dence of this period is essential to the full understanding of the constitutional history of these States. Dutch juris- prudence, founded on Roman law, was superior to the DUTCH JURISPRUDENCE. 59 contemporary feudal law introduced by the English. The Dutch legislation concerning police, property, inheritances, and status shows a highly civilized state of society. The laws relative to the public record of legal instruments were in advance of contemporary English laws. No principle of primogeniture prevailed. The penal laws of New York were always more enlightened and less severe than those of England — a direct result of the earlier Dutch institu- tions, which were more humane. At the surrender the English received one of the most flourishing colonies in America, possessing a hardy, vigor- ous, and thrifty people, well adapted to all the principles of civil and religious freedom. And history shows that these Dutch colonists cheerfully accepted all that was good in English customs and laws, but stoutly and successfully resisted what they considered undesirable. This could not have been the case if their prior political, religious, and social conditions had not been of a superior kind.^ Will this feeble Dutch Church, consisting of hardly a dozen congregations and half a dozen ministers, now sub- ject to a foreign power determined to establish its own state church, be able to survive amid these new and ham- pering surroundings? The parent church had successfully resisted a great empire and accomplished grand results. Will the handful of their descendants in America be cor- respondingly energetic? At the surrender only thirty-six years had elapsed since the arrival of the first minister; and the American Reformed (Dutch) Church has devel- oped, under peculiarly adverse circumstances, from these small beginnings, having now more than six hundred min- isters and churches and more than one hundred thousand communicants ; raising annually more than a million dollars 1 See Fowler on Constitutional and Legal History of New York, in " Memorial Hist, of the City," vol. i., pp. 523-538. 6o THE REFORMED CHURCH, DUTCH. [Chap. i. for home expenses and a half million for benevolence ; with thoroughly equipped institutions and other agencies for the extension of the Redeemer's kingdom at home and abroad. It is our purpose briefly to trace the further struggles of this church and her development. PERIOD II. RELATION OF THE REFORMED CHURCH IN PARTICU- LAR, AND OF THE PROVINCE OF NEW YORK IN GENERAL, TO ENGLISH ECCLESIASTICAL LAWS (1 664- 1 708). 61 CHAPTER II. THE GOVERNMENT OF JAMES AS DUKE (1664-85) AND KING (1685-89). PRELIMINARY. The English conquest of New Netherland gave a sudden check to the development and prosperity of the Reformed Church. Dutch immigration pi^actically ceased. Many Hollanders removed to the Carolinas. The ministry was soon reduced from six to three, and it continued at this small number for half a score of years, although there were ten thousand souls to be ministered unto. But the Dutch, as we have seen, had obtained excellent terms at the sur- render. When, therefore, they were required to take the oath^ of allegiance to Great Britain, they declined, until assured in writing " that the Articles of Surrender are not in the least broken, or intended to be broken, by any words or expression in the said oath." This was important not only as regards property and certain customs, but especially as regards religion. It gave them a certain legal standing in reference to their own forms of public worship and church discipline. Under these conditions the Dutch ministers and inhabitants became citizens of the British empire. Their relations to the state church of Holland were now ' necessarily modified by the political change, but their exact character was not defined. A century later, in the efforts to secure ecclesiastical independence, their relations to the Church of Holland on the one hand and to the English 1 " Col. Docs.," vol. iii., pp. 74-76. 63 64 THE REFORMED CHURCH, DUTCH [Chai'. ii. government on the other became important topics of dis- cussion. Was tlie American church still an integral part of the church in Holland when its ministers and people were subjects of the British king? But then, also, what was their relation to English ecclesiastical law ? Although they were now naturalized Englishmen they were not members of the Church of England, but neither were they dissenters. They belonged to a collateral church of the Reformation. By the terms of the surrender they were to enjoy not only liberty of conscience in private, but in public worship and church discipline. But did this apply to later generations? The Dutch here shall enjoy such liberty of conscience. And what was to be the status of other residents and new immigrants? In other words, what was to be the ultimate general position of the colony of New York in reference to English ecclesiastical law? Colonies which had charter governments generally es- tablished the most numerous body of Christians as the church of the colony. But New York was not a charter government. It was first (1664-85) a proprietary govern- ment. The Duke of York held the colony as a fief of the crown. It was of the nature of a feudatory principality. The duke could make local laws in general harmony with the English legal system, and establish courts, with only a final appeal to the crown. The duke's patent divested the crown of all but paramount authority. But when the duke became King James II. (1685) his ducal proprietorship was merged in the crown. New York then became a provin- cial government. But the relation of the now provincial colony to English law still depended on the question whether the English now resumed a claim to the territory by right of prior discovery — which they often asserted — or whether they obtained it by conquest. If they now held it by right of prior discovery, the Dutch had only been FIRST DECADE UNDER THE ENGLISH. 65 trespassers on English soil, and the legal system of England would at once prevail as far as it was applicable; but if by- conquest, the Dutch system of jurisprudence, founded on Roman law, with the special ordinances of New Nether- land, would remain in force until repealed. These were questions of dispute during the whole of the colonial period, and judicial decisions turned thereon. There was never, however, any serious attempt to enforce the English Acts of Uniformity between 1664 and 1689, when the Act of Toleration was passed in the first year of William. Owing to these complicated conditions the relations of church and state in New York became involved in peculiar difficulties, and gave rise to more serious trouble than in any other colony. The Dutch and French, with English dissenters and some others, constituted nine tenths of the population during the greater part of the colonial period. As' Americans they had also certain decided opinions as to their inherent constitutional rights. Will this great majority permit a few English officials with a handful of followers to impose a church polity and form of worship upon them in which they do not believe ? Against all such efforts the Dutch determinedly set themselves, and they were successful. They prevented the passage of any pro- vincial law establishing the Church of England. But it was subsequently assumed, contrary to fact, that the said church was established. THE FIRST DECADE UNDER ENGLISH RULE.^ During the first decade after the surrender there was not much opportunity for conflict, as the population was over- whelmingly Dutch. It would have been absurd to have attempted a foreign ecclesiastical establishment at once. 1 " Amsterdam Correspondence, " Letters 145-165. 66 THE REFORMED CHURCH, DUTCH. [Chap. ii. A code of laws had been prepared, known as the " Duke's Laws," which had a liberal tone. But we are obliged to remember that James was a Roman Catholic, and the king, his brother, was in sympathy with him in this respect. Nevertheless the general pressure of English policy in religion, and the Acts of Conformity and the Test Acts, prevented them from flaunting their personal views too publicly ; yea, even compelled them, in state papers, to style themselves defenders of a faith in which they did not be- lieve. We are sorry to be obliged to say the liberal tone of the " Duke's Laws " must be read in the light of these facts. The following, so far as they relate to religion, are THE duke's laws. " Whereas the public worship of God is much discredited for want of painful and able ministers to instruct the people in the true religion, and for want of convenient places cap- able to receive any number or assembly of people, in a de- cent manner, for celebrating God's holy ordinances, these ensuing laws are to be observed in e^vQvy parish, viz. : " I. That in each parish within this government a church be built in the most convenient part thereof, capable to re- ceive and accommodate two hundred persons. " 2. That for the making and proportioning the levies and assessments for building and repairing the churches, provision for the poor, maintenance for the minister, as well as for the more orderly managing of all parochial affairs in other cases expressed, eight of the most able men of each parish be, by the major part of the householders of the said parish, chosen to be overseers, out of which number the constable and the aforesaid eight overseers shall yearly make choice of two of the said number to be churchwardens; and in case of the death of any of the said THE DUKE'S LAWS. 67 overseers and churchwardens, or his or their departure out of the parish, the said constable and overseers shall make choice of another to supply his room. " 3. Every overseer is to take the oath of allegiance at the time of his admittance into his office, in the presence of the minister, overseer, and constable of the parish, be- sides the oath of his office. " 4. To prevent scandalous and ignorant pretenders to the ministry from intruding themselves as teachers, no minister shall be permitted to officiate within the govern- ment but such as shall produce testimonials to the gov- ernor that he hath received ordination either from some Protestant bishop or minister, within some part of his Majesty's dominions, or the dominions of any foreign prince of the Reformed religion ; upon which testimony the governor shall induce the said minister into the parish that shall make presentation of him as duly elected by the major part of the inhabitants [being] householders. " 5. That the minister of every parish shall preach con- stantly every Sunday, and shall also pray for the king, queen, Duke of York, and the royal family. And every person affronting or disturbing any congregation on the Lord's day, and on such public days of fast and thanks- giving as are appointed to be observed, after the pre- sentments thereof by the churchwardens to the sessions, and due conviction thereof, shall be punished by fine or imprisonment, according to the merit and nature of the offense. And every minister shall also publicly adminis- ter the sacrament of the Lord's Supper once every year at the least in his parish church, not denying the private benefit thereof to persons that for want of health shall re- quire the same in their houses, under the penalty of loss of preferment, unless the minister be restrained in point of conscience. 68 THE REFORMED CHLRCH, DUTCH. [Chap. ii. " 6. No minister shall refuse the sacrament of baptism to the children of Christian parents, when they shall be tendered, under penalty of loss of preferment. " 7. Ministers are to marry persons after legal publica- tion or sufficient license. " 8. Legal publication shall be so esteemed when the persons so to be married are three several days asked in the church, or have a special license. " 9. Sundays are not to be profaned by travelers, labor- ers, or vicious persons. " 10. That no congregations shall be disturbed in their private meetings, in the time of prayer, preaching, or other divine service ; nor shall any person be molested, fined, or imprisoned, for differing in judgment in matters of relig- ion, who professes Christianity. "II. No person of scandalous or vicious life shall be admitted to the holy sacrament, who hath not given sat- isfaction therein to the minister." Charges Public. " Every inhabitant shall contribute to all charges, both in church and state, whereof he doth or may receive bene- fit, according to the equal proportion of his estate." These laws were not at first enforced very strictly among the Dutch. But besides these laws the commissioners, headed by Colonel Nicholls, had also secret instructions which contained not a little on the subject of religion. These are directed by the king to the five " Commissioners employed by us to our Plantations in America, /;/ and about New England, to be considered and communicated only betweene themselves." • They are therein directed to resume possession of the territory wrongfully held by 1 " Col. Docs.," vol. iii., pp. 57-61. CONCILIATORY POLICY. 69 the Dutch. They were to secure a modification of the charters of the New England colonies, if possible, so as to increase the king's prerogative. They were to seek op- portunity to introduce Episcopacy in New England — thus the Dutch minister in London was led to understand, while deceived as to the design on New Netherland. Upon the strength of this information the West India Company wrote to Stuyvesant, April 21, 1664, as follows: "His Royal Majesty of Great Britain, being inclined to reduce all his kingdoms under one form of government in Church and State, hath taken care that commissioners are ready in England to repair to New England to install bishops there, the same as in old England." But these Instruc- tions had at least a partial reference also to New Nether- land, over which Colonel Nicholls was appointed governor, if he conquered it. It was also hoped that he might in- duce the New England colonies to elect him as their gov- ernor. But, as said, it was impracticable to enforce the policy of the king in New Netherland at once. Concilia- tory measures at first, to heal the wounded feelings of the conquered, would be the dictate of wisdom. We accord- ingly find Governor Nicholls, the year after the surrender, directing the city authorities to lay a tax to pay the ar- rears of salary of the Dutch clergymen.^ And in 1670 Governor Lovelace writes to certain commissioners at Al- bany that he considers the minister and church which he and his predecessor found established there as the parochial church of Albany, which was to be maintained by taxation or otherwise." In the same year Lovelace guaranteed a salary to any Dutch minister who would come over to assist Drisius at New York, who was becoming feeble. 1 " Do?. Hist. N. Y.," vol. i., p. 249; Brodhead's " New York," vol, ii., p. 44. 2 " Col. Docs.," vol. iii., p. 189. •JO THE REFORMED CHURCH, DUTCH. [Chap. ii. This offer brought over Domine WilHam van Nieuwen- huysen, the first recruit to the Dutch ministry after the surrender, although seven years had passed away. The governor's promise, however, was not weh redeemed. During this first decade there was also much dissatisfac- tion expressed because no representative Assembly was granted to the province such as existed in other colonies. RECONQUEST OF NEW YORK BY THE DUTCH, AND ITS RESURRENDER BY THE STATES-GENERAL. But in 1673 the Dutch unexpectedly regained their in- dependence.^ In the war then raging between England and Holland, Evertsen was sent with fifteen ships to harass the English in the West Indies. There he met Binckes, with four vessels from Amsterdam. They proceeded to Virginia, where they did considerable damage to English plantations. Learning there that New York was not well defended, the fleet, augmented with several prizes, consist- ing in all of twenty-three vessels and sixteen hundred men, proceeded thither. Arriving at the Narrows, the sheep and cattle of Governor Lovelace, on Staten Island, afforded them an acceptable breakfast. They were heartily wel- comed by their fellow-countrymen. Lovelace was absent. Upon the demand why they had come to disturb his Maj- esty's subjects, they briefly answered that they had come to take the place. This was easily accomplished, and the flag of Holland again fluttered over New Netherland. Dur- ing the brief period of reoccupation everything was again put upon a Dutch footing. Names of places were again changed, and the Dutch Church was reestablished. Joy- fully did Van Nieuwenhuysen conduct the services in the 1 " Col. Docs.," vol. iii., pp. 199-227; " Doc. Hist.," vol. iii:, pp. 45-65; " Amst. Cor.," Letters 165-307. RECONOUEST BY THE DUTCH. 71 old stone church in the fort, under the flag of his father- land, without being- followed by an English chaplain. Pol- hemus was yet ministering on Long Island, and Schaats at Albany. Blom had left Esopus in 1667, and returned home. Drisius had died a few months before. There were only three Dutch ministers in the province. Anthony Colve was appointed governor. The duke's proprietary government was extinguished, as well as that of Carteret and Berkeley in New Jersey. Freedom of religion was granted to all who asked for it.^ Holland hoped for a brief season that although the colony had languished under the rule of the West India Company it might thrive with new vigor when belonging to the Dutch Republic, and that a worthy Dutch state might yet grow up between the Puritans and Cavaliers to teach genuine lessons of religious liberty. But by the Treaty of Westminster, in 1674,2 New Netherland was restored to England by the States- General. When this became known there was great indignation in New Netherland. To guard their interests as much as possible, the church asked Governor Colve to reconfirm to them the old stone church in the fort, according to the orig- inal articles of surrender. This was done by a formal deed. On October 27, 1674, before the surrender, Colve re- quested:'^ "4. That the inhabitants of the Dutch nation may be allowed to retain their customary Church privi- leges in Divine Service and Church discipline, besides their Fathers' laws and customs in the division of their Inherit- ances. 5. That they may be excused from Impressment, at least against their own nation." 1 "Col. Docs.," vol. ii., pp. 575-6, 581. 2 In this same year the old West India Company was finally dissolved. In 1675 a new company was formed on a much reduced basis, and which continued in existence until 1800, when, with the destruction of the republic by the French Revolution, both the East and West India Companies were swept out of existence. 3 " Doc. Hist. N. Y.," 4to ed., vol. iii., p. 49. 72 THE REFORMED CHURCH, DUTCH. [Chap. ii. To these Governor Andros replied : " To the 4th. The usual discipline of their Church to bee continued to them as formerly, and the other of Inheritances as farre as I may, and for those that shall desire it. To the 5th, I have neither orders nor directions," etc. New Netherland now became again the property of the king of Great Britain. He gave a new patent to the Duke of York for the territory before given him. But all these circumstances modified the English claim to the territory 'by right of discovery, as well as the application of the Eng- lish legal and ecclesiastical system by virtue of the same. The present validity of the Articles of Surrender of 1664 was also not unquestioned. THE STRUGGLE OF THE DUTCH AGAINST THE ESTAB- LISHMENT OF A CHURCH REPRESENTING A MINORITY (1674-1709). The temporary loss of the province exerted an evil in- fluence on the English governors. They became more arbitrary. The following is the only passage in the In- structions^ of Governor Andros (1674-82) on the subject of religion : " You shall permit all persons of what Religion soever quietly to inhabit within the precincts of your jurisdiction without giving them any disturbance or disquiet whatso- ever for or by reason of their differing Opinions in matters of Religion, Provided they give noe disturbance to ye pub- lick peace, nor doe molest or disquiet others in ye free Exercise of their Religion." ^ 1 "Col. Docs.," vol. iii., p. 218. !J The Test Act, which Parliament forced upon the king in 1673 for the protection of Protestantism, was not made to apply at present to the Amer- ican plantations. In 1689 William III. extended it, by his own will, by clauses in the Commissions and Instructions to the colonial governors. CASE OF VAN RENSSELAER. 73 This is most general, but in harmony with the designs of Charles and James. Yet the first thing Andros did was to insist upon the Dutch taking the oath of allegiance, without any exception in reference to freedom of religion, or fighting against their own countrymen in time of war.^ A considerable English population had also come in, and the design of establishing the English Church was becom- ing increasingly apparent. As early as 1675 Rev. Nicho- las van Rensselaer appeared with a recommendation to Governor Andros from the duke for a living in one of the Dutch churches. He had been licensed in Holland, in- deed, but had joined the train of Charles H. at Brussels, and predicted his restoration to the throne of England, After the restoration, the king in gratitude permitted him to preach to the Dutch congregation at Westminster. He was finally ordained a deacon by the Bishop of Salisbury. On account of the complications of title by the political changes this Van Rensselaer now sought and obtained a grant of the colony of Rensselaerwyck, being a son of the first patroon ; but he failed to maintain his right to it. Meantime Governor Andros attempted to foist him on the church of Albany as a colleague of Domine Schaats. He was secretly installed, but an attempt to administer bap- tism was stoutly resisted. Domine Van Nieuwenhuysen, of New York, went to Albany to defend the rights of the church. Van Rensselaer was finally only perijiitted to officiate when he promised to submit to the Classis of Amsterdam. The next year, however, the governor was compelled to remove him on account of his scandalous life.2 1 " Col. Docs.," vol. ii., pp. 740-746 — an interesting petition and corre- spondence on this subject. See also " Doc. Hist, of N. Y.," 410 ed., vol. iii., p. 49. 2 " Col. Hist.," vol. iii., p. 225; " Doc. Hist.," vol. iii., pp. 434, 526-8, 530; Smith's " New York," pp. 63, 64; Brodhead's " New York," vol. ii.. 74 THE REFORMED CHURCH, DUTCH. [Chap. il. Twelve years had passed away since the original sur- render, and only one regular minister had come from Hol- land. Two had died, and two had returned home. The Episcopalians had only a single clergyman, the chaplain of the troops. The dearth of gospel privileges was severely felt. The Dutch and English of Kingston, therefore, now (1676) petitioned^ the governor to find means for the ordi- nation of Peter Tesschenmaeker, a young licensed bachelor of divinity of the University of Utrecht. He could use both languages, and had been serving that people. But the governor was wary of meddling so soon again in Dutch church affairs, remembering the matter of Van Rensselaer. No response appears. Tesschenmaeker now went to Dutch Guiana, or Surinam, for a couple of years, and then he reappears in Delaware. The people of New Castle now request the Dutch clergy to meet as a Classis and ordain him. The ministers were, of course, disposed to help this people to the gospel, and the governor was disposed to strengthen this distant col- ony. Understanding the general feeling, he now ventured to authorize and direct the Dutch clergy to do this. Ac- cordingly Van Nieuwenhuysen, Schaats, Van Gaasbeek, and Van Zuuren actually formed a Classis (1679) and ex- amined and ordained this proponent as a minister for New Castle ; and the proceedings of this first ecclesiastical body higher tjian a Consistory in New York, and convened at the call of an English governor, were approved by the Classis of Amsterdam. - Thirty years later Domines Du Bois and Antonides refused to obey an order of Gov- ernor Nicholson to ordain Van Vleck. In 1677, in a memorial, the Bishop of London complains index; " Anist. Cor.," Letters \bc)\, 172; Corwin's " Manual," 1879, pp. 516, 519- 1 "Doc. Hist.," vol. iii., p. 583. ^ Letters 178-179, 183, 189. DEMAND FOR AN ASSEMBLY. 75 that the king's right of patronage to present to all benefices and cures of souls is not duly asserted and practiced by ' the governors in the several plantations. ^ The governor's report of the province in 1678^ says that ministers are very few, but religions very many ; that no account can be given of births or baptisms ; that justices are often obliged to perform the marriage ceremony ; that there is only one congregation of the Church of England, but that there are several Presbyterian and Independent churches, as well as Quakers, Anabaptists, and Jews. The duke maintained a chaplain. In all there were about twenty churches, of which about one half were without ministers. The people supported their ministers b}^ free gifts amounting to from £\0 to ^70 per year, besides a house and garden. More than half the churches above alluded to under the name of Presbyterian were Dutch Reformed churches. Immediately after the arrival of Go^'ernor Andros, in 1674, the people had again expressed their earnest desire for a General Assembly of representatives of the people ; but the duke opposed it. His laws of 1664 were, however, reenacted. But the liberal government of William Penn, in which the people were allowed representation, made the people of New York (about 1680) clamorous for their rights. In 1682 the duke reluctantly consented. He was stimulated in his apprehension of his duty by the question of his ability to levy a tariff. Dongan was now commis- sioned^ as governor (1682-88), and in his Instructions^ he was authorized to announce the duke's pleasure, and to convene a General Assembly of the people. Pending this event, the return of Rev. Henry Selyns to America and the arrival of many Huguenots exerted a marked influence on the development and prosperity of the 1 " Col. Docs.," vol. iii., p. 253. 2 " Doc. Hist.," vol. i., pp. 60-62. 3 " Col. Docs.," vol. iii., p. 328. * Ibid., p. 331. 76 THE REFORMED CHURCH, DUTCH [Chap. ii. church. Selyns took the place of the departed Van Nieu- wenhuysen.^ He possessed in an eminent degree that rare combination of faculties which unites the zeal of the preacher seeking the salvation of souls with the prudence of the presbyter looking after the temporalities of the flock. He was systematic, energetic, and industrious in his min- isterial and pastoral duties. He greatl)^ enlarged the ac- tivities of the church, and secured for it a permanent and independent foundation. He was also of a catholic spirit when liberality was not so common, speaking kindly of other denominations and rejoicing in their success. His amiable character endeared him to all around him. He was on terms of friendship with the heads of government, and in correspondence with distinguished men in the neigh- boring colonies. He was also a poet, versifying in both Latin and Dutch. Cotton Mather remarks of him : " He had so nimble a faculty of putting his devout thoughts into verse that he signalized himself by the greatest frequency, perhaps, which ever man used, of sending poems to all persons, in all places, on all occasions ; and in this, as well as upon greater accounts, was a David unto the flocks of our Lord in the wilderness." - In writing to the Classis of Amsterdam (October, 1683) Selyns gave an interesting account of provincial church afTairs, alluding to the difTerent churches and ministers then in the country. Tesschenmaeker was at Schenectady ; Dellius, afterward famous in the great land grants, had just come over the sea to become the colleague of Schaats at Albany; Weekstein was at Kingston; and Van Zuuren on Long Island. A stone parsonage^ was in course of 1 An .net w.is passed, February 21, 1682, permitting the Church of New York to call Selyns. .See also " Amst. Cor.," Letter 222|. 2 See Hon. II. C. Murphy's " Anthology of New Netherland." 3 An act was passed November 15, 1682, permitting the building of a parsonage. THE HUGUENOTS. 'jj erection in New York, " three stories high, and raised on the foundation of unmerited love." Domine Pierre Daille, late professor at Saumur, was preaching to the Huguenots in New York. " He is full of fire, godliness, and learning. Banished on account of his religion, he maintains the cause of Jesus Christ with untiring zeal." Rev. John Gordon officiated in the fort for the English, and Daille followed him for the French ; but Selyns himself hedged about both these services by two sermons in Dutch. Governor Don- gan had recently arrived — a polite and friendly man, who had called on Selyns and informed him that the duke in- tended to allow full liberty of conscience. " What is to be done for the good of our country and church will be made manifest in the approaching ASSEMBLY, which is sum- moned to devise reasonable laws for us and our posterity." The French pastor, Daille, above alluded to, was the forerunner of a large French immigration. Not a few Huguenots and Walloons had already come over in an- ticipation of the revocation of the Edict of Nantes. This infamous act was, however, a great boon to America. It gave her thousands of excellent citizens representing the intelligence and piety and skill of France. ^ They settled in New York, on Staten Island, at Hackensack, Bushwyck, Harlem, Rye, New Rochelle, and New Paltz. Many of them went to Massachusetts, Virginia, South Carolina, and elsewhere. Huguenot names are famous in our country's history, such as Duche, Laurens, Jay, Boudinot, Bayard, Montague, Du Bois, Le Fevre, Hasbroucq, Bevier, Bleecker, De Lancy, Vermilye, Demarest, Bethune, and perhaps hun- dreds of others. Rev. Pierre Daille was called by the New York Consistory, in 1682, to preach to the French. He 1 See Vermilye's "Huguenot Element among the Dutcli," in "Cen- tennial Discourses " (1876) ; Baird's " Daille " ; Demarest's " Huguenots on the Hackensack"; also " Proceedings of Huguenot Society of America"; Riker's " History of Harlem" ; Charles W. Ba-ird's " Huguenots in America." 78 THE REFORMED CHURCH, DUTCH. [Chap. ii. arrived in 1683, and was the first Huguenot pastor in New York. He had been a professor at the celebrated theo- logical school at Saumur, which was destroyed by order of Louis XIV. in 1683. Besides officiating in New York, whither came the scattered Huguenots on Sundays from a score of miles around, he also went twice a year to New Paltz, to supply that people with the bread of life. Pastor Peiret arrived in 1687, and became a colleague. This gave Daille the opportunity to itinerate among his scattered countrymen more largely. In 1688 they were numerous and strong enough to build for themselves a house of wor- ship in Marketfield Street in New York. Upon the arrival of De Bon Repos, who took charge of the French on Staten Island and at New Paltz, Daille accepted a call of the Hu- guenots in Bo.ston in 1696, where he labored until his death, in 1 715. Besides the Dutch ministers who preached oc- casionally in French, as Michaelius, Drisius, and Selyns, the earlier French pastors were Daille, Bondet, Vanden Bosch, Peiret, De Bon Repos, Rou, Moulinar, Carle, and Tetard.^ Several of these French churches and pastors subsequently conformed to the Church of England. THE GENERAL ASSEMBLY AND THE CHARTER OF LIBERTIES. Governor Dongan's commission,- dated September 30, 1682, made him governor of New England, New York, and New Jersey. The Instructions^ given to him (January, 1683) directed him to convene a General Assembly by the votes of the people. This Assembly should consider, in connection with the governor and his council, what laws were necessary for the good of the colony; and if they 1 For details see Corwin's " Manual," 1879. 2 " Col. Docs.," vol. iii., p. 323. ^ Ibid., p. 331. CHARTER OF LIBERTIES. 79 " shall appear for the manifest good of the country, and not prejudicial to vie, I will assent unto and confirm them," said the duke. The arrival of Jesuits in New York during Dongaii's administration was not agreeable to the people. On October 17, 1683, the representatives of the people, a large majority of them being Dutch, met for the first time under British rule. They immediately passed the Charter of Liberties, which was approved by the gov- ernor. The design was to secure a permanent representa- tive Assembly, to restrict the powers of the governor and to secure the rights of the people. The title was as fol- lows : " For the better establishing the government of this Province of New Yorke, and that Justice and Right may bee equally done to all persons within the same," the charter enacted ** That the Supreme Legislative authority, under his Majesty and Royal Highness James, Duke of Yorke, Albany, etc.. Lord Proprietor of the said Province, shall forever bee and reside in a Governour, Councell, and The People, mett in a Generall Assembly." In reference to religion it said : " Thatt no person or persons, which proffesse ffaith in God by Jesus Christ, shall, at any time, be any wayes molested, punished, disquieted or called in question for any difference in opinion or matter of religious concern- ment, who do nott actually disturbe the civill peace of the province, butt thatt all and every such person or p'sons may, from time, and at all times freely have and fully en- joy, his or her judgments or consciences in matters of re- ligion throughout all the province, they behaving them- selves peaceably and quietly, and nott using this liberty to Lycenciousnesse, nor to the civil injury or outward disturbance of others. . . . And zcj/iereas a\\ the respective Christian Churches now in practice in the Citty of New Yorke, and the other places of this province, do appear to 8o THE REFORMED CHURCH, DUTCH. [Chap. ii. bee priviledged Churches, and have been so estabhshed and confirmed by the former authority of this Government : Bee it hereby enacted by this present Generall Assembly, and by the Authority thereof. That all the said respecti\e Christian Churches be hereby confirmed therein, and thatt they and every of them shall, from henceforth forever, be held and reputed as priviledged churches, and enjoy all their former freedomes of their religion in divine worship and church discipline ; . . . Provided allso, that all other Christian Churches that shall hereafter come and settle within this province shall have the same priviledges. " This last clause was intended to admit Romanism. Taxation onl}^ by consent was also incorporated in this charter. This principle Holland had already maintained for more than two centuries. " The People " were also made a constituent part of the Assembly by their chosen representatives. MINISTRY OF DELLIUS. About this time Godfrey Dellius was called to Albany (1683-99) as an assistant to Schaats in his declining days. For the first half-dozen years he quietly performed his ministerial duties, but during the subsequent decade he was much entangled in civil affairs. He, in common with all the Reformed clergy, took part against Leisler's adminis- tration (1689-91) — of which more anon. He was an ear- nest teacher of the Mohawk Indians. After the Leisler troubles he was on the point of embarking for Europe, but Governor Sloughter urged him to remain. He com- plied, especially, as he said, for the sake of continuing his labors among the poor Indians, who expressed their grati- tude to the governor for his efTort to retain him. The gov- ernment allowed him £60 per year for teaching them. He, MINISTRY OF BELLI US. 8 1 like Domine Megapolensis before him, greatly restrained their ferocities toward their French prisoners. Father Milet, when a prisoner among the Oneidas, was saved much suffering through Dellius's influence. Milet, while a captive, wrote him several letters. Father Dablon, an- other Jesuit missionary in Canada, warmly thanked him for his services, and offered to secure him pecuniary com- pensation for his kindness from any port of France which he might name. Dellius also corresponded with Governor Fletcher about the French and English difficulties. Each nation sought to monopolize the fur-trade with the Indians of central New York. He was often, also, a civil agent to the Indians, and had a remarkable power over them. With the conclusion of peace in Europe between the English and French, Dellius and Peter Schuyler were sent as agents to Canada, to Count de Frontenac (April, 1698), to announce the peace and bring to an end pro- vincial hostilities. They took with them nineteen French prisoners' and secured the delivery of those held by the French. This was done under the authority of Governor Bellomont. We cannot enter into the complicated land-grant ques- tions in which he now became involved. Governor Bello- mont took part against him, but Rev. Mr. Vesey prayed for him by name, in Trinity Church, that God would de- liver him from his enemies. Seven hundred pounds were raised by his friends to send him to England to defeat cer- tain legislation concerning the grants of lands in question. The Classis of Amsterdam sent a formal complaint to the Bishop of London concerning Governor Bellomont's treat- ment of Dellius. He also carried with him numerous cer- tificates vindicating the propriety of his conduct, the two French Reformed clergymen and the Rev. Mr. Vesey giv- ing theirs among the rest. The Bishop of London ex- 82 THE REFORMED CHURCH, DUTCH. [Chap. ii. pressed his regret that so useful a man as Dellius had been interrupted in his ministry by Bellomont. REPEAL OF THE CHARTER OF LIBERTIES. With the passage of the Charter of Liberties everything looked favorable for the greatest religious freedom in New York. All acts of the Assembly, after the governor's sig- nature, were valid unless vetoed by the duke. The " Charter of Franchises and Priviledges " was sent to the duke. In May, 1684, he wrote to Dongan favorably concerning it, and said that if amendments were made they would be more advantageous to the people. On October 4, 1684, James actually signed it. It was ordered to be sent to New York to be put on record. But just at this juncture, before it was sent, Charles II. died and James became king, and everything was changed. The question now arose whether the English system of representation in Parliament should prevail in America, or whether the colonists should be governed directly by the crown. Popular assemblies -had been permitted in many of the colonies; but with the accession of James opposite counsels began to prevail. The New York charter had not been perfected by delivery and registry. Its transmission was now suspended. For twenty years New York had been a dukedom ; now it became a royal province. The charter sounded difTcrently to the king. It seemed to give more pri\-ileges to New York than any other province enjoyed. That " t/ic people" were recognized as a joint factor in the government sounded novel to the king. No other Amer- ican constitution had this expression. The proprietor was now the sovereign. It did not seem proper that New York's Charter of Liberties should be confirmed by the king. But it is to be observed that he did not at present REPEAL OF THE CHARTER. 83 veto it; it remained yet in force. In the secret Instruc- tions sent to Governor Dongan from James as king (May 29, 1686), he finally repealed the Charter of Liberties: " 12. And whereas wee have been presented with a Bill or Charter passed in ye late Assembly of New York, con- taining several ffranchises, privileges, & Immunitys men- tioned to be granted to the Inhabitants of our s<^J province. You are to Declare Our Will and pleasure that y^ said Bill or Charter of Franchises bee forthwith repealed & disal- lowed, as ye same is hereby Repealed, determined & made void ; " but they were to continue the duties and impositions mentioned in said charter. His Instructions in reference to religious matters are as follows : 1 "31. You shall take especiall care that God Almighty bee devoutly and duely served throughout yor Govern- ment : the Book of Common Prayer, as it is now estab- lisht, read each Sunday and Holyday, and the Blessed Sacrament administered according to the Rites of the Church of England. You shall be careful that the Churches already built there shall bee well and orderly kept and more built as ye Colony shall, by God's blessing, bee improved. And that besides a competent maintenance to bee assigned to ye Minister of each Church, a convenient House bee built at the Comon charge for each Minister, and a com- petent Proportion of Land assigned him for a Glebe and exercise of his Industry. " 32. And you are to take care that the Parishes bee so limited & setled as you shall find most convenient for ye accomplishing this good work. " 33. Our will and pleasure is that noe minister bee pre- ferred by you to any Ecclesiastical Benefice in that Our 1 " Col. Docs.," vol. iii., pp. 369-375. 84 THE REFORMED CHURCH, DUTCH. [Chap. ii. Province, without a Certificate from ye most Reverend the Lord Archbiship of Canterbury of his being conformable to ye Doctrine and DiscipHne of the Church of England, and of a good life & conversation. " 34. And if any person preferred already to a Benefice shall appear to you to give scandal either by his Doctrin or Manners, you are to use the best means for ye removal of him ; and to supply the vacancy in such manner as wee have directed. And alsoe our pleasure is that, in the di- rection of all Church Affairs, the Minister bee admitted into the respective vestrys. " 35. And to th' end the Ecclesiastical Jurisdiction of the said Archbishop of Canterbury may take place in that Our Province as farr as conveniently may bee, wee doe think fitt that you give all countenance and encouragement in ye exercise of the same ; excepting only the Collating to Benefices, granting licenses for Marriage, and Probat of Wills, which wee have reserved to you our Govr & to ye Commander in cheif for the time being. " 36. And you are to take especial care, that a Table of marriages established by ye Canons of the Church of England, bee hung up in all Orthodox Churches and duly observed. " 37. And you are to take care that Books of Homilys & Books of the 39 Articles of ye Church of England bee disposed of to every of ye said Churches, 8: that they bee only kept and used therein. " 38. And wee doe further direct that noe Schoolmaster bee henceforth permitted to come from England & to keep school within Our Province of New-York, without the li- cense of the said Archbishop of Canterbury; And that noe other person now there or that shall come from other parts, bee admitted to keep school without your license first had. THE TOLERATION OF JAMES. 85 " 39. You are to take care that Drunkeness and De- bauchery, Swearing and blasphemy bee severely punisht ; And that none bee admitted to pubHck trust & Imploymt whose ill fame & conversation may bring scandal there- upon. . . . " 42. You shall permit all persons of what Religion so- ever quietly to inhabit within yor Government without giving them any disturbance or disquiet whatsoever for or by reason of their differing Opinions in matters of Religion, Provided they give noe disturbance to ye publick peace, nor doe molest or disquiet others in ye free Exercise of their Religion." Such Instructions, coming from the Catholic James, who was " Defender of the Faith " of Episcopalians, and directed to a Catholic governor, for the establishment of the Church of England in a colony the vast majority of which were Dutch Presbyterians and the rest English dissenters — ex- cept a handful of Episcopalians, who had not a church edifice in the whole province — all these circumstances con.- stitute a combination sufKiciently ludicrous. The arch- bishop^ would hardly be called upon to give many cer- tificates. And the last article (42) of the Instructions to Dongan, which might be commended as giving universal toleration, loses its character when we learn that, contrary to his oath, it was intended to pave the way for Catholi- cism. Religious toleration was almost perfect in New York under Dongan. Several Jesuit fathers lived there, and Dongan had his own chapel and worship. He tried to establish colonies of Catholics at Saratoga and in central New York, and to send English priests to the Indians. One of the fathers attempted a Latin school in New York, 1 The Archbishop of Canterbury here takes the place of the Bishop of London, because said Bishop (Compton) had offended James by opposing his abrogation of the Test Act. 86 THE REFORMED CHURCH, DUTCH. [Chap. ii. But none of these efforts succeeded. It was Dongan, how- ever, who gave charters to New York and Albany in 1686. Some of these Instructions, however, had a specially humane tendency : " 60. You shall pass a Law for the Restraining of Inhuman Severitys which by all masters or overseers may be used toward their Christian servants or slaves." The willful killing of Indians or negroes was to be punished by death, and a penalty was to be fixed for maiming them. The governor was also directed to find out the best means to facilitate and encourage the conver- sion of negroes and Indians. A severe censorship was exercised over the press. At this time the population of New York was about eighteen thousand. About this time a notion arose in several of the planta- tions that negroes ought not to be baptized, because bap- tism would make them ipso facto free. James insisted that negroes should be baptized, and that it was impiety in their masters to. prevent it. This duty was often re- ferred to in subsequent instructions to governors, and the duty was made to apply to Indians also. The records of all the older Dutch churches, however, show that the prac- tice was common in them. Negroes were formally married and their children brought for baptism. Dongan's Commission from James as king was a couple of weeks later than the Instructions above alluded to. It is dated June 10, 1686. It thus refers to religion: " And wee doe, by these presents authorize and im- power you to collate any person or persons in any churches, chapells, or other Ecclesiastical Benefices within our said Province and Territorys aforesaid as often as any of them shall happen to bee void."i " And wee doe by these presents will, require and com- 1 "Col. Hist.," vol. iii., p. 379. REPORT OF DONG AN. 87 mand you to take all possible care for the Discountenance of Vice and encouragement of Virtue and good living, that by such example the Infidels may beejnvited and desire to partake of the Christian Religion." ^ It was not until January, 1687, that Dongan issued his proclamation that the General Assembly was dissolved by order of the king. He and his council now assumed all authority. New York was again a helpless, conquered province. Its people had no voice in taxation. The con- dition was a sure forerunner of revolution. Dongan made a report this same year of the state of the province. He said that in seven years not more than twenty families had come over from Great Britain. On Long Isl- and the population increased rapidly. Many French fami- lies were coming over, and several Dutch famihes had come. On account of so many foreigners, he said, it was important to unite New York and New England. He continues : " Every town ought to have a minister. New York has, first, a Chaplain' belonging to the Fort, of the Church of England; secondly, a Dutch Calvinist;^ thirdly, a French Calvinist;^ fourthly, a Dutch Lutheran.^ Here bee not many of the Church of England ; few Roman Catholicks ; abundance of Quaker preachers, men and Women espe- cially ; Singing Quakers ; Ranting Quakers ; Sabbatarians ; Anti-Sabbatarians; some Anabaptists ; some Jews: in short, of all sorts of opinions there are some, and the most part of none at all. The Great Church which serves both the Eng- lish and the Dutch is within the Fort, which is found to be very inconvenient. Therefore, I desire that there may bee an order for their building another; ground being al- ready layd out for that purpose, and they not wanting 1 " Col. Hist.," vol. iii., p. 381. 2 Rev. Alexander Innis. 3 Rev. Henry Selyns. * Rev. Pierre Daille. ^ Rev. Bernard Arensius. ■*-y:M 88 THE REFORMED CHURCH, DUTCH. [Chap. ii. money in store wherewithal! to build it. The most pre- vailing opinion is that of the Dutch Calvinists. It is the endeavor of all persons here to bring up their children and servants in that opinion which themselves profess ; but this I observe, that they take no care of the conversion of their slaves. Every town and county are obliged to maintain their own poor, which makes them bee soe careful, that noe vagabonds, beggars, nor idle persons are suffered to live here. But as for the King's natural-born subjects that live on Long Island and other parts of Government, I find it a hard task to make them pay their ministers." ^ Upon the death of Dongan the authority of Andros, who had been governor of New England since 1686, was ex- tended over New York and New Jersey. In his Commis- sion (April 7, 1688) nothing is said about religion. In the accompanying Instructions (April 16, 1688), respecting this extension of his authority only the following is found :^ " You are to take care that drunkenness and debauchery, swearing and blasphemy, be severely punished ; and that none be admitted to publick trusts and imployments whose ill fame and conversation may bring a scandall thereupon. " You are to permitt a liberty of conscience in matters of religion to all persons, so they be contented with a quiet and peaceable enjoymt of it, pursuant to our gracious dec- laration bearing date the fourth day of April, in the third year of our reign ; wch you are to cause to be duly ob- sei'ved and put in execution." But there was no honor in James II. All parties finally united against his political and spiritual despotism. He was deposed, and William of Orange, who had married Mary, the oldest daughter of James, was invited to save English liberty and Protestantism. He was brought up 1 " Col. Docs.," vol. iii., pp. 389-417, 419, 420; vol. ix., pp. 309, 312. 2 I hid., vol. iii., pp. 546, 557. THE LEISLER TROUBLES. 89 in the Reformed Church of Holland, and was very tolerant in matters of church government and modes of worship; hence he could easily become an Episcopalian. In a year the Act of Toleration was passed, and received the royal signatures. But it failed to include Unitarians and Roman Catholics. While far from an ideal law, it was a great advance in the right direction. But this beginning of liberty of conscience in England was to be accompanied by a very peculiar and unfortunate episode in New York. EPISODE OF THE LEISLER TROUBLES (1689-91). New York was now composed of a heterogeneous pop- ulation. It was chiefly Dutch, but there was a large French and English element. None of these particularly loved James. He was a Roman Catholic. He had, as king, annulled the Charter of Liberties which, as proprietor, he had given them. The secret design of James to impose Romanism, if possible, both on England and the colonies was a constant terror to the English settlers. The Hugue- nots^ equally feared his schemes as well as the possible suc- cess of a French invasion from Canada. If Count Fron- tenac were successful the Huguenot refugees were to be shipped back to France for punishment. The burning of Schenectady by the French and Indians in 1690 was an awful corroboration of their fears. But if James succeeded in his popish schemes, or Frontenac succeeded in French conquests, the Dutch were also sure to suffer. What wonder that all were anxious, and that with the enforced abdication of James all parties were wild with joy ! The accession of William and Mary was hailed as a day of free- dom. New Netherland had been conquered, indeed, by the English, but England herself had now a Dutch king. 1 " Col. Docs.," vol. iii., pp. 420, 650; vol. ix., p. 309. 90 THE REFORMED CHURCH, DUTCH. [Chap. il. But all the civil officials of New York were yet the crea- tures of James. This was almost unendurable. The people waited for dispatches appointing new offi- cials, but they did not come. The officials and the people were in awkward relations. The citizens of Boston soon settled the matter by arresting Governor Andros, who had been a willing tool of James in all his despotic acts, and appointing a Committee of Safety. The news of this cir- cumstance did not allay the excited feelings of the heter- ogeneous population of New York. Nicholson was the lieutenant-governor of New York under Andros. His councilors — Philipse, Van Courtland, and Bayard — had also been appointed by James. Ought these to be al- lowed to govern, when the king whom they represented had been deposed, and his governor was a prisoner? Why should there not be a Committee of Safety also in New York? Should the representatives of a defunct papal king hold the fort of a Protestant prince ? The dismissal of a sentinel by Nicholson brought on the crisis. The soldiers and the citizens agree that the fort must be held by the friends of William, their Dutch king. Nicholson fled, leaving what power he could in the hands of his councilors. The counties elected a Committee of Safety, and Colonel Jacob Leisler was appointed captain of the fort, and, later, military commander of the whole province. But the old councilors stood aloof, and a por- tion of the more aristocratic element. Leisler, with his party, was recognized by the people generally as the rep- resentative of William and Protestantism, while the opposi- tion were declared to stand for James and Romanism. The dangers from Romanism were no doubt greatly exagger- ated by the Leislerian party. Leisler now chose councilors from each of the different nationalities in the country. But from the first, strange to say, the Dutch ministers THE LEISLER TROUBLES. 9 1 stood by the old government. They had been on terms of intimacy with the former civil officials, some of whom were members of their churches. And even when Leisler's government was established dc facto, they not only opposed it, but preached against his authority. This bitterly excited Leisler and his party. The people generally, in whom was the very instinct of freedom, believed that this was a God- ^ given opportunity to establish a better government, if not ^ to separate church and state. With a Dutch king on the throne in England, what might they not accomplish ? And how could they endure the lingering regime of James? But the ministers of religion and the people, alas! were on opposite sides, and the results were deplorable. The people refused their ministrations, declined to pay their salaries, and the de facto government began to persecute and punish the ministers. Selyns committed no overt act and was permitted to remain at his post, and was for a time the only Dutch minister on duty in the province. He was, however, in close communication and sympathy with the leaders of the opposition, and was under constant surveillance. His ser- vices in the church were interrupted by Leisler himself, and his letters to Holland intercepted. Domine Dellius, of Albany, was summoned to appear in New York for failing to recognize Leisler's authority. He secreted himself first in New Jersey and then on Long Island, and was for a time in Selyns's house in New York. He afterward fled to Boston. Leisler charged him with being a principal actor in the French and Lidian difficul- ties, and an enemy of the Prince of Orange, because he re- fused to recognize the revolution. He styles him a cocka- ran minister. He says that he refused to celebrate thanks- giving day for the accession of William ; that he even shut his door when the new king and queen were proclaimed. 92 THE REFORMED CHURCH, DUTCH. [Chap. n. Dellius, however, wrote to England explaining the position of the Dutch clergy. He declared that it was not opposi- tion to the Prince of Orange, but an unwillingness to rec- ognize a government thus constituted, and with such a man as Leisler at the head of it. Domine Varick, of Long Island (1685—94), took similar ground. He restrained himself for a long time, but at length began to denounce Leisler. He found it necessary to fiee to Delaware. On his return he was charged with being acquainted with a design to rescue the fort from Leisler. He was dragged by a force of armed men from his house, and kept in confinement in the fort for six months (1690-91). He was charged, also, with speaking treason- able words against Leisler, and was sentenced to pay a fine of £^0 by De la Noy, and to be deposed from ministerial functions and kept in prison until the fine was paid. Domine Selyns, with great magnanimity, ofTered himself and property as bail for Varick when he was first impris- oned ; but he was refused and threatened with imprison- ment himself. Varick was at length released without the payment of the fine, but he ultimately died from the effects of his ill treatment. It was a great mistake in the old councilors, and espe- cially in the ministers, not to accept of the action of the Committee of Safety for the time being. The ministers were certainly friends of King William, and must have re- joiced in the overthrow of James. But the exact facts of the revolution were left in considerable uncertainty for a long time by the failure of speedy dispatches. Meantime the ministers, in their over-prudence, and perhaps influ- enced by social reasons, stood by the old government, and became committed, in a measure, to sustain Nicholson's councilors. They also believed Leisler quite unfitted for the position, which was no doubt true. But Leisler was VINDICATION OF LEISLER. 93 not a usurper, as has been generally said and believed, but was put at the head of affairs by the Committee of Safety, and even received quasi-recognition by King William. Sloughter was finally appointed governor by William. His captain, Ingoldsby, arriving three months before him, by the advice of the old councilors at once demanded the surrender of the fort. But Ingoldsby had no credentials to show, and Leisler therefore refused. For this refusal, after the arrival of the governor, Leisler was condemned by his old antagonists on the charge of treason, and exe- cuted, with his son-in-law, Milbourne, notwithstanding the efforts of the citizens generally, headed by Rev. Mr. Daille, to secure their pardon. Their property was also confiscated. Selyns rejoiced over Leisler's downfall, and preached a sermon from the words of the Psalmist, " I had fainted, unless I had believed to see the goodness of the Lord in the land of the living." The whole affair was afterward reviewed in England, and Queen Mary restored the estates to the families ; and a bill was passed by Parliament, not without great opposi- tion,^ removing the attainder of treason and legalizing Leis- ler's authority. Fletcher, who was governor at the time, did not obey the act of Parliament respecting the removal of the attainder and the restoration of the property to the family. In 1698 the relatives asked Lord Bellomont, then governor, for permission to take up the bodies, which were buried near the gallows, and give them Christian burial in the Dutch ^church.^ Partly out of compassion for the in- justice done them and partly to show the power of Eng- lish law, Bellomont had their bodies exhumed, and, with great parade, although against the protests of the Consis- tory and all the clergy of the city of all denominations, buried under the floor of the Dutch church in Garden 1 " Col. Docs.," vol. iv., p. 322. 2 Ihid., pp. 400, 401. 94 THE REFORMED CHURCH, DUTCH. [Chap. ii. Street.^ The dispute on these matters continued for many- years, to the great injury of reHgion,- the province being divided into two parties, Leislerians and anti-Leislerians. In the burning of Schenectady, above alluded to, Dom- ine Tesschenmaeker lost his life. The French were seek- ing to gain control of the Indian trade, and had carefully planned the capture of Albany and New York in 1690. The earlier part of the plan was not wholly carried out, but a party of French and Indians left Montreal, and, pro- ceeding by the way of Lake Champlain, intended to attack Albany. The Indian chiefs not consenting, they turned off toward Schenectady. Orders were given that' the domine's life sliould be spared on account of the informa- tion he could give them. But his house was not known, and before he could be personally recognized he was slain and his house and papers burned. His head was cloven open and his body burned to the shoulder-blades. This took place on a Saturday night at midnight. Sixty persons lost their lives. 1 For heads of accusation against Bellomont (1700) for this conduct see " Col. Docs.," vol. iv., p. 620. 2 "Col. Docs.," vol. iv., p. 1018. Writers have generally denounced Leisler as a usurper. Brodhead, in his " History of New York," and Hon. Henry C. Murphy, in his " Anthology of New Netherland," take this view, which was also aclopted in the " Manual " of 1879. See also " Col. Docs.," vol. iii., pp. 667-684, 716, 717, 738-753. But Dr. A. G. Vermilye, in an address before the Oneida Historical .Society in 1891, has completely over- thrown these views and unanswerably vindicated Leisler. The same article is reprinted in " Memorial History of New York," vol. i., p. 453. CHAPTER III. WILLIAM III. ( 1 688-1 702). The era of enforced religious uniformity ceased in Eng- land with the expulsion of the Stuarts and William's Act of Toleration (1689). Protestant dissenters were to be tolerated! But religious freedom in the colonies now seemed to lose ground. The freedom of worship granted by James in his "Duke's Laws" (1664—85) and in his royal Instructions (1685—88) had an ulterior object in view, as we have seen. He was himself a papist. He nullified the Test Acts relating to popery as far as he could, and his apparent liberality was chiefly intended to facilitate the introduction of popery in New York. This judgment is warranted by the facts and the character of the man. But in William the Protestant succession is restored, and the regular policy of extending the English ecclesiastical sys- tem is resumed, and New York is to enjoy the benefit! But there is another side to the question. Will the Dutch and other non-episcopal bodies permit a church to be es- tablished which represents hardly a tithe of the inhabit- ants? Governor Sloughter (March-July, 1691) brought over with him a Commission from William to restore the As- sembly, which James had taken away. It was accordingly reorganized in 1 69 1. His Commission ^ and Instructions,'- 1 " Col. Docs.," vol. iii., p. 623. 2 jhid., pp. 688, 689. 95 96 THE REFORMED CHURCH, DUTCH. [Chap. hi. SO far as they relate to religion, were almost identical with those of James to Governor Dongan, except the forty- second paragraph, which is omitted. (See page 85.) The " competent maintenance to be allowed to the minister of each orthodox ^ Church " seemed an almost harmless ad- dition, but subsequently was understood in a limited sense. - The American provinces were now again placed under the care of the Bishop of London instead of the Archbishop of Canterbury. If these Instructions were enforced, all min- isters in Dutch churches, and schoolmasters even, could be installed only upon presenting a certificate from the said bishop. But it was seldom policy to attempt to enforce all the suggestions in these Instructions. They had not the force of law. The following paragraphs are added ^ to these Instruc- tions of William to Sloughter, which are not found in those of James to Dongan : " You shall administer, or cause to be administered, the Oaths appoinfJ by Act of Parliament, instead of the Oaths of allegiance and Supremacy, and the Test, to the members and officers of our Council!, to all Judges and Justices, and all other Persons that hold any office in our said Province by vertue of any Patent under our Great Seal of England or our Seal of our Province of New York. " You are to permit a liberty of Conscience to all Persons (except Papists), so they be contented with a quiet and Peaceable enjoyment of it, not giving offence or scandall to the Government." Thus the Test Act of 1673 was restored. This act re- quired, besides oaths of allegiance and supremacy to the king, the partaking of the sacrament according to the Eng- 1 See paragraph 31 of Dongan's Instructions, p. ? "°"'^'- Mr. Philips 1 without Mr. Vesey > any Mr. Mot ) orders. 300 or 400 English, most Dissenters, and some Dutch. Suffolk Eight or nine Meeting Houses ; almost one at every town. Seven ministers, Dis- senters, Presbyterian, or Independent. One lately gone to Scot- land. 500 or 600 English, and Dissenters for the most part. West Chester. . A Meeting House at West Chester. A young man coming to settle there, without orders. 200 or 300, English and Dissenters; few Dutch. Orange 20, English and Dutch. 30, English and Dutch. Ulster Dutch Calvinist, at Kingstone, for five or six towns. A minister to come, his books brought ; but he missed his passage. 300, Dutch mostly ; some English and French. Albany Dutch Calvinist Dutch Lutheran Scanecthade Dr. Dellius. A Dutch minister sent for. 400 or 500 Dutch, all Calvinists, ex- cept 12 or 14 Lu- therans. This gives a complete view of the condition of the prov- ince as to religious privileges, and an approximate view of the strength of the religious bodies when the attempt to impose a church establishment of the minority on the colony was made. According to this table the population would be distributed about as follows : no THE REFORMED CHURCH, DUTCH. [Chai>. iii. Families. Dutch I> 754 Dissenters (English) Ij355 French 261 Lutherans 45 Episcopalians 90 Jews 20 Total 3,525 By allowing six to a family, which the baptismal records would show to be a very low estimate, the population would be not less than twenty-one thousand. It was probably considerably more. But the people were not deceived as to the real purpose of the government to establish a church foreign to the be- liefs and wishes of almost the whole population. The Dutch church of the city of New York — consisting, with the French, of nearly seven hundred families out of eight hundred and sixty-five — early began operations to fore- stall these efforts. In December, 1686 — the very year in which James became king and repealed the Charter of Liberties — they prepared a petition to the mayor of the city to be allowed to build a church, and asked for the grant of a piece of land. They were yet worshiping in the fort. For some reason this petition was never pre- sented. On April 4, 1688, they petitioned Governor Don- gan for a charter, as they could not raise money to buy land unless they were incorporated ; but their petition was rejected. Nevertheless they purchased the Garden Street lot in 1692, and at once began the building of a church. It was located on what are now 41-51 Exchange Place, between William and Broad Streets. The land was, at the time, a peach-orchard of the widow of Domine Drisius. The building was of brick, with stone trimmings, and the usual heavy, square Dutch tower projecting from the front. ' THE GARDEN STREET CHURCH. 1 1 I Over the entrance was the usual Consistory room, and a belfry above. It had three windows on either side, long and somewhat narrow, with small panes, in 'which were burned \X\& Anns oi the principal supporters of the church, and there were also escutcheons of the leading families upon the walls. The silver- toned bell of the old church in the fort was transferred to the belfry of the new, together with the pulpit and other furniture. In 1694 the people brought their silver coin and ornaments as oflferings, and these were sent to Amsterdam and hammered into a massive baptismal bowl by the skilled artisans of that city. This bowl, with its quaint inscription, now belongs to the South Church, corner of Thirty-eighth Street and Madison Avenue. Now it was while this church was in course of erection that the Ministry Act was passed. Domine Selyns was not by any means satisfied with the legal status of his church. Her privileges might at any time be destroyed. The Consistory sought legal advice as to their right to possess a charter. This was favorable. On April 18, 1695, they again petitioned for a charter, but it was un- successful. On June 19th the petition was renewed, but without success. But on May 11, 1696, the charter was signed. This was not accomplished, however, except through the presentation of a considerable service of plate ^ to the pious governor. Since it is the first church charter in New York, it possesses considerable interest. We give a brief synopsis : THE FIRST CHURCH CHARTER IN NEW YORK. Beginning with the name and title of the king — " Wil- liam the Third, by the grace of God, King of England, France and Ireland, Defender of the Faith " — it refers to 1 " Col, Docs.," vol. iv., pp. 427, 463, etc. 112 THE REFORMED CHURCH, DUTCH. [Chap. in. the petition of the church to Governor Fletcher for a charter, that they might hold their property securely. The five separate pieces of property owned by the church are then minutely described : (i)The church lot and cemetery on the north side of Garden Street (now Exchange Place), 184 feet front and 84 feet deep ; (2) another lot, partly ad- joining, on the northwest; (3) a lot on Beaver Street; (4) the manor of Fordham, north of the Harlem River, and stretching from the Hudson River to the Bronx River; (5) a piece of meadow in the Harlem River, and near said manor. Then the petition asking for a charter is again referred to, and the reasons are given for granting said charter: " Now know ye, That in consideration thereof, as well as we being willing in particular favor to the pious purposes of our said loving subjects, and to secure them and their successors in the free exercise and enjoyment of all their civil and religious rights appertaining unto them in manner aforesaid as our loving subjects, and to preserve to them and their successors that liberty of worshiping God according to the constitutions and directions of the Re- formed Churches in Holland, approved and established by the National Synod of Dort, have therefore thought fit, and do hereby publish, grant, ordain, and declare, That our royal will and pleasure is, that no person in commun- ion of the said Reformed Protestant Dutch Church within our said city of New York, at any time hereafter, shall be in any ways molested, punished, disquieted, or called in question for any difference in opinion in matters of the Protestant religion, who do not actually disturb the civil peace of our said province ; but that all and every person and persons in communion of the said Reformed Protestant Dutch Church, may from time to time, and at all times hereafter, freely and fully have and enjoy his and their own judgments and consciences in matters of the Protest- FIRST CHURCH CHARTER. 113 ant religious concernments of the said Reformed Protest- ant Dutch Church, according to the Constitutions and di- rections aforesaid, they behaving themselves peaceably and quietly, and not using this liberty to licentiousness and pro- faneness, nor to the civil injury or outward disturbance of others, any law, statute, usage, or custom of our realm of England, or of this our province to the contrary hereof in any ways notwithstanding." The church building and cemetery are then confirmed unto the sole " use and be- half of the members of the said Dutch Church " in the city of New York. Rev. Henry Selyns, with Nicholas Bay- ard, Stephen Cortlandt, William Beeckman, Joannes Ker- byle, elders ; and Joannes de Peyster, Jacobus Kipp, Isaac de Forest, and Isaac de Reymer, deacons, are then named as the first incorporators; " and all such others as now are or hereafter shall be admitted into the communion of the said Reformed Protestant Dutch Church in our said city of New York, shall be from time to time, and at all times forever hereafter, a body politic and corporate in fact and name." The usual legal rights and responsibilities are then referred to. The yearly limit of income is fixed at ^^"200. It is then declared " that the patronage, advow- son, donation, or presentation of and to the said Church, after the decease of the said first minister, or next avoid- ance thereof, shall appertain and belong to, and be hereby vested in the Elders and Deacons of the said Reformed Protestant Dutch Church and their successors forever, provided always that all the succeeding ministers, that shall be by them presented, collated, instituted, and in- ducted " shall be loyal, etc. The Consistory may demise or lease their property for a term " of fifteen years upon a reasonable improved rent, without taking any fine for the same." They may also, " with the consent and advice of the members in full communion of the said church, make 114 ^-^^ REFORMED CHURCH, DUTCH. [Chai>. in. rates and assessments upon all and every of the members in communion " for meeting expenses. The name of the church was to be " The Reformed Protestant Dutch Church of the City of New York, . . . To be holden of us, our heirs and successors in free and common socage as of our Manor of East Greenwich in our county of Kent, within our realm of England," paying unto us, on the last day of the annunciation of the Blessed Virgin Mary, the an- nual rent of twelve shillings. The usual legal ending of such documents then follows. " Dated 6th May, 1696." ^ (Patents 7, p. 25, etc.) LETTER OF SELYNS. Domine Selyns, in writing to the Classis of Amsterdam (September 30, 1696), after referring to his yearly letters, to which he has received no reply in two or three years, say- ing that the replies have probably -^been captured by the French; and having also referred to the arrival of Domines Nucella and Lupardus, says: "Our number is now^ full, consisting of five Dutch Reformed ministers: myself at New York, Dellius at Albany, Nucella at Kingston, Lu- pardus on Long Island, and Bertholf in New Jersey. The Lord grant that this ministry may pro\'e eflFectual to the conversion of sinners in this far-distant West!" He then continues in reference to the charter : " My Consistory and I have for a long time labored and taken much pains to obtain certain privileges for our Re- formed Church here. These we have now obtained by a favorable document, confirmed with the King's Seal, en- titled, ' The Charter of the Reformed Protestant Dutch Church in the City of New York,' granted A.D., 1696. Its contents are in respect to the power of calling one or 1 The Ministry Act of 1693 was not approved until May 11, 1696. CONDITION OF THE CHURCH. ' 115 more ministers, of choosing elders, deacons, chorister, sex- ton, etc., and of erecting Dutch schools, all in conformity to the Church Order of the Synod of Dort; also the right of possessing a parsonage and other Church property, and to hold them in a corporate capacity, without alienation. Also of receiving legacies and donations for the benefit of the Church, etc., etc. This is a circumstance which prom- ises much advantage to God's Church, and quiets the for- merly existing uneasiness." After referring to the more regular payment of his sal- ary lately, he adds : " In the country places here, there are many English preachers, mostly from New England. They were ordained there, having been in a large measure sup- plied by the University of Cambridge. In July last there were ten graduated in philosophy and eight in higher studies. In the two English churches built, or in course of building (since the building of our new church), there are two Episcopal ministers. They temporarily preach in our church, and with them we live in most friendly rela- tions. Domine Daille, recently a French minister here, has been called to Boston, and ministers in the French church there. Domine Perrot [Peiret], a man of great learning, formerly a minister in France, serves the church of God here, and Domine Morpe [?] in the adjoining places in the country. Domine Brodet [Bondet], who was formerly professor at Saumur, and who lived among the Indians and preached to them for eight years, is at New Rochelle,^ twenty miles from here, and is very useful by his ministerial gifts and holy Hfe." After referring to the corruption of morals caused by the war, and the at- tempted invasion of the French from Canada, he contin- ues: "Our city is extending; large houses are erected, 1 In 1709 Bondet and his church at New Rochelle conformed to the Church of England. Il6 THE REFORMED CHURCH, DUTCH. [Chap. iii. and the shores are docked in. Since my last coming here [1660-64], the city, houses, and inhabitants have increased fully two thirds." Selyns now felt that the liberty of the Dutch Church was secure. Other Dutch churches throughout New York and New Jersey from time to time demanded charters and obtained them, but this right was denied to all other de- nominations except the Episcopalian. Certain individuals now presented a petition, on May 6, 1697, ^^^ ^ charter for Trinity Church. These were not the legally elected churchwardens and vestrymen, but Caleb Heathcote and others.-^ They styled themselves "the present managers of the affairs of the Church of England in New York." On the same day in which the petition was presented the charter was signed. The petition declares that the Ministry Act established the Church of England, and asks for the al- lowance referred to therein. The wisdom of the Dutch in securing their charter so soon as they did is seen in the character of the charter now granted to Trinity Church. We give a few extracts. This charter first declares that the Ministry Act of 1693 establishes the Church of England ; and this statement is repeated no less than twelve times in this instrument. It declares that at the time of the passage of the Ministry Act there was no church " whereunto such a good suffi- cient Protestant minister might have been inducted for his officiating of his duty in the public worship and service of God, according to the rights and ceremonies of our Protest- ant Church of England established by our laws." It re- fers to the contributions of Fletcher and others for the erection of a church, " that tlie public worship ... of God . . . might be more orderly and reverendly per- 1 See Petition in " Doc. Hist.," vol. iii., p. 248, 4to ed. TRINITY'S CHARTER. II7 formed." It asks that tlie church in course of erection, and the churchyard, 310 feet on the Broadway, and 395 feet along the Hudson River, might be confirmed unto them ; and that the ;^ioo which the Ministry Act provides for might be appropriated to said church, and that the adjacent land might be given in trust to the same. The charter then declares that the said church and ground shall be the parish church. The Bishop of London ^ is made the first rector, and his successors are to be the rectors of said church ; and the said rector, " with the Inhabitants in communion of the Church of England as now established by our laws," are made a body corporate and politic. " The patronage, advowson, donation, or presentation of or to the said rectory and parish, after the decease of the said first rector, or the next avoidance thereof, shall . . . belong ... to the churchwardens and vestrymen, . . . and all succeeding rectors . . . shall be presented, collated, instituted, and inducted as other rectors . . . are accus- tomed to be." The rector, with the advice of the vestry- men and churchwardens, shall from time to time " nomi- nate one able Protestant minister, in priest's orders, to reside in said parish, to be preacher and assistant to the said rector and his successors." The churchwardens and ves- trymen are authorized to " tax, rate, and assess the yearly sum of ;^30 upon the inhabitants of the said parish, in com- munion as aforesaid, for the payment of the preacher's assistant and other exj^enses." The said church is declared to be the only parish church of our city of New York, and " the said rector of the said parish is a good sufficient Protestant minister, according to the true intent and mean- ing of the said Act of Assembly " of 1693 ; and the yearly maintenance of i^ioo authorized by said act must be paid to him, under the penalties therein contained. If the said 1 Dr. Henry Compton. Il8 THE REFORMED CHURCH, DUTCH. [Chap. hi. vestrymen and churchwardens fail or refuse to raise said money, they may be prosecuted by the said rector there- for. " And we further declare it to be our royal will and pleasure that nothing herein contained, nor any clause or article herein above mentioned, shall be construed or taken to abridge or take away any right, privilege, benefit, lib- erty, or license that we have heretofore granted unto any church in communion of our Protestant faith, within our said province of New York, anything contained herein to the contrary hereof in any ways notwithstanding. 6 May, 1697." (Patents 7, p. 82, etc.) Says Bishop Perry :^ " It is even now a matter of sur- prise that this act, . . . establishing the church in the city of New York against the evident intent and will of the Assembly, should have been carried through without eliciting a protest. . . . By the tacit consent of the gov- ernor, and evidently without questioning on the part of those concerned, the churchwardens and vestrymen to be elected by the freeholders of the city in accordance with the act of the Assembly of 1693 were superseded by, and found their powers vested in, the churchwardens and ves- trymen of Trinity Church, elected by those in communion with the Church of England alone." Tiie fact is, the Assembly, being mostly Dutch, were so rejoiced over their own charter that they did not oppose any of these claims now made in«the charter of Trinity Church. The adjacent land asked for in the above charter was the " king's farm," which was leased by the governor on 1 Bishop Perry's " Ilist. of the Am. Epis. Ch.," voh i., p. 162; vol. ii., p. 474. THE "KING'S farm:' II9 August 1 7, 1 697, to Trinity Church for seven years.^ This plot lay between Fulton and Chambers Streets, Broadway and the North River. Originally it had been known as the " West India Com- pany's farm," which was tilled for the benefit of the com- pany's servants. Upon the English conquest it became the property of the Duke of York, and was known as the "duke's farm." North of this, and extending to Chris- topher Street, was the domine's bouwerie or farm. This was originally conveyed by Governor Van Twiller to Roe- lofT Jansen, and is the celebrated Anneke Jans property. It was confirmed to her (then the .widow of Domine Bo- gardus) in 1654 by Peter Stuyvesant. Subsequently, by purchase of the heirs of Anneke Jans, or otherwise, the " duke's farm " was extended over the domine's bouwerie. In 1685 all this property became known as the " king's farm," when the duke became king. With the accession of Queen Anne (1702) it was called the "queen's farm." The gover- nors enjoyed the benefit of it. But Fletcher's lease of this property to Trinity Church was one of the complaints 2 which was subsequently urged against him. It was said that this lease deprived future governors of many conven- iences. Fletcher defends himself^ by saying that a lease of twenty years granted by Andros (1677-97) had just ex- pired, under a nominal rent of sixty bushels of wheat ; that he was offered i^200 for a lease of it, but refused. " But inasmuch as a church was then building for the English part of the Colony, and of which it was destitute before my time ; I did, for incouragement of that worke, grant a lease thereof to the Church Wardens; it was without fine, at the old reserved rent, and only for seaven years. But 1 Council "Journal," pp. 235, 240. Confirmed, 1709, p. 239. 2 " Col. Docs.," vol. iv., p. 434. 3 Jliid., vol. iv., p. 448. I20 THE REFORMED CHURCH, DUTCH. [Chap. in. if building churches be a crime, I shall take warning" how I build any more. I will only add that as I never took one acre of land for myself or children, so had I never any reward for any that was granted." On January 8, 1698 (1699), Weaver, the agent of the government, writes : "" " The King's farm was leased out by Colonel Fletcher even when my Lord Bellomont was known to be on his voyage to New Yorke, as most of the other great grants were after the Earl's designation to the government. Colonel Fletcher assumes the glory of build- ing churches, which never was imputed to him as a crime, if it was true; but the Church of New York was not built by him, but by a contribution of several even of the French and Dutch churches, as well as English, and an allowance of ^100 per annum given to an English minister by an act of the country, which is levied, the greater part of it, on Dutch and French inhabitants. Therefore there was no necessity to lease the King's farm to^the Church-Wardens (which Fletcher did just before Bellomorit arrived), nor to call this lease a building of churches, and make that the pre- tense of hindering a succeeding Governor from the bene- ficial use of the farm for the conveniency of his family." In 1699 the Assembly vacated the lease; but Cornbury, a few years later, urged the Assembly to make a perma- nent grant of the "queen's farm" to Trinity Church. In 1702 Queen Anne, by letters patent, gave said farm to Trinity Church. There were legal difficulties after this which we cannot follow. The last sentence of Trinity's charter undoubtedly re- fers to the special rights granted to the Dutch church in the preceding year, as there was no other body to which it could apply. But the charter of Trinity Church practi- 1 " Col. Docs.," vol. iv., pp. 462, 463, 490; vol. v., pp. 23, 390, etc. CHRISTIAN COURTESY. 121 cally failed to accomplish the objects attempted, and sub- sequent legislation was sought, especially in i 704, to remedy the defect, if possible (which see below). But during all this time a spirit of Christian courtesy prevailed between the Dutch and English clergymen. The Rev. Mr. Vesey, the first minister of Trinity Church, was inducted into office on Christmas day (1697), ^^ the Dutch church in Garden Street. On that occasion Rev. Mr. Selyns, the pastor, and Rev. Mr. Nucella, of Kingston, bore a principal part in the services. Mr. Vesey subse- quently officiated in the Dutch church, alternately with the Dutch clergyman, until March 13, 1698, when the building of Trinity Church was completed. This courtesy was returned during the Revolutionary War. The Middle Dutch Church was then desecrated by British soldiery, and the vestry of Trinity passed the following resolution in 1779: "It being represented that the old Dutch Church is now used as a hospital for his Majesty's troops, this corporation, impressed with a grateful remembrance of the former kindness of the members of that ancient church, do ofifer the use of St. George's Church to that congregation for celebrating divine worship." The offer was accepted. 1 Many charges were made against Fletcher, especially respecting large land grants, and he was therefore recalled in 1698. Bellomont, his successor, disapproved of Fletch- er's scheme for " settling a ministry." Writing to the Lords of Trade on June 22, 1698, he says: 2 " The late Governor made advantage to divide the people by supposing a Dutch and English interest to be different here, and therefore, under the notion of a Church of Eng- land, to be put in opposition to the Dutch and French 1 Brodhead's " New York," vol. i., p. 119. 2 " Col. Docs.," vol. iv., p. 325. 122 THE REFORMED CHURCH, DUTCH. [Chap. in. churches established here, he supported a few rascally English who are a scandall to their nation and the Protest- ant religion, and who joined with him in the worst methods of gaine and severely used the Dutch, except some few Merchants, whose trade he favored, who ought to have an equal benefit of the English Govern^, who are most hearty for his present Maj'y, and are a sober, industrious people, and obedient to Govern'^." But Bellomont was also opposed to the charter of the Dutch church. Again writing to the Lords of Trade ^ (November i, 1698), he says: " There goes with this a copy of a charter granted by Colonel Fletcher to the Dutch Church here, which I think very extraordinary, for it is setting up a petty jurisdiction to fly in the face of the government, as I have found in my own experience ; for being told that Colonel Fletcher had a bribe - for passing this charter, I sent to the Church- Masters (so called by the Dutch), which I suppose are equivalent to our Church-Wardens, for a sight of their Church Book, wherein I was told I should find an entry made of the said bribe. The Church- Masters told me they could not consent to my seeing the book till they had spoke to the minister, Mr. Selynus; then I sent them to Mr. Sel- ynus to desire he would let me have a sight of it ; to which he returned answer he could not do it, till he had called a Consistory. This behaviour of theirs I confesse provoked me, and I did resolve to have a sight of the booke, tho' I should send a Constable with my warrant to bring it by force ; but I thought it best to try fair means, and I sent to speak with Mr. Selynus, and by speaking him fair, I did prevail to see the Church Book, out of which I have copied 1 " Col. Docs.," vol. iv., pp. 427, 463. 2 Council "Journal" (1703), p. 206, the queen forbids any presents to be given to the governors. BILL L'OK A DISSENTING MINISTRY. 123 the entry of the said present. The charter goes (No. 8) and the extract out of the Church-Book is (No. 9)." In April, 1699, the civil and military ofificers of Queens County presented a petition to the Assembly respecting the support of a dissenting ministry. A favorable report on the petition was made, and a bill was accordingly pre- pared. An amendment was proposed : ^ " That this Act nor any clause therein contained, shall extend to ye hindrance of ye Dutch and French churches establisht in this Prov- ince, nor constrain ye Citty of New York, 3^6 Citty of Al- bany, ye County of Ulster or Kings County to call any other ministers unless at their pleasure." The council suggested its rejection because of the nature of the king's Instructions to Bellomont relating to the settlement of religion. But the council proposed to join with the As- sembly in an address to the king to allow an assessment for the support of the Presbyterian and Independent min- isters " untill some better order can be in this province had for the settlement of a more orthodox Ministry." In this Bellomont did not quite come up to his former convictions respecting Fletcher's conduct. Bellomont himself writes on July 22, 1699, to the Lords of Trade on this matter i^ " The House of Representatives sent up a Bill to me and the Councill for settling a Dis- senting Ministry in that Province, but it being contrary to his Majesty's instructions, and besides having been credibly informed that some of those ministers do hold strange erronious opinions in matters of Faith and Doctrine, I would not give the Assent to that Bill, but rejected it." This was a great disappointment to that people. Bello- mont was, however, more liberal than most of the gover- nors. Yet the great discrepancy in numbers between the 1 Council "Journal," pp. 138, 139. 2 " Col, Docs.," vol. iv., p. 536. 124 ^^^ REFORMED CHURCH, DUTCH. [Chai-. iii. non-episcopal churches and the Church of England is seen from the following table of the churches for the year 1 700 : Presbyi'erian. Reformed Dutch 29 " French 4 ' ' German i Presbyterian 9 ~ 43 Miscellaneous. Independents 4 Lutheran 2 Episcopalian i 7 50 The Ministry Act proved to be inefficient for the Church of England, which it never intended to establish. Supple- mentary acts were passed. In i 703 Cornbury secured an act^ adding ^60 to the ;^ioo mentioned in the Ministry Act, and which had been appropriated to the rector of Trinity Church by its charter. In 1704 another act- was passed " granting sundry priviledges and powers to the Rector and Inhabitants of the City of New Yorke of the Com- munion of the Church of England as by law established." This was not an amendment to the charter of Trinity Church, but it was intended to facilitate the designs of that charter. Cornbury thus refers to this act: " The reason for my ascenting to the first of these Acts is because the Rector and Vestry of Trinity Church have a charter from Coll. Fletcher, when he was Gov here, and they have been told that charter is defective ; so they ap- plyed to me for one that might be more sufficient. I told 1 "Col. Docs.," vol. iv., p. 1064; vol. vi., p. 2; Council "Journal," pp. 199, 204, 213. ^ " Col. Docs.," vol. iv., pp. 1 1 14, 1 115; Council "Journal," p. 220. AMENDMENTS TO THE MINISTRY ACT. 125 them that I did not perceive by my Commission I have any power to grant Charters of incorporation, and that I would not venture to do it without such a power; some time afterward they came to me again, and desired I would give them leave to ofifer a Bill to the General Assembly to be passed into an Act for settling the Church ; I told them I did consent to it, because by that means the Queen would have the matter fairly before her, and I most humbly in- treat Your Lordpps favorable representation of that Act to her Majesty that it may be confirmed." At the opening of the Assembly in 1705 Governor Cornbury said •} " The difficulties which some very worthy ministers of the Church of England have met with in get- ting the maintenance settled upon them by the Act of 1693, moves me to propose to you the passing of an Act Ex- planatory of the forementioned Act, that those worthy good men, who have ventured to come so far for the ser- vice of God in his church, and the good and edification of the people to the salvation of their souls, may not for the future be vexed, as some of them have been, but may en- joy in quiet that maintenance which was by law provided for them." A Supplementary Act" was accordingly passed, but it failed to come up to the desires of the governor. The inoperative character of these acts upon the Dutch may be seen from a statement of Domine Ritzema in 1 765. Says he : " Our Netherlandish Church has always been re- garded by the Episcopalians as a National Church, and for that reason held in esteem ; and the kings have always provided our churches with charters, not only to manage their affairs according to the Netherlandish Constitution established in the Synod of Dort, but also as a body cor- 1 Council "Journal," pp. 225, 226, 231. 2 " Col. Docs.," vol. iv., p. 1114. " Laws of New York," ch. 146; the preamble says the Ministry Act of 1693 has caused many disputes. See also " Col. Docs.," vol. iv., pp. 1 167, 1 168; vol. vi., p. 2. 126 THE REFORMED CHURCH, DUTCH. [Chap. hi. porate, to have and to hold the property belonging thereto, which is denied to all other churches." Later governors down to the Revolution generally took the same false view of the Ministry Act, namely, that it established the Church of England. The "Journal " of the governor and his council shows that there were frequent attempts made in the Assembly to repeal the Ministry Act because of its perversion. These efforts continued down to 1 776.^ But these bills were either vetoed or smothered by the governor and council. Committees of the Assembly were repeatedly sent to the governor to inquire what had become of these bills. References are too numerous to give.^ The feeling of the Dutch portion of the community con- cerning not only the Ministry Act, but any interference of the governor in their church affairs, is seen in the expression of the people on Long Island. When in 1 705 Bernardus Freeman attempted to take charge of the churches on Long Island by a license from Governor Cornbury, he was stoutly resisted by the people, and his acts declared null and void. In endeavoring to reconcile difficulties which had arisen, they say : " 3^^1y, That all parties do consent, that no such lycence, or the other orders which the Lord Cornbury has granted to Mr. Freeman whereby the Effects of the said Churches at his pleasure were to be delivered up to Mr. Freeman, never were nor yet are of any force or validity in the Dutch Churches of this Province, but Tended to the ruin of the liberty of the said Churches in this Country ; That they do allso reject this Position, That all the Ecclesiasticall Ju- risdicgon of the Dutch Churches in this Province is wholly 1 " Col. Docs.," vol. vii., p. 944. 2 The " Journ.-il " of the Assembly, as well as that nf the council (1691- 1776), contains much interesting matter on this subject. AMERICAN PARITY OF CHURCHES. 127 in the Power of the Gov"" according to his will and pleasure, That yet nevertheless all parties do firmly own that the Dutch Churches in this Province are accountable to the Govt for their peaceable and good behaviour in their Doc- trin, Disciplin and Church Government ; that is to say, as farr as it does consist with the Rules and Constitu^ons of their own nationall Church alwyes enjoyed at New York, as well as they have the right and Priviledge to be protected by the Civill Gov* in the free exercise of their Religion ac- cording to their own Constitution." In the resistance to the collection of the tithe and the many lawsuits which followed, it finally came to be under- stood that the ecclesiastical statutes of Great Britain had no relation to the colony of New York.^ Even English dissenters were under no necessity of justifying them- selves by the Act of Toleration of 1689, as Rev. Francis McKemie, the first Presbyterian minister in New York City, had done in 1706. It was America and New York in which they lived, and legally, if the laws were honestly interpreted, there was perfect parity among all Protestant bodies.- Hence the Presbyterians at Jamaica, in 1731, re- covered by a lawsuit their church property, which had been wrested from them in 1 705 by Governor Cornbury.^ The Ministry Act, emasculated as it was in its passage by the Dutch Assembly, was not so directly detrimental to the Dutch Church as has been generally supposed; neverthe- less the patronage of the government and social conditions 1 Smith's " New York," p. 295, Councilor West's opinion; see also pp. 181, 182. Cornbury's opinion, of course, was of a different kind. " Col. Docs.," vol. iv., p. 1 187. 2 An act was passed in 1700 against Jesuits and Popish priests. " Doc. Hist.," vol. iv., p. 713. 3 " Doc. Hist. N. Y.," vol. iii., pp. 118-206, contains an elaborate ac- count, though not complete, of the contest about the tithe laws in Queens County, N. Y. See also "Col. Docs.," vol. v., pp. 311-345, 943, 972; vol. vi., pp. I, 8; vol. vii., p. 497. 128 THE REFORMED CHURCH, DUTCH. [Chap. hi. led many to unite with the Church of England. On the other hand, the oppressions of Cornbury led many to emigrate to the valleys of the Raritan and Millstone in New Jersey. The milder and more republican form of government in New Jersey was very attractive to the older colonists in both New York and New England ; hence that important nucleus of churches in Middlesex, Somer- set, and Hunterdon counties, which on account of their spiritual prosperity have long been known as the Garden of the Dutch Church. Here, too, were finally located the college and the theological seminary of the denomination. Partly for the same reasons did Bergen County, in its original extent, and Monmouth County receive consider- able increase to their population ; although before this Monmouth had received some original Dutch settlers and Bergen had received many employees of the West India Company in reward for services. The Dutch Church had passed through a great struggle to preserve its existence. After its victory in securing a charter for one of its churches, there was comparative peace. Other Dutch churches secured charters, and this greatly embarrassed the collection of the church-rates for the so-called Established Church. Indeed, the Ministry Act did not serve any Episcopal minister for nine years after its passage.^ The English Society for the Propaga- tion of the Gospel in Foreign Parts was deceived con- cerning the true design of the act. Hence they often com- plained that the clergymen whom they sent over were not supported. But the perverted application of the act nec- essarily made it inefficient. At the end of this prolonged struggle against a church establishment of the minority, the thirteen churches of 1664, without immigration, have increased to thirty-four. 1 " Col. Docs.," vol. v., p. 328. INCREASE OF THE CHURCH. 129 Twenty- three new ministers have officiated, making thirty- eight in all from the first settlement. Several of them had acquired considerable facility in preaching to the Indians. Twelve were in service in 1705. Like their ancestors in Holland, they throve by persecution and extracted victory from defeat. PERIOD III. STRUGGLE FOR ECCLESIASTICAL INDEPENDENCE (1707-1792). 131 CHAPTER IV. REVIVAL, AND BEGINNINGS OF ORGANIZATION — SECESSION AND STRIFE (1707-71). THE GENERATION PRECEDING THE COETUS (1705-47).^ This was the most quiet and peaceful period in the his- tory of the church at large, although there were some local troubles which we cannot here detail.'^ The privilege of securing charters was a substantial triumph. Opportunity was now allowed for reflection on the past and the devis- ing of plans for the future. The true position of the church began to be understood. Most of the congregations could have services only two or three times a year. The Eng- lish Society for Propagating the Gospel had begun its labors in 1701. It exerted a good influence among the Indians. Several Dutch ministers were urged to serve under its banner, and a few finally, under peculiar cir- cumstances, consented, but chiefly as missionaries to the Indians. As early as 1694 Rev. Guilliam Bertholf, who had come to America several years before as catechist, voorleser, and schoolmaster, and who had become a leader in the devo- tions of the people at Hackensack, was sent to Holland for ordination. This was the first example of this custom, if we except the case of Samuel Megapolensis (1658), who 1 See " Amsterdam Correspondence," Letters 307-464. 2 Dispute on Long Island lietween the parties of Freeman and Antonides : "Doc. Hist.," vol. iii., pp. 89-115; Strong's " Hist. Flatbush." Also op- position to Frelinghuysen, 1 726-33. 133 134 THE REFORMED CHURCH, DUTCH. [Chap. iv. was sent over privately by his father. In i 709 Rev. Joseph Morgan, having come from the CongregationaHsts, gave three fourths of his time to tlie Dutch church in Mon- mouth County, N. J., and the remainder to a Presbyterian church, he being a member of the Presbytery of Philadel- phia. The scarcity of ministers, and the expense, trouble, delay, and danger of procuring them from Holland, drove John van Driessen, with a letter from Patroon Van Rens- selaer, to Yale College for ordination (1727); while Mr. Boehme was ordained by the ministers at New York (i 729) by special permission of the Classis of Amsterdam. The same necessity compelled the Classis to grant permission (i 736) to Domines Haeghoort and Erickzon to ordain John Schuyler to the ministry. But these circumstances, with the necessary discussion excited thereby and the absolute necessity of preachers, paved the way for the preliminary request of the church for semi-ecclesiastical powers and partial independence. It was also in this period that a spirit of revival began to show itself, about 1730. The "Great Awakening" changed the character of the whole American church.^ This was a principal reason of the desire for greater facili- ties to meet the spiritual wants of the people. These ne- cessities led to some justifiable ecclesiastical irregularities. It was also in this period that Rev. Theodore J. Freling- huysen came to America, in 1720, destined as he was, in himself and in his family, to exert a molding influence upon the history of the Dutch Church. Fighting with formality and the dead orthodoxy which he found pre- vailing in his locality, caused by a lack of gospel privileges, misunderstood and persecuted by the people, he persevered 1 See Tracy's history of " The Great Awakening." Rev. Dr. Messler's " Memorial Sermons and Hist. Notes " (1874) gives details of the work on the Raritan. THE PALATINES. I 35 in preaching the truth until his opponents were converted.^ Large accessions to the church crowned his labors. Sev- eral extensive revivals were the result of his ministry. Whitefield and Jonathan Edwards refer with commenda- tion to his zeal and success. He was also the first pastor of the Reformed Church who began to train up young men for the ministry, and was, perhaps, the first minister in favor of the independence of the church in America. Although he helped to initiate, he did not live to take part in the assemblies of the Coetus ; but it was largely owing to his zeal, his foresight, and his persecutions, with their happy results, which finally brought about the entire re- organization of the Dutch Church. He probably first suggested a college for the denomination in which to train up young men for the ministry. During this period took place, also, a large settlement of Germans. 2 In i 709, under the auspices of Queen Anne, four thousand Palatines, driven out by persecution, em- barked for New York. Many settled on the Livingston Manor, in Schoharie County, and in the valley of the Mohawk. Not a few Swiss were among these emigrants. About I 730 the Classis of Amsterdam took charge of them, as well as of the thousands of Germans who settled in Pennsylvania and New Jersey ; and this oversight continued until 1793, when the German Reformed Church became ecclesiastically independent. These early Germans in New York State fell into the fold of the Dutch Church. In Hunterdon and neighboring counties in New Jersey, the 1 His opponents published a complaint (" Klagte") in 1725 against him, in a volume of 150 pages. This was translated in 1876 by Rev. M. G. Han- sen, and is in the archives of the General Synod. The translation makes 323 pages of manuscript. Peace was not secured until the fall of 1734. See Letters 448, 449. 2 For details, see " Manual of Ref. Church," 1879, pp. 25, 26, 68-70, and the names of Goetschey, Boehme, Weiss, Dorsius ; also Dr. Dubbs's " Hist, of Ref. [Ger.] Ch. in U. S.," in this volume. 136 THE REFORMED CHURCH, DUTCH. [Chap, i v. Germans and the Dutch touched each other. As early as I 705 Germans from Pennsylvania settled in German Val- ley, and soon after Lebanon and Amwell were settled by them. Frelinghuysen in New Jersey and Dorsius in Penn- sylvania were intimate friends, and correspondence and visitations were not altogether wanting between the Dutch and German ministers of New York and Philadelphia. We can only mention the names of Cornelius van Sant- voord and Bernardus Freeman, ministers who adorned this period, as well as that of the excellent Gualterus du Bois, with his ministry of fifty- two years in New York City (1699-175 1 ). His influence was ever exerted to concili- ate and heal. He was so universally honored that, by virtue of accorded merit, he was, says the historian Smith, more like a bishop among the Dutch churches than the pastor of a single congregation. During the generation preceding the request for a Coe- tus, the church, considering its circumstances, made re- markable progress. No less than thirty-six new congre- gations (1701-37) were organized, making now sixty-five in all. Twenty-seven new ministers also began their labors during this period, of whom nineteen were in service at its close. THE REQUEST FOR A COETUS, AND THE DELAY (1737-47)-' The reflection and quiet growth of the church during the preceding period, and the necessity of more ministers than could be obtained from Europe, pressed the subject of association and American ordination upon the attention of all. There were more than tliree times as many churches as pastors. Of the sixty ministers who had labored in the 1 See " Amst. Cor.," Letters 464-596. REQUEST FOR A COETUS. 137 church Up to this time, all but seven had come directly from Europe. Three quarters of a century had passed since the English conquest, and the tie which bound the people to Holland was becoming weakened. Only a few octogena- rians remained who had seen the fatherland. The people were American. The church in general began to feel that they must take their business more entirely into their own hands, and ordain young men for the ministry. But at some previous time, the date of which has not been ascertained, a decree of the Synod of North Holland committed the American churches, no longer under the care of the West India Company, to the care of the Classis of Amsterdam. This subordination was very generally acquiesced in. And while the fathers of a century ago almost universally assert the jealous prerogative of the Classis, yet at times, owing, perhaps, to the presence of more liberal-minded men, a better sentiment prevailed ; for, when certain ministers were sent to serve the German people who had settled on the Hudson River, at the Camp (i 7 10), they had an order in their commissions {in ma^ndatis) to hold a Classis there, although we have discovered no record of their obedience. But it was the Classis of Am- sterdam which stimulated Domines Haeghoort and Peter van Driessen (1736) to propose a Coetus.^ These breth- ren accordingly wrote to the Consistory of New York (March 15, 1737) " a statement of reasons for the necessity of a Coetus," or Association. The matter was carefully discussed in that Consistory, and resulted finally in a cir- cular call to all the ministers and churches, inviting them to meet in New York (September 5, 1737) for the consid- eration of this matter. Besides Haeghoort's statement of reasons which accompanied these letters, Domine Du Bois, 1 In letter of the Classis of January il, 1735 (No. 450), to the ministers of New York, the Classis already suggest the propriety of an Association. 138 THE REFORMED CHURCH, DUTCH. [Chap. iv. who wrote the circular, referred to the nature of the pro- posed body, the need of it to give information abroad and to settle disputes at home. At the time appointed seven ministers — viz., Du Bois, Haeghoort, Freeman, Van Sant- voord, Curtenius, Muzelius, and Mancius — met together and drew up a plan for the proposed Association. Mancius and Muzelius argued that they were bound, not only per- sonally, but injttiially, for the general edification of the church ; that the Classical Acta say that the provincial ministers are to exercise not only the pastoral office, but ecclesiastical government in every respect ; that all the congregations except two were in favor of the plan ; that they intended to seek the approbation of the Classis, hav- ing already the approbation of individual members of it ; that Van Driessen and Haeghoort had been encouraged by the Classis to bring about such organization ; and the commission of the ministers to the Camp had actually directed them to hold a Classis. A provisional plan was adopted which need not be here detailed, and another cir- cular was sent out by Domine Du Bois arguing their right to seek association ; that it was needed to heal divisions and doctrinal errors, to give effective counsels, to promote unity, and to attract ministers to America. The following spring (April, 1738) the same ministers, with the exception of Muzelius and Mancius, together with Frelinghuysen, Erickzon, Boehme, and Schuyler, and eleven elders, met in New York and received the answers of the churches, and after amending their plan sent it to Holland for approval. A speedy and happy consumma- tion was surely expected. But now the Classis did seem jealous of their preroga- tives, for they wrote the following year (1739) to some disaffected parties that they would allow a Coetus " under the express condition that care was taken not to have a THE COETUS ORGANIZED. 1 39 word uttered against the doctrine, and to have no prepar- atory or final examinations for candidates or ministers ; these being matters which were, by the Synod of Dort, restricted to the respective Classes, and which, therefore, were reserved by us in forming a Coetus some years since in the colony of Surinam." Subsequently the Classis sought to effect a union of the Dutch with the Presbyterian and the German churches, but ^ without success. Nine years elapsed before they granted \ a favorable reply. The Presbyterians had been fully or- ganized for more than a generation, and Dorsius was pre- paring students for the ministry of the German churches in Pennsylvania. In the same year that the request for a Coetus was sent to Holland, Dorsius and Frelinghuysen ordained Goetschius on their individual responsibility. At length the Classis was morally compelled to grant a Coe- tus to the German churches (1747), after which they could no longer withhold it from the Dutch. The organization of the College of New Jersey during the preceding year (1746) may also have stimulated them. Although Frelinghuysen had acted irregularly in or- daining Goetschius, he soon after sent his sons, Theodore and John, to Holland for education and ordination. Dur- ing this interim of delay eight new ministers began their labors : five had come from Holland ; two American youths had returned from Holland, whither they had gone for ordination, 'viz., Fryenmoet and Theodore Frelinghuysen, afterward of Albany ; and Goetschius had been privately ordained here. Twenty-three ministers remained in the country. Two new churches had been organized. Among the newcomers from Holland was Domine John Ritzema (1744), who was destined to play so important a part in the future destinies of the church. I40 THE REFORMED CHURCH, DUTCH. [Chap. iv. THE COETUS ( I 747-54) — THE BEGINNING OF INDEPEND- ENCE— ASSOCIATION OF THE SCATTERED MINIS- TERS AND CHURCHES IN ORDER TO INCREASE THEIR USEFULNESS AND MEET THE SPIRITUAL NECESSITIES OF THE PEOPLE. The plan of the Coetus, as finally adopted by the dele- gates in this country and ratified in Holland, provided for delegates, both ministers and elders, from every church ; the transaction of only ecclesiastical business, while ac- knowledging subordination to the Classis of Amsterdam ; yet, for the greater advantage of the congregations. Circles were to be established, to which the questions of congrega- tions were first to be taken, and ultimately, if necessary, to the Coetus. It was also stipulated that all ministers here- after arriving should belong to the Coetus. But wdthin a year after the formation of this body (i 748) they were exhorted by the Classis not to ask permission to examine and ordain students. But three had applied at their first session, viz., Vanderlinde, John Leydt, and Verbryck. The Coetus had previousl}/ gained permission to examine and ordain the first two of these; but in be- half of Verbryck they fairly had to plead for permission, which was at length reluctantly granted. Frelinghuysen, of Albany, was at first opposed to American ordination, but finally became its most zealous advocate. The body was obliged to send one young man away because of the reluctance of the Classis, and others were prevented, there- fore, from applying. Their inability to do anything deci- sive in the troubles of Arondeus, on Long Island, and of Muzelius, at Tappan, made them feel their subordination and their helplessness most keenly. Some also refused to recognize the shadow of authority which they thought they possessed. Their only privilege seemed to be to send a DESIRE FOR A CLASSIS. 141 joint letter once a year to Holland. Their desire to assist the church more conveniently and rapidly to a ministry adequate to its necessities was completely balked. Two young men whom they had sent to Holland for ordination had thereby lost their lives — viz., Ferdinand and Jacobus Frelinghuysen — having died of smallpox at sea. The friends of the church, therefore, soon became con- vinced of the necessity of having a more efficient judica- tory. This growing feeling induced them to propose a Classis (1753). It gave rise, naturally, to considerable discussion, and Haeghoort at first protested against the change. A year later, some amendments having been made, a draft of the general features of the proposed Classis was adopted (September 19, 1754), neinine contra- diccnte, by eleven ministers and eleven elders. De Ronde was not present ; but Ritzema, Haeghoort, Curtenius, and Vanderlinde, all of whom a year later had seceded, were present, and appeared to be in favor of it. The draft states that they were " constrained in conscience to seek to be- come changed into a Classis, in view of the defective, fruit- less, and disagreeable nature of the present organization." It further stated that " the Coetus could give no satisfac- tory reason from the Church Order for its present con- stitution," being neither a Consistory, a Classis, nor a Synod; that it could give no decisive judgment; it could not ordain to the ministry ; that the delay of sending all matters to Holland was very great ; that the expense and danger of sending young men across the ocean was likewise great ; that candidates would seek ordination from other bodies, an example of which had already oc- curred ; that as a Classis they would be in a condition to attend to all matters promptly, as they arose ; that they could furnish congregations with ministers ; and therefore they requested the aid of the Classis of Amsterdam, and 142 THE REFORMED CHURCH, DUTCH. [Chap. iv. of the Synod of North Holland, to reach the desired con- summation. The plan was sent to the churches for their action upon it. The answers were to be sent to Ritzema, Schuyler, and Verbryck, as a committee, who were to send the draft and the answers of the churches to the Classis and Synod in Holland. Little did they imagine the events which were speedily to follow. During the period of the Coetus proper ( 1 748-54) fifteen ministers were added to the Reformed Church, but only four of these by authority of that body. Six students had passed by them and gone to Holland for ordination, and five Europeans had emigrated to America. Four new churches had been organized, and twenty-nine ministers were in service. THE DISRUPTION OF THE CHURCH (1754). There was at this time a general desire to improve the educational facilities in New York. But the heterogene- ousness of the population, and fear of an English church establishment, constituted great difficulties in the way. Harvard and Yale existed in New England, the College of Nassau (Princeton) in New Jersey, and the University of Pennsylvania in Philadelphia. Moneys had been raised by the New York Assembly by lottery, as early as 1 746, for a college. In 1751 the amount had reached ;^3443. Trustees were appointed to take charge of these funds, seven of whom were Episcopalian, two Dutch Reformed, and one Presbyterian. The latter was that eminent jurist, William Livingston, but he never qualified as trustee. In 1752 he started a small weekly paper called the " Independ- ent Reflector," in which he thoroughly reviewed the plans proposed for establishing a college in New York. He in- NECESSITY OF A COLLEGE. 143 sisted that it should be by charter and not by act of the Assembly, and that it should be unsectarian. It was to be supported by general taxation, and nine tenths of the population, Mr. Livingston declares, were non-episcopal. His articles are very trenchant. Answers were attempted in the columns of the New York " Mercury." In a year and a half Mr. Livingston's paper was suppressed by ex- citing fears in the printer. In May, i 754, Trinity Church came to the rescue of the languishing scheme by offering^ part of the " king's farm " as land for a college. This land was a block west of the City Hall Park, between West Broadway and Church Street. It was given on condition that the president should always be an Episcopalian, and that the Book of Common Prayer should be used. The trustees now again petitioned the governor to incorporate the institution. So strong was their expectation of success that college exer- cises were begun in the vestry-room of Trinity Church with seven pupils, in June, 1754. Mr. Livingston now protested against the incorporation with " Twenty Unan- swerable Reasons." Petitions were also sent in by the people^ against the scheme, until the Assembly should have settled its mode of government. But the two Dutch trustees had* already deserted Livingston and sided with the Episcopalians. The trustees published " A Brief Vin- dication of their Proceedings relating to the College, con- taining a Sufficient Answer to the late Famous Protest, with its Twenty Unanswerable Reasons." Now it was just at this juncture that five members of the Coetus — viz., Haeghoort, Curtenius, Ritzema, De Ronde, and Vanderlinde — seceded from that body. They 1 These offers printed in " Centennial of New Brunswick Seminary," p. 308. 2 These petitions and protests all given in " Centennial of New Brunswick Seminary," pp. 309-319. 144 '^^^ REFORMED CHURCH, DUTCH. [Chap. iv. seem to have become suddenly enamored with the project of the college as proposed. Were they deceived by spe- cious promises ? The last meeting of the Coetus before the disruption took place on September 19, 1754. The proposition for a Classis, with a plan of the same, was sent down to the churches for their determination. Most of the churches were favorable to the proposition. The church of New York, however, opposed it. They took formal action on October i, 1754. They said that if a Coetus was of no advantage a Classis would be of still less ; they released Domine De Ronde from the stipulations of his call to sup- port the Coetus ; they appointed a committee, consisting of Domines Ritzema and De Ronde, to write to the Classis of Amsterdam and oppose the creation of a Classis. And finally : "5. It was resolved to present a petition to the Assem- bly, requesting liberty to have a Professor of Divinity in the Low Dutch Church, who shall, according to the insti- tution of the same, instruct therein freely and without hindrance. Domines Ritzema and De Ronde, and Elders Cuyler and Richard, were made a committee to prepare the draft." PETITION OF THE COLLEGIATE CHURCH OF NEW YORK CITY TO THE ASSEMBLY FOR A PROFESSORSHIP OF DIVINITY IN KING'S COLLEGE (1754).^ " A petition of the Ministers, Elders and Deacons of the Reformed Protestant Dutch Church, in the city of New York, was presented to the House and read, setting forth that as the estabHshing of a College within this Colony for 1 From the " Journal " of the Assembly (of the province), vol. ii., p. 392, October 25, 1754. PETITION FOR A PROFESSORSHIP. 145 the instruction of youth in the liberal arts and sciences has given rise to various debates, and is of the utmost impor- tance to their civil, and more especially their religious, lib- erties ; they conceive it highly necessary, as guardians of the ecclesiastical interests of the Dutch congregations of this city in particular, and the other Dutch churches in this province in general, [that they] should . . . en- deavor to add to the privileges and liberties thay have heretofore enjoyed under the auspicious smiles of the Brit- ish Government ; that a College for the instruction of youth in sound literature will be very advantageous in general ; but unless provision be made for a Professor of Divinity for the benefit of the Dutch churches in this country, they will lose a main advantage thereby (and which they prefer to every other benefit expected from a public Seminary of learning), as the youth intended for the ministry will without that privilege, at a vast expense to the parents, be obliged to reside several years in Holland,, or other foreign Protestant countries; that the institution of such a Professor would make the intended College more numerous and flourishing, as their youths would thereby be encouraged to the study of Divinity ; that as the Dutch are the greatest number of any single denomination of Christians in this Province, it may reasonably be expected that in all Provincial contributions they will be the great- est benefactors to the intended College ; and, therefore, humbly praying that the Honorable House will be favor- ably pleased, whenever the matter of the said College comes under consideration, they may, by the Act for incorporat- ing and establishing the same, be entitled to a Divinity Professor, with a reasonable salary, to be nominated by the Ministers, Elders and Deacons of the Dutch Reformed Protestant Church in this City; and that the said Professor may freely and without control teach the doctrines of faith 146 THE REFORMED CHURCH, DUTCH. [Chap. iv. maintained by their churches, as established and approved of by the National Synod of Dort, 1618, 1619." " Ordered, that the said petition be taken into consider- ation when the House proceeds on the consideration of establishing a College for the education of youth within this Colony." Mr. Livingston writes to Rev. Noah Welles (October 18, 1754) upon this subject, as follows: "The Dutch Church has preferred a petition to the Assembly (now sitting), praying for a Professor of Divinity in the college, to be chosen and appointed by them ; which petition, for the reasons set forth in the same, I doubt not will be granted, and will not fail of having a good effect, even should it be rejected. If it meets with success, it will secure to the Dutch a Calvinistic professor, and diminish that badge of distinction to which the Episcopalians are so zealously aspiring. Should it be rejected, as it will meet with oppo- sition from the sticklers for a party college, that will ani- mate the Dutch against them, and convince them that all their pretenses to sisterhood and identity were fallacious and hypocritical." This, petition was favorably received by the Assembly, and the New York church confidently expected the full accomplishment of their desires ; but while this matter was pending they wrote ^ to the Classis of Amsterdam (October 17, 1754), expatiating upon the uselessness of the Coetus, the importance of a learned ministry, that American-made ministers would bring about a total separation of the church from Holland, that partisanship ruled the Coetus, and " for these and the like reasons we are bold to renew our old relations and remain in entire correspondence with you, to 1 See the entire letter in " Centennial of New Brunswick Seminary," p. 302. THE COLLEGE CHARTERED. 1 47 communicate our affairs, and expect counsel and direction ; and we hope that you will in no respect withdraw from us, but continue to be our counselors for the good of our church, and we desire that the undertaking of the petitioners [i.e., the expected request of the Coetus for a Classis] may not prosper." This was signed by the whole Consistory. We cannot but wonder that this letter does not mention their petition to the Assembly for a professorship in King's College. One week later (October 31, 1754) the gover- nor, although not without reluctance, granted a charter for King's (now Columbia) College, without including the divinity professorship for the Dutch. On the same day William Livingston published the first of fifty-two articles called " The Watch-Tower " in the New York " Mercury," to whose columns he had now gained access. His articles enlightened the public mind. He proposed a bill for an unsectarian college in November, 1755. This was not afterward pressed to a passage, but it had its effect on the public. The governors of the college named in the charter were to be certain civil functionaries, ex officio, and twenty-four other gentlemen (of whom Mr. Livingston was one), the rector of Trinity Church, the senior minister of the Dutch church, the ministers of the ancient Lutheran church, of the French church, and of the Presbyterian congregation in the city of New York. Mr. Livingston never qualified as a trustee by taking the required oath, but Domine Ritzema did. In the last number of " The Watch-Tower " Livingston addressed the newly arrived governor. Hardy (November 17, 1775), reviewing the whole history of the charter, holding up the real objects of the respective parties, claiming that, notwithstanding the charter, he had gained the people. This fact appeared from the difficulties which now arose about the transfer of the funds from the original 148 THE REFORMED CHURCH, DUTCH. [Chap. iv. temporary trustees to the governors named in the charter. Were they not the people's funds, and not those of a single and small religious body ? After a year of debate one half of them was diverted to the corporation of the city, where- with to build a new jail and pest-house. The college, also, founded on a basis contrary to the general wishes of the majority, never throve until after the Revolution. Liv- ingston's opinion of his victory is expressed in the follow- ing note to De Ronde at this time : " Amicus noster invictusque pro republica pugnator, * The Watch-Tower,' in ipso aetatis ac victoriarum flore, septimane superiore diem clausit extremum. Nee alienis hostilibusque viribus interfectus est, sed lubens et more triumphantium, memorque patriae atque pristimse digni- tatis suae, pugnans victorque a proelio decessit. Hanc ob causam plus nobis olim est otii." Although the scheme of a professor for the Dutch in King's College had thus far failed"; the church at large was greatly -displeased at the attempt. Rev. Theodore Fre- linghuysen, pastor at Albany, started on January i, 1755, visiting all the principal churches, and securing signatures for a college for the Dutch alone. He also ascertained the opinion in reference to the American Classis. Meanwhile, as the time drew near when the committee should have been convoked (April i-io, 1755) to hear the reports of the churches in the matter of the Classis, Rit- zema and his friends must have painfully felt the awkward- ness of their situation. While he had abandoned the Coetus, his Episcopal friends had not stood by him. The subject had been thoroughly ventilated during the winter, and the friends of the college, while they saw they had acted unhandsomely, were likewise somewhat alarmed. If Frelinghuysen's academy succeeded they would have a poor support for their college, as the Dutch population was KING'S COLLEGE CHARTER AMENDED. 149 yet largely in the majority. Shall not they and the Dutch friends in New York again strike hands, which would both relieve the charter of its partisan character and relieve cer- tain Dutch ministers from their predicament? It would be mutually advantageous. Yet, owing to the strong popular feeling against the college, would it be wise to carry the subject before the public? Mr. Ritzema, as one of the qualified governors of the college, had peculiar opportuni- ties to try again to secure the professorship in the college. Accordingly we read : " At the first meeting of the Board of Governors (May 7, 1755), after their acceptance of the charter, and the speech of the lieutenant-governor, and the reply of Mr. Chambers, Rev. Mr. Ritzema, senior minister of the Dutch church, among other things ad- dressed by him to the lieutenant-governor, remarked that he was sorry to have observed the differences and animos- ities in the province touching several restrictions in the charter. He expressed his hope that some means might be fallen upon to heal them, and his belief that it would conduce greatly to that end if his Honor would be pleased to grant, either by addition to the charter or in such other manner as should be thought most proper, that there should be established in the college a professor of divinity, for the education of such of the youth of their church as might be intended for the ministry, with a suitable allow- ance of salary, and to be chosen by the Consistory of that church for the time being. The lieutenant-governor, in reply, expressed his approval of Mr. Ritzema's suggestion, and his willingness to grant any application in accordance with it that the governors might address to him. The gov- ernors at once unajiimous/j adopted Mr. Ritzema's pro- posal, and appointed a committee to prepare their petition accordingly ; which being reported at their next meeting, and approved, the same committee was directed to present I50 THE REFORMED CHURCH, DUTCH. [Chap. iV. it, and at the meeting after, on the 3d of June, Mr. Banyar, deputy secretary of the province, dehvered to the gover- nors his Majesty's additional charter, making provision for the estabhshment of a professor in divinity, according to the doctrine, disciphne, and worship established by the national Synod of Dort." The success of this second at- tempt, with the preceding circumstances in general, was the immediate cause of the disruption of the Dutch Church. THE ACTION OF THE COETUS — THEIR ASSUMPTION OF INDEPENDENCE. The committee not having met in the early part of April, and Ritzema having finally succeeded in his plans in the early part of May (i 755), the Rev. Theodore Frelinghuysen assumed the responsibihty of calling an extra meeting of the Coetus for May 30th. Its design was to take official action in the matter of an American Classis, and also to consider the subject of an academy distinctively for the Dutch Church. Ritzema, of course, was not present, al- though the meeting was held in New York. Three years later he sought to vindicate the conduct of himself and his friends by saying that they " were driven off b)^ the imperious conduct of Rev. Theodore Frelinghuysen, who took it upon himself, without the order of any one, to put the congregations under a Classis, and to erect an academy the professors of which he had already named, and the support of which he intended to draw from Hol- land." Ritzema, as the last president of the Coetus, held the Book of Minutes, which the Coetus party never recovered. Thenceforth the anti-Coetus men, as if they were the rep- resentatives of the church, although a minority, recorded their own letters, and subsequently (i 764), when they found it expedient to organize themselves formally, they recorded their proceedings, in this .same volume. But it was several years before they could obtain any official recognition from COMMISSION OF FRELINGHUYSEN. 151 Holland. We have, therefore, the subsequent proceedings of the Coetus (or American Classis, which it now became) only in fragments. If they were recorded in a volume it is not impossible that it may yet come to light. Part of their proceedings at this extra meeting was the commis- sioning of Mr. Frelinghuysen to go to Holland to collect funds for the proposed academy. This document was written in the Latin language, and signed by the ministe- rial members present. A copy was made in the Dutch language, somewhat more expanded, and this contains the names of the elders : " OUR SALUTATION IN THE LORD TO ALL WHO MAY READ THIS LETTER. 1 "[May, 1755.] Inasmuch as it is expedient for the glory of God, and conducive to the salvation of men, to establish in these recently inhabited ends of the earth seminaries of true philosophy as well as of sound doctrine, that men may be imbued with the principles of human wisdom, virtue, and unostentatious piety : Therefore we, pastors and elders of the Reformed Church of both prov- inces— viz., of New York and New Jersey, in North Amer- ica— being assembled in a Coetus, and having established an alliance among ourselves, do resolve in these present critical times to strive with all our energy, and in the fear of God, to plant a university or seminary for young men destined for study in the learned languages and in the lib- eral arts, and who are to be instructed in the philosophical sciences ; also that it may be a school of the prophets in which young Levites and Nazarites of God may be pre- pared to enter upon the sacred ministerial office in the church of God. Indeed, because our country is yet new, and not possessed of so great wealth as is required for the 1 " Amst. Cor.," Doc. 794. See the original Latin in " Manual of 1869," 152 THE REFORMED CHURCH, DUTCH. [Chap. iv. work prescribed, therefore we earnestly beseech all the well disposed, and implore them to be willing to help us with the power of money, by giving something for the promotion of this great and peculiarly necessary work which we have undertaken; and we hereby delegate and do appoint, by our authority and this present instrument, the Rev. Domine Theodore Frelinghuysen, the very faith- ful pastor of the Reformed church at Albany, to present our most humble petition wherever the providence of God may open up a way, and to explain more fully the weighty reasons of this our proposition ; to receive donations, and in all circumstances to act as may seem good to him and necessary for the furtherance of the matter above men- tioned. He will also give, in behalf of the brethren united in this alliance, an exact account of all things. We there- fore pray that the all-sufficient God will give him a pleas- ant voyage across the ocean and a prosperous return, and will open the hearts and the hands of the well disposed, and bountifully reward them for their gifts contributed to us, both in this world and in the world to come. " Done in our Coetus Convention, held in New York on the thirtieth day of May, 1755. In the name and by the authority of the whole Coetus. "Reinhart Erickzon, p. t. President, Johannes Leydt, /. t. Scribe, Benjamin Meynema, Ulpiandis van Sinderin, Johannes Henricus Goetschius, J. C. Fryenmoet, Samuel Verbryck, Davh) Marinus, Barent Vrooman, Johannes Schuneman, Thomas Romeyn." THE COETUS ASSUMES INDEPENDENCE. 153 The Coetus had great hopes of success in this matter, on account of the peculiar success of Mr. Schlatter in 1 75 i, when he visited Europe in behalf of the German churches. But the circumstances were not altogether similar. Mr. Frelinghuysen did not start on his mission until four and a half years later (October, 1759). At this same meeting, without waiting further, all the powers of a Classis were assumed, according to the con- stitution of the church (May 30, 1755).^ Correspondence had been had with Holland during the previous winter, but with not very satisfactory results. It seemed neces- sary to take this independent course in order to forestall the plans of the professorship in King's College, which had been consummated without authority from Holland, and, after its first failure, without authority from the church of New York. The Coetus at once proceeded to license Henry Frelinghuysen, whose case had been pending for some time ; and from year to year they licensed others without consulting the wishes of the European Classis. They also at this first meeting censured the opponents of Domine Goetschius at Hackensack, as well as his colleague, Curtenius, and Domine Haeghoort, who defended him. These parties, in turn, commenced a civil suit against them as disturbers of the peace. When afterward directed to remove these censures by the Classis of Amsterdam, they refused to obey. Subsequently, when Schuyler succeeded Curtenius at Hackensack, they censured him for doing this without their permission. When Domine Ritzema's amendment to the charter of the college became known to the public, there was much dissatisfaction with it, even in his own church. His Con- sistory entered a complaint (August 11, 1755) against his 1 See Smith's " New York," p. 334. 154 THE REFORMED CHURCH, DUTCH. [Chap. iv. course of conduct in this respect, and ordered it to be en- tered on their records.^ COMPLAINT OF THE CHURCH OF NEW YORK AGAINST RITZEMA. At a meeting of the Consistory of New York one of the members presented a writing, with a request that it should be read to the meeting; which having been done, it was by a majority vote ordered to be recorded in the church book, and for this purpose given to the president. It runs thus : " A testimony and declaration in writing of the elders, deacons, and church-masters of the Low Dutch Reformed Protestant Congregation in the city of New York. "After that the Consistory, in the year 1754, had pre- sented a request to the Hon. House of Assembly, in their own name and that of the other Low Dutch congregations in the province of New York, asking certain rights or priv- ileges in the provincial academy or college which they were about to establish among us, and had obtained a favorable reply thereto, it was thought proper to leave the matter to their Honors' prudence and wisdom, not doubt- ing that they, with the consent of the lieutenant-governor and the high council, would lay the foundation and the principles of the said academy in such a way that the Low Dutch Reformed congregations here, as well as others, would acquiesce therein with joy and satisfaction, and be animated to do their utmost for its upbuilding and ad- vancement, with unity and brotherly love, binding hearts and hands together with all who sought to further the welfare and success of the same ; " And seeing that since that time some persons have 1 Although this amendment to the charter was passed, it was never put on the public records. COMPLAINT AGAINST RITZEMA. I 55 obtained a charter for a college for the English Church, whose fundamental articles are opposed to the object of the provincial academy, and which is so strictly limited that almost no privileges or liberties are left to induce other denominations to unite with them, but only a small number of trustees or governors of the college who are not of that church, who can easily be overborne in voting by those of the English Church, which has given much ofTense and dissatisfaction here, especially to those who have at heart their rights and privileges ; " This being so, notwithstanding Domine John Ritzema, as the oldest minister of our congregation at New York, allowed himself to qualify as one of the governors of the said college, and took an oath to seek the prosperity of the same, all without the knowledge, advice, or consent of the Consistory — nay, against their will and purpose — and used all diligence to establish said college, together with a press- ure to obtain an addition to the charter, providing a Dutch professor for the Low Dutch people; which addition, when obtained, is of no essential advantage, being so limited that the said governors, or the majority of fifteen of them, may, according to their pleasure, under pretense of misconduct, suspend the Dutch professor, or even displace him from his ofifice, without any liberty of appeal ; and, under the appearance of liberties allowed to the Low Dutch Church, they seek to move the members of the Hon. House of Assembly, by a request or petition, to bestow the public money on the said English Church college, which request, or petition, was signed by Domine Ritzema, as one of the governors, and thereby he instigated the Assembly to con- firm and ratify the said charter ; " And seeing that we, the present ruling Consistory, are by God's providence chosen over this congregation to watch for its welfare, and as far as possible hinder any dis- 156 THE REFORMED CHURCH, DUTCH. [Chap. iv. cord or perversity, we cannot with a good conscience omit to have noted in the church book the following testimonies, in order that every one of our congregation, and those who come after us, may know our solemn convictions of the imprudent conduct of Domine John Ritzema, and also be- cause our silence in so weighty a matter might be taken for a consent and approval : Therefore we testify : " I. That Domine John Ritzema, in allowing himself to be qualified as governor or overseer of said English charter college, did this without our knowledge, and therefore without the advice, counsel, or consent of the Consistory. " 2. That the addition to said charter, which was ob- tained by means of his reverence, and is said to contain full privileges for our congregation, was prepared incon- testably without our knowledge, advice, or counsel, and in no respect answers to our conception of what would be advantageous for the upbuilding of our church, and is dearly bought, since it is so fettered by the jurisdiction of other parties that the liberties and rights therein given to the Low Dutch are nothing but a fair show. " 3. That the aforesaid conduct of his reverence with the gentlemen of the English Church, in a matter of so great importance to our congregation, without the knowledge or counsel of the Consistory, is contrary to our expectation, against the close bonds which ought to exist between Consistory and minister, against the indispensable respect which he ought to show to the Consistory, against brotherly love, and against the unity and peace of our congregation. " 4. That the strife and discord which have arisen upon his course, his reverence alone is the cause and author of. " Set down, according to the resolution of the Consis- tory, this eleventh of August, 1755. In the name of all. "Signed, " Lambertus DE Ronde, Pres^ THE CHURCH DIVIDED. 157 To this Domine Ritzema made a feeble reply.^ On account of these circumstances a sad division took place in the church, which lasted for sixteen years (1755- 71). It is known as the Coetus and Conferentie contro- versy. The details of the struggle have been given with considerable fullness in the author's " Manual of the Re- formed Church in America" (1879), and need not be here repeated. The Conferentie pleaded long for recognition by the Classis of Amsterdam, and it was only partially ob- tained after several years. This recognition was unfortu- nate, as they then tried to organize an independent body (1764), which had a brief and sickly existence. Meantime the Coetus or American Classis continued to exercise inde- pendent powers, although in constant correspondence with the Classis of Amsterdam. They examined and ordained young men as opportunity permitted. A pamphlet con- troversy was carried on for several years by Ritzema, of New York, and Rev. John Leydt, of New Brunswick, N. J., in which the whole question of the right to organize inde- pendently to meet the spiritual necessities of the people was discussed. Contests and irregular suspensions took place, with appeals to the civil power. It was during this con- troversy that it was said that the oath of allegiance to Great Britain was inconsistent with subordination to the foreign state church of Holland, and hence they must be independent. Rev. Herman Meyer, a man of a sweet evangelical spirit, was a principal sufferer through irregular disciplinary acts of the Conferentie party. The Classis of Amsterdam vacillated, and threatened to abandon both parties. The whole matter became compHcated with the introduction of English preaching in New York in 1763, which resulted in a sad lawsuit. The American Classis in 1766 obtained a charter for Queen's College in New Jer- 1 See " Manual," 1879, p. 44. 158 THE REFORMED CHURCH, DUTCH. [Chap, i v. sey. Several ineffectual attempts were made to unite the parties, but the Conferentie were unwilling that the ma- jority should rule. Churches and even families were di- vided, and religion was disgraced. There seemed no way to effect a reconciliation. CHAPTER V. REUNION OF THE PARTIES — ECCLESIASTICAL INDE- PENDENCE— ADOPTION OF A CONSTITUTION (1771-92). But while no basis of harmony seemed possible to hu- man wisdom, circumstances were occurring which would result in the union of the two parties. As the pious John Livingston, of Ancrum, Scotland, had been driven to Hol- land a century before, and had found a welcome reception in the Reformed Church of that land, so now Providence ordered it that a descendant of his should repay the former kindness by becoming a peacemaker to the Reformed Dutch Church in America. John H. Livingston was graduated from Yale College in 1 762. After some hesitation as to his future course, he dedicated himself to the ministry. The question now pressed itself upon his attention whether he should remain in the Dutch Church or join the Presbyterian or the Epis- copal. The condition of the Dutch Church was very un- inviting just then, not only on account of the division, but on account of the difficulties connected with the change of language. He did not understand Dutch very well ; and, to be useful to all, he would probably be obliged to go to Holland for his theological education and ordination. Nevertheless he decided to remain in the church of his l6o THE REFORMED CHURCH, DUTCH. [Chap. v. fathers. The very troubles which would have repelled most men led him to devote himself to the task of reconcil- ing the parties. And he was not mistaken in his mission. In the summer of 1765 he became acquainted with the devoted Laidlie, and learned all the circumstances of the state of the church. At length he sailed for Holland (May 12, 1766), being the last of the American youth who went thither for education and ordination. It was a fortunate circumstance for the party of independence that they had successively three such able men to represent them in the fatherland in the decade preceding their success. Theo- dore Frelinghuysen (1760) had urged the necessity of a university for the church, and of an American Classis; Hardenbergh, an able American ordained minister (1761- 63), had exerted a happy influence in enlightening public opinion in reference to the wants of the American churches ; and now (1766-70) Livingston was eminently calculated to complete the work. He attended lectures at the Uni- versity of Utrecht, and by his lovely spirit made many friends. He mastered the Dutch language, and learned to speak in Latin almost as readily as in his native tongue. He developed in piety as in knowledge, and became a winner of souls while abroad. But his heart was ever seeking to devise plans of peace for the churches in America. He was in constant corre- spondence with friends at home, especially with an eminent elder, Abram Lott, who had also been treasurer of the prov- ince of New York. When the Coetus party obtained their charter for a college in New Jersey (November, i 766), he labored diligently to make that plan effective. He secured from liberal friends the promise that they would educate a proper American youth as professor in said institution (1767). He afterward abandoned the plan, lest it should seem to have too partisan a character. EFFORTS FOR UNION. l6l After the visit of Dr. Witherspoon to Holland (1768) a Plan of Union was drawn up similar to that which was afterward adopted, except that the American Dutch youth studying for the ministry should be educated at Princeton. It was thought that the Dutch Church could hardly sus- tain an independent theological professor, and the profess- ors in Holland had confidence in Dr. Witherspoon. This plan was laid before the Synod of North Holland and pro- visionally approved. In the meantime the Classis of Am- sterdam wrote to the American churches concerning the matter. But the Coetus objected to a local union with Princeton, even as they had formerly objected to a pro- fessorship in King's College. The Conferentie, with the exception of Rysdyck, were utterly opposed to the plan, and gave a negative answer without even consulting their elders. The Coetus, however, sent a circular letter to the churches to ascertain their general opinion. A committee of the Coetus waited upon the New York Consistory (May 4, 1769), representing " their heartfelt inclination for peace, and requested that the Consistory would be pleased to act according to their ability to promote that desirable end." The Consistory answered that they also had " a heartfelt desire for peace ; but since this project relates peculiarly to them [the Coetus] they should state how they regard it: whether they approve it, and, if not, if they have any observations to make thereupon, and, if so, what." It does not appear what reply, if any, the Coetus made. An effort was now made by the friends ot Ritzema (1769) to put him in the theological chair in King's Col- lege ; and the Classis of Amsterdam was pleased with the plan, and recommended its adoption, until a college for the Dutch could be erected. But in the state of feeling which existed it was impossible for such a plan to succeed. This circumstance apparently stimulated the Coetus 1 62 THE REFORMED CHURCH, DUTCH. [Chap. v. party to still greater efforts. Their chartered academy of 1 766 had deservedly failed, because it was too narrow and limited in its design. It was to be distinctively Dutch. They now cut loose from such narrowness of spirit, and launched forth upon a more liberal course. They obtained a charter for Queen's (now Rutgers) College upon a foun- dation capable of almost indefinite expansion (March 20, 1770).^ Its preamble states that the people of the Re- formed faith and discipline were very numerous, and were desirous of a learned and well-quaHfied ministry, and there- fore desired a college not only for the usual reasons, but especially that young men might prepare for the ministry ; that the inconveniences were many and the expenses heavy in procuring ministers from Europe, or sending young men thither for education ; that there was a great necessity for an increased nimiber of ministers, and that a charter was necessary for the preservation of collegiate funds. The charter states that the proposed institution was de- signed " to promote learning for the benefit of the com- munity, and the advancement of the Protestant religion of all dcnoniiiiations; and more especially to remove, as much as possible, the necessity our said loving subjects have hitherto been under of sending their-youth intended for the ministry to a foreign country for education, and of being subordinate to a foreign ecclesiastical jurisdiction.'" The trustees were directed to meet first at Hackensack, in May, 1770. The location of the college was not deter- mined by the charter. The president was always to be a member of the Reformed Dutch Church, and could be the professor of divinity also, if elected thereto. And while the trustees were to appoint such professors or tutors as 1 " Amst. Cor.," Doc. 1093. It is ]irintcd in several pamphlets relating to the college, and in " Minutes of General Synod," vol. viii., 1850, with sup- plementary acts, 1799, 1825. CALL OF DR. LIVINGSTON. 163 they thought necessary, they were always to have one professor or teacher well versed in the English language ! The location of this college created no little discussion. The body of the church was on the banks of the Hudson River ; but should not the college be located at a point as accessible as possible to the German churches in Penn- sylvania? Two German ministers — viz., Revs. Philip Wy- berg and Jonathan du Bois — had been named in the charter as trustees. The location was finally determined for New Brunswick in preference to Hackensack, as the region of the Raritan subscribed most liberally- for its endowment. But the charter was obtained by a party, and it could not at once succeed. If, instead of the "expensive and repress- ive educational routine " of the Conferentie, which had paralyzed all extension and left vacant about two thirds of the pulpits of the church, the plans of the Coetus had been earlier adopted, how much better it would have been for the denomination ! And if the claims of this college, had been more quickly recognized, how much more rapid would have been its progress! As in every good cause, however, patience was still needed, and the ways of Provi- dence would, ultimately vindicate themselves. With the completion of the Fulton Street Church, and the necessity of another English preacher, the New York Consistory determined to call Dr. Livingston (May 30, 1 769) to become the colleague of Laidlie, Ritzema, and De Ronde. He arrived in New York on September 3, 1770. His piety was of the highest character; his educa- tion abroad placed him above reproach ; while his learning commanded the respect of all. The neutral position of his church gave him peculiar advantages. His reputation soon gained for him an extensive acquaintance with the ministers of both parties. The church was weary and ashamed of strife, and was praying for peace. He had 1 64 TH^ REFORMED CHURCH, DUTCH. [Chap. v. obtained from the Synod of North Holland the reference of this whole subject of union to the Classis of Amsterdam, with power. This simplified matters. He brought over a plan provisionally indorsed by the Classis, similar to the former plan, but omitting any proposition to unite with Princeton or King's College. This plan was discussed privately and by correspondence for a year. At length, when all things seemed to be ready, he proposed to his Consistory to invite a general convention of the churches to consider plans of union. This was heartily agreed to. The following is the. invitation :^ " Reverend : The mournful circumstances of the Low Dutch Reformed churches in this land are too well known to all to render it necessary to relate the same to you, M^ho are so well acquainted with the discords existing, and are so ready to heal the breach of Joseph. We hope that the long-delayed desire, which has made so many hearts sick, is now at last come to pass. May it be as a tree of life ! We know that letters have come from the brethren of the Rev. Classis of Amsterdam to the Conferentie, and also to those of the Coetus ; and they have likewise written to us, approving our efforts to join the hands of the brethren and, if possible, promote the happiness and prosperity of the church. We are greatly inclined to this, and think that a general meeting should be held this autumn. We leave it to your better judgment, and desire not to dictate ; but since it necessarily comes before us, and we are con- scious that your inclination is for union, we offer our ser- vices to help in any way for the attainment of that great end. Since this city is the most suitable place for meet- ing, and the middle of October the best time, in view of I " Anist. Cor.," Letter 1107. THE UNION CONVENTION. 165 the season of the year, we fraternally request you, each with an elder, to come to New York on the third Tuesday of October next, being the 15th of the month, in order then, if it please the Lord, to establish a firm and endur- ing church constitution. With invocation of all health and blessing upon your persons and the congregations committed to you, we have the honor to remain. Rev. and Honored Brethren, " Your affect. Servants and Brethren in the Lord, "J. H. Livingston, Prest. p. t. "N. Y., in our Consistory meeting, Sept. 4, 1771." THE UNION CONVENTION (1771). The wished-for day (October 15, i 771) at length ar- rived. Everything was propitious. Dr. Livingston had been appointed by his Consistory to welcome the dele- gates. De Ronde, formerly one of the most strenuous of the Conferentie, was appointed to preach a sermon. This he did on Ephesians vi. 23 : " Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ." It was an elegant and impressive dis- course, before a vast assembly, and in which he thanked the brethren for their willingness to convene for the pur- pose of peace and unity, and urged them to the same. He expressed his heartiest wishes foi* success in their en- deavors. This was a most happy beginning. Dr. Living- ston was elected president, while the learned Rysdyck and the universally respected Westerlo were chosen clerks. Out of the thirty-four ministers and the more than one hun- dred churches now composing the denomination, twenty- two ministers and twenty-five elders, representing in all thirty-four churches, were present. Of the whole ministry of the church at this time (1771) fifteen were Europeans, 1 66 THE REFORMED CHURCH, DUTCH. [Chap. v. eight of whom were in this convention ; eleven had been ordained in America, nine of whom were present ; while there were eight ministers remaining of those who had gone to Holland for ordination, of whom five were present. As to the parties into which the church was divided, while several on either side had died, there were now eleven ministers recognized as belonging to the Conferentie, of whom seven were in this convention; there were thirteen acknowledged Coetus men, of whom ten were present ; and there were ten accounted more or less neutral, of whom five were present. Westerlo was accounted a neutral in the convention, although his name appears the year before in the charter of Queen's College, which was secured by the Coetus party. It is also remarkable that he did not finally sign the Articles of Union, but no doubt because his congregation yet stood aloof. A committee of twelve was appointed, representing equally the three sections of the convention, and com- posed equally of ministers and elders. The Conferentie was represented by De Ronde and Rysdyck, with Elders Van Zandt and Snediker. De Ronde had passed through a bitter experience, and came to the work of reconciliation with a chastened spirit. His almost involuntary lead of the " Dutch party " for several years previously, and their utter discomfiture in the lawsuit, and great pecuniary ex- pense, with the rich spiritual success of Laidlie's preaching in English, softened his heart, and qualified him to utter the opening sermon on peace and love ; while Rysdyck, who alone of his party was willing to indorse the pre\'ious Plan of Union with Princeton, had thereby manifested his pacific disposition. The Coetus was represented by Hardenbergh and Ver- bryck, with the elders Fisl>er and Zabriskie. All of these had been named a year and a half before among the orig- . PLANS OF PEACE, 1 67 inal trustees of Queen's College. It must have required no little grace in such enterprising men to ignore all refer- ence to their new charter in the Plan of Union ; or did these far-sighted men understand that though their col- lege must for the moment be ignored, circumstances would surely, in time, make its necessity felt? The neutral brethren were represented by Livingston and Westerlo, with the elders Roosevelt and Gansevoort. Westerlo, for eleven years, had preserved the confidence and respect of both parties, while he had formally unfted with neither. Dr. Livingston was, of course, the principal agent in the whole transaction. The plan ^ brought from Holland, and already indorsed provisionally, was now presented. It was admirably adapted to conciliate all parties. Only slight amend- ments were made, when it was unanimously adopted in the committee. The Assembly likewise adopted it with- out a dissenting voice. It was to have no force until finally approved by the Classis of Amsterdam. This sat- isfied the Conferentie, while the substantial independence gained satisfied the Coetus. The preamble acknowledged a bond of union with the church in Holland, but stated that certain misunderstand- ings had grown up respecting it ; and to prevent these misunderstandings in the future, and in accordance with the advice of the Classis, they now united and pledged themselves to regulate their ecclesiastical government and union with the mother-church in Holland in the following manner: They would abide by the doctrines of the Netherland 1 Document 11 10 in " Amst. Cor." See " Manual," 1869, p. 10. Sev- eral translations of this have been made. The one in " Minutes of Gen- eral Synod," vol. i., pp. 1-20, was made by Rev. William Demarest, about 1856. Dr. Schoonmaker's translation is found as an Appendix to " Minutes of General Synod of 1815," vol. ii. 1 68 THE REFORMED CHURCH, DUTCH. [Chap. v. Reformed Church and its constitution as established in the Synod of Dort. One general body and five particular bodies were to be organized, which were to meet annually. This general body was to assume the long-desired priva- lege of licensing and ordaining men to the ministry ; but the names of all such, together with the names of all newly called ministers, and of such as changed their vocations, were to be transmitted to Holland for registratioji, together with a copy of their acts from year to year. Appeals viiglit als(5 be carried to Holland. One or more professors were to be chosen from the Netherlands with the advice of the Classis, but they were to have no connection with ajiy E7iglisJi academics. This plainly refers to King's College and to Princeton. Does it also include New Brunswick? But inasmuch as this professorship could not become available for a considerable time, those students who had studied under different ministers were to be provisionally examined in the next General Assembly. Certain articles were added respecting the healing of disputes and the recognition of ministers whom the Coetus had ordained without permission. This whole plan was to be ratified by the Classis of Amsterdam before it was of any binding authority. Upon its indorsement by the convention, " each member shall provisionally give the other the hand of fellowship, in hope that the reverend Classis, as well as our congregations, will approve this plan." Copies of this plan were then transmitted to the several churches and to the Classis of Amsterdam, and arrange- ments made for another meeting as soon as answers were received. A letter from the convention to the Classis ^ accom- 1 " Amst. Cor.," Letter mi ; this was printed in the "Christian Intelli- gencer," August 19, 1852. THE CLASSICAL LETTER. 169 panied the plan, and another from the New York Consis- tory. 1 Answers of congratulation were received. In their reply to the New York Consistory (January 14, 1772) the Classis says : " Concerning the professorate, we can deter- mine nothing — that must be left to the general meeting of the brethren; meanwhile it occurs that, possibly, in the pressing necessity there is for a professor of theology, the brethren might find in their own body a suitable person, who, though not born in the Netherlands, has studied and received his ordination there."- A second convention was now called, according to ar- rangement (June 16, I 772). 3 Twenty-six ministers were present and forty-three elders. The Classical letter to the convention, approving the Plan of Union, was read, to the general joy of all. It is as follows \^ THE LETTER OF THE CLASSIS OF AMSTERDAM. " To the Convention of United Brethren, ]\Iinisters, and Elders of the Reformed DiitcJi Churches in Nezv York and Nezv Jersey : " Reverend and Much-respected Brethren : We received your friendly letter, with the accompanying docu- ments, dated October i8th, just previous to the close of the year, and in season to present them at the first Classi- cal meeting in the new year, that they might take them into consideration, and communicate the result of their deliberations as speedily as practicable. We have learned from the documents you have sent to us, with great joy, that the God of peace has inclined the hearts of the breth- ren, long divided by unhappy contention, to seek delight- ful peace and reunion in brotherly love ; so that, by the 1 Letter 11 12. 2 Letter 11 22. 3 Document 1128. * " Amst. Cor.," Letter 1121. 1 70 THE REFOK^MED CHURCH, DUTCH. [Chap. v. friendly invitation of tiie Consistory of the church in New York, most of them assembled in that city, and, after a session of four days, were reconciled and united to each other. We also learn that the absent brethren, mostly prevented by circumstances of a domestic nature, have given the assured hope that they will be satisfied with the Plan of Union. We have not in a long time been so much rejoiced by gratifying intelligence from our churches in foreign lands as by that now received from you, which is ' good tidings from a far country,' like water refreshing to our souls, weary and thirsty by reason of our former correspondence in relation to existing difficulties. Well may we, in the congregation of God's people, offer up our joyful songs of praise to the God of peace. We desire with our whole hearts, and in pure, disinterested love to the brethren of the church, that this peace and union may be universal and prove perpetual. The pious zeal of the Consistory of New York, the willingness and readiness of the brethren to respond to their invitation to assemble in convention, the pious and edifying character of their delib- erations during their session of four days, and the declared assent of most of their absent brethren, conspire to war- rant the well-grounded hope that such will be the result. In order speedily to confirm and bring to conclusion this sacred work of peace, and to allow no languor or delay, we have in our Classical meeting attentively read and maturely considered the proposed articles adopted by the brethren present as a basis of union. These articles essen- tially correspond with the plan heretofore proposed by us, and appear to be wisely adapted to the peculiar circum- stances and condition of the churches of New York and New Jersey. The Classis, cordially desirous to see peace and harmony restored and established among their breth- ren in the common faith in America, wish it to be exten- THE CLASSICAL LETTER. 171 sively published that they have heartily and unanimously approved the Plan of Union, without proposing any altera- tion or addition ; and they express their ardent hope that the brethren not present at the convention lately held in New York may be animated with the same zeal for the attainment of peace and harmony, and adopt the Plan of Union without suggesting any material alteration. " We trust that our full approbation will tend to promote this most desirable end in your entire unanimity. Still the general convention of the united brethren and churches not only claims the freedom, but (according to the import of the articles now approved by us) feels itself bound further to make such stipulations and additions as the interests and welfare of the churches may require. We therefore request the brethren who have signed the arti- cles of the Plan of Union (having entire confidence in their love of and devotion to the cause of peace) to employ all their efforts for the accomplishment of the proposed object, and especially to seek the reconciliation of the church at Kingston with their minister, Rev. H. Meyer. We are rejoiced to hear that he yielded, with the other brethren, his full approbation to the Articles of Union, and hope that the reconciliation between him and the church may soon be effected, through the kind mediation of the brethren, unto mutual satisfaction and rejoicing. We cheer ourselves with the hope which you have expressed to us, that when our ready and full approbation of the Articles of Union shall be sent to those particular churches which have not signed them, it will exert such a strong influence as to lead to their acquiescence and approbation. Thus a speedy adop- tion of the articles as conditions of peace will, before long, bring to an end all divisions and dissensions, cause them to be ever forgotten, and unite the hearts of the brethren so closely that they shall continually remain a well-cemented 172 THE REFORMED CHURCH, DUTCH. [Chap. v. body, abiding in one spirit, and with one accord striving for the faith of the gospel. Thus shall the mother-church of the Netherlands remain in close connection with her daughter dwelling in a distant country, in the unity of faith and love, and built on one common constitution. Thus, also, the churches of New York and New Jersey may suc- cessfully appeal to the civil authorities, with good hope of success, for the maintenance of their ecclesiastical freedom and privileges, preserving fully the character of Reformed Dutch churches, as originally organized. Thus may our Reformed Church in your land, in the midst of so many denominations as surround her, exhibit the beautiful and attractive appearance of the Lamb's bridal church, ' fair as the moon, clear as the sun, and terrible as an army with banners.' Over your peaceful church, animated by truth and love, inseparable, united, God will command his 'blessing, even life forevermore,' even as ' on a habitation of righteousness and a mountain of holiness,' the fragrance of which shall spread all around, and attract many to her communion, as members of the 'one body in Christ.' Nothing can prove more delightful to us who have, with a disinterested spirit, strongly exhorted the brethren to a reconciliation and union, and, at the same time, to a close correspondence with the Reformed Church of Holland, and continued attachment to her faith and order, than hence- forth to see the churches of New York and New Jersey a true Philadelphia, where the Lord loves to dwell. For this end we entreat, in behalf of the brethren and churches, the direction of the ' wisdom which is from above, which is first pure, then peaceable, gentle, easy to be entreated, full of good fruits, without partiality, and without hypoc- risy.' May the hearts of all flow together into one, and be bound together in love, which is the bond of perfect- ness. Thus ' the fruit of ri«fhteousness shall be sown in GROWTH OF THE CHURCH. 173 peace of them that make peace ' ; yea, the God of peace shall impart the earnest of salvation, to those on whom he pronounces the blessedness of the peacemaker, and furnish therein the evidence of their heavenly sonship. Commend- ing you to God's manifold and best blessing for this and continued years, yourselves, your families, your churches and ecclesiastical assemblies, " We remain, reverend and respected brethren, with true brotherly love and regard, your fellow-servants and breth- ren in Christ, " N. Tetterode, "V.D.AT. Aj/ist. et Depiitatorum CI as sis ad res exteras, h. t. Praescs. "JOHANNIS ArN. EcK, "V.D.M. Amst. ct Dcp. Classis ad res exteras, h. t. p. Scriba. "Amsterdam: done in Classical Session, Jan. 14, 1772." The Plan of Union was now subscribed by almost all the delegates present, and arrangements were made for the sub- scription of those congregations not represented, by insert- ing the plan in the minutes of the new Classes which were about to be organized. During the sixteen years of divis- ion the Coetus had ordained nine men, and the Confer- entie but a single one. Thirteen ministers had come from Holland during the same period to serve the churches, which were now about one hundred in number (1772). Twenty-seven of these had been organized during the period of strife, not from strife in general, but from neces- sity. A half-dozen or more of the whole number had originally been French Reformed, and about twenty Ger- man Reformed (all in the province of New Netherland), most of which were gradually Hollandized, and ultimately Anglicized, as to language. In these one hundred churches, 174 '^'^^^ REFORMED CHURCH, DITCH. [Chap. v. during the century and a half of colonial dependence, one hundred and twelve ministers had officiated, of whom thirty-four were living at the union of the two parties. THE TRANSITIONAL PERIOD (1771-92). The church was now substantially independent, but twenty-one years more were required before it dared to assert unequivocally its majority by a new constitution. The Articles of Union betray the extreme delicacy of the situation : " We organize . . . such ecclesiastical bodies as are consistent with the government and constitution of the Church of the Netherlands, and ojtr relation to the same, and under such titles as shall hereafter be deterniiued. They shall provisionally be called a General Body and Particular Bodies." These bodies corresponded in every respect to a Synod and Classes, except that the Particular Bodies were not allowed to license and ordain men for the min- istry. They could approve of calls made on ordained min- isters, but not of calls made on candidates. Even this was yet jealously reserved to the General Body. It had once been claimed that the Coetus, according to church order, was an anomalous body. There does not appear any reference to the fact that the present arrangement was equally anomalous. A few ministers and churches continued to stand aloof from this union for several years, but in the main harmony was restored, and the two parties cordially cooperated ; for it was not policy now which chiefly bound them together, but CHRISTIAN LOVE. The time of the new General Body, until the opening of the war, was occupied with efforts to conciliate the few outstanding congregations, to establish peace and harmony ■ in certain districts where strife had reigned, in discussing the best manner of initiating a ministerial Widows' Fund, REVOLUTIONARY WAR. I 75 and especially in considering that great and most important subject of all, the PROFESSORATE. Each of the Particu- lar Bodies likewise deliberated upon this topic from year to year. Negotiations were begun, within a year and a half after the consummation of the union (October, 1773), between the trustees of Queen's College and the church. The trustees had raised, within two years after their charter was granted, funds from New Jersey alone, for the endow- ment of the college, to the amount of $20,000. The}/ now wrote 1 to the Classis of Amsterdam and to the theological faculty of the University of Utrecht, asking them to recom- mend a proper person to be both president of their col- lege and professor of divinity therein, believing that such an arrangement would also recommend their institution to the approval of the church. They urged upon the church that New Brunswick was the most proper place for the pro- fessor's residence. The college was already located there, and they would call the professor elected by the church as the president of their institution, thus lightening the burden of expense for each. The General Body was pleased with the plan, but the recent division was yet too fresh to make it practicable. But the colonial period was about to end. A dark war- cloud was beginning to loom up ominously on the horizon. The " Sons of Liberty " were busily at work. Two months before the battle of Bunker Hill the church appointed a day of humiliation and prayer in behalf of the evils which seemed to be threatening the land. During the mighty struggle the Reformed Dutch Church was in hearty sym- pathy with the cause of freedom. Her pulpits " rang with stirring appeals which roused the patriotic ardor and in- spired the martial courage of the people." The scene of 1 Letters 1 137, 1138, 1142, 1 143. 176 THE REFORMED CHURCH, DUTCH. [Chap. v. the war was chiefly on the territory of the Dutch Church, and not a few of her church-buildings were destroyed, and her ministers were often driven from their homes. ^ The church memoriahzed the legislature of New York in 1780, speaking of the present JUST AND NECESSARY WAR. At its close, Domine Rubel was deposed for certain immoral- ities and for his Toryism. The mere mention of the names of Schuneman, Hardenbergh, Foering, Romeyn, Livingston, Westerlo, Du Bois, Leydt, and many others in the ministry, at once suggests the stories of their patriotism. As soon as independence was gained it was resolved to drop the awkward names of General Body and Particular Bodies, and to assume the names of Synod and Classes. In the same year the Synod elected Dr. John H. Livingston as their professor of theology, and Dr. Hermanus Meyer as instructor in the inspired languages. In 1788 a committee was appointed to translate and publish the doctrinal sym- bols of the church and the Articles of Church Government. In reference to the latter some modifications were found to be necessary to adapt them to the American church. Hence, while preserving the eighty-four Articles of Dort on Church Order, there were added to these seventy-three Explanatory Articles, showing how the former were to be applied to the American Dutch Church. The Explanatory Articles particularly enlarged on the subject of candidates, their qualifications, the manner of their entering the ministry, and the privileges which be- longed to them as such ; a formula which licentiates must subscribe was also incorporated, as well as a formula for the subscriptions of ministers before ordination. Article VIII. of Dort permitted dispensations from the full course of studies by permission of the Synod. No remarks were 1 See Dr. J. A. Todd's " Centennial Discourse," 1876. EXPLANATORY ARTICLES. I 77 made upon this. The subject of ministers emeriti was somewhat enlarged upon, as well as the parity of minis- ters, styling them all BISHOPS. The brief Article XVIII. of Dort, relating to professors of theology, was elaborated into seven Explanatory Articles. The particular duties of elders and deacons were explained more fully, as well as the desirability of calling a Great Consistory in all im- portant matters. An article was added on CJinrch-viasters (Ex. Art. XXX.), who were a committee on repairs of churches, parsonages, and school-buildings, and who were to execute the orders of the Consistory. The brief Article XXXVII. of Dort on Consistories was elaborated into five Explanatory Articles, referring to discipline and the mat- ter of ministerial calls. Our present form of call was now for the first prepared and inserted. It was composed by Domine Westerlo. The particular powers and duties of the Classes were more fully defined in some particulars. The power of examining students was given to the Classes, although a student or licentiate could yet be examined by the Particular Synod if he so preferred. The deputies of the Synod were always to be present at examinations by the Classes, and to report to the Synod. The Article XLI. of Dort, directing the president of the Classis to inquire of the respective members " whether church discipline be exercised ; whether the poor and the schools be properly taken care of ; and whether they stand in need of the advice and assistance of the Classis in any- thing respecting the regulation of their churches " ; and Article XLIV., directing each Classis to appoint visitors, " whose business it shall be to inquire whether the minis- ters. Consistories, and schoolmasters do faithfully discharge their offices ; whether they adhere to sound doctrine ; whether they observe in all things the received discipline," etc., were expounded in Explanatory Article XLIV. : 178 THE REFORMED CHURCH, DUTCH. [Chap. v. " Once every year the Classis shall direct what shall be deemed necessary and practicable with regard to the visi- tation of the churches within their respective jurisdictions, and report the same to the Synod. For the more uniform and proper execution of this important duty, such particu- lar questions and inquiries as shall be agreed upon in any General Synod for that purpose shall be inserted in the book of records of every Classis, and by the visitors be faithfully proposed to the minister, elders, and deacons of every congregation in their respective visitations." The particular powers and duties of the General Synod and of Particular Synods were more fully defined. The latter were to be representative bodies, consisting of two ministers and two elders from each Classis. They might yet examine and license students. They were " to ex- change every year a copy of their acts with the Synod of North Holland, and express in their letters the desire of the Reformed Church in America to preserve a connection and cultivate a correspondence which they highly esteem and have found to be beneficial" (Ex. Art. L.). It had been found impracticable in Holland to hold a triennial General Synod (notwithstanding Article L. of Dort so directed), owing chiefly to certain civil complications. Hence the several Particular Synods in Holland exercised each the powers of a General Synod within their respective local jurisdictions, and adopted a mutual correspondence. The General Synod in Holland, according to the above article, was to consist of two ministers and two elders from every Particular Synod both of the Dutch and Wal- loon Churches. But in America it was determined that the General Synod should be conventional, consisting of all the ministers in the church and an elder from each congregation. It was to meet triennially. The General Synod, however, was given the privilege of changing its ADOPTION OF THE CONSTITUTION. 179 conventional character to a representative character by resolution. Explanatory Article LIX. is also worthy of special men- tion, as showing the position of the church at that time on slavery : " In the church there is no difference between bond and free, but all are one in Christ. Whenever, there- fore, slaves or black people shall be baptized, or become members in full communion of the church, they shall be admitted to equal privileges with all other members of the same standing ; and their infant children shall be entitled to baptism, and in every respect be treated with the same attention that the children of white or free parents are in the church. Any minister who, upon any pretense, shall refuse to admit slaves or their children to the privileges to which they are entitled, shall, upon complaint being ex- hibited and proved, be severely reprimanded by the Classis to which he belongs." The subject of godparents or sponsors was declared to be a matter of little importance. The subject of catechis- ing children was emphasized, as well as that of pastoral visi- tations. The subject of holy days was referred to, advis- ing ministers, at their discretion, to preach on those days, so as to turn people from idleness unto edifying themes. The Synod reviewed this whole work seriatim in 1792, and formally adopted it. The General Synod was organ- ized on June 3, 1794, and the old Synod became a Par- ticular Synod. For a decade preceding, the terms General and Particular had been applied indiscriminately to the old body. During this transitional period no ministers came from Holland. The General Body or Synod licensed and ordained thirty-seven men for the ministry, and directed the Classis of Hackensack to license and ordain one in their name — viz., Isaac Blauvelt — in 1780. This was done be- cause sickness had twice prevented him from meeting with l8o THE REFORMED CHURCH, DUTCH. [Chap. v. the Synod. Eleven of these men had entered the minis- try before the appointment of the professor, and twenty- seven had subsequently produced the professor's certificate. William Linn had come from the Presbyterians in 17S7, and Winslow Paige from the Congregationalists in 1 792 ; Peter van Vlierden had come from the West Indies in the same year. There were forty-one accessions to the min- istry, and thirty churches organized, during this period. PERIOD IV. CIVIL AND ECCLESIASTICAL FREEDOM. i8i CHAPTER VI. THE GENERAL PROGRESS OF THE CHURCH SINCE 1792. During the whole preceding period of one hundred and sixty-four years (i 628-1 792) the Reformed Dutch Church had only been passing through the successive stages which were necessary to bring her into her ecclesiastical freedom and fit her for her future work. The migration of Hol- land's sons to America, chiefly under the West India Com- pany's sway, during a half-century (1614-64), was merely the planting of the seed. The struggle with the English governors (1664-1705) to establish a church representing a very small minority of the population proved to be the undesigned cause of the charters which the Dutch alone of all religious bodies outside the Episcopal Church were able to secure. The imperfect piety which naturally re- sulted from these contests and from unfrequent services was followed by a gracious revival, which excited many holy aspirations after increased usefulness (1705-47). In order to gratify these desires came the period of associa- tion of the scattered ministers and churches (1747-54), who compared views and sought more fully to meet the great spiritual necessities of the people, failing, however, to appreciate the importance of services in English ; and when the earlier plans of association were found to be in- sufficient, better plans were devised, and were attempted 18:! 184 T^^ REFORMED CHURCH, DUTCH. [Chap. vi.. to be carried into execution (1754). But a peculiar com- bination of circumstances, in which some leaders in the church were allured into a false position, produced an un- happy strife, which was unduly prolonged (1755-71) and delayed the consummation. But Christian love finally pre- vailed, and secured a union of the parties (i 771). Hardly, however, had they begun their new work when the Revo- lution (1776-83), prevailing especially on the territory of the Dutch Church, scattered the ministers and destroyed not a few of the churches. But with the success of civil liberty came to all denominations ecclesiastical autonomy, with all that is involved therein — independent organizations, a sense of responsibility, literary and theological institu- tions, with benevolent boards for the increase of Christ's kingdom at home and its dissemination to the ends of the earth. I. HISTORY OF THE CONSTITUTION. The constitution of the church consists of its standards of doctrine, its liturgy, and its rules of church order or government. 1. The standards of doctrine have remained unaltered, and consist of the Belgic Confession, the Heidelberg Cate- chism, with the Compendium of the same, and the Canons of the Synod of Dort. 2. The original liturgy consisted of sacramental forms, forms of ordination of ministers, of elders and deacons, with certain forms of discipline, marriage, consolation of the sick, and various forms of prayer. The Nicene Creed and the Creed of Athanasius are appended, not to the standards of doctrine, but to the liturgy. Several attempts have been made to revise the liturgy, but none of the proposed changes have been successful, although some of the older forms THE CONSTITUTION. 1 85 have fallen into desuetude. A few new forms have been added, such as a form for the ordination of missionaries, for the dedication of a church, for the reception of those into full communion who have been baptized in infancy, etc. But all forms except the sacramental are optional as to use. 3. The Articles of Church Government, as adopted at Dort in 16 19, with the Explanatory Articles adopted in 1792, continued unchanged, except a few minor amend- ments, until 1832, when these two sets of articles were thoroughly fused into one new expression of church gov- ernment. There was no change in the general spirit of the instrument. The system of Classical visitors, a remnant of the old superintendency, was abolished, and the series of constitutional questions to be asked of ministers and elders once a year was now formulated. The limit of time for ex- plaining the system of doctrine contained in the Heidel- berg Catechism was now extended from one year to four. The privilege of granting dispensations from the usual course of studies required of those preparing for the min- istry was abolished. The church was also then just enter- ing on its more systematized aggressive work through more fully organized boards. In 1872, forty years having again elapsed, a third revis- ion was undertaken, which was finally adopted in 1874. The principal changes were an elaboration of the articles relating to discipline ; to the right of a Classis, by a two- thirds vote, to dissolve the pastoral relation, one of the parties being unwilling; and to the excision of the re- quirement of the attendance of dcputati Synodi at exam- inations. The privilege of granting dispensations from tl^e regular course of study was restored. The ch-urch had been known previously to 1867 as the Reformed Dutch Church or the Reformed "Protestant Dutch Church. It had been incorporated in 18 19 under the lat- 1 86 THE REFORMED CHURCH, DUTCH. [Chap. vi. ter name. In 1867 the name was changed to the RE- FORMED Church in America.^ II. ecclesiastical bodies. 1. CJnircJics. — The churches now existing number six hundred and twelve. For details and Bibliography, see " Manual of the Reformed Church in America," 1879. 2. Classes. — Immediately after permission was granted to hold a Coetus, that body divided the church into Cir- cles. These were three in number, viz.. New York, 1747; Jersey, 1747; Albany, 1747. The Circle of Orange was formed in 1 750. In i 755 an independent American Classis was formed, while an opposition Conference of a few min- isters, without elders, was also held. In i 764 these min- isters, with their elders, organized a body styled " An Assembly Subordinate to the Classis of Amsterdam." In 1 77 1, by the healing of the division, provisional organiza- tions were formed by the Articles of Union, under which five Particular Bodies, or Classes, were formed, namely, Albany, Hackensack, Kingston, New Brunswick, and New York. In all forty-three Classes have been organized. These have been modified by consolidation and rearrange- ments, so that at present there are thirty- five, as may be seen by the following table, the extinct names being italicized : New York, N. Y 1772 Albany, N. Y " New Brunswick, N. J " Kingston, A^. V. 1 772-1800 Hackensack, N. J. " ". Bergen, N. J 1800 Montgomery, N. Y . . 1800 Paramus Poughkeepsie Rensselaer Ulster " Long Island 1813-1843 1 See the able article on the history of the name in the Appendix to " Minutes of General Synod," 1867. ECCLESIASTICAL BODIES. 187 Philadelphia IVashington 1818- Cayitga 1826- Schenectady Schoharie South Classis of New York, 1828- Orange Greene Passaic Illinois Michigan North Classis of Long Island. . South Classis of Long Island. . Hudson IVatervliet 1845- 1814 1857 1889 1826 1876 1832 1834 1839 1841 1843 1845 1857 Holland 1851 Geneva 1852-1887 Westchester 1852 Arcot (India) 1854 Monmouth " Wisconsin 1855 Kingston 1856 Saratoga 1857 Raritan , 1859 Grand River 1870 Newark 1872 South Classis of Bergen 1873 Iowa 1885 Rochester 1887 Dakota 1888 Pleasant Prairie 1892 3. Synods. — When the two parties came together in 1771 they called themselves "A Reverend Meeting of Ministers and Elders," and only dared to talk of a Gen- eral and certain Particular ecclesiastical Bodies. But im- mediately after the Revolution they gathered boldness and resolved to apply the names of Synod and Classes to these respective bodies. This original Synod was a mere tran- sitional body (1771-92) between the period of infantile dependence on a foreign church and that of complete inde- pendence. It called a convention in 1792, and a General Synod,' conventional in character and entirely independent, was organized in i 794, upon an Americanized constitution. The old provisional Synod, which had formerly been con- ventional, was henceforth to consist of two ministers and two elders from each Classis, and this now took the char- acter of a Particular Synod. It continued to examine students equally with the Classes, upon whom the power was also now bestowed, although the Classes could not do this without deputies from the Synod being present. 1 The General Synod administers much of the business of the church through a Board of Corporation. More recently the several benevolent boards have also been incorporated. 1 88 THE REFORMED CHURCH, DUTCH. [Chap. vi. In 1800 this Particular Synod was dissolved, and the two Particular Synods of New York and Albany constituted. After 1800 the Particular Synods ceased to examine, al- though their right to do so continued until 1832. They met yearly, while the General Synod met triennially until 1812. In 1800 it was resolved that a delegation of eight ministers and eight elders from each Particular Synod shall constitute the General Synod, but not more than two ministers and two elders were to be taken from the same Classis. In 1809 a new organization was deemed expedi- ent. A delegation of three ministers and three elders from each Classis was agreed to, and in 18 12, also, it was deter- mined to hold annual sessions. In the revised constitu- tion of 1874 all Classes having more than fifteen churches were allowed one additional minister and elder for each additional five churches. In 1856 the Particular Synod of Chicago was constituted, and in 1869 the Particular Synod of New Brunswick. The following is a list of these more general bodies : 1. The Coetus (1747-54). In 1754 the Coetus became a Classis for the whole church (1754—71). 2. The Reverend Meeting of Ministers and Elders, or the provisional Synod (1771—92). In 1793 this body became a Particular Synod for the whole church (i 793-1800). 3. The General Synod (1794). The Particular Synod of New York (1800). " Albany (1800). " Chicago (1856). " New Brunswick (1869). III. EDUCATIONAL INSTITUTIONS. I. Ihitgers College. — The history of this college has frequently been written, and we need not repeat the EDUCATIONAL INSTITUTIONS. 189 details here. The charter for an academy for the Dutch alone was obtained in i 766. This was replaced by a more liberal charter in 1770 for Queens College. Endowments were in progress for this institution, which were swept away by the Revolution. Negotiations were several times attempted for uniting Queens College with the theological professorship, but these plans were not practically consum- mated until 1 8 10. In 1825, through financial embarrass- ments, the college property was deeded to the General Synod, and the name of Rutgers College was taken, to commemorate a liberal donor, Colonel Henry Rutgers. In 1864 the Synod deeded back the property to the trustees of the college. From 18 10 to 1864 the theological pro- fessors also taught in the college. The presidents have been Rev. Dr. Jacob R. Hardenbergh (1771-90); Rev. Dr. John H. Livingston (1810-25); Rev. Dr. Philip Milledoler (1825-40); Hon. A. Bruyn Hasbrouck, LL.D. (1840-50); Hon. Theodore Frelinghuysen, LL.D. (1850-62); Rev. Dr. William H. Campbell (1862-82); Dr. Merrill E. Gates (1882-90); Dr. Austin Scott (1890). For many years after the Revolution the country was too impoverished properly to endow the institution. A beginning was, indeed, made, but much of this money was consumed in building the beautiful edifice now known as Queens Building, in 1809. The president's house was added in 1842, now used as a Fine Arts Building, and Van Nest Hall in 1845. The endowment grew slowly, but the theological professors, who also taught in the college, were largely supported by their own theological chairs. With the accession of Dr. Campbell to the presidency a new era opened for the institution. The endowments were greatly increased, the course of instruction was wonderfully enlarged, and new and beautiful buildings began to adorn the campus. The college was founded to prepare a min- igO THE REFORMED CHURCH, DUTCH. [CiiAi'. vi. istry for the Dutch Church. Dr. Campbell presented its claims in this light, and nearly $150,000 soon crowned his efforts. It was through his instrumentality that the college property was purchased back from the General Synod, and from that time (1864) the college became independent of the church. He also secured, in the early part of his presi- dency, the creation of the Rutgers Scientific School. The State of New Jersey made this school the State College for Agriculture and the Mechanic Arts, and conferred upon it the rights and privileges provided in the national law of 1862. The proceeds of the sale of certain public lands were allotted to this State College. These amounted to $1 16,000. Out of this beginning has grown the important scientific department of the college, which has recently assumed so commanding a position. In 1870 the college celebrated its centennial, and Chief-Justice Bradley, one of its graduates, delivered the historical address. The centen- nial endowment funds now swelled the amounts raised by Dr. Campbell to nearly $300,000. During his famous presi- dency an Astronomical Observatory was built in 1865; a Geological Hall in 1873, at a cost of $62,000 ; the Sophia Astley Kirkpatrick Chapel, with a Library attached, at a cost of $52,000; also the Grammar School was rebuilt. The College Farm cost about $30,000. Altogether dur- ing this period more than half a million was added to the funds and property of the institution. During Dr. Gates's presidency New Jersey Hall was added to the build- ings, costing $40,000, and Winants Hall, costing $80,000. An additional building has been purchased during Dr. Scott's presidency to meet the growing demands of the Grammar School, and Van Nest Hall has been enlarged to give increased accommodations in lecture-rooms. A fine Gymnasium has also been erected, at an expense of $60,000, by Robert Ballantine, of Newark, N. J. Rutgers EDUCA TIONAL INSTITUTIONS. 191 College has sent about five hundred of its graduates into the ministry of the Reformed Church. 2. Union College developed out of the Schenectady Academy, which A^'as founded by Rev. Dr. Dirck Romeyn in 1785. A college charter was obtained in 1795. Dr. Romeyn was a Dutch clergyman, and also a professor of theology in his own house. During the first forty years of this institution it sent more of its graduates to the New Brunswick Seminary than Rutgers College did in its first sixty years. Henry V. V. Raymond, D.D., is the present efficient president.^ 3. Hope College, at Holland, Mich., grew out of the Holland Academy in that place. A parochial school was started in 1850 to meet the necessities of the more recent Holland immigrants in the West. In 1855 this school became the Holland Academy, and in 1866 a charter was obtained for Hope College. Its presidents have been Rev. Dr. Philip Phelps (1866-78) ; Rev. Dr. Giles H. Mandeville (provisional, 1878-80) ; Rev. Dr. Charles Scott (vice-presi- dent and acting president, 1878—80; provisional president, 1880-85; president, 1885-93); Gerrit J. Kollen (1893). This institution has already graduated nearly five hundred students, of whom nearly two hundred have entered the ministry of the Reformed Church. In addition to the eight buildings previously acquired there, a beautiful chapel and library building have recently been completed, known as the Graves Library and the Winants Chapel. The endowment is now approximating a quarter of a million. Other insti- tutions, the germs of colleges, are springing up at Orange City and elsewhere through the inspiration of these thrifty and persevering Hollanders. 4. The Theological Seminary at New Brunswick, N. J., 1 For fuller particulars, see " Manual," 1879, p. 116, and " Schenectady Church Memorial." 192 THE REFORMED CHURCH, DUTCH. [Chap. vi. was founded in 1 784 by the election of Rev. Dr. John H. Livingston as professor of theology. He for many years taught in New York City, or at Flatbush, L. I. Other professors were elected in other parts of the church to carry on theological instruction for the convenience of students. In 1 8 10 these efforts were concentrated at New Brunswick. The institution struggled for many years under financial difficulties, but endowments gradually accumulated, and at length the seminary was placed on a generous founda- tion. From 1 8 10 to 1864 it was operated in conjunction with Rutgers College. In 1856 Mrs. Ann Hertzog, of Philadelphia, Pa., erected Hertzog Hall in memory of her husband, Peter Hertzog, M. D. Eight other buildings have since clustered about this central one, constituting now a magnificent property, almost unequaled for situation and healthfulness. Five chairs are endowed. The Gardner A. Sage Library gives every opportunity for research and study. The institution has sent forth nearly a thousand students into the ministry. 5. The Western Theological Seminary was for a time in close union with Hope College. Elementary theological instruction began with the chartering of that institution. The seminary was founded in 1869, and is slowly but surely developing in strength and prosperity. It now has three chairs of theology. IV. THE BENEVOLENT BOARDS. I. The Board of Education was organized by private individuals in 1828. Collections had previously been taken up in the churches to aid needy students preparing for the ministry. These funds were disbursed by the Board of Superintendents of the New Brunswick Seminary. In 18 14 the first installments of the Van Bunschoten Fund beean to BENEVOLENT BOARDS. 193 be paid in, which gave additional help. This fund is $20,000. Miss Rebecca Knox in 18 15 left $2000 for the benefit of students. The General Synod adopted the Board of Edu- cation in 183 1. Benevolent individuals have endowed scholarships now amounting to about $160,000, which are held by the General Synod ; and the Board of Education, since their incorporation, have received about $61,000 more, making a total of $221,000. Collections swell the income. Students receive $150 per year. Rutgers Col- lege also holds funds for the same purpose, amounting to about $130,000 — in all a quarter of a million to help stu- dents preparing for the ministry. 2. The Widozvs' Fund was practically started in 1837, Ministers pay $20 per annum to secure an interest in this fund, or their churches do it for them. It has grown by collections and special bequests until it has reached the sum of $85,000. Ministers who are members of this fund, when disabled, or their widows, receive about $200 per annum. There is also a Disabled Ministers' Fund of $63,000, to assist any minister, or his family, when needy. About $15,000 were distributed to the needy during the year 1893-94. 3. The Board of Pnblieation is partly benevolent in its operations. It makes donations of books and tracts for evangelistic purposes. It was organized in 1855. Its pres- ent headquarters are at 25 East 22d Street, New York, where also are the offices of all the boards, and a delight- ful room for ministerial gatherings on Monday mornings. 4. Domestic Missions were hindered for a while by the continued use of the Dutch language. English began to be used in New York in 1763, with the call of Rev. Archibald Laidlie ; but Dutch and English contended with each other in many of the rural districts until about 1820. In I 786 efforts began to be made to extend the church in 194 THE REFORMED CHURCH, DUTCH. [Chap. vi. destitute localities. In that year Saratoga petitioned the Synod for a minister. The Classis of Albany acted for many years as the agent of the Synod to look after desti- tute localities in the North. Collections were taken up to defray the expenses of ministers, who left their pulpits for three months on preaching-tours through central and western New York and on the north side of Lake Ontario. Many Dutch families emigrated to Pennsylvania and Ken- tucky, and begged for ministers. Some efforts were made to supply them, but the distance in that day made it im- practicable. For many years a number of churches in Canada were cared for, but these were subsequently re- signed to the Presbyterians. In 1804 the first legacy for missions was left by a Christian lady, Sarah de Peyster. .In 1806 the General Synod resumed the management of all missionary operations, which for a time had been com- mitted to the Classis of Albany. From 1806 to 1822 itin- erants continued to go out under the direction of the Synod, but many of the churches planted died for lack of more fre- quent ministrations ; but in 1822 several private individuals formed the Missionary Society of the Reformed Dutch Church. The Synod soon adopted this as its board of missions for both domestic and foreign operations. Col- lections were taken up at the monthly concert of prayer. Reports of the work of this society were scattered through the churches. In ten years the sum of $30,000 was raised, with which about one hundred churches or stations were helped and one hundred and thirty missionaries em- ployed. They felt it to be their chief duty to strengthen existing organizations. In 1828 a similar society was started at Albany. Rev. J. F. Schermerhorn imparted new life to the missionary cause, and contributions were largely increased. In 1831 the Board of Domestic Mis- sions was organized, and under Mr, Schermerhorn's ap- BENEVOLENT BOARDS. 195 peals $5400 were raised during the first year. This was then unprecedented. In 1837 efforts were begun in the West. A church was organized at Fairview, 111., and others in the same State, as well as in Michigan and Wis- consin. In 1 84 1 the Classes of Michigan and Illinois were formed, and in 1851 that of Holland. In the meantijue, about 1846, the new Dutch emigration^ began to pour into the West, and gave a new field of operations to the domestic missionary efforts of the church. The Domestic Board was reorganized in 1849, and Rev. Drs. John Garret- son, Anson du Bois, Goyn Talmage, and Jacob West have been the corresponding secretaries. Rev. Dr. Charles H. Pool is the present corresponding secretary. In 1854 the plan of a Church Building Fund was proposed, to secure a capital fund to loan to needy churches for the erection of buildings. This fund is continually increasing. Collec- tions are taken up for it in the churches. The total income from all sources for domestic missionary work in May, 1 893, footed up at $87,000. The Woman's Executive Commit- tee for the same year showed receipts of nearly $15,000. 5. The Board of Foreign Missions was not formally organized until 1832, but there had been considerable interest in the work before. The Church of Holland pre- pared elaborate instructions for her missionaries to the East Indies at the Synod of Dort (16 19), and her operations had been very extensive through the East India Company, and the missionary spirit then begotten was not lost among the Dutch colonists in America.- There are frequent allusions in the correspondence of the American churches to the sad condition of the Indians, and the calls of the American min- isters frequently stipulated that they should also labor to 1 For a history of this movement, see " Manual of Ref. Ch. in America," iSyq, pp. 74-82. 2 Tlic Archives of the Classis of Amsterdam contain all the correspond- ence with these East India missions. 196 THE REFORMED CHURCH, DUTCH. [Chap. vi. evangelize the natives. We find, accordingly, the names of Megapolensis (1643), Schaats (1652), DelHus (1683), and Lydius and Freeman (i 700) engaged actively in this work. Not a few Indians became members of Dutch churches. Tracts were written, and portions of the Scriptures were translated, in some of the Indian dialects.^ In 1663 the Dutch ministers in New York received a copy of Eliot's Indian Bible, which they sent to the Classis of Amsterdam with great joy, as an evidence of the progress of this work in New England. In 1 701 the Society for Propagating the Gospel in Foreign Parts was chartered in England, and in the cor- respondence of its ministers frequent mention is made of the labors of Dutch ministers among the Indians.- In I 709 the Society for Propagating Christian Knowledge was formed in Scotland, and in 1741 a Board of Correspond- ence was established in New York. Under their care Hor- ton and the Brainerds labored among the Indians on Long Island and in New Jersey and Pennsylvania, and were sup- ported by the churches generally. In 1763 the Presby- terian Synod of New York ordered collections to be taken up in all churches. Work was begun among the Oneidas in 1766, and shortly after in Ohio. The troubles then existing in the Dutch Church may have prevented any very active cooperation in this movement. The Revolution broke up all these efforts, and the work was not resumed until 1796, when the New York Mission- ary Society was formed by members of the Presbyterian, Reformed Dutch, and Baptist Churches. This society was not under any denominational control. It raised $1000 1 For further particulars, sec these names in "Manual of Ref. Ch. in America," 1879. 2 See Anderson's " Annals of Colonial Ch."; Humphrey's " Ilist. Col. Ch."; "Doc. Hist. N. Y.," vol. iii., pp. 591, 59S, 698, etc.; "Classified Digest of the Records of the Soc. for Proji. Gospel," London, 1894. FOREIGN MISSIONS. 1 97 during its first year, which was marvelous for that day. It sent missionaries to the Indians in Georgia, Connecti- cut, Long Island, to the Tuscaroras and Senecas in western New York, and elsewhere. Powerful missionary sermons began to be preached under the auspices of this society, which did much to arouse a missionary spirit in the churches. In 1797 Rev. Dr. John M. Mason preached his memorable sermon on " Messiah's Throne," from Hebrews i. 8: "Thy throne, O God, is for ever and ever." In 1798 the monthly concert was established " for the purpose of offering up their prayers and supplications to the God of grace, that he would be pleased to pour out his Spirit on his church and send his go.spel to all nations." In New York City these meetings were held in rotation in the churches which invited them. Soon the monthly concert spread over the land, and wonderfully stimulated the mis- sionary spirit. For convenience, another society, composed of the same churches, was formed at Lansingburg in i 797, and continued in existence until 1830. It sent missionaries chiefly to the Indians of the Five Nations in central New York. In 1799 Rev. Dr. John H. Livingston preached a famous missionary sermon on " The Glory of the Redeemer," from Colossians iii. 11:" Christ is all in all," in the Scotch Pres- byterian Church in Cedar Street, New York ; and in 1804 his still more memorable sermon on Revelation xiv. 6, 7 : " And I ^aw another angel fly in the midst of heaven, having the everlasting GOSPEL to preach unto them that dwell on the earth," etc. All these sermons ^ were repeated in many places, and printed and extensively read. They were like a clarion-call from heaven in their effects. 1 Rev. Drs. John Rodgers, John McKnight, William Linn, John N. Abeel, and many others preached powerful missionary sermons about this time. 198 THE REFORMED CHURCH, DUTCH. [Chap. vi. Many local societies sprang up throughout the Middle States and in New England. In 1802 the General As- sembly of the Presbyterian Church addressed circulars to all the Presbyteries, urging collections for the work and asking for suitable men. Missionaries were sent, as a re- sult, to the Cherokees in Georgia. Reports of the labors of the Moravians, and of several European missionary soci- eties, especially the London society, aroused such interest that in 18 10 the American Board was formed, having its headquarters in Boston. In 181 1 the Berean Society was organized in the New Brunswick Seminary for prac- tical improvement in piety and to gain missionary intelli- gence. In 1820 it was changed into the Society of In- quiry concerning mission fields, and is still in existence. The American Board suggested, in 181 1, to the General Assembly of the Presbyterian Church, the formation in New York of a body similar to the American Board, to cooperate with it ; but owing to the extensive engage- ments of that church it did not seem feasible. But in 1 8 16 the United Missionary Society, composed of the Presbyterian, the Dutch Reformed,^ and the Associate Reformed Churches, was organized. Its object was " to spread the gospel among the Indians - of North America, the inhabitants of Mexico and South America, and in other portions of the heathen and antichristian world." Appeals now began to be made more earnestly for contributions. It was during the existence of this society, in 18 19, that John Scudder, M.D., while in professional attendance on a lady in New York, read, in an anteroom, the tract, " The Conversion of the World ; or, The Claims of Six Hundred Millions," and was so deeply affected thereby that he soon 1 " Minutes Gen. Synod," 1816, pp. 16, 17; 1817, pp. 6, 39, 40; 1818, P- 37- '•^ In 1821 Dr. Milledoler makes a covenant with the Osage Indi.ans on the Missouri to receive a missionary. (" Missionary Herald," 1S21, p. 26.) FOREIGN MISSIONS. 199 consecrated himself to mission work. He went to India as a pliysician, but on May 15, 1821, was ordained by a com- pany of ministers in Ceylon, composed of Baptists, Method- ists, and Congregationalists.^ Pecuniary embarrassments prevented much success to the United Missionary Society. Hence in 1826, not with- out considerable opposition, it was merged in the Ameri- can Board. At this time it had nine missions, with about sixty missionaries. The union of the Dutch Church with the American Board, under such circumstances and con- ditions, lasted only six years. During this time — viz., in 1829 — the devoted Rev. David Abeel sailed for the East, under the immediate care of the Seamen's Friend Society. He soon began his labors in Java and Siam. Mrs. T. C. Doremus was present at his departure, and this was, per- haps, the public beginning of her untiring zeal in the mis- sionary cause, and out of which, in connection with Abeel's subsequent labors, developed the present important ma- chinery of " woman's work for heathen women," and all the variety of women's missionary societies. But it soon began to be realized that the contributions given by the Dutch Church to the American Board were used only for the organization and support of Congrega- tional churches. Dissatisfaction increased until in 18322 a plan was adopted by which the church, while retaining the advantages of a connection with the American Board, was allowed to conduct certain missions according to its own ecclesiastical polity. A Board of Foreign Missions of the Reformed Dutch Church, composed of fifteen mem- bers, was accordingly organized, whose special duty it was to correspond with the American Board concerning the 1 " Missionary Herald," 1822, p. 171. 2 In 1832 Dr. Scudder issued an earnest appeal to physicians in refer- ence to mission work. 200 THE REFORMED CHURCH, DUTCH. [Chap. vi. selection of stations, the raising of funds, and the forma- tion of missionary societies. The consideration of the whole subject was afifectionately recommended to the churches and ministers, as well as to the professors and theological students. In 1832 the church assumed the support of the stations occupied by Scudder and Abeel.^ The receipts reported in 1833 were $2106. This arrangement lasted for twenty-five years. It was during this period that the Borneo and Java Mission was conducted ( 1 836-49). Eight- een missionaries, male and female, were employed in this mission. In 1840 Cornelius V. A. van Dyck, a member of the Reformed church of Kinderhook, went to Syria, under the American Board. In connection with Rev. Eli Smith he labored in that field for many years. Ultimately they gave to the Arabic-speaking world a translation of the Bible in purest Arabic. It is said that this translation is hardly equaled for idiomatic beauty by that of any other tongue. In 1840 Rev. David Lindsay also went from the Dutch Church as a missionary to South Africa, but in 1842 he became independent. In 1856 the church's board of missions gave expres- sion to the growing conviction that a separation from the American Board and independent action were necessary to produce a proper sense of responsibility and call out more fully the ability of the church. There was no dissatisfac- tion with the American Board, but it w^as believed that more could be accomplished for the glory of Christ and the salvation of souls if the two boards acted independ- ently. The recommendation was carefully considered by 1 " Minutes Gen. Synod," 1833, p. 232. Dr. Scudder now issued a most earnest appeal to ministers. FOREIGN MISSIONS. 20I the General Synod and referred to the Synod of 1857. At Ithaca, N. Y., in that year, while enjoying unusual evidences of the presence of the Holy Spirit, the Synod resolved to discontinue the relations which had existed so pleasantly and profitably for nearly a third of a century (1826-57), and to undertake to maintain and govern its own missionary operations. Through the blessing of God the result has justified the plan. The separation was ami- cably effected. In the same year the American Board trans- ferred to the Board of Foreign Missions of the Reformed Dutch Church the Amoy Mission in China and the Arcot Mission in India, with the missionaries composing them. The real estate and other property were transferred by deed dated August 25, 1858.1 The contributions, which in 1857 were only $10,076, rose during the next full year to $25,034, and have almost uniformly increased every year since. In 1893 the total receipts from all sources for foreign missions were $136,688. In 1894 the amount, owing to the financial depression, was only $106,571. In 1875, in accordance with a recommendation from General Synod, the Woman's Board of Foreign Missions of the Reformed Church in America was organized. Its objects were to awaken a deeper interest in missionary work among the women of the church, and thus to extend the operations. In 1880 it assumed the support of the work for women and girls in all the mission fields, including the maintenance of the several seminaries for girls in China, India, and Japan. Its contributions have steadily risen as the work increased, and have always been more than suffi- cient for the purpose named. In 1894 they amounted to $20,317. In 1842 the Amoy Mission in China was organized, 1 " Minutes Gen. Synod," 1859, p. 378; 1862, p. 120. 202 THE REFORMED CHURCH, DUTCH. [Chap. vi. which has recently celebrated its semi-centennial. The field was chosen by David Abeel. Abeel, Doty, and Pohlman may be considered the founders of this mission, while John V. N. Talmage was its acknowledged bishop, by force of character, for nearly half a century. The mis- sionaries of the American Presbyterian Church and of the English Presbyterian Church have united with the Re- formed in one ecclesiastical organization, having formed a Tai-hoey, or Classis, in 1862. The London Mission, Con- gregational, also cordially cooperates. The Reformed Church has sent about forty missionaries, male and female, to this field, of whom about twenty are now in active work. Their ten churches have about a thousand communicants, nine native pastors, sixteen helpers, many schools, and a theological seminary. The natives have contrib,uted in all about $50,000. The Tai-hoey represents twenty churches and three thousand communicants. In 1854 the Arcot Mission, India, was organized. Dr. John Scudder had already labored in Ceylon (1819-36), when he removed to Madras. He also for a time labored in Madura. He died in 1855. His seven sons went to India, as they were prepared for the work, and settled in the Arcot district, and in 1854 a Classis was organized. Dr. Jacob Chamberlain joined the mission in 1859, and two of his sons have since entered on the same field. About forty missionaries, male and female, have been employed in this mission, of whom twenty were reported as yet act- ively engaged in 1894. About a dozen natives have been ordained to the ministry. Various agencies are employed to forward the work, and an endowed theological semi- nary exists. The native communicants number about two thousand, and their benevolence in 1894 was reported at $611. FOREIGN MISSIONS. 203 Japan was opened to foreigners in 1858. Three offers were at once made, of $800 each, to support missionaries on that field. Rev. Dr. S. R. Brown and Rev. Guido F. Verbeck at once responded, and others soon followed. In a few years hundreds of Japanese students flocked to America and Europe for education. In 1872 the first church was organized, which has now about six hundred members. In 1877 the Reformed and Presbyterian mis- sions united to form the United Church of our Lord Jesus Christ in Japan. Schools and colleges and a uni- versity have been called into existence, and the success in that land has been, perhaps, unprecedented in the history of Christianity. The Reformed Church has sent more than forty missionaries, male and female, to this field, of whom about thirty are now in active service. In the present organization, the Church of Christ in Japan, consisting of Presbyterians and Reformed, there are ninety-two organ- ized churches, with a membership of nearly ten thou- sand. Twenty-eight of these churches are self-support- ing. The contributions from these native churches for 1894 were $13,392 in silver. For all Protestant missions in Japan there are reported three hundred and seventy- seven churches, with a membership of forty thousand. The Arabian Mission was started by a few individuals in 1888 upon the subscription plan. Professor J. G. Lan- sing, of the New Brunswick Seminary, was its founder. Three missionaries — Revs. James Cantine, Samuel W. Zwemer, and Peter J. Zwemer — are on the field. The subscription plan has proved eminently successful. The mission has never been in debt. The receipts are nearly $6000, per year. At the last report there was a balance of more than $4000, in the treasury. Two medical mis- sionaries have been sent out, but both have returned. 204 THE REFORMED CHURCH, DUTCH. [Chap. vi. In 1894 this mission was transferred to the care of the Board of Foreign Missions of the Reformed Church, but it is to be managed upon its own subscription plan, and its funds are to be kept separate from those of other missions. CHAPTER VII. SPECIAL FEATURES AND RELATIONS. The Reformed Church in America has been noted for its conservatism in doctrine. It perhaps represents old- fashioned orthodoxy as well as, if not better than, any other denomination. Nevertheless it has ever been most liberal in its relations with other churches. It cheerfully recognizes all evangelical Christians as brethren in Christ. It has during the past century sent corresponding delegates or letters to no less than thirty different Synods or As- semblies. While taking repeatedly very decided action in support of the federal Union (1861-65), it was the first to send a corresponding delegate to the Presbyterian Church, South, when the war was ended. It has ever been among the foremost in organizing and supporting all the great union societies for evangelistic publication or work. Its type of Presbyterianism has some admirable features of its own. The term of office of its elders and deacons is only for two years, although they may be reelected ; but the elder retains the honor of his office for life, and may at any time, though not in the Consistory, become a dele- gate to the Synods of the church. The acting Consistory may also call together all former elders and deacons, as a Great Consistory, for consultation on important matters. The members of the Consistory are also generally the trustees of the property. This prevents conflicting" views between the spiritual and temporal officials of the church. The church has also an elaborate liturgy, which may be 205 206 THE REFORMED CHURCH, DUTCH. [CtiAP. vii. used or not at the option of the minister. The forms for the administration of baptism and the Lord's Supper are, however, obhgatory. Either mode of baptism is allowed, although but one is commonly employed. In order to avoid neglecting any part of divine truth, ministers are required to explain the system of doctrine contained in the Heidelberg Catechism, so as to go over the entire sys- tem once in four years. This system, however, is not dog- matic, but experimental and practical. It presents the fact and the cause of man's misery, the method of redemption, and the gratitude which is due to God therefor. This catechism, constructed on such a basis, and emphasizing especially the comfort to be derived from all the great facts of Christianity, is one w^iich evangelical Christians of all creeds could subscribe. There has never been any change in the standards of doctrine since the Synod of Dort (1619), yet perfect liberty of investigation is allowed and encouraged. The standards and liturgy were not fully translated for use in America until 1767, although translations, not very well known, had existed in England previously. In the same year an English psalm-book was published, with the music, the plates for the latter having been prepared in Holland. Constant improvements in the hymnology of the church have been made, so as to keep abreast of the times. In 18 13 a revised edition of the Psalms was published, without music, and with the addi- tion of one hundred and seventy-two hymns. Additional books of hymns have been added from time to time, and these have been several times combined together and re- classified. During the last twenty-fi\'e years several new entire books of hymns have been adopted, until now the hymns indorsed by the General S}'nod in one book or another include almost all the important evangelical hymns before the public. DUTCH AXD ENGLISH PREACHING. 207 The church has always prized a learned ministry. She was the first of the denominations of the land to appoint a theological professor (1784) and establish a theological seminary. She also ever cordially welcomes ministers of other denominations, many of whom are called to her pul- pits. All her ministers are recognized by her constitution as bishops in the church of God. The use of the Dutch language for too long a period in her pulpits undoubtedly drove many of her children into the Presbyterian and Epis- copal Churches. As early as 1730 David Abeel, of New York, presented a petition with many signatures for Eng- lish services in part in the church of New York, but the effort was not successful. English was not introduced in that church until a generation later (i 763), which even then brought on a disastrous lawsuit. Dutch preaching lingered on in many of the rural parishes until about 1820. Then for a quarter of a century its tones were seldom heard in the pulpit ; but with the recent new immigration to Michi- gan and other States the Dutch language has again revived, and in the two denominations existing in the West is prob- ably now used in the pulpits of two hundred churches. In 1696, the year in which the first church charter was secured, the churches were only 23 in number and the ministers only 9. During the next twenty-five years there was a slow natural increase of population, the churches in- creasing to 40 and the ministers to 13. In 1740 the min- isters were 20 and the churches 65. In 1755, when the Coetus assumed the powers of a Classis, the ministers were 28 and the churches 73. At the union of the parties in 1772 the ministers were 41 and the churches lOO. The Revolutionary War being mainly on the territory of the Dutch Church, the church suffered not a little, both ma- terially and morally. At the adoption of the Constitution in 1792 there were only 40 ministers and 116 churches. 208 THE REFORMED CHURCH, DUTCH. [Chap. vii. During the early years of the present century a number of churches were organized in Canada, but the War of 1812 scattered them. In 1821 there were 129 ministers and 187 churches. In 1841 there were 234 ministers and 253 churches, with about 24,000 communicants. It was not until 1845 that the number of ministers and churches was about equal — 275 ministers and 274 churches. The communicants now numbered nearly 33,000. From this time there was a more steady increase. About 1846 the new immigration of Hollanders to the West began. In 1855 the churches were 364, the ministers 348, the com- municants 39,000, and benevolent contributions about $78,000. In 1865 the churches were 427, the ministers 436, the number of communicants more than 54,000, the benevolence $225,000, and the moneys reported for con- gregational purposes not quite half a million. At the time of the national centennial (1876) the churches had in- creased to 506, the ministers to 546, the communicants to nearly 75,000; benevolence is reported at only $210,000 (against $282,000 of 1875), and moneys contributed for congregational purposes at nearly $873,000. In 1894 the churches are reported at 612, the ministers 614, the com- municants nearly 101,000, the benevolence $402,000, and moneys for congregational purposes about $1,048,000. UNION OR FEDERATION. It is a truth to which all Christians will agree, that divis- ions in the church of Christ, so far as they are detrimental to the success of the kingdom of Christ in this world, must, sooner or later, be healed. The great division of the Greek and Latin Churches yet continues, notwithstanding repeated attempts at reconciliation. In 1683 an earnest attempt was made by Leibnitz, Moranus, and Spinola to UNION OR FEDERATION. 20g reunite the Roman and Protestant Churches, but after ten years of negotiations the effort was abandoned. Many- letters passed back and forth between the continental and British Reformers to unite the Reformed churches. Pro- fessor Hermann Witsius drew up a plan for this purpose for William III., but nothing came of it. In 1743 the Classis of Amsterdam sought to bring about a union of the Dutch, the German, and the Presbyterian Churches, but without success. In 1783 Dr. Livingston expressed the desire that some genius equal to the task would arise, to draw a plan for uniting all the Reformed churches in America into one national church. Notwithstanding the seeming difficulties in the way, " I humbly apprehend," says he, " this will be practicable ; and I yet hope to see it accomplished." In 1784 efforts began to be made to pro- mote friendly correspondence between the Presbyterian, the Associate Reformed, and the Dutch Reformed Churches in America. Committees met, and articles of agreement were drawn up in i 785, and new articles in 1800. Friendly letters and visits of delegates were exchanged for several years, but this was all. In 1816 special efforts were re- newed to unite the Associate Reformed and the Dutch Re- formed in closer bonds, and in 1820 to unite them together under the name of the Reformed Protestant Church in North America. The standards of the two churches were adopted, and individual congregations were to be allowed their own customs and usages. Two thirds of the Classes were in favor of this union ; but in 1821 the Associate Re- formed Church declined to press the subject further. Dele- gates and letters, more or less frequently, were exchanged in subsequent years. In 1822 new articles of correspondence were drawn up between the Presbyterian and Dutch Churches, and dele- gates have passed back and forth almost every year for 2IO THE REFORMED CHURCH, DUTCH. [Chap. vii. more than seventy years. In 1873-78 earnest efiforts were made to bring about a union of the Presbyterian Churches, North and South, and of the German Reformed Church with the Dutch Church, but without success. In reference to the Presbyterian Church, South, how- ever, a plan of cooperation was formulated which related to publication, home missions, foreign missions, and educa- tion. It was hoped that the Reformed Church would take special interest in the evangelization of the colored people through the agencies of the Southern church. The only practical result reached, however, was cooperation on the foreign field. Besides the effort for union with the German Reformed Church made by the Classis of Amsterdam in 1743, the Coetus party made overtures to that body for union in 1 762. In 1 770 Queens College was located at New Bruns- wick, partly for the reason that it would be more con- venient for students of the German churches in Pennsyl- vania ; and the names of two German ministers, Wyberg and Du Bois, were put among its first incorporators. At the first meeting of the Dutch General Synod, in 1794, union with the German Church was looked forward to as a desirable consummation, and a committee was appointed to take " effectual n^easures to bring so desirable a thing into effect." Delegates were exchanged, and German stu- dents were urged to come to New Brunswick. More dis- tinct propositions for union were made in 1820, and again in 1842, and at the important Harrisburg convention of 1844 it was thought that the scheme was on tlie highroad to success; but in 1848, owing to certain doctrinal discus- sions in the German Church, the Dutcli Church withdrew from the scheme, and correspondence was su.spended for ten years ( 1 853-63). With the tri-centennial of the Heidel- berg Catechism, in 1863, intercourse was renewed, and a THE CHRISTIAN REFORMED CHURCH. 2 I I general effort for union was again made in 1873, ^s alluded to above, but then the Dutch and Germans could not agree on the doctrinal standards. In 1886 began another effort, which was prosecuted for six years. The scheme of a fed- eral union now seemed certain to succeed, and two thirds of the Classes of the Reformed (Dutch) Church, and most, if not all, of the Classes of the Reformed (German) Church, agreed to the plan proposed ; but some technical errors in the reports of the vote of the Classes of the Dutch Church, and other reasons, prevented success. The scheme of a federation of all churches holding the Presbyterian system is now under consideration. Cooperation on mission fields is already an accomplished fact. THE CHRISTIAN REFORMED CHURCH. On the 22d of October, 1822, five ministers of the Re- formed (Dutch) Church seceded. This was done, as they state in their " Reasons," " on account of Hopkinsian errors of doctrine and looseness of discipline." Their names were Rev. Solomon Froeligh, Rev. Abram Brokaw, Rev. Henry V. Wyckoff, Rev. Sylvanus Palmer, and Rev. John C. Tol. Portions of their congregations went with them. All of these, except Mr. Froeligh, were under suspension at the time of the secession. In the course of the next nine years seven other Dutch ministers, and parts of their congrega- tions, joined this secession. At first a Classis was formed, and in 1824 they organized a General Synod and formed two Classes — that of Hackensack, N. J., and that of Union, in central New York. During the first six years they gathered twenty-six churches, some of which soon became extinct and others independent. In 1859 their records showed that up to that time they had had in all twenty- four ministers and twenty-six congregations. Fourteen of 2 1 2 THE REFORMED CHURCH, DUTCH. [Chap. vii. their ministers had then either died, been suspended, or left the body, and ten of their churches had become ex- tinct or independent, so that in that year (1859) they had ten ministers and sixteen churches.-' Meanwhile (1835) there had occurred a separation in Holland from the state church of ministers and others who were dissatisfied with the doctrine and some features of the polity of that body, as already referred to (pp. 19, 20). Some of these Separatists came to the United States, and thus the Christian Reformed Church of Holland was trans- planted to Michigan ; but the great body of the Holland immigrants of 1846 and subsequent years fell into the fold of the old Dutch Church. Commissioners of that church had been sent to visit them and invite them to such union. Classes were soon organized among them, and ultimately the Particular Synod of Chicago (1856). But about 1880 some of these brethren demanded that the General Synod should denounce freemasonry and refuse church-fellowship to those belonging to oath-bound secret societies. This the Synod, after patient consideration of the subject, declined to do. In 1882, therefore, a number of these Holland min- isters and churches seceded from the Reformed Church in America and joined the Christian Reformed Church. In 1889 most of the remnant of the old secession of 1822 also united with this body. The Christian Reformed Church of this country has now seven Classes and one Synod, with about one hundred churches and thirteen thousand communicants. Their standards of doctrine and polity are identical with those of the Reformed Church in America, and it would be for the benefit of both parties to come together and labor with united strength for the progress of the kingdom of Christ. 1 See " Manual of Rcf. Dutch Church," ist ed., 1859, pp. 134-137. HISTORY OF THE REFORMED CHURCH. GERMAN. BY V JOSEPH HENRY DUBBS, 213 BIBLIOGRAPHY. The literature of the Reformed Church in Europe is so extensive that but a brief selection of titles can be given. For a full bibliography of the Swiss Reformation see Schaff's History of the Christian Church, vol. vii. In the American series the work of selection is peculiarly difficult. It has been the purpose of the author to present a view of the historical and doc- trinal development of the Reformed Church in the United States, and purely literary and devotional books have been necessarily excluded. A few local monographs and important pamphlets have been mentioned for special rea- sons, but to have enumerated them all would have extended the list beyond proper limits. For the same reason catechisms, hymn-books, and serial publications have been generally omitted, though many of these are men- tioned in the body of the historical sketch. I. European Publications. Alting, H., Historia dc Ecclesiis Fa la tints. BiiUinger, Heinrich, Rcfoj-nmtions Geschichte. Reprint, Frauenfeld, 183S. Burckhardt, Jacob, Reformation in Basel. Basel, 18 18. Cuno, Fr. W., Gedachtnisshiich dentscher Fnrsten ittid Fiirstinnen Refor- niierten Behenntnisses. Barmen, n. d. Deissmann, A., Die IValdenser der Grafschaft ScJiaiinibiirg. Wiesbaden, 1864. Ebrard, J. H. A., Christliehe Dogniatik. Historical Introduction. 2 vols,, Konigsberg, 1851. , Das Dogma vom heil. Abendmahl und seine Geschichte. Goebel, Max, Geschichte des christlichen Lebens in der rheinisch-tvestphdl- ischen evangelischen Kirche. 3 vols., Coblenz, 1849. Graf, Matthias, R'irchenverbessencng im Elsass. Hagenbach, K. R., Geschichte der Reformation. Leipzig, 1834. Hausser, L., Geschichte der rheinischen Ffalz. Henry, Paul, Leben Johann Calvins. 2 vols., Hamburg, 1835. Heppe, Heinrich, Einf'ihrnng der Verbessentngspnnkte in Hessen. Kassel, 1849. , Frotestantismiis. 2 vols., Marburg, 1852. , Die Bekenntnisschriften der Reformirten Kirche Deittschlands. El- berfeld, i860. Hess, Solomon, Ulrich Zxvingli in Zurich. Zurich, 1819. Koch, Rudolf, Die Aiifhebung des Edicts von A^antes. Pamjihlet, Barmen, 1885. Koecher, Joh. Christoph, Catechetische Geschichte der Refvmirten A'irchen. Jena, 1756. Leben iind ansge^vdhlle .Schriften der Vdter und Begrilnder der Refoi^iirten Kirche. 10 vols., Elberfeld, 1859. i. Huldreich Zivingli, von R. Christoffel ; 2. Johann Oekolampad und Os-wald Myconius, von K. R. Hagenbach ; 3. Capita und Btitzer, von J. \V. Bauni ; 4. Johannes 214 BIBLIOGRAPHY. 2 1 5 Calvin, von E. Stahelin ; 5. Ilcinrich BuUiiigo; von Carl Pestalozzi ; 6. Tlu'odor Beza, von Heinrich Heppe; 7. Peter Martyr W'rmigli, von C. Sclimidt ; 8. C. Olevianiis mid Z. Ursimts, von Karl SudhofF ; 9. Johannes a Lasco, von Petrus Bartels ; 10. John Knox, von Friedrich Brandes. Medicus, E., GesdiicJitc der ev. Kirche i/n Konigreiche Bavern. Erlangen, 1S65. Pfdlzisches Meinorabile. Theil xiv., Westheim, 1888. Planck, Geschiclite der protestantiscJien Theologie. Hecklingliaiisen, Reformations Gescliichte der Lander Jitlicli, Berg, ii.s.w. Elberfeld, 1818. Schlatter, M., W'ahrhafte Erzdhhtng von dein Zustande der meist hirten- losen Gemeinden in Petisilvanien [sic] und denen angrenzenden Proznn- zen, etc. Amsterdam, 1752; puljlished in " Fresenii Pastoral Nach- richten," vol. xii., pp. 181-408. Separate editions in Dutch and German. Schuler, J. M., Huldreich Zivingli. Zurich, 1S19. Seisen, D., Gescliiehte der Reformation zii Heidelberg. Heidelberg, 1846. Stahlschniidt, Joh. Chr., Pilger-Reise zit U'asser und Laud. Nurnberg, 1799. Vierordt, K. F., Geschiehte der Reformation im Grossherzogthum Baden. Karlsruhe, 1847. Zaliu, A., Der Eiufluss der Refvmirten Kirche auf Preussens Grosse. 1871. IL Manuscript Collectioxs. Documents collected by tlie author, including the original Minute-book of the Free Synod of Pennsylvania; also Archives of Synods and Classes. Harhaugh Collection, a large volume of MSS. of the period of the Coetus. Mayer AISS., transcripts of original documents, chiefly correspondence with Holland. In the library of the Historical Society at Lancaster. III. American Publications. I. Historical. (i) Early Settlements. See Colonial Records, Pennsylvania Archives, Doctcmenfary History of Nezv York, and other collections of official documents published by the sev- eral States ; also publications of historical societies and many local histories. Of the latter J. D. Rupp's History of Berks and Lebanon Counties (Pennsylvania) 1844, is one of the earliest and most valuable. The following publications deserve particular mention : Chronicon Ephratense. Translated from the German by J. Max Hark, D.D. Lancaster, Pa., 1S89. Kapp, Friedrich, A History of the German Migration into America. New York, 1867. Loher, Franz, Die Deutschen in Amerika. Cincinnati, 1847. Rupp, I, Daniel, A Collection of Thirty Thousand Names of Immigrants in Pennsylvania. 2d ed., Philadelphia, 1876. Rush, Benjamin, M.D., Manners of the German Inhabitants of Penn- sylvania. Written in 1789, Notes added by I. D. Rupp. Phila- delphia, 1876. 2 1 6 BIBLIOGRAPHY. Seidensticker, Oswald, Die erstc deittsche Einwanderung in Ainerika. Philadelphia, 1883. , Bilder aits dcr dcutsch-peniisylvaiiischen Gcschichtc. New York, 1885. , First Century of German Prititing m Avieriea. Philadelphia, 1893. (2) History of the Chnrch. Appel, Theodore, The Beginnings of the Theological Setninaiy. Phila- delphia, 1886. , Recollections of College Life at Marshall College. Reading, 1886. , The Life and Work of John Williamson A^evin. Philadelphia, 1889. Berg, Joseph F,, The Ancient Landmark. Philadelphia, 1840. Boraberger, J. H. A,, The Protestant Theological and Ecclesiastical En- cyclopicdia. Being a Condensed Translation of Hei'zog^s Real Encyclo- picdia li'ith Additions from Other Sources. (Historical and doctrinal.) Only two volumes published. Philadelphia, 1858. , Five Years'" Ministry in the German Reformed Church in Race Street, beloi.0 Fourth. Philadelphia, i860. Buettner, J. G., Kurze Geschichte der Reformation. Pittsburg, 1840. Conference on Union betzuecn the Reformed Church in America and the Re- formed Church in the United States. Philadelphia, 1888. Dotterer, Henry S., Rev. John Philip Boehm. Philadelphia, 1890. Dubbs, Joseph Henry, Historic Manual of the Refortned Church in the United States. Lancaster, 1885. , The Founding of the German Churches of Pennsylvania. Address before the Historical Society of Pennsylvania. Philadelphia, 1893. Eschbach, E. R., Historic Sketch of the Evangelical Reformed Church of Frederick, iMaryland. Frederick, 1894. Eisher, Samuel R., History of Publication Efforts in the Reformed Church. Philadelphia, 1885. Fluck, J. Lewis, History of the Reformed Churches in Chester County. Norristown, 1892. Foersch, J. A., Leben, Thaten und Meinungen des Ulrich Zzvingli. Chambersburg, 1837. Geschichte des Missioiis)iauses, iS6o-iSSj. Cleveland, n. d. Geschichte des Theologischen Seminars der Dcutsch Reformirten Kirche. Hanover, 1831. Gock, C, Die Vertheidigung der Freyen Kirche. Reading, 1823. , Meine religiose und darauf Bezug habende politische Ansicht. Read- ing, 1830. Good, James I,, The Origin of the Reformed Church in Germany. Read- ing, 1887. , History of the Reformed Church in German v, 1620-1 8go. Reading, 1894. Gossler, J. C, Carl Gock^s Verleumdungen. Reading, 1823. Grob, Jean, Iluldreich Zwingli.- Zwcite Jubelgabe. Reading, 1884. , Uliic 7,wingli: Second Jubilee Gift for the Fourth Centenary of his Birthday. Translated by Professor J. S. Stahr, Ph.D. Reading, 1885. Harbaugh, Henry, The Annals of the Harbaugh Family, Chambers- burg, 1S56. , The Life of Michael Schlatter. Philadelphia, 1857. BIBLIOGRAPHY. 2 I 7 • Harbaugh, Henry, The Fathers of the German Reformed Church in Europe ami America. 5 vols., Lancaster and Reading, iSt^j sqq. The fourth and fifth volumes are a continuation by the Rev. D. Y, Heisler. Heiner, Elias, Centenary Sermon. Baltimore, 1847. , Memorial of. Chambersburg, 1864. Higbee, Elnathan Elisha, Tributes of Loving Memory to. Lancaster, 1890. Hottinger, J. J., The Life and Times of Ulric Zwingli. Translated from the (Jcrman by the Rev. Prof. T. C. Porter. Harrisburg, 1857. Kremer, A. H,, Sermon before the Alumni of the Theological Seminary. Chambersburg, 1853. Kremer, A. R., Biographical Sketch of John Williamson Nevin. Read- ing, 1890. McMinn, Edwin, Life and Times of Henry Antes. Moorestown, N. J., Mayer, Lewis, A History of the German Reformed Church. With Biogra- phy of the Author by E. Heiner. Vol. i., Philadelphia, 1851. Nevin, J. W,, History and Genius of the Heidelberg Catechism. Cham- bersburg, 1847. , Eulogy on the Life and Character of the late Dr. Frederick IF. Ranch. Chambersburg, 1841. Ruetenik, H, J., Handbuch der christlichen Kirchengeschichte. Cleve- land, 1890. Schaff, P., What is Church History? Philadelphia, 1846. , Geschichte der christlichen Kirche. Erster Band, Mercersbure, Pa.. 1851. . ^' ' , History of the Apostolic Church. New York, 1856. Schneck, B. S,, The Burning of Chambersburg. Philadelphia, 1865. Streitsache in der Kirche in der Forsyth Strasse. Pamphlet, New York 1837- Swan.der, J. I., The Reformed Church. Dayton, n. d. Van Home, David, History of the Reformed Church in Philadelphia, Philadelphia, 1776. , The Mountain Boy of Wildhaus, a Life of Ulric Ztvingli. Phila- delphia, 1884. "Weiser, C, Z., The Life of Conrad Weiser. Reading, 1876. , Monograph of the New Goschenhoppen and Great Swamp Churches. Reading, 1882. ^ Westmoreland Classis, History of the Reformed Church within the. Phila- delphia, 1877. Williard, George W., The History of Heidelberg College. Cincinnati, 1879. Zacharias, D,, Centenary Sermon. Frederick, Md., 1847. 2. Doctrine, Discipline, and Cultus. (Titles abridged: see Hildeburn and Seidensticker.) Authentische Relation. Proceedings of the Meetings of the Congregation of God in the Spirit. Philadelphia, 1742. Boehm, John Philip, Getreuer Wamungs Brief. Philadelphia, 1742. ■ , Kirchenordnung. Philadelphia, 1748. 2 1 8 BIBLIOGRAPHY. Guldin, Samuel, Unpartheyisches Zeugniiess. Philadelphia, 1743. Hochreutiner, J. J., Schwancngesang. Mit eiiicr Znschrift I'oii lilichael Schlatter, ]'.D.M. Philadelphia, 1748. Iiisch.y, J., Eitie IVarnende Wiichterstimm. Germantown, 1749. Otterbein, W., Die heilbringende Menschiwydiing imd der /lerr/ic/ie Sieg Jlsii C/iristi. Pamphlet sermon, Germantown, 1763. Pomp, Nicholas, Kiii-zgcfasste PriifiDigoi dcr Lclire dcs cioigen Evange- /iin/is. Philadelphia, 1774. Stapels, Caspar Michael, Dr. F. A. Lampcns Erste Wahrhcits-Mihh, vcrniclirt, etc. Philadelphia, 1762. Steiner, John Conrad, Sclmldigstcs Lichcs- und Ehrcu-Dcnk//ial. (Ser- mon on the death of George II.) Philadelphia, 1761. , IVdchtcrstimm aiis dem venviisteten Zion in Pennsylvanien. Ger- mantown, 1752. -, Die herrliche Erscheiiiimg des Herrn Jesii. (Posthumous collec- tion of sermons.) Philadelphia, 1763. Weiss, George Michael, Der in der amerikanischen Wildniiss aiigcfoch- teiie Prediger. Philadelphia, 1729. Zlibly, John Joachim, Evangelisches Zeugniiess. Carlestade (Charles- ton ?), 1 75 1. , The Real Christian'' s Hope in Death. Germantown, 1756. , The Lato 0/ Liberty. Philadelphia, 1775. i7g3-iS6s. Becker, C. Li., Eine Saminlung neiier geistreicher Predigten. Baltimore, 1810. Becker, J. Chr., Kurzer Entwurf der christlichen Lehre. Allentown, 1833- Berg, Joseph F., Jehcruah Nissi. Fareiuell Words to the First German Re/o/yned Church, Race Street, Philadelphia. Philadelphia, 1852. Some Notice of Dr. Berg's Fairwell Words. By Dr. J. W. Nevin. Re- printed from " Mercersburg Review," 1852. Bomberger, J. H. A., Infant Salvation. Philadelphia, 1859. Christian Baptism. By a Minister of the German Reformed Church. Hagerstown, 1838. Descombes, Jacob, Kurze AbJiandlung fiber die Kindertaiife. Hamilton, O., 1S2S. Gerhart, E. V., An Introduction to the Study of Philosophv. Philadelphia, 1858. Gros, J. D., Natural Principles of Rectitude. New York, 1795. Guldin, J. C., Betrachtungen und Gebete. Reading, 1826. , A'eply to Teasedale. West Chester, Pa., 1834. Harbaugh, Henry, The Future Life. 3 vols., Philadelphia, 1849, 185 1, 1853- , Cnion 'nnth the Church. Philadelphia, 1855. Helffenstein, J. C. A., Fine Sammlung auserlesener Predigten. (Posthu- mous collection.) Carlisle, 1818. There are several later editions; also a translation into English. Helffenstein, Samuel, Tlie Doctrines of Divine Revelation. Philadelphia, 1S42. Herman, Chai'les G., Kommunionbuch. Kutztown, Pa., 1850. BIBLIOGRAPHY. 2 1 9 Herman, F. Li., Catechismus des Glaubenslehren. Reading, 1813. Kessler, J. S., Der liturgische Gottesdienst. Philadelphia, i860. Mayer, Lewis, The Sin against fhc Holy Ghost. •, Exposito)y Lectures. Harrisburg, 1845. Alenersbiirg Review. 25 vols., 1849-1878. IV one published from 1862 to 1866. Continued since 1879 as the " Reformed Quarterly Review." Nevin, Jolin W,, The Ambassador of God. Pamphlet, Chambersburg, 1842. , The Anxious Bench. Chambersburg, 1843. Several later editions. , The Mystical Presoice : A Vindication of the Reformed or Calvinis- tic Doctrine of the Eucharist. Philadelphia, 1846. The Church. A Sermon Preached at the Opening of Synod, 1S46. Chambersburg, 1847. Anti-Christ ; or. The Spirit of Sect and Schism. New York, \\. Rauch, Frederick A., The Liner Life of the Christian. Edited by E. V. Gerhart. Philadelphia, 1856. Reber, J. "Li.., Secteti Geist tend Sectenwesen. Chambersburg, 1850. Schaff, Philip, Das Princip des Protestantismus. Chambersburg, 1845. , 'The Principle of Protestantism. Translated from the German, with an Introduction, by John W. Nevin, D.D. Chambersburg, 1845. Systenuitic Benevolence. Mercersburg, 1852. Also in German. Schneck, B. S., Die deutsche Kanzel. Chambersburg, 1845. Steiner, Lewis H., Catechesis Religion is Christians sen Catechismus Hcidclbergcnsis. Baltimorits, 1862. Stoneberger, B. J., The Church-member's Manual. Chambersburg, 1855. The Liturgical QuestioJi, with Reference to the Provisional Liturgy of the German Reformed Church. A Report by the Liturgical Committee. Philadelphia, 1862. Williard, G. W,, The Commentary of Dr. Zacharias Ursinus on the Heidel- berg Catechism. Translated from the Original Latin. Historical Intro- duction by John W. Nevin. 2d Amer. ed., Columbus, O., 1852. i863-i8gs. Bomberger, J. H. A,, The Revised Liturgy. Philadelphia, 1867. ■ , Reformed not Ritualistic. A Reply to Dr. Nevin'' s " Vindication.''^ Philadelphia, 1867. Dorner, J. A., The Liturgical Conf id in the Reformed Church of iVorth America. Translation. Philadelphia, 1868. Gerhart, E, V., Lnstitutes of the Christian Religion. 2 vols.. New York, 1891-1895. Good, J. H., Church Members' Manual. Tiffin, 1882. Harbaugh, Henry, Christological Theology. Philadelphia, 1865. Heidelberg Catechism in Gertnan, Latin, and English. Tercentenary edi- tion. New York, 1863. Miller, Samuel, Mercersburg and Alodern Theology Compared. Phila- delpliia, 1866. Nevin, J. W., Christ, and Him Crucified. A concio ad clerum. Pitts- burg, 1863. , Vindication of the Revised Liturgy. Philadelphia, 1867. , Liturgical Discussion: Answer to Professor Dorner. Philadelphia, 1868. 220 BIBLIOGRAPHY. Nevin, J. W. , College Chapel Sermons. Compiled from Notes taken at the Time of their Dehvery, and Edited by H. M. Kieffer. Philadelphia, 1 89 1. Russell, Gr. B., Creed ami Custovis. Philadelphia, 1869. Schneck, B. S., Mercershui-g Theology. 1874. Tercentenary Monument : In Commemoration of the Three Hundredth An- niversarv of the Heidelberg Catechism. Chanibersburg, 1863. Whitmer, A. C, Notes on the Heidelberg Catechism. Philadelphia, 1878. Why am I Reformed? A Series of Papers. Philadelphia, 1889. Williard, Geo, W., Comparative Study of the Dominant Religions of the World. Reading, 1893. Zartiuan, Rufus C, Heaven. Reading, 1883. INTRODUCTORY. THE REFORMED CHURCH IN EUROPE. The Reformed Church in the United States is histori- cally derived from the Reformed Churches of Switzerland and Germany. On this ground it was in America formerly known as the German Reformed Church. It may, in fact, be regarded as the American representative of the earHest members of that group of national churches which sprang from the great religious movement in the sixteenth century of which Zwingli and Calvin were the most distinguished exponents. In Germany it received its distinctive form during the reign of Frederick III., elector of the Palatinate. The Reformed Church is older than its name. Its founders had no thought of establishing a separate Chris- tian denomination, and did not for a moment imagine that their work might be supposed to destroy the continuity of the ancient church. As they insisted on the preaching of the pure gospel, they preferred to be called " Evangelical Christians"; but different names were given them in various places. Finally, when a distinctive title became a necessity, some one in France called the church " Re- formed," and the name was by common consent adopted. It was felt to be appropriate, for the body of Christians which bore this title claimed to be the ancient church reformed — cleansed of its medieval corruptions. At all 221 222 INTRODUCTORY. times it declined to be called after any particular leader, and such terms as " Zwinglian " or " Calvinist " were re- garded as offensive nicknames. Indeed, some of the strictest members until a comparatively recent period ob- jected to the use of a capital letter in writing the name of the church. It was to them "the reformed church," or "the church reformed according to God's Word." Any- thing more than this they regarded as savoring of secta- rianism. " The two original branches of evangelical Christen- dom," says Dr. Schaff, " were the Lutheran and Reformed confessions." ^ Though in many respects closely allied, it cannot be doubted that from the beginning these two con- fessions represented distinct and separate movements in the life of the church. Goebel says: "The German Ref- ormation began simultaneously and independently at the opposite extremes of German life and culture — at the Sla- vonian boundary and at the foot of the Alps — and thence spread until it met at the Rhine, the center of Germanic life."- The early history of the Reformed Church may be re- garded as including three plainly marked stages, which are to be distinguished as German-Swiss, French-Swiss, and German. Their successive centers were Zurich, Gen- eva, and Heidelberg. Ulrich Zwingli (1484-153 1 ) shares the honor of organizing and conducting the German-Swiss Reformation with CEcolampadius, Leo Juda, Bullinger, and many local Reformers, but he was undoubtedly the most distinguished of them all. It was to him more than to any other single individual that the Reformed Church was indebted for its peculiar character as "the free church in the free state." 1 " History of tlie Christian Church," vol. vii., p. 8. 2 " Geschichte ties christlichen Lebens," vol. i., p. 275. INTRODUCTORY. 223 He called laymen to office in the church, convened the earliest Protestant synod, and encouraged local self-gov- ernment. Though he was cut down in the prime of his manhood — a patriot and hero — his dying words have proved a prophecy: "What does it matter? They may kill the body, but they cannot kill the soul." John Calvin (1509-64) was the leading representative of the second stage of the Swiss Reformation. His influ- ence, however, was not limited to a single nationality, and no single denomination can claim him as its founder. Though he differed from Zwingli in many particulars, it will not be denied that he continued and completed his work. Like Farel and Viretus, his predecessors at Gen- eva, he was aided and supported by Zurich and Berne ; and in 1549 he joined with Bullinger, the successor of Zwingli, in a common confession of faith, known as the Consensus Tigiirinns, by which the German and French elements in the Reformed Church were practically united.^ In consequence of this agreement Calvin's doctrine of the Lord's Supper found its way into all subsequent Reformed confessions, and his views concerning church government and discipline were accepted as normal, though in mo- narchical countries the free development of the churches in this regard was frequently repressed. On the doctrine of predestination, however, the Germans were not gener- ally disposed to take the advanced ground which was held by the church of Geneva.^ The third stage in the early history of the Reformed Church includes 'its introduction into Germany. At this period the church was chiefly concerned with the great 1 In the preface to his hivchiire on this subject Calvin says: " If Zwingli and (Ecolampadius were still living they would not change a single word of our Consensus.'''' (Pestalozzi, p. 391.) 2 Schaff's " History," vol. viiKJ p- 211 ; Ebrard's " Dogmatik," Preface, p. viii. / 224 INTROD UCTOR Y. sacramental controversy which had divided Protestantism during- the Hfetime of the earhest Reformers. It will be remembered that when Luther and Zwingli met at Mar- burg in 1529 it was found that the manner of Christ's presence in the Lord's Supper was the only important difference between them. Luther regarded the corporal presence as a fundamental article,^ and refused to give Zwingli the right hand of fellowship ; but the conference was by no means an utter failure. Both parties agreed in a common confession, in which but a part of a single article was left undefined. In later years Luther once more engaged in violent controversy with the Swiss; but Melanchthon continued to adhere closely to the terms of the Marburg agreement. He even modified the Augsburg Confession to accom- modate the Reformed, and thus drew upon himself the bitter opposition of the zealots of his own church. Me- lanchthon's disciples were contemptuously called " Philip- ists," after the name of their teacher, who was familiarly known as " Master Philip." " Philipism " was declared to be as bad as Calvinism, and minor differences between Luther and Melanchthon were sought out and became the occasion of bitter controversies. The " Philipists " were in many instances deposed and banished, and Melanchthon himself fully expected to be driven out of Germany. 2 After his death many of his personal friends and disciples found a refuge in the Reformed Church, and their influ- ence soon became apparent in its peculiar life.^ Melanchthon was a native of the Palatinate of the 1 Schaff, vol-, vi., p. 645. 2 Melanclithon's letter to Bullinger, September, 1556. (Pestalozzi, p. 392.) 3 FJjrard says : " We have always regarded it as truly reformed to be sin- cerely favorable to union ; that is, to accept everything in other confessions that has been proved to us to be true and according to the Scriptures. Above all, we rejoice to have given to the Melanchthonianism that was elsewhere persecuted a safe refuge and the rights of citizenship." INTRODUCTORY. 22 5 Rhine, and it was in that province that the conflict be- came most intense. When Frederick III. — surnamed "the Pious" — assumed the government lie had no idea of introducing the Reformed Church, being satisfied with the mild form of Lutlieranism which had come to prevail under his immediate predecessors. His irenical position and supposed Calvinistic leanings were, however, pecul- iarly offensive to the extremists, and he was soon forced to take part in the conflict. Hitherto he had been regarded as the leader of the Melanchthonian party ; but this posi- tion was found to be no longer tenable, and in 1559 he formally passed over to the Reformed Church, insisting, however, that he had not, by this act, renounced his alle- giance to the Augsburg Confession. 1 Hitherto the Reformed Church had in Germany been insignificant ; but now that the Palatinate had identified itself with it, an official declaration of its faith became ab- solutely necessary. The elector therefore determined to prepare a catechism, not only to represent the faith which he had accepted, but to convey its truths to future gen- erations. He selected two young men to engage in its composition, and the result proved the wisdom of his choice. Together they produced a work which has ever since been regarded as the crown and glory of the Re- formed Church. Zacharias Ursinus (1534-83) was a native of Si- lesia. He studied at Wittenberg and became the favorite disciple of Melanchthon. Subsequently he visited the universities of Switzerland and France and became ac- quainted with Calvin and Bullinger. Exiled for his doc- trinal views from his native province, he was invited by the 1 " He was driven out of the Lutheran Church by the Lutherans them- selves."— Dr. J. L Good's " Origin of the Reformed Church in Germany," 226 INTRODUCTOKY. elector to assist in organizing the church of the Palatinate. He was an eminent theologian and scholar, but was per- sonally less popular than his distinguished coadjutor. Caspar Olevianus (1536-87) was a native of Treves. He studied at Paris, Bourges, Zurich, and Geneva, "nd became a faithful disciple of Calvin. Returning to his native city, he began to preach the gospel, but was arrested and cast into prison. Delivered through the po- tent intercession of the Elector Frederick, he went to Heidelberg, and was successively professor of theology and pastor of the principal church of the city. He was a celebrated orator and a man of great executive ability. These were the men who produced the Heidelberg Catechism. Ursinus is supposed to have done the greater part of the work, but the hand of Olevianus may be recog- nized almost everywhere. The polemic questions are 'believed to have been inserted at the direct command of the elector. In the composition of the work materials taken from the catechisms of Calvin and A Lasco were freely used, and there are traces of Melanchthonian influ- ence; but its originality as a whole has never been ques- tioned. " The Heidelberg Catechism," says Max Goebel, " may be regarded as the flower and fruit of the entire German and French Reformation ; it has Lutheran sincer- ity, Melanchthonian clearness, Zwinglian simplicity, and Calvinistic fire, all harmoniously blended ; and it has, therefore, become and remained the common confession of the German Reformed Church from the Palatinate to the Netherlands, including Brandenburg and Prussia." The Elector h^rederick is one of the noblest characters in the history of the sixteenth century. His defense of the catechism before the diet of Augsburg, in 1566, was positively hercnc, and his sincerity was not questioned by his bitterest opponents. At first he stood almost alone IN TROD UCTOK Y. 22^ among the princes of Germany, but his example did not remain without effect. During his lifetim.e Reformed churches were founded by his influence along the Lower Rhine, and a few years after his death a number of Ger- man states and cities accepted the Reformed faith. ^ The Reformed Church of Germany and Switzerland also gained strength from minor sources which must not be disregarded. Among these the following are the most important : The Waldenses, a body of Christians of medieval origin, sympathized with the Reformation from the beginning, and at a synod held at Angrogna, in 1532, resolved to connect themselves with the Reformed Church ; but this action was opposed by an influential minority, who kept up the ancient organization, which has been maintained to the present day. In the Palatinate the Waldenses had been numerous, but they were absorbed by the Protestants during the Reformation.- The Hussites of Poland were also, in 1627, "grafted upon the Reformed Church, and in the next decade grew to be one with it." ^ Holland at this period exerted an important influence on the Reformed churches of Germany. As early as 1562 the Elector Frederick welcomed fugitives from the Netherlands, and by his advice many of them settled in 1 Among the most important of the German cities and principalities which passed over from the Lutheran to the Reformed Church after the Palatinate had led the way we may mention Nassau (1578), Bremen (1581), Hanau (1596), Anhalt (1597), Baden-Durlach (1599), Lippe (1600), and part of Hesse (1604).. The elector of Brandenburg, from whom the present impe- rial family of Germany is descended, accepted the Reformed faith in 1613. Most of his people, however, remained Lutheran, and their ruler was the first among German princes to proclaim the religious freedom of all his sub- jects. (Cuno's " Gedachtnissbuch.") 2 Goebel, vol. i., p. 35, note. 3 See De Schweinitz's " Moravian Manual " ; also " History of the Unitas Fratrum," p. 633. 228 INTROUUCrORY. Frankenthal, which, through their industry and enter- prise, became a place of considerable importance. In this town two congregations were founded in their interest — Dutch and French — and soon afterward similar churches were established in Heidelberg, Worms, and other cities and villages.i In the days of the persecution under the Duke of Alva these churches increased in membership, and, as they consisted exclusively of people who had been exiled for their faith, were naturally regarded with great respect. They were granted more freedom than had been accorded to the German churches, and were soon organized as Classes and Synods, after the Dutch pattern. In the course of time most of the Netherlanders returned to their own countr}^ ; but they had permanently impressed their ideas of order and discipline on the Reformed churches of Germany. The Huguenot element in the church of the Palatinate was also considerable. After the massacre of St. Barthol- omew, in 1572, the Elector Frederick HI. sent a military force, under the command of his favorite son, John Casi- mir, to aid the Protestants, and his country was soon crowded with French refugees. Some of these connected themselves with the "Walloon" churches which had al- ready been established, but others were soon Germanized. It was not, however, until a century later, after the revo- cation of the Edict of Nantes (1685), that the most im- portant migration of Huguenots to Germany occurred. Twelve days after the revocation the great elector of Brandenburg, who regarded himself as the representative head of the Reformed Church, issued the Edict of Pots- dam, by which he bade the exiles welcome to his state.2 1 " Pfiil/isclics Memoraliile," vol. xiv., p. 57- '- Koch's " Aufhebung des Edicts von Nantes," p. lo; Zalin's " Einfluss dcr Ref. Kirche auf Preusscns Grosse," p. 9. INTROD UC TOR Y. 229 Several German princes and free cities followed his exam- ple, and many Huguenot settlements were founded. That these " colonies " contributed greatly to the prosperity of Germany has not been denied ; and we do not hesitate to say that their presence in the Reformed Church not only contributed to its advancement in culture and intelligence, but was the source of much of the energy and enterprise which it exhibited at this period of its history. Some one has compared the Reformed Church in its early history with the river Rhine, on whose banks so many of its members have dwelt. Like that mighty river, the Reformed Church has its source in the mountains of Switzerland, and derives its tributaries from France and Germany, while it flows onward to refresh the plains of Holland. The history of the electoral Palatinate after it had ac- cepted the Reformed faith was peculiarly eventful. Fred- erick HL was succeeded in 1576 by his son Louis, who was a high Lutheran and did his best to undo his father's work. After his brief reign of seven years his brother, John Casimir, once more established the Reformed Church, though certain districts remained Lutheran. During the Thirty Years' War there were frequent changes ; but for the greater part of the period the province was controlled by Roman Catholic Spaniards or Bavarians. At the close of the struggle the Reformed Church was once more es- tablished by law; and though it had suffered greatly it still remained the leading religious organization along the whole course of the Rhine from its source to the ocean. ^ That in the Palatinate the Lutheran and Reformed Churches approached each other more closely than else- where will hardly be denied. Christians had grown weary of controversy, and minor peculiarities gradually disap- 1 Goebel, vol. i., p. 362. 230 INTKOD UCrOR V. peared. The Reformed people were sincerely attached to the Heidelberg Catechism, and, though they had many local confessions, regarded it as a sufficient bond of union. Their system of faith was, therefore, thoroughly Christo- logical, giving " the best expression to Calvin's views on the Lord's Supper, but wisely omitting all reference to an eternal decree of reprobation and pretention."^ They regarded the distinctively Dutch confessions — the Belgic Confession and the decrees of the Synod of Dordrecht — with profound respect; they were not Arminians, though they preferred to say, with Bullinger, that " Christ is the object and contents of divine predestination." To them the sacramental questions, which had in Germany received special attention, remained peculiarh^ interesting; and in course of time it was found that the distinctions between the Reformed and Lutheran Churches were not as radical as had been originally supposed, so that the two confes- sions lived very comfortably together. The liturgical services of the Reformed churches were conducted according to the Palatinate Liturgy, which, like the catechism, had been published in 1563. For nearly a century they were distinguished by singing psalms exclu- sively, but in 1657 began to sing hymns, and the organs which had so long been silent were again employed in worship. About the same time there began to appear in the Reformed Church a series of sacred poets - whose com- positions were accepted by both confessions. In this way hymnology prepared the way for fraternal unity. Even more important was the influence exerted by the great religious movement which is known as " Pietism." Though it frequently degenerated into fanaticism, it also 1 Schaff's " History," vol. vii., p. 8ii. '^ Louisa Henrietta of l^)randenbnrg, Joachim Neander, Gerhard Terstee- gen, and many others. INTROD UCTOK V. 2 3 I included multitudes of quiet, unpretentious Christians who remained faithful to their ancient confessions while they earnestly sought to apply the precepts of the gospel to their daily lives. This movement may be held to have begun in the Reformed Church in the person of Jean de Labadie (1610—74), but found a more worthy exponent in Philip Jacob Spener (1635-1705). The latter was a Lutheran, but his influence in the Reformed Church was fully as great as in his own. It is principally to him that both churches owe the reestablishment of catechisation and confirmation, which had been generally neglected. Though bitterly persecuted in his day, posterity has ac- corded him one of the noblest places in the history of the church. Spener had, of course, many coadjutors, of whom, in the Reformed Church, Theodore Untereyck was perhaps the most prominent. Under the influence of such men ancient prejudices were gradually removed and the sub- jective side of Christianity was duly recognized. In a general way Pietism harmonized with the biblical theology of Cocceius, which had come to prevail in' Germany, as represented by Burmann, Witsius, Lampe, Vitringa, and others, from whom, directly or indirectly, many of the early ministers of the Reformed Church in the United States derived their theological instruction. The influence of Pietism in both evangelical confessions brought them closer together, and thus prepared the way for the most important event in their later history. In 181 7 the Lutheran and Reformed Churches of Prussia were by action of the government consolidated into a sin- gle body, to be known as the Evangelical Church. There was to be no confessional change — individuals were to re- main Lutheran or Reformed, as they had been before — but in its official relations the church of Prussia was to be 232 INTROD UCrOR V. regarded as a single organization, and congregations which declined to enter the union were deprived of government patronage. This " Church Union " gradually extended over Germany and now includes nearly all the churches which were originally Reformed. A much larger propor- tion of Lutherans has declined to enter the union, which may be said to have in some places revived confessional distinctions, while in others it has almost obliterated them. In the union the Reformed Church, though greatly in the minority, has exerted an important influence, and it has been observed that a large proportion of recent eminent theologians has belonged to the Reformed element.^ There is a Rcformirter Blind, consisting of ministers who are de- cidedly attached to the Reformed confession.. On the continent of Europe the Reformed Church is established by law in Switzerland and Holland. It is well organized in France and Austria- Hungary, and has scat- tered congregations in other countries. National bound- aries are not supposed to divide the church, and the Re- formed Church is in Europe still regarded as practically one. The earliest emigration from Germany to America oc- curred at a time of deep depression, when the condition of the Reformed Church was well represented by its chosen emblems, the burning bush and the lily among thorns. It was during this period that the Classis of Bentheim, in northern Germany, adopted a seal, w'hich is still in use, bearing as its device a ship tossed by the waves, with the inscription : Doniiiic, salva nos, pcrii/ius. To these times we must go back if w^e would comprehend the beginnings of the Reformed Church in the United States. 1 According to a decision of tlie imperial courts, the kings of Prussia are still to be regarded as members of the Reformed Church, inasmuch as the union of churclies involved no confessional change. (Cuno's " Gedachtniss- buch," vol. i., p. 82.) THE REFORMED CHURCH, GERMAN. CHAPTER I. THE GREAT MIGRATION. Though the German branch of the Reformed Church may justly claim to be one of the oldest Protestant churches, its establishment in this country is considerably more recent than that of the church of Holland. Its American history can hardly be traced beyond the great migration of German-speaking people which began in the closing decade of the seventeenth century and continued in increasing volume almost down to the time of the Rev- olution. That there were Germans in America at an earlier period is well known, and it may perhaps be taken for granted that some of these pioneers held to the Reformed confes- sion. Among the Dutch settlers of New Netherland there were from the beginning isolated Germans ; and we may perhaps be permitted to refer to the fact that Gov- ernor Peter Minuit, who after his withdrav/al from the Dutch service became the leader of the Swedish colony which in 1638^ settled on the western shore of Delaware 1 The colony set sail in August, 1637, but did not reach the Delaware until April, 1638. (Acrelius, p. 23.) 233 234 '^'^^^ KEl-'OIiMED CHURCH, GERMAN. [Chap. i. Bay, was a native of the German city of Wesel, and had been a deacon in one of the Reformed churches of his native city.^ That Minuit deserves to be commemorated in American history will hardly be doubted. It was he who purchased from the Indians all the land between Cape Henlopen and the Falls of Trenton, and inaugurated the policy of fair dealing with the natives which was continued and devel- oped by William Penn." The connection of Governor Minuit with the colony of New Sweden was brief,^ and his influence in religious matters can hardly have been great. The Swedish colony which he founded was, of course, Lutheran, but Holland- ers and Germans had settled along the Delaware before that region came under the dominion of the crown of England. A Dutch Reformed church was founded at New Castle in 164.2,^ and this church was still in existence at the arrival of William Penn."* There is no claim of historic continuity between these isolated pioneers and the German churches of the succeed- ing century. The German immigration to America was really inaugurated by Francis Daniel Pastorius" and his little company of mystics, who came to Pennsylvania in 1683, at the invitation of William Penn, and founded Ger- mantown. 1 See Kapp's "History of Immigration" and Broadhead's " History of New York." In the original Swedish MSS. translated by the late Joseph Mickly, of Philadelphia, it is also stated that Minuit was a deacon of the Re- formed church of Wesel. 2 Acrelius, p. 23. •* On tlie return voyage he visited the West Indian island of St. Christopher to ol)tain a cargo, and there lost his life in a hurricane. * Corwin's " Manual," 3d ed., p. 612. ^ Proud's " History of Pennsylvania," vol. i., p. 261. ^ Francis Daniel Pastorius (1651-1719) was a man of learning and a volu- minous writer. In 1688 he drew up a memorial against slave-holding, which is regarded as the earliest American protest against slavery. It is Uie sub- ject of Whittier's charming poem, " The Pennsylvania Pilgrim." WILLIAM PENN. 235 William Penn had twice visited Germany and was famil- iar with the condition of its people. He was especially impressed by the unfortunate state of the Mennonites and other minor sects, which were in some places very unjustly treated by the government. That he was well acquainted with the Reformed Church is sufficiently plain, for his mother — Margaret Jasper — was the daughter of a Rotter- dam merchant and had been brought up in the Reformed Church, and he had himself been the pupil of the cele- brated Reformed divine, Moses Amyrault. In the Palat- inate he made many friends, and was on terms of intimate acquaintance with the leaders of the Pietists ; but it is cer- tain that he was not favorable to churches " as by law established." His sympathy was especially attracted to the unfortunate condition of the separatists, in whose behalf he had vainly appealed to the civil authorities. While, therefore, it does not appear that the settlement of "church people" in Pennsylvania was in any way dis- couraged, the earliest invitation was not addressed to them ; and for some years the greater number of the Re- formed and Lutherans avoided that province, because they regarded it as in a .special sense the land of the sects. For twenty-five years German immigration to America remained a tiny rivulet, but then it suddenly grew into a mighty flood. So great was the number of emigrants that it seemed for a time as if the Rhine country would be de- populated. For extent and comprehensiveness no such popular moven.ient had taken place in Germany since the migration of nations that characterized the beginning of the middle age.^ ' The number of German immigrants to Pennsylvania before the Revolu- tion has been variously estimated. Theodor Poesche, a careful statistician, estimates the whole number at 158,600; but a writer in the " Deutsche Pio- nier " (vol. xiv., p. 253) suggests that 200,000 would be more nearly correct. Dr. Seidensticker supposes that at the middle of the last century the German 236 THE REFORMED CHURCH, GERMAN. [Chap, i. The causes which led so many thousands to leave their fatherland were necessarily various, but in a general way they were closely connected with the prevailing misery of Germany. Of the extent of this misery it is difficult at present to form a proper conception. It embraced all the relations of life — civil, social, and religious ; so that, in the language of a writer of the period, " it seemed as if hope had left the earth forever." For nearly a century Germany had been the battle- ground of Europe. The Thirty Years' War had, indeed, been nominally concluded by the Treaty of Westphalia, in 1648; but the formal declaration of peace had brought no real tranquillity. This celebrated treaty is said to have secured religious freedom to Protestants ; but it must be remembered that this freedom, such as it was, would never have been granted if it had not been expected — in accord- ance with the policy of Richelieu and Mazarin — to pro- mote dissension and thus to aid in the final dismember- ment of Germany. The "three confessions" — Roman Catholic, Lutheran, and Reformed — were formally recog- nized, but there was a great difference in the positions which they were severally made to occupy. The patron- age of the imperial government was exclusively given to the Roman Catholics, to whom in many villages which were prevailingly Protestant was granted possession of the churches. Some of the princes made their peace with Rome, and the servile company of their flatterers were population of Pennsylvania alone was from seventy to eighty thousand. The late Professor I. D. Rupp published a volume containing the names of up- ward of 30,000 Germans who landed at the port of Philadelphia, hut these constituted only a part of the entire number. After the Revolution the Ger- man immigration was for many years comparatively small, and it was not until about 1840 that another popular movement began which brought hun- dreds of thousands of innnigrants to this country, and which may be said to continue to the present day. Of course the Reformed Church has derived important elements from recent immigration, but it is with the earlier move- ment that we are at present especially concerned. THE INVASION OF THE PA LA TINA TE. 237 only too ready to follow their example. " The govern- ment," says Loher, " cared nothing for the people, and almost everywhere the party which happened to be in power oppressed dissenters. This state of things was worst in the Palatinate, where the electors changed their religion three times in as many reigns. The whole coun- try was expected to follow the example of its rulers, and whoever was unwilling to submit could do no better than to take up his pilgrim's stafT and leave his native land." Louis XIV. of France, in 1657, spent vast sums in an attempt to bribe the electors to choose him emperor of Germany ; and when he finally failed in his purpose his rage and desire of revenge knew no bounds. In the name of his sister-in-law, Elizabeth Charlotte of Orleans, who had been a Palatine princess, he violently laid claim to her hereditary estates, and again and again sent his armies to ravage the banks of the Rhine. The raids of Turenne, in 1674 and- 1675, were sufficiently destructive; but for merciless atrocity the invasion of the Palatinate in 1688-89 is almost unexampled in history. In one year Worms, Mainz, Speyer, Mannheim, Heidelberg, and many other cities and villages were either burned or utterly devas- tated. The castle of Heidelberg, the chief residence of the electors of the Palatinate, was ruined, and its remains still stand as a memorial of that awful time. General Melac, it is said, cut down all the vines on the hillsides near Heidelberg, thus depriving the people of their sole means of subsistence ; and thousands were driven from their homes in the dead of winter. Many of these found a refuge in Switzerland and Holland, but multitudes died of starvation. Not the Palatinate alone, but all the surrounding coun- tries, suffered intensely during this dreadful period. "War," said Turenne, " is a terrible monster, which must needs be 238 THE REFORMED CHURCH, GERMAN. [Chap. i. fed;" and all the Rhine provinces, with Alsace, Upper Hesse, Baden-Durlach, and Wiirtemberg, were swept by constant raids. Switzerland was overcrowded with Hu- guenots and Palatines, so that the poverty of the people became extreme. Trade had found new channels, and the ships of Hamburg and Bremen lay rotting at their wharves. The Peace of Ryswick, in 1697, brought an in- terval of peace, but it continued only until the breaking out of the War of the Spanish Succession, in i 701. Indeed, it is doubtful if the condition of the people was more toler- able during this brief interval than it had been before; for the soldiers who robbed the land had at least been prodigal with their booty, and in this way some fragments had found their way back to their rightful owners ; but now even this uncertain means of subsistence was taken away, and the sufferings of the people were greatly increased. The defeat of the French by Marlborough and Prince Eugene, at Blenheim, in i 704, may be said to have con- cluded the period of invasions, but the misery of the fatherland was not diminished. For several years the har- vests failed, and the winter of 1708-09 was the severest that had ever been known. " It was so cold," says Loher, " that the birds froze in the air and the wild beasts in the forest." ^ " Then," says an early writer, " men looked into each others' faces and said, ' Let us go to America, and if we perish we perish.' " In the spring of 1709 a great multitude of people has- tened down the Rhine, hardly knowing whither they went. It had been reported that Queen Anne of England had been touched with sympathy for the suffering Palatines, and had kindly invited them to seek a home in her Ameri- can colonies. If tiiis invitation was actually extended the good queen must certainly have been surprised at the num- 1 " Geschiclite der Deutschen in Amerika," p. 42. THE EMIGRATION. 239 ber of people who accepted it. More than thirty thousand Palatines, who had found their way to England, encamped near London, clamoring for transportation to the colonies. A few ship-loads of emigrants might have been welcome, but now it seemed as if a whole nation were coming. English laborers were jealous of the intruders, and the ominous cry of "No popery" was raised, so that the gov- ernment deemed it prudent to send the Roman Catholics back to Germany. Attempts were made to find places for some of the Palatines, and the Duke of Sussex settled several hundred of them on his estates. Between three and four thousand were placed on certain unoccupied lands in the county of Limerick, in Ireland,^ and a settlement was also attempted on the Scilly Islands. Gradually a large number of Palatines were transported to America, and these were scattered in little companies through most of the British colonies. The settlements undertaken in the South did not generally prove successful : at Biloxi they died of yellow fever; in North Carolina they were massacred by the Tuscarora Indians. In the North they settled in large numbers in the province of New York, where they were expected to level the pine forests and to provide tar for the use of the British navy. Pennsylvania received a smaller number, but in that province the liber- ality of the government promoted the prosperity of the settlers. It was not long before the stream of immigra- tion was attracted to Philadelphia, and Pennsylvania be- came in a special sense the German colony. Though at first the larger number of immigrants came from the Palatinate, the name Palatine, as applied to all of them, soon became a misnomer. The Swiss element was 1 Among the descendants of these Irisli Palatines John Wesley made some of his earliest converts, and Embury and Barbara Heck were of Palatine de- scent. 240 THE REFORMED CHURCH, GERMAX. [Chap. i. large, and east of the Schuylkill River was probably pre- dominant. In fact, every province in the Rhine country furnished its contingent to the great migration, though the number that came from other parts of Germany was very small. As the Reformed Church was the leading ecclesiastical organization along the whole course of the Rhine, it is plain why the greater number of the early im- migrants were attached to the Reformed confession. In a report presented to the Synod of South Holland, con- vened at Breda in 1730, it is stated that at that time " the Reformed constituted more than half of the whole number [of Germans in Pennsylvania], being about fifteen thou- sand." As the great migration extended to other parts of Germany the Lutherans in America rapidly increased in numbers, and long before the end of the century they had become the larger body. That the pioneers were poor is sufficiently plain, though few of them, perhaps, were as poor as the settlers at Scho- harie, N. Y., of whom Rupp relates that nine of them clubbed together to buy an old horse to be used succes- sively by all of them for agricultural- purposes. A few had brought with them the means to purchase land ; but the best land was covered by the heaviest timber, and it took many blows to fell the monarchs of the forest. Others were, in actual want, especially after the inauguration of the iniquitous system, even then called a " traffic in souls," by which poor people were persuaded to sail to America without paying their passage, and without fully under- standing that they were to be sold as redemptioners. They were, however, frugal and laborious, and before many years they rejoiced in the pl'ovidence that had brought them to America. CHAPTER II. THE FOUNDERS. To determine the exact date of the founding of our earhest churches is a very difficult task. For some years the records were very imperfectly kept, and in some in- stances the names of the founders are forgotten. Devout people met here and there for religious service ; but they had no regular pastors, and there was no one to tell them how interesting a record of their work would prove to their descendants. The German pioneers of the Reformed and Lutheran Churches, as soon as they had established a settlement, invariably set apart a good farm for the use of the church and the parochial school. This farm was occupied by the schoolmaster, who also became the precentor, and at a later period the organist, of the congregation. Sometimes a glebe was also set apart for the minister ; but this gen- erally occurred at a later date, and was even then excep- tional, for the early pastors served many congregations, and but one of them could claim the honor of being the pastor's " home church." The church was usually built near the school-house, for in the minds of the founders church and school were inseparably connected. The early German settlers have frequently been repre- sented as rude and illiterate. That they lacked social polish is readily conceded ; but it must not be forgotten that every German regarded it as a religious duty to teach his children to read the Bible and the catechism, so that they 241 242 THE REFORMED CHURCH, GERMAN. [Chai'. ii. might be properly prepared for confirmation and the holy communion. According to the records preserved in the State Department at Harrisburg, Pa., nearly every immi- grant was at least able to write his name. That they were fond of reading is evident from the large number of books published in the last century by Christopher Saur and other German publishers/ as well as from the still larger number which are known to have been imported from the fatherland. Though not themselves learned, they had a traditional reverence for learning, and, with the excep- tion of certain minor sects, were earnestly desirous that their pastors should be educated men. The darkest period was certainly not the earliest. The schoolmaster was in those days a very important personage. He was ordinarily the most intelligent man in the community, and in a fully organized congregation was regarded as the pastor's chief assistant. He not only taught the children to read and write, and to sing the chorals which their fathers loved so well, but he was also expected in due time to instruct them in the catechism. At funerals he was required to lead in singing, and when no minister was present it was the most natural thing in the world for him to read the burial service and to speak a few words of consolation. In this way schoolmasters were in some instances trained to be effective public speakers.2 1 " The First Century of German Printing in America," Philadelphia, 1893. 2 The following document, of which the original is in possession of the writer, is interesting as enumerating the ordinary duties of the parochial teacher during the colonial period : " MEMORANDUM. " On this 4th day of May, 1747, I, the undersigned, John Hoffman, paro- chial teacher of the church at Lancaster, have promised, in the presence of the congregation, to serve as chorister, and, as long as we have no pastor, to read sermons on Sunday. In summer I promise to hold catechetical instruc- tion with the young, as becomes a faithful teacher, and to lead them in sing- PAROCHIAL SCHOOLS. 243 Unfortunately there was a great lack of competent teachers. The ground of the deficiency was, however, less frequently Hterary than moral. It often happened that the candidates had been teachers in the fatherland, but had been dismissed for immorality. Such persons might deceive the people on their first appearance, but their true character soon became apparent. Others had been soldiers, and with their high temper and harsh man- ners became the terror not only of their school, but of the neighborhood. It is always easier to elect an officer than to remove him, and it sometimes happened that such men occupied their positions for years, to the great scandal of the church and the community. Freely acknowledging these deficiencies, we recognize the great value of the system of parochial schools as it prevailed at this early period. Indeed, it is difficult to see how without them the Reformed Church could have been established in this country. Pastors, though earnestly longed for, were slow in coming ; and if it had not been ing; and also to attend to the clock. On the other hand, the congregation promises me an annual salary, consisting of voluntary offerings from all the members of the church, to be written in a special register and arranged ac- cording to the amount contributed, so that the teacher may be adequately compensated for his labor. ' ' Furthermore, I have firmly and irrevocably agreed with the congregation on the aforesaid date that I will keep school on every working-day during the entire year, as is tlie usual custom, and in such manner as becomes a faithful teacher. In consideration whereof they promise me a free dwelling and four cords of wood, and have granted me the privilege of charging for each child that may come to school the sum of five shillings (I say 5 sh.) for three months, and for the whole year one pound (I write _^i). I promise to enter upon my duties, if alive and well, on the 24th of November, 1747. " In testimony whereof I have written the above document and signed the same with my own signature, to remain unchanged for one year from date. Sealed with my usual signet. "John Hoffman, Tcaclwr. " Signed in presence of the undersigned witnesses : " Michael Fordineh, Johannes Diemer, John George Eschei.man." 244 ^^^ REFORMED CHURCH, GERMAN. [Chap. ii. for the imperfect ministrations of the better class of paro- chial teachers — most of whose names are now forgotten — the greater number of the earliest churches could hardly have been founded. In several instances, it is true, the settlers were accom- panied by their pastors. John Frederick Hager, a candi- datiis theologian, accompanied a body of 2138 Palatines — who in May, 1 709, arrived in New York — on their way to America.^ The Society for the Propagation of the Gospel manifested its interest in the spiritual welfare of the Ger- mans by ordaining him for service " among the Palatines, New York," on the 20th of December, 1709.- He preached to the Reformed people at East and West Camp, as Joshua von Kocherthal did for the Lutherans."' His death occurred not later than 1723,'* and, though little is known of his labors, he may be regarded as the founder of the oldest German Reformed churches in the valleys of the Hudson and the Mohawk. His successor in that field was John Jacob Oehl, who lived to a great age and ap- pears to have continued in the ministry until the time of the Revolution. The pioneer of the Reformed ministry in the South was Henry Hoeger, " a very sober, honest man," who accom- panied Baron De Graffenried's Swiss colony, which, in i 7 10, founded New Berne, N. C. After the massacre by the Tuscarora Indians, in 171 1, Hoeger and about fifty of the survivors removed to Vireinia.^ 1 " Historic Manual," p. 162. 2 London " Notes and Queries," March, 1884. 3 He officiated at the marriage of Conrad Weiser, the celebrated Indian in- terpreter, Novcinl)er 22, 1720. (Harbaugh's " Lives," vol. ii., ]i. 373-) 4 Dr. B. M. Sclmuicker, in the " Lutheran and Missionary," 1887. ■'> Hoeger served a Reformed congregation at Germantown, Va., and tlie ruins of liis old church were known until recently. One of his descendants is the Hon. James Lawson Kemper, who served as governor of Virginia. (" Ref. Church Record," June 28, 1888.) SAMUEL GULDIN. 245 The earliest ordained German minister of the Reformed Church in Pennsylvania appears to have been the Rev. Samuel Guldin, who lived in Oley, Berks County. He had been one of the pastors of the cathedral church of Berne, Switzerland, but was evicted from his charge on the ground of Pietism. In 17 18 he published two small volumes, giving an account of his trial and condem- nation, and soon afterward emigrated to Pennsylvania, where we find him settled with his family in 1722. Ac- cording to the family tradition, he preached frequently and acceptably, but never assumed a pastoral charge. In his old age he published a little book^ in which he declared himself firmly attached to the confessions of the Reformed Church. He died December 31, 1745, aged eighty-one years. 2 That Guldin continued to sympathize with the Pietists is evident from his latest publication. He was, however, not a fanatic, and his descendants were among the found- ers of the Reformed church of Oley.'^ That he had been harshly treated in the fatherland is sufficiently plain, and if he lacked the enthusiasm essential to the organization of church work in a new country the fact is at least intel- ligible. It was, however, as we shall see, not a learned scholar nor a distinguished orator, but a humble school- master, that was called to this important undertaking. It is said that a German Reformed church was built at Germantown, Pa., in 1719, and that the Swedish pastor, Dylander, laid the corner-stone* The fact that a minis- 1 " Unpartheyisches Zeugniiss," Germantown, C. Saur, 1743. 2 For an extended account of this remarkable man, see an article by the author, entitled " Samuel Guldin, Pietist and Pioneer," in the " Reformed Quarterly Review " for July, 1892. 3 The late John C. Guldin, D.D., of New York, an eminent minister, suc- cessively connected with the German and Dutch churches, was descended from Samuel GuUlin in the fifth generation. * " Halle Reports," Reading ed., p. 62. 246 THE REFORMED CHURCH, GERMAN. [Chap. ii. ter of another denomination was invited to perform this service renders it probable that there was no settled pas- tor. The schoolmaster, or some pious layman, conducted religious service as best he could, and the people submitted to an arrangement which they felt to be disorderly, in the hope of soon receiving an ordained minister from the fatherland. Whoever at this time served the church at Germantown, it must have enjoyed some external prosperity, for after 1725 it had a bell on its place of worship. 1 The earliest Reformed congregation in Pennsylvania, it can hardly be doubted, was founded by an isolated settle- ment of Hollanders in the southern part of Bucks County, in the region which in colonial times was known as Ne- shaminy or "Shameny." There were two preaching- stations, which together constituted a congregation whose official title in the records is " Bensalem and Sammeny." This congregation was organized May 10, 17 10, by the Rev. Paulus van Vlecq, who had been irregularly ordained as chaplain of the Dutch troops proceeding to Canada.^ The Bensalem section was in 17 19 reorganized as a Pres- byterian church,'^ but Neshaminy remained Reformed, and subsequently exerted an important influence in the organi- zation of the German churches.'* Soon after the organization of the church at Neshaminy, Pastor Van Vlecq visited certain outlying settlements of Hollanders and PlattdcntscJi, a little farther to the west, in what is now Montgomery County. At Skippack, on the 29th of May, 1710, he baptized ten children. On the 4th of June he ordained elders and deacons at White 1 " Halle Reports," p. 70. 2 Corvvin's " Manual," p. 526. 3 Letter of the Rev. Samuel Streng, March 23, 1894. * This church is at Churchville, Bucks County. During the greater part of the colonial period it was ecclesiastically connected \Tith the German churches, but at present it belongs to the Reformed Church in America. JOHN PHILIP BOEHM. 247 Marsh. The names of the people to whom he ministered are preserved in his "Journal"; and any one who is at all familiar with the Skippack region will recognize such names as De Wees, De Haven, Hendricks, Op de Graef, Umstead, and Pannebacker. Though there is no proof that a permanent organization was effected,^ there can be no doubt that we have here the beginnings of the re- ligious movement which resulted in the organization of the churches at Skippack and White Marsh." About ten years later these churches and the church at Falckner's Swamp were founded as German congregations.^ Germans had settled in large numbers and that region had become pretty thoroughly Germanized. The organization of these churches was chiefly due to the labors of a man who had not been regularly inducted into the pastoral office, but who for energy and self-sacrificing devotion de- serves to be ranked as the foremost of the pioneers. John Philip Boehm had come to America not later than 1 720, bearing with him testimonials that he had been for about seven years a faithful parochial schoolteacher and precentor in the Reformed church of the city of Worms, and that he was driven thence by the Roman Catholics for holding the Reformed faith."* It is not known whether Boehm ever taught school in this country, but it is certain that he soon became a leader in the community and that he was universally recognized as a man of eminent piety. Soon after his arrival in this 1 Van Vlecq left Neshaminy in 1713, and the cliurch was witliout a pastor until 1719. 2 Dotterer's " Skippack Reformed Church." 3 Falckner's Swamp, in New Hanover Township, Montgomery County, is one of the oldest German settlements in Pennsylvania. The Lutheran church of this place was long supposed to be the oldest German church in Amer- ica ; but this view can no longer be maintained, in consequence of recently discovered documents. (Jacobs's " History of the Ev. Luth. Church," p. III.) * Dotterer's "John Philip Boehm," p. i. 248 THE REFORMED CHURCH, GERMAN. [Chai>. 11. country he was induced to conduct religious meetings, at which he read sermons from an approved European col- lection. Before 1725 congregations had been informally estab- lished at Falckner's Swamp, Skippack, and White Marsh. These congregations were vacant, and, seeing no prospect of securing an ordained minister, they unanimously re- quested Boehm to assume the pastoral office. According to his own statement, he hesitated long before acceding to their wishes, explaining to the people that such a course would be contrary to the order of the Reformed Church. They replied that he could not justify himself in the sight of God for refusing to undertake a work of such great importance. Henr)^ Antes, the most prominent member of the Falckner's Swamp church, he says, pleaded with him with tears to accept a call which was so manifestly providential. Before the close of the year 1725 Boehm yielded to these solicitations, and from this time to the end of his life he continued in the pastoral office. His remuneration consisted of such voluntary offerings as the people felt able to give. For two or three years Boehm labored faithfully, bap- tizing several hundred children and preaching at many outlying places in the spirit of a true evangelist. Then, however, trouble came, and for a while it was a serious question whether he ought to continue his pastoral work. On the 2 1st of September, 1727, George Michael Weiss, an ordained minister, arrived from Germany. He had been sent to this country by " the upper Consistory, or Classis, of the Palatinate," and his regular standing in the church could not be doubted. Some of the members of the Skippack church now insisted that the time had come for Boehm to withdraw from the pastorate, to make room for Weiss, who had been regularly ordained. BOEHiWS ORDINATION. 249 Weiss immediately organized a church in Philadelphia,^ and soon afterward began to preach also at Skippack. Boehm and his friends appreciated the irregularity of their position, and sought the advice of the Reformed (Dutch) ministers of Nev/ York, who recommended that the whole matter should be referred to the Classis of Amsterdam. '- In this event we have the practical beginning of the inti- mate relations of the German Reformed churches of Penn- sylvania with the Church of Holland which continued for so many years. In their letter to Holland the Pennsylvania commis- sioners explained at length the circumstances under which Boehm had been called to the pastorate, at the same time expressing the fear that if he should withdraw from the ministry' their condition might be even more deplorable than it had been before he began his work. In their reply, dated June 29, 1729, the church in Holland declared that " under the circumstances all the transactions of the said Boehm — his teachings, even his administration of baptism and of the Lord's Supper — must be deemed law- ful " ; but that " to supply what has hitherto been lacking, he must be ordained to the ministry according to ecclesi- astical usage." Boehm was accordingly ordained in New York, on the 23d of November, i 729, by the Rev. Henricus Boel and the Rev. Gualterius du Bois. Weiss was pres- ent at the ordination of Boehm, and on the next day the two ministers were formally reconciled. Boehm was to re- main pastor of the Falckner's Swamp, Skippack, and White Marsh churches, and Weiss was directed to take charge of 1 The elders elected in 1727 by the church in Philadelphia were Peter Lecolie, John William Roerig, Ileinrich Weller, and George Peter Hillen- gass. (Reiff's " Petition in Chancery.") 2 The correspondence has been preserved among the records of the Col- legiate church of New York, and was translated and published in the " Mercersburg Review" for October, 1876, by the Rev. Dr. T. W. Cham- bers, of New York. 250 THE REFORMED CHURCH, GERMAN. [Chap. ii. Philadelphia and Germantown. From this time forth these worthy pioneers labored in perfect harmony. Boehm did not long remain pastor of the church at Skippack, though he served the rest of his charge for many years. Two years later we find this church uniting with a number of congregations which had organized far- ther north and west in calling a pastor who had arrived from the fatherland. John Henry Goetschius (or Goetsch}^) was a native of the canton of Zurich, in Switzerland. In the substantial books of record which he procured for his congregations he styles himself " Helvetico-Tigurinus," adding to his signature a few devout sentences in Greek and Latin. ^ On the title-page of the " church book " of New Goshen- hoppen he enumerates his congregations, in 1731, as fol- lows : Skippack, Old Goshenhoppen, New Goshenhoppen, Swamp, Saucon, Egypt, Macedonia, Misillem, Oley, Bern, and Tulpehocken. These congregations were scattered over a district now included in the counties of Montgom- ery, Northampton, Lehigh, Berks, and Lebanon. It was an immense diocese, and a visit to the remote churches must have involved hardships of which we can hardly form a proper conception. Goetschius came to this country — apparently in 1728 — as a cafididatus thcologicc, with authority to administer the sacraments. 2 In 1737 he was regularly ordained by the Presbyterian Synod of Philadelphia. Soon after this event he withdrew from his field in Pennsylvania, and his subsequent history cannot be certainly traced. Several other ministers named Goetschius are mentioned in the early history of the Reformed churches of this 1 Goetschius kept his record of baptisms in Latin, and it is an interesting fact that in several congregations which he founded the record was until re- cently continued in the same language. 2 llarbaugh, vol. i., p. 293. GOETSCHIUS. 251 country. "In 1734," says Loher, "four hundred Swiss, natives of the canton of Zurich, were on their way to Carohna under the leadership of their pastor, Goetschy of Saletz ; but most of them failed to reach their destination." 1 According to the manuscript "Ziiricher Geschlechtsbuch," Pastor Moritz Goetschy, of Saletz, emigrated from Zurich on the 4th of October, 1734, accompanied by his family. He arrived in Philadelphia, but suddenly fell dead as soon as he stepped on shore.- One of his sons, named Henry, who was but seventeen years old at the time of his father's death, immediately began to preach, and became pastor of a charge in Pennsylvania.^ It may perhaps be taken for granted that the family was nearly related to John Henry Goetschius, and that the young man began to preach under his direction.'* In the same vessel with Moritz Goetschius arrived John Conrad Wirtz (or Wuertz), candidatus theologian. He was a son of a recently deceased chief pastor of the cathedral church of Zurich, and was evidently well educated. ■'> His wife's name was Elizabeth Goetschius, and she was prob- ^ " Die Deutschen in Amerika, " p. 68. 2 Letter of Dr. H. Escher, city librarian of Zurich, February 2, 1892. 3 There is an inaccuracy in the Swiss record which makes it appear that the death of Moritz Goetschius occurred in 1736. We are, however, enabled to fix the date with certainty from the list of immigrants published by Rupp, and from the more recently printed " Pennsylvania Archives," vol. xvii. Moritz Goetschius arrived in the ship " Mercury" from Rotterdam, May 29, 1835. His name, of course, does not appear in the published lists, as he died before the ship's company could present themselves at the court-house to take the oath of allegiance; but we have the names of Henry Goetschy, Rudolph Goetschy, and^ Moritz Goetschy, of whom the two last mentioned are said to have been under sixteen years of age. The names of the female members of the family are not recorded. 4 J. Henry Goetschius, Jr. (1718-74), was an eminent minister of the Re- formed (Dutch) Church in New Jersey. From the exact correspondence in age we suppose him to have been the son of Moritz Goetschius, above men- tioned, and not of John Henry, the elder, as has been hitherto supposed. 5 According to the family record of the Wirtz family, furnished for this work by Dr. Hans Wirtz, rector of the gymnasium of Zurich, John Conrad Wirtz was born November 30, 1710. His forefathers for three generations 252 THE REFORMED CHURCH, GERMAN. [Chap. ii. ably a daughter or other near relative of Moritz. That he allowed himself to be persuaded to undertake the work of the ministry is not surprising ; but he seems to have remained longer without ordination than the circum- stances imperatively demanded, i Wirtz became the successor of J. H. Goetschius in that portion of his charge which is now included in Northamp- ton and Lehigh counties. His name appears in the records of the Egypt and Lower Saucon churches, and several other churches in that region claim him as their founder. In 1750 he removed to New Jersey, where he was regu- larly ordained by the Presbytery of New Brunswick. In I 761 he became pastor of the Reformed church at York, Pa., but died in 1763, after two years' service. Harbaugh says : " Tradition has preserved his name in good savor, as an earnest and pious minister." In York he built a new church. " At the time of his death the floor was not yet laid; so they buried him under the altar."2 The migration from the fatherland arrived in successive waves, and those who crossed the sea together frequently settled in the same neighborhood. In the region in which Goetschius and Wirtz began their labors — between the Delaware and Schuylkill rivers, north of the valley of the Perkiomen — most of the people were of their own nation- ality. The Swiss immigration was largest between 1730 and 1736, and some congregations were almost exclusively composed of Swiss immigrants. They were not as poor as most of the earlier settlers had been, and were by no means lacking in intelligence. Concerning a large party which left Zurich about 1732, Salomon Hess, chief pastor were eminent clergymen, and his elilcr l)rotlier, Jakob, was also active in the ministry. They belonged to the branch of the family which in Switzerland is known as " Engel-Wirtz." 1 Harbaugh's " Life of Schlatter," p. 137. 2 " Lives of the Fathers," vol. i., p. 393. TULPEHOCKEN AND LANCASTER. 253 of that city, says in a book which we quote from memory : " There was no good reason at that time for them to leave their fatherland ; but they were seized by an insane desire to go to America. Many of them were in good circum- stances and might have remained comfortably at home. A few may have felt oppressed by poverty, but work was plenty. The whole movement must be characterized as a piece of folly." This, it must be remembered, is a Swiss view of the subject, taken a century after the event. The emigrants themselves might have had another story to tell. In the region west of the Schuylkill the most important congregations were Tulpehocken and Lancaster. Goet- schius records the fact that he preached at Tulpehocken in 1731 ; but the church at Lancaster has no records earlier than 1736, in which year its earliest house of worship was erected. About half-way between these two places there were several small congregations in a district popularly known as WeisscicJienland — " the land of the white oaks " — which were generally served from Lancaster. At times they were, however, supplied with preaching by a pious tailor named Conrad Tempelman, who may be regarded as the founder of the Reformed Church in a region of which the present town of Lebanon is the center. Concerning the beginning of the churches in the present counties of Berks, Lebanon, Lancaster, and York, there are few extant documents. It may, however, be remarked that in this region the Swiss element was less important than in the present counties of Montgomery, Bucks, North- ampton, and Lehigh. We are, therefore, not surprised to find that the people, who were mostly emigrants from the Palatinate, extended a cordial welcome to ministers yvho were sent to them from their native province. Pure Ger- man was, of course, always employed in the pulpit ; but it must have added greatly to the freedom of social inter- 254 ^-^^ REFORMED CHURCH, GERMAN. [Chap. ii. course when a pastor was thoroughly familiar with the native dialect of his people. In time the Palatinate dialect took the lead, and, by admitting certain English words and forms, became the basis of what is now called Pennsylvania German ; but at first there were differences in speech and customs which could not be ignored. CHAPTER III. THE MISSION FROM HEIDELBERG. The church of the Palatinate followed its emigrants with affectionate sympathy. Though the province had been greatly impoverished by recent wars, the Oberconsis- toruun, then located at Heidelberg, frequently considered the destitute condition of their brethren in Pennsylvania, and made efforts to aid them, to the extent at least of paying the expenses of young ministers or caiid'idati on their voyage to America. The earliest of the ministers who were thus aided was George Michael Weiss, to whose relations with Boehm we have already referred. As he exerted an important in- fluence on the development of the church, it is proper to relate such facts as are known concerning his personal history. George Michael Weiss was born at Stebbach — " a Pala- tine place in the Neckar Valley "^ — about 1700. He was educated in the University of Heidelberg, and became a fine classical scholar. In 1725 he was ordained at Heidel- berg, and two years later emigrated to America. His name appears at the head of the earliest recorded list of immigrants,- and it has been held that he was the leader of a " colony," consisting chiefly of his former parishioners ; but the evidence on this subject is not clear. Very soon after his arrival he organized a church in Philadelphia, and 1 " Chronicon Ephratense," p. 70. 2 Rupp's " Collection," p. 49. 255 256 THE REFORMED CHURCH, GERMAN. [Chap. hi. also began preaching in Skippack. In the Philadelphia papers he advertised for pupils in the ancient languages, French, and music ; and teaching was probably at this time his chief means of support. The most prominent member of the Skippack church was a miller named Jacob Reiflf. In i 729 this man deter- mined to visit his old home in Germany, and Weiss agreed to accompany him. As the Reformed churches of Phila- delphia and Skippack were in great financial straits, Reiff and Weiss were formally requested by the officers of these churches to collect money and good books for them in Europe. It was generally supposed that Weiss would not return to America, and the financial responsibility was therefore committed to Reiff. ^ On his return to America the latter delayed to make settlement, and this led to a protracted suit in chancery. The matter was in many re- spects unpleasant ; but as Weiss was not in charge of the funds collected, he was not involved in the case. Reiff, it must be confessed, was careless in keeping his accounts, but there is no evidence of dishonesty. A part of the money was perhaps imprudently invested by him in mer- chandise whicti he believed could be sold to advantage in Philadelphia for the benefit of the churches ; but through a series of mishaps these goods were for several years detained in a British custom-house, and were released only after the payment of a large sum for duties and storage. This detention naturally prevented an early settlement. We do not know the exact amount collected, but probably not more than two thousand dollars in our present money, though it was generally supposed to be a larger sum. As the churches had promised to pay Reiff's traveling- expenses, and as he claimed credit for ^150 previously 1 See " Papers on tlic Reiff Case," " Ref. CIi. Review," 1893 ; also " His- toric Manual," p. 169. IVEISS AND RIEGER. 257 advanced by him toward the erection of the church at Skippack, it is evident that the sum remaining after these deductions cannot have been very large. The matter was not finally arranged until after the arrival of Michael Schlatter, who received from Reiff a balance of about six hundred and fifty dollars, after which he published a card expressing his confidence in Reiff's integrity. Mr. Weiss returned to America in 1731, leaving Reiff in Germany, where he remained one year longer. During his brief visit to the fatherland Weiss gained the confidence of the church of Holland, and prepared the way for its subsequent missionary activity among the Germans in America. He was, no doubt, also instrumental in induc- ing several young men who had been his fellow-students at Heidelberg to follow him across the sea. On his return to America Weiss settled among the Germans in New York, laboring chiefly in Dutchess and Schoharie counties. In i 746 he was driven away by In- dian depredations, anci found a refuge in Pennsylvania. Here he took charge of the Old and New Goshenhoppen and Great Swamp congregations, where he labored faith- fully until I 761. The exact date of his death is not known. Weiss was a man of ability and force of character. On the arrival of Schlatter he became his chief assistant in the work of ecclesiastical organization. He wrote several pamphlets in German and Dutch, which have now become excessively rare. John Bartholomew Rieger (i 707-69) appears to have accompanied Weiss on his return voyage. He had been educated at Basel and Heidelberg,^ and was also a trained physician. He settled in Lancaster, Pa., and supplied the church in that place for a few years, but was generally occupied in preaching for country churches. Indeed, he 1 " Chronicon Ephratense," p. 70. 258 THE REFORMED CHURCH, GERMAN. [Chap. hi. seems never to have fully gained the confidence of the people of Lancaster; and this was probably due to the fact that he cared more for his medical practice than for his pastoral work. He was, however, a man of some talent, wrote religious poetry for Saur's paper, and took an active part in the organization of the Coetus. John Peter Miller, who arrived in 1730, was also sent by the Consistoriitin of Heidelberg. Though he soon separated from the Reformed Church, his subsequent career is interesting as reflecting the peculiar character of the times. Miller was born in 17 10, in the district of Lantern, in the Palatinate. Concerning his early history little is known ; but he was a fellow-student of Weiss and Rieger at Heidelberg. He came to this country with special authority to ^(dminister the sacraments, and soon after his arrival was formally ordained by the Presbyterian Synod of Philadelphia. The Rev. Jedediah Andrews, a member of the latter body, has left on record his impressions of his extraordinary scholarship. "We gave him," he says, "a question to discuss about justification, and he answered it in a whole sheet of paper in a very notable manner. He speaks Latin as well as we do our native tongue." ^ Soon afterward Miller became pastor of the church which Goet- schius had founded at Tulpehocken. The settlement was, of course, much more extensive than the present pastoral charge. The story of the founding of that settlement is interest- ing, not to say romantic. It will be remembered that in 1723 a part of the German settlement in Esopus, or Ulster County, N. Y., wearied by repeated acts of unkindness and oppression on the part of the colonial government, turned their faces toward Pennsylvania. Guided by friendly In- 1 Ilarbaugh's " Lives of the Fathers," voh i., p. 302. JOHN PETER MILLER. 259 dians, they made their way through the forest until they came to the mouth of the Swatara. Ascending that stream, they came to the fertile region which the Indians called Tulpehocken — " the land of the turtles " — and here at once they began to cultivate the soil. If the story of their experiences could be fully related, it would certainly be regarded as one of the most interesting episodes in our colonial history.^ The early settlers of Tulpehocken were of the Reformed and Lutheran confessions, and, according to the " Chroni- con Ephratense," " they had agreed among themselv^es not to suffer among them any who were differently minded ; so that many who were of like persuasion came to them." These precautions, however, failed to guard them from the evils which they feared. For four years Miller labored faithfully in his charge at Tulpehocken. He built a church, and his people were harmonious and hopeful. Then, however, he came into contact with Conrad Beissel, the founder of the Order of the Solitary, at Ephrata; and under the influence of this extraordinary man, who has been called " the magi- cian of the Conestoga," he renounced his pastoral charge and became a mystic and a monk. Conrad Beissel (i 691-1768) was born in the village of Eberbach, in the Palatinate. His father died before he was born and his mother when he was six years old. His early education was consequently neglected ; but there can be no doubt that he was unusually talented. He learned to write his native language with fluency, was regarded as a natural mathematician, and became a musician of a superior order. From early childhood he was impressed with the idea that he would be called to some wonderful work; and though his poverty induced him to become a 1 Rupp's " History of Berks and Lebanon Counties," p. 98. 26o THE REFORMED CHURCH, GERMAN. [Chap. hi. baker, he never doubted that in due time he was to be a leader of men. Though he was baptized and confirmed in the Reformed Church, it had no attractions for his mys- tical nature. He sought the acquaintance of prominent pietists, and soon became more mystical than his teachers. Even at this early period he ofTered his " testimony " against marriage and glorified the monastic life. The " Chronicon Ephratense''^ contains a full account of his early experiences, written by an enthusiastic admirer, from which jt appears that he was not made to suffer perse- cution in any proper sense of the term. Attendance at church was still required by law as a condition of undis- turbed residence ; but one of the pastors at Heidelberg actually ofTered Beissel the required certificate of attend- ance if he would agree to walk through a church building once a year on a week-day. He refused to make even this concession, and was finally compelled to leave his native land. In 1720 he sailed to America and for some time consorted with the Dunkers, with some of whom he had been acquainted in Germany. After a year spent in Germantown, Pa., he remoA'ed, in company with a friend, to Lancaster County, where they built a hut and lived in voluntary poverty and privation. He began to preach and soon gathered a company of adherents. In 1 724 a little company of Dunkers, led by Peter Becker, came from Germantown to Lancaster County on a missionary expedition, and Beissel's congregation desired to fraternize with them. At first, we are told, Beissel was in doubt whether he ought to be baptized by a man so greatly in- ferior to himself, but he finally decided to alknv Becker to become " his John the Baptist."- Ahnost immediately 1 Printed at Ephrata, 1786. An Ent^lisli translation was published by S. H. Zahm & Co., Lancaster, Ta., i.SSg. 2 " Chronicon Ephratense," English ed., p. 25. MONKS OF EPHKATA. 26 1 after the baptism it was discovered that there were doc- trinal differences which ought to have been previously dis- cussed. Beissel advanced his peculiar theories concerning the glories of celibacy, and this led to immediate dissension. It has, indeed, been said that the Ephrata Brethren were connected with the Dunkers for a single day only ; but this statement is not strictly correct. It was not until I 728, when Beissel published a book in which he advo- cated the observance of the Old Testament Sabbath, that the schism became complete. Beissel was not an orator in the usual sense of the word. He spoke with great rapidity and his style was involved and mystical. At first his preaching was not generally acceptable ; for " he began his discourse with closed eyes, and when he finally opened them most of his hearers had disappeared." There were, however, some persons whom he strangely attracted, and who were willing to follow him wherever he went. Seidensticker calls him " another Pied Piper of Hamelin," who had but to tune his pipes to be followed by a multitude, not of children only, but of men and women as well. Like the early monastic leaders, he gathered around him a company of devout disciples, who at first proposed to live the life of anchorets. In 1732 they adopted a conventual rule, in close imitation of the Roman Catholic order of Capuchins, and began the erec- tion of monastic buildings. The " Chronicon Ephratense " relates at length how greatly Beissel was interested when he heard that two young Reformed ministers — Miller and Rieger — had ar- rived in America. " He thought his work would be bet- ter carried out if God had provided one of these young preachers for him, for which also he often bowed his.knees before God." At first he tried to win Rieger, but his hopes were disappointed when he heard that he had taken 262 THE REFORMED CHURCH, GERMAN. [Chap. hi. a wife. " O Lord," he exclaimed, " thou sufferest them to spoil in my very hands!" Then he directed his atten- tion to the young pastor of Tulpehocken. In company with several of his disciples he visited Miller, and " was received by the teacher and elders with the consideration due to an ambassador of God." The result of this visit was that the pastor, the elders, and several members of the church at Tulpehocken became followers of Beissel and removed to Ephrata. Conrad Weiser, a Lutheran elder, and the most prominent man in all that region, also connected himself with the brotherhood, but subsequently withdrew. Miller, however, remained a willing instrument of Beissel, and after the death of the latter became the head of the order. For more than sixty years Miller observed the strict rule of the Order of the Solitary. He was dressed in a gown of rough material, and at night he slept on a bench, with no pillow but a wooden billet. He was known by his monastic name as " Brother Jaebez," though he some- times called himself " Peter the Hermit." He performed much literary labor, and was at the head of the extensive publishing operations of the society. Many hymns in the Ephrata collections were written by him, and he translated from Dutch into German a large part of the " Baptist Martyr-book," which was by far the largest publication issued in America during the colonial period.' After he assumed the monastic hfe. Miller was entirely separated from the Reformed Church; but he was no con- troversialist. His piety was of a medieval type, though he had no fondness for the ceremonial of Rome. It is re- lated that during the Revolution he appealed successfully in behalf of his bitterest enemy, Michael Widman, a Tory, who had been condemned to death. 1 " Der blutige Schauplatz, oder Martyrer-Spiegel," Ephrata, 1748. MYSTICISM. 263 The Order of the Solitary disbanded soon after Miller's death, which occurred in 1796. In 18 14 the property of the order was legally transferred to the Society of Seventh- day Baptists, of Ephrata, which now numbers less than fifty members. The defection of John Peter Miller was a severe blow to the Reformed Church of this country in its formative period. To explain the motives which led him to this step would now be impossible; but it is probable that even before he came to America he had been influenced by the mysticism of which Beissel was a representative. It was no doubt easier to be a monk than to labor as a pioneer; but it is no less certain that he might have done more good by preaching the gospel than by continuing in the ascetic observances of the cloister. CHAPTER IV. CONGREGATIONAL ORGANIZATION. The earliest German Reformed congregations in this country were organized in strict accordance with the pat- tern presented by tlie churches of the Palatinate and Lower Rhine. As early as 1563 the Elector Frederick III. had decreed that the churches of the Palatinate should elect elders and deacons, as was already usual in the church of France. "The functions of the eldership," says Goebel, "were regarded as equal to those of the ministry in all things except the preaching of the gospel and the administration of the sacraments." Deacons were directed to provide for the wants of the poor; and during the sixteenth century their efforts in this direction were so successful that in the Rhine country pauperism entirely disappeared.^ The pastor, elders, and deacons in each congregation constituted a body which was officially termed Cousisto- riinn (Consistory) or Presbyteriuvi (Presbytery), but was popularly called KirchenratJi (church council). Ordinarily one half of the Consistory was annually retired from active service ; but the eldership was nevertheless regarded as a permanent vocation, and the men who had once been ordained to this office retained its functions, though they might be temporarily relieved from labor. According to this pattern, which was familiar to the 1 " Gcsch. des clir. Lebens," vol. ii., p. 76. 264 NAME OF THE CHURCH. 265 Reformed churches everywhere, the earhest Arnerican congregations were constituted ; and there is no evidence that any other form of government was even suggested. It was only when it became necessary to employ the English language in official documents that confusion ap- peared. In Europe, as we have seen, many of the stricter members had objected to the use of a capital letter in the name of the church, preferring that it should be called, when a title was unavoidable, " the church reformed ac- cording to God's Word." Something of this ancient spirit may have survived in this country, for in early documents the name of the church rarely appears. In some of the oldest charters the church is very properly called Evangel- ical Reformed — to distinguish it from Evangelical Lutheran — and some prominent congregations still retain the word " Evangelical " in their official title. In other instances, and especially in the correspondence of the period, the church is more briefly termed " Reformed," either with a capital letter or without it. It was not until a later date that the term " German Reformed " came into use. It is possible that the clerks in public offices may have regarded the name Reformed as too general to be suffi- ciently distinctive ; but in their records they certainly taxed their inventive powers to the utmost to find another name for the Germans of this confession. They called them German Presbyterians, Dutch Calvinists, and other names, which added to the prevailing confusion. We have even seen a document in which certain property was granted for " the united use of the High and Low " churches, which, of course, means " Lutheran and Reformed." In a similar way elders were called ancients, censors, wardens, or any- thing else that suggested itself to the mind of the imper- fectly informed official who attempted the work of trans- lation. 266 THE REFORMED CHURCH, GERMAN. [Chap. iv. Though there were local differences in doctrine and cultus, they did not materially interfere with the work of organization. It has, indeed, always been the chief glory of the Reformed Church that it does not exalt certain doctrines at the expense of the rest, but seeks to hold the truth in due and harmonious proportion. The consensus of the Reformed confessions was freely accepted, and those churches which received aid from Holland formally recog- nized the distinctive confessions of that country ; but there can be no doubt that from the beginning the Heidelberg Catechism was the acknowledged bond of union,^ and that no more definite statement of doctrine was deemed neces- sary than that which it contained. Congregational constitutions dating from the earliest American period are exceedingly rare. Occasionally a printed broadside may be found, containing a few local regulations ; but the general organization was apparently taken for granted. It is fortunate, however, that a few copies of the KircJicnordnung, or church constitution, pre- pared for his congregations by John Philip Boehm, in 1 725, have been preserved, as this was undoubtedly the earliest form of discipline adopted by German Reformed congre- gations in America. It was subsequently revised and published by the Coetus of Pennsylvania." In order that our readers may form a correct idea of its general char- acter we reproduce from the " Mercersburg Review " (October, 1876) the following extracts from the original " ordinances," or covenant, adopted by the churches at Falckner's Swamp, Skippack, and White Marsh, in 1725, and approved by the Classis of Amsterdam : 1 This fact is explicitly stated by J. B. Rieger in a contribution to Saur's paper, published in 1749. 2 " Der Reforniirten Kirchen in Pennsylvanien Kirchenordnung," etc., Philadelphia, Gotthard Armbriester, 1748. (For full title see Hildeburn, vol. ii., p. 480.) BOEHAPS CONSTITUTION. 267 " [It is agreed] that all the members of Consistory now in service in all the three villages shall be recognized and remain in their offices for their appointed term. Then all the members of the congregation shall, with the Minister and the rest of the consistory, choose new members of consistory. But at the same time all the members of the congregation shall transfer, each to his own consistory, all power and right henceforth to choose the consistory from year to year by a majority vote ; since, through the in- crease and spreading abroad of the congregations, it is not practicable for all the members to meet just for this purpose. "The persons chosen shall be propounded for three Sundays each in his congregation, to see if any one makes any lawful objection ; and, if not, they shall be ordained at the third announcement. " If it should happen (as we hope it will not) that one or more of the consistorial persons should walk disorderly, or create strife and division in the congregations, he or they shall be timely warned by the rest to give over such courses; and if they will not comply, they shall be put out of their offices ; and others shall be chosen in their place out of such as have last been in service, and be regularly ordained, and then serve. And so in case any one dies in office. " When any Elder or Deacon goes out of office he shall be exempt for two years and then may again be chosen ; or even earlier, if it is deemed necessary by the consistory for the time being. "The Minister, Elders, and Deacons, and the whole congregation shall determine the time when, on the Lord's Day and other days, and the places where, divine service shall be held. " The rite of Baptism shall always be administered, with- 268 THE REFORMED CHURCH, GERMAN. [Chap. iv. out a fee, at the close of worship. Besides the Elders, there shall be witnesses at the baptisrii ; and this edifying cus- tom shall not be lightly altered. The witnesses must be sound in doctrine and blameless in life.^ " The Holy Supper shall be administered twice a year in each place where public worship is maintained. No one shall be admitted unless upon confession before the consistory and evidence of an upright life, or upon proper testimonials from other Reformed congregations, accord- ing to the Church Order of the Synod of Dort, anno i6i8 and 1619. All the members shall constantly, as they are able, attend worship and appear at the preparatory sermon ; and those who neglect this shall be spoken to by the con- sistory as they shall judge necessary. The old shall dili- gently instruct the young in the Reformed religion, and thereunto shall carefully provide for their hearing God's Word in preaching and in catechizing; so that the young may also come to the Lord's table. All the members of the three congregations shall have the right to commune in any one of them, no lawful hindrance existing, so long as they have the same minister. " The bread and wine for the Lord's Supper shall always be provided by the Deacons, who shall also collect and disburse the alms, and make faithful account of the same. The members of the consistory, whether Elders or Dea- cons, to whom the church chest and property are intrusted, 1 The custom of having witnesses (sponsors) at baptism was common until a comparatively recent date, but has now become unusual. At present, even when sponsors are admitted, parents are required personally to assume the baptismal vows in behalf of their children. In early days there were some- times as many as five sponsors at a single baptism, and their names were duly entered on the records of the churcJi. At a later date the number was limited by custom to a single pair. Conscientious sponsors were careful to see to it that those for whom tliey had liecome sureties were faithfully in- structed and prepared for confirmation and the holy communion ; and in- stances were not rare when children, on the death of their parents, were adopted by their godparents. BOEHM'S CONSTITUTION. 269 shall annually make account of their administration before the congregation, and for this purpose shall keep a true record of receipts and expenditures. And the account, when approved, shall be signed by the minister in the name of all as satisfactory. " In order to meet the necessities of the church, the Deacons shall always collect the alms at the end of service. " If any member, male or female, fall into lewdness, such shall be under censure of the consistory until they promise .and give evidence of amendment. " The ofifice and duty of the Minister shall be to preach the pure doctrine of the Reformed Church according to God's Word, and to administer the Seals of the Covenant at the proper time and place, to adhere strictl)^ to the Confession of Faith of the Reformed Church, to explain in order the Heidelberg Catechism, and to catechise, and with the Elders to exercise discipline. He shall not, with- out necessity, omit to hold service at the prescribed time and place at Falckner's Swamp, Skippack, and White Marsh. " A consistory shall be held at least every half-year, and the Minister shall record all ecclesiastical proceedings in a book. " And if he should be inclined to go away, whether be- cause called elsewhere or for other lawful reasons, he shall as soon as practicable give the congregations notice, so that they may not be left in distress, but may seasonably provide another suitable mafi. The Minister, also, shall in all other things bear himself as becomes a true servant of Christ, under Him the Great Shepherd of the sheep. " The Minister, Elders, and Deacons shall maintain a careful oversight of the congregation, and shall appear at the appointed time and place to hold consistory, nor omit the same without ample cause. They shall, to the best of 270 THE REFORMED CHURCH, GERMAN. [Chap. iv. their ability, faithfully execute the foregoing orders, each according to his office. Whoever knows of any offense committed by one of the consistory, or by any other member, shall feel bound in conscience to make it known, not through malice or hatred, but to remove scandal. The accused person shall not demand the name of his accuser, nor obstinately deny his proved faults, nor wickedly con- tinue therein ; such as do so shall be disowned as members of the congregation till they promise and show amendment of life. " And if any one allege anything against the doctrine or life of the minister, or of any member of consistory, or of any other member, they shall abstain from everything injurious or slanderous, and not avenge themselves, but refer the matter to the consistory, who shall be bound to use all diligence to remove such scandal." We have no room for several additional articles, which refer to local conditions; but the above present a satisfac- tory view of our earliest congregational constitution. That it is lacking in logical order will be readily acknowledged, but it will even now be recognized as thoroughly Reformed. The constitution of the church at Amwell, Hunterdon County, N. J., was adopted in 1749. It may be quoted as an example of a constitution that attempted minutely to regulate the daily conduct of the members, and in this respect it reveals the presence of pietistic influences. In its general principles it is, however, in full accord with the historic theory of Reformed church government; and it may, indeed, be remarked that in this country the form of congregational organization which was accepted in the beginning has substantially remained unchanged. CHAPTER V. THE " CONGREGATION OF GOD IN THE SPIRIT." The religious condition of the Germans of Pennsylvania in the earlier part of the eighteenth century was certainly deplorable. This condition, we venture to say, was caused less by poverty than by diversity of opinion. The coun- try was described by a contemporary writer as " a wilder- ness of sects." The number of divisions was, indeed, far greater than it is at present ; for besides larger bodies there were here and there little companies of mystics — Labadists, Inspirationists, New-born, Ronsdorfers, or Elle- rians — who made themselves prominent to a degree that was hardly warranted by their numerical importance. As a natural consequence there were many places where the number of sects rendered concerted action impossible, and the people remained destitute of religious instruction. As early as 1736 John Adam Gruber, of Oley, issued an address calling for some sort of union ; but Gruber was himself an " Inspirationist," and the people were not dis- posed to accept him as a religious leader. The idea was then taken up by Henry Antes, " the pious Reformed man of Frederick Township," and under his leadership it promised for a while important results in the cause of Christian union. Henry Antes was a remarkable man. Born about 1701, it is believed, at Freinsheim, Rhenish Bavaria, he came to America in early manhood in company with his parents. 271 2 72 THE REFORMED CHURCH, GERMAN. [Chap, v. He was a miller and millwright, but soon became an active man of business. Whenever his countrymen needed an adviser in civil affairs they came to him, and his services were constantly required for the drawing of wills and the settlement of estates. /' In appearance and dfess," says one of his descendants, " he was an enormous Dutch farmer, but in language arid manner a courtier of the ancicn regime. When Boehm entered upon the work of the ministry, Antes was his chief adviser and most intimate friend. At a later period we find these men opposed to each other on questions of church polity ; but in the sharp controversies which ensued it does not appear that they failed in court- esy to each other. Both were equally sincere, but it must soon have become evident that they severally represented different types of religious life. In 1736 we find Antes ministering to the Reformed people of Oley. It does not appear that he preached to them, but he went from house to house and performed the work of an evangelist. In the same year he made the acquaintance of the celebrated Moravian missionary, Bishop Spangenberg, who for a time made his home at the house of Christopher Wiegner, in Skippack. At that Schwenk- felder homestead Antes frequently met a company of godly men representing different forms of faith, and here he seems to have taken up the idea of establishing a federative union of the German churches. A few years later he said: " I am Reformed ; I am also Lutheran ; I am also a Mennon- ite — a Christian is everything." 1 There is, however, no doubt that he had become thoroughly devoted to the Moravian brotherhood. When the Rev. George Whitefield, the greatest revival preacher of modern times, visited Pennsylvania, in 1740, 1 Dotterer's " Jolin Philip Boehm," p. 18. ZINZEND ORF. 273 he was entertained at the house of Henry Antes, and preached there to a great multitude of people. The Moravian bishop, Petrus Boehler, preached in German on the same occasion. Count Zinzendorf arrived in America, and Antes was one of the first to welcome him. The count, it is said, did not at first approve of the plan for the union of the churches ; but having somewhat reluctantly given his con- sent, he soon became the leading spirit of the movement. In December, 1741, Antes issued a call for a meeting to be held in Germantown, January i, 1742, and this meeting was followed by six others. The plan of union elaborated at these conventions was called the " Congregation of God in the Spirit." It was founded in strict accordance with Zinzendorf's theory of tropes, according to which every one might retain his denominational peculiarities, while he stood at the same time in a higher religious unity. The plan was promising, 'and it was welcomed by many excel- lent men. Zinzendorf and his coadjutors proceeded to or- dain ministers for the Lutheran and Reformed Churches ; but these ministers were expected to stand at 'the same time in the Unity of the Brethren. As far as the Re- formed Church was concerned, Zinzendorf claimed the right of conferring the rite of ordination, by virtue of au- thority granted him by the Reformed antistes (or bishop) Jablonsk)^, of Berlin, who was also a bishop of the ancient Moravian community. John Bechtel, pastor of the Reformed church in Ger- mantown, was Zinzendorf's chief assistant in this work, so far as the Reformed Church was concerned. It was in his church that Zinzendorf preached his first sermon after his arrival in America; and in his house, in 1742, the earliest Moravian school in this country was opened.' Bechtel was 1 Wickersliam's " History of Education," p. 152. 274 ^'-^-^ REFORMED CHURCH, GERMAN. [Chap. v. a self-educated man, though not without decided talent. Originally a turner by trade, he had been induced by the necessities of the times to assume the oflfice of the ministry, and had for fifteen years frequently preached for the Re- formed congregation of Germantown. That he did not approve of Boehm's course in securing ordination from the church of Holland is sufficiently plain ; and in April, 1742, he was ordained in his own church by Zinzendorf and Nitschmann.^ In the same year Bechtel published a catechism which claimed to be in accordance with the decrees of the Synod of Berne (153 i), and by implication a protest against the acceptance of the confessions of the church of Holland. This catechism appeared in German and English, and in 1 743 was translated into Swedish. An edition was also published in Germany.- Immedi- ately afterward Boehm published his " Getreuer Warnungs- brief," which was directed against the Moravians and natu- rally led to a " war of pamphlets." In Philadelphia the Reformed and Lutherans occupied the same church building on alternate Sundays. Boehm was the Reformed pastor, but the Lutheran congregation was vacant. A part of the Lutheran congregation desired to secure the pastoral services of Zinzendorf; but before accepting their invitation the count addressed a letter to Mr. Boehm, inquiring whether he had " a right to present aught against his preaching there." In the same letter he went a little out of his way to remark : " I am not inclined to the doctrine of an absolute reprobation, as a doctrine which in my religion is confessedly held as fundamentally 1 Fresenius, 1748, p. 183. ■•2 The following is the title of the English edition: " A Short Catechism for some Congregations of Jesus of the Reformed Religion in Pennsylvania, who keep to the ancient Synod of Bern ; Agreeable to the Doctrines of the Moravian Church. F'irst published in German by John Bechtel, Minister of the Word of God; Philadelphia, 1742." ANTES AND BECHTEL. 275 and wholly erroneous." In his reply, which is rather cold and formal, Boehm declares that " the Reformed have nothing to enjoin on the Lutherans for their own time"; but that he desires to be " understood as protesting, if any one should say that permission was given from the Re- formed side, or from me, to Count Zinzendorf to preach at the time and place belonging to us, the Reformed." There was subsequently some friction between Boehm and Zinzendorf, but the Reformed congregation of Philadelphia appears to have held compactly together. Among the Lutherans there was a conflict which finally resulted in the withdrawal of the friends of Zinzendorf. On the 31st of December, 1742, Zinzendorf delivered his farewell ser- mon in Philadelphia, and on the 9th of January, 1743, sailed from New York for Europe. The "Congregation of God in the Spirit" seems soon to have become discouraged. As the movement became more and more Moravian many Reformed congregations refused to be served by ministers who stood in the " Unity." Some of these ministers fully identified themselves with the Moravians, while others appear to have tried to hold a double relation, and thus became practically independ- ent. Antes was utterly discouraged by the failure of his well-meant plan. He removed to Bethlehem, but finally returned to his farm in Frederick Township, Montgomery County, where he died in 1755. Bechtel was dismissed by his congregation in 1 744. " When I heard the decis- ion," he says, in his autobiography, " it was a true com- fort to me ; and from that time forth I felt assured in my heart that I belonged to the Brethren Church." He re- moved to Bethlehem and was for many years prominent in the Unitas Fratrnni. Christian Henry Rauch became an eminent Moravian missionary, and John Brandmiller was subsequently a printer at Bethlehem. 276 THE REFORMED CHURCH, GERMAN. [Chap. v. Jacob Lischy was ordained as a minister of the Re- formed tropos, but held a position which was certainly- unique. He was a brilliant preacher and an author of some repute. Sometimes he seemed entirely devoted to the Moravians, and then he would suddenly wheel around and attack them in print. Wherever he went he was wel- comed by enthusiastic congregations, but also met with decided opposition. In i 743 a large meeting of his friends was held in Heidelberg Township to make arrangements for his defense against the calumnies of his enemies. A broadside published by this meeting is in possession of the author. It is not only signed by the representatives of nine congregations of which Lischy was then pastor, but also gives the names of thirteen prominent men who were thereafter to investigate any reports which might be cir- culated against him. A year later we find him in York County, where he spent his remaining years. He was deposed from the ministry, about 1 760, for moral delin- quency. Like most of his contemporaries, Lischy could write " doggerel " with the utmost fluency, and Harbaugh gives in the original a so-called hymn which he wrote in 1745 " for the Consistory of the church at Mode Creek." It is, in fact, no hymn at all, and was never intended to be sung, but is interesting as reproducing the peculiar spirit of the movement in which its author was prominently engaged. We cannot resist the temptation to translate a few stanzas, as nearly as possible in the rude, unpolished style of the original : JACOB LISCHY'S hymn. What would God's servant Zwinglius, And eke the reverend Calvinus, Say to their people if they could come To learn the evils of Christendom? Ah! who can tell.-' LISCHY'S HYMN. 277 Methinks they would weep with heartfelt grief To see their people without relief ; For the world is full of sin and sorrow. That even Sodoma and Gomorrah Were hardly worse. " Reformed is the name we bear," 'tis said; That means corrected and rightly led ; But the poor souls have gone astray, And none of them all can find the way : Kyrie eleis ! In the decrees of tlie Synod of Berne 'Tis fairly written, that all may learn, That Christ is the center of Christian teaching, And that his blest passion of all our preaching Must be the theme. Now morals alone are preached to men. Though Jesus is mentioned now and then ; In Lenten seasons, when preachers choose, They growl a little against the Jews, How bad they were. But we, by wisdom divine elected, And as his people by grace directed, The passion of Jesus exalting higher, Will join for aye with the heavenly choir. To praise the Lamb. The " Congregation of God in the Spirit," as proposed by Henry Antes and elaborated by Count Zinzendorf, was so grand in its conception, so exalted in its purposes, that we may perhaps regret that it did not prove more successful. It is evident, however, that the churches were not ready for the proposed union, and under the most favorable conditions it would most probably have re- sulted in the organization of another Christian denomina- tion. While, therefore, we may regret the failure of a well- meant plan, we appreciate the necessity which resulted in the consolidation of the evangelical churches and in their further development along their ancient historic lines. CHAPTER VL MICHAEL SCHLATTER. The arrival of Michael Schlatter, on the ist of August, 1 746, marks an important epoch in the history of the Ger- man Reformed Church. He had been sent to America by the Synods of Holland, with directions to visit the scattered churches and as soon as possible to establish an ecclesiastical organization. This work he accomplished in the face of extraordinary difficulties, and therefore deserves a prominent place in the records of his church. The people '®f Holland had shown great kindness to the German emigrants when they passed through their country on the way to America. They still remembered their poverty at the time of the emigration, and could well understand their subsequent religious destitution. When, as early as 1728, the ecclesiastical authorities of the Palat- inate, appreciating the fact that in their own impoverished condition they could not properly provide for the Amer- ican churches, commended these churches to the care of the Synods of Holland, the latter responded with the en- thusiasm which had characterized their missionary labors in other distant lands. By the correspondence of Boehm and the visit of Weiss and Reiff this interest was increased, and the Classis of Amsterdam was made the organ and representative of the national Synods in this department of missionary activity. At first the Dutch Synods naturally hesitated about 278 THE MISSION. 279 undertaking a work of such importance in a country which was under British dominion. In 1743 they commissioned the Rev. Peter Henry Dorstius, pastor of the Dutch church at Neshaminy, Pa., to present a letter to the Presbyterian Synod of Philadelphia, inquiring whether it would not be possible to consolidate the Presbyterian, Reformed Dutch, and German Reformed Churches in America into a single body. In their reply the Presbyterians tacitly declined to enter into such a union, but declared their willingness to join with the Reformed " to assist each other as far as possible in promoting the common interests of religion." ^ It was only after this well-meant movement for union had failed that the Dutch Synods formally took charge of the German churches in America. After this event the chief difficulty was to fiiid a man who was qualified by disposi- tion and training to take charge of the work of missions in America, and at the same time to serve as a personal bond of union with the fatherland. It was, therefore, fortunate in the highest degree that there was a young man at hand whose qualifications were extraordinary, and who humbly and devoutly offered himself for this impor- tant service. Michael Schlatter was born in the ancient town of St. Gall, in Switzerland, on the 14th of July, 1716. He was of an eminent family, and his mother was a descendant of the elder Zollikofer. Concerning his early life we know little ; but he was carefully educated, under the special care of the well-known Professor Wagelin. Tradition rep- resents him as less fond of study than of climbing mount- ains ; and Harbaugh relates a story that in his early boy- hood he went without permission to Holland, to visit rela- tives who were settled there. This story does not seem probable, for when fourteen years old he was formally rec- 1 Briggs's " American Presbyterianism," pp. 284-288. 28o THE REFORMED CHURCH, GERMAN. [Chap. vi. ognized as a candidate for the ministry ; and it is hardly likely that in those days the authorities would have ac- cepted a candidate who had just been guilty of such an escapade. That he attended the universities is known, but the particulars cannot be accurately determined. Having finished his course, he went to Holland, where he was for some years engaged in teaching, at the same time becom- ing familiar with the language of that country. During this period he was ordained to the ministry. Returning to Switzerland, he was, in 1745, vicar of Wigoldingen, in Thurgau, and afterward for a short time " Sunday even- ing preacher " at Lintebuehl, a suburb of St. Gall. These positions were merely temporary, and early in 1 746 he went to Holland and offered his services for the proposed mission to America. In Holland he was well known, and the Synods felt no hesitation in calling him to the work and giving him their unreserved confidence. On the 1st of June, 1746, Schlatter set sail for Boston. The voyage, which lasted exactl}^ two months, was in the main prosperous, though in his "Journal" he refers to a narrow escape from shipwreck on Sable Island. In Bos- ton he remained but three days, and then, having sent his luggage by water, started on horseback for New York. There he was cordially received by the Dutch pastors, who were greatly interested in his mission. On the 6tli of September he arrived in Philadelphia, and was welcomed by the elders of the church. The wonderful energy of Schlatter was at once appar- ent. On the day after his arrival in Philadelphia he rode sixteen miles to Whitpain to visit Boehm, who was now an aged man. Next day he went to see Jacob Reiff at Skippack, and made arrangements for the final settlement of his account with the church. A week later we find him at Neshaminy, where he received from Dorstius a promise CONFERENCES. 28 1 of earnest cooperation. Immediately returning to Phila- delphia, he preached there and in Germantown on the 1 8th, and next day went to see Weiss at Goshenhoppen. The older ministers were evidently influenced by his en- thusiasm, and on the 22d Weiss and Schlatter started for Lancaster by way of Oley, and Boehm went directly to Tulpehocken, where the others were to meet him after the people had been prepared for their coming. At Lan- caster Schlatter and Weiss consulted with Rieger and re- stored the harmony of the congregation, which had been somewhat disturbed ; rode twenty-nine miles to Tulpe- hocken ; preached there, and induced the people to sub- scribe three hundred Dutch guilders for the support of a settled pastor; thence back to Lancaster, where a similar work was accomplished ; and on the 28th Schlatter returned to Philadelphia and Weiss " returned to his post in Old Goshenhoppen."^ This is but an outHne of the work ac- complished by Schlatter within about three weeks of his arrival in Pennsylvania. In his "Journal," reprinted by Harbaugh, particulars are more fully related, but what we have said is enough to show that when he had a work to do Schlatter was not disposed to " let the grass grow under his feet." On the 1 2th of October, 1746, the pastors Boehm, Weiss, and Rieger met, at Schlatter's request, in Philadelphia, preliminary to the establishment of a general ecclesiastical organization. Dorstius was unable to be present, but sent an encouraging letter. There were several other Reformed preachers in Pennsylvania at that time, but they were not regularly ordained, and were, therefore, not invited. The meeting was harmonious, and it was agreed to hold a CoetJis, or Synod, during the following year. This meet- ing was actually held, in Philadelphia, on the 29th of Sep- 1 " Life of Schlatter," p. 135. 282 THE REFORMED CHURCH, GERMAN. [Chap. vi. tember, 1 747, and was attended by thirty-one ministers and elders. The circumstances of the churches in Philadelphia and Germantown rendered it absolutely necessary that Schlat- ter should become their pastor, and he was regularly in- stalled by his predecessor, Boehm. He was not willing, however, to suffer the duties of a regular pastorate to in- terfere with his special mission, and during the succeeding year he made many extensive journeys, and for extended periods preached almost every day. From northern New Jersey to the valley of Virginia there was hardly a Re- formed congregation which he did not visit, except some of those which were supplied by independent ministers. The roads, it must be remembered, were generally rude bridle-paths, and bridges were almost unknown. Though he does not dilate on these matters, he tells us how in April, 1747, he crossed the Susquehanna, when the river was unusually high, in a boat rowed by twelve stalwart men, under circumstances which rendered the crossing extremely dangerous. Wherever he went he organized the churches according to instructions received in Europe, and induced the people to pledge themselves to pay a certain amount in support of a pastor. In this way he succeeded in establishing sixteen charges, each consisting of several congregations. In the succeeding year he was greatly encouraged by the arrival of three ministers, Do- minicus Bartholomneus, John Jacob Hochreutiner, and John Philip Leidich. Bartholomaeus settled in Tulpehocken, and Leidich became the successor of Boehm at Falckner's Swamp. Hochreutiner had been assigned to Lancaster, but on the morning when he intended to leave Philadel- phia on his way to his field of labor he was accidentally killed by the explosion of a gun which he had brought from the fatherland, and which he was trying to unload. SCHLATTER AND MUHLENBERG. 283 In his pocket was found the manuscript of the sermon which he had proposed to preach in Lancaster on the suc- ceeding Lord's day. Schlatter pubHshed this sermon, accompanying it with a sympathetic introduction, under the appropriate title, " Schwanengesang."^ To Schlatter this event was the source of profound sorrow. The young man was the son of the rector of the gymnasium in Schlatter's native city of St. Gall. No doubt the son had been in a certain sense confided to Schlatter's care, and the event was therefore doubly distressing. During the whole of his public career Schlatter was en- couraged by the cooperation and personal friendship of the Rev. Henry Melchior Muhlenberg, of the Lutheran Church, who had come to America in 1742, "on nearly the same footing and for the same object."- Both men stood for law and order, and were compelled to contend with very similar opposition. It was therefore but natural that they should be closely drawn together; and in pub- lished writings each refers to the other in terms of sincere respect. Indeed, Schlatter intimates that by their mutual cooperation the fellowship of the churches was preserved " sacred and inviolate," and expresses the wish that " traces of such harmony might also be found in Ger- many." While Schlatter was absent on long missionary journeys trouble was brewing in his church in Philadelphia. There was a party in the congregation which opposed the close alliance with the church of Holland, and in course of time it became evident that they were unwilling to submit to the established discipline of the church. They even de- 1 A copy is in the Philadelphia Library. It was translated and pubHshed in the " Reformed Quarterly Review " for July, 1886, under its original title, " The Song of the Swan." 2 " Journal," chap. iii. ; Harbaugh's " Life," p. 138. 284 THE REFORMED CHURCH, GERMAN. [Chap. vi. clared their unwillingness to elect a pastor for more than a single year. In i 749 the Rev. John Conrad Steiner, of Winterthur, Switzerland, arrived in Philadelphia, and the party of opposition at once seized the occasion to create disturbance. Steiner was a fine preacher, who, in Europe, had gained considerable reputation b}^ the publication of " The Midnight Cry," a series of sermons on the second coming of the Lord. The Germans of Philadelphia were fascinated by his eloquence, and he was irregularly elected pastor of the Reformed church instead of Schlatter. This was the beginning of a series of intense conflicts, which were finally decided by the civil authorities in favor of Schlatter, after which Steiner's party withdrew and formed a separate congregation. Steiner was personally unob- jectionable, but all authorities agree that his position in opposition to Schlatter is not to be justified. After a year of conflict he removed from Philadelphia, and after suc- cessively serving as pastor in Germantown and Frederick, Md., was in 1759 recalled to Philadelphia, the congrega- tions having in the meantime reunited. After his death, which occurred in i 762, another collection of his sermons was published. Schlatter had now fulfilled the terms of his commission, so far as concerned the arrangement of pastoral charges and the establishment of a general ecclesiastical organiza- tion, but the chief difficulties to successful work had not been removed. The poverty of the churches continued, and most of the charges were vacant. The death of John Philip Boehm, which occurred May i, 1749, was also a discouraging event; for, though aged, he earnestly labored to the end of his life, especially in the work of supplying vacant congregations. In 1751 the Coetus requested Schlatter to go to Europe to present the cause of the destitute German Reformed churches of America. This VISIT TO EUROPE. 285 work he accomplished with remarkable success. The Synods of Holland had been discouraged by what they had heard of the troubles in Philadelphia, but his personal presence removed all doubt. His " Journal," accompanied by an earnest " Appeal," was published in Dutch and German, and in a short time the sum of ;^i 2,000 was collected and invested for the benefit of the churches of Pennsylvania. The interest of this sum was to be paid annually for the support of the American churches and pastors ; but as a condition of this aid the Coetus was to be in all things subordinate to the Classis of Amster- dam. Its minutes, translated into Dutch, were to be an- nually sent to Holland, and none of its acts were final until they were there approved. The Coetus was not per- mitted to administer the rite of ordination, and no new ministers were to be admitted without the special ap- proval of the church in Holland. It will therefore be seen that, while the generosity of the church was remark- able, the conditions under which it was exercised were sufficiently strict. In 1752 Schlatter returned to America, bringing with him six young ministers — Otterbein, Stoy, Waldschmid, Frankenfeld, Wissler, and Rubel. Seven hundred Bibles were sent for gratuitous distribution, and a few of these are still preserved as precious relics. The success which had attended the labors of Schlatter in Holland and Germany suggested an extensive educa- tional movement in behalf of the Germans of Pennsylvania. The Rev. David Thomson translated Schlatter's "Appeal" into English, and a Society for the Promotion of the Knowl- edge of God among the Germans was organized in Eng- land. A large sum of money — said to have amounted to ^20,000 — was collected for the establishment of charity schools in Pennsylvania. These schools were not intended 286 THE REFORMED CHURCH, GERMAN. [Chap. vi. for a single denomination of Christians, but it was deter- mined that schools should be established among the Ger- mans wherever the trustees deemed it advisable and the people manifested a willingness to contribute a part of the expense of maintaining them. The purpose of this educational movement was no doubt originally purely philanthropic, but the manner in which it was conducted was, to say the least, imprudent. In order to attract attention to the scheme, the Germans were represented as ignorant beyond comparison ; and it was even suggested that unless means were taken for their proper training they would soon become " like unto wood- born savages." Not a word was said about the congre- gational schools which the Germans had themselves estab- lished ; nor was there the least intimation of the existence of the publishing houses which they had founded and sus- tained. Archbishop Hering is charged with having given currency to a suggestion that unless the Germans of Penn- sylvania were speedily Anglicized they might unite with the French and drive the Englisli from the continent of America. The absurdity of the imputation did not prevent its circulation, and the Lutherans, in 1754, and the Re- formed, in 1756, adopted resolutions expressing their in- dignation at these contemptible insinuations. Schlatter was so profoundly interested in the educa- tional advancement of the Germans that he allowed him- self to be persuaded to become superintendent of the charity schools. There can be no doubt that he did his best for the cause, and schools were established in Lan- caster, Reading, York, Easton, and other places; but, un- fortunately, the management was in the hands of men who made no secret of their intention to employ the schools as a means of breaking the alliance which had hitherto subsisted between the Germans and the Quakers. CHARITY SCHOOLS. 287 The trustees represented the colonial gentry, and when they rode about in their coaches to estabHsh schools they certainly did not do much to conciliate the recipients of their bounty. The charity was admirable in its nature and purpose, but its administration had all the peculiari- ties of British officialism during the colonial period. For some time the Reformed and Lutheran ministers sustained Schlatter in his arduous labors, but it soon be- came evident that they had not sufficient influence to save the charity schools. The people were greatly excited, and held meetings, in which they resolved not to patronize them. In this course they were encouraged by Chris- topher Saur, who in his influential paper intimated that the whole scheme was intended to prepare the way for the establishment of the Church of England. The German people were indignant at what they conceived to be the misrepresentations which had produced the " foreign char- ity." " It was," says Harbaugh, " in a measure at least, a just indignation ; and we feel disposed first to blame them somewhat for a lack of humility, and then to praise them more for their manliness and sense of honor." We do not dissent from this judgment, but cannot help feeling that if they had been a little more intelligent and a little less proud it might have been better for their descendants. In the midst of the prevailing excitement Schlatter's earlier services were forgotten, and, as the superintendent of charity schools, he became the main object of popular opposition. Utterly disheartened, he resigned his posi- tion, became a chaplain in the British army, and was present at the siege of Louisburg. After his return to Philadelphia he lived in retirement at a place which he called " Sweetland," at Chestnut Hill, near Philadelphia. His wife was a daughter of Henry Schleydorn, an eminent merchant, and the family appears to have been in comfort- 288 THE REFORMED CHURCH, GERMAN. [Chap. vi. able circumstances. During the Revolution he earnestly advocated the American cause, and was imprisoned while the British held Philadelphia. He died in October, 1 790, and was buried in the Reformed churchyard in Philadel- phia, now Franklin Square. The portrait of Schlatter which was rescued from the British by his daughter Rachel represents a man with strongly marked Swiss features, seated before an open Bible. He is said to have been of .small stature, but active and versatile. Though a good classical scholar, he was rather a man of action than of profound thought. As a writer his style was somewhat formal, and as a preacher he was less popular than many of his contemporaries. Though the charity schools were not successful, the movement certainly directed attention to the cause of edu- cation. Though the fund was retained in England, and was subsequently applied to other purposes, Harbaugh intimates that the " college and academy " in Philadel- phia, from which theUniversity of Pennsylvania was historic- ally derived, in some way profited by it. In the places where charity schools had been established, the congrega- tional schools were greatly improved, and several of them enjoyed considerable reputation. This educational move- ment must not, therefore, be regarded as an utter failure, but as a period of genuine advancement. Though the pubHc life of Schlatter was limited to a few years, there are few men who have accomplished so much in a long lifetime. His organization of the churches was permanent, and the ecclesiastical body which he founded is still in existence. The funds which he personally col- lected in Europe were securely invested, and from their income the Reformed churches of this country for many years derived valuable aid. The ministers whom he in- duced to come to his aid became the leaders of the church. EDUCATIONAL WORK. 289 and to some of them belongs the credit of having saved it from destruction. Even as regards his connection with the charity schools, it must not be forgotten that he was practically the earliest superintendent of public instruction in Pennsylvania, and that, at least, he made an earnest eflfort for the intellectual advancement of his people. After all, the failures of one man are often more brilliant than the successes of another; and the pioneer who is re- jected by his contemporaries may be deservedly honored by succeeding generations. CHAPTER VII. • THE COETUS. The events which we have related were succeeded by a season of gloom and depression. That there were reasons for discouragement is sufficiently evident. During this period, however, the Coetus which Schlatter had founded prevented utter disintegration and prepared the way for a brighter future. The term " Coetus " is said to have been applied by John a Lasco, in 1544, to a conference of ministers which he had founded at Embden. In America it was more than a meeting for mutual encouragement. It was, in fact, composed of ministers and elders, and resembled a Synod in every respect, except that its acts were subject to revis- ion by the Synods of Holland, and that it was not per- mitted to administer the rite of ordination. The annual meetings of the Coetus were characterized by considerable dignity, not to say formality. The mem- bers generally met at the school-house and marched in solemn procession to the church, where the Praeses of the preceding year preached the opening sermon. Tlie letters from Holland were then read, and the state of the churches minutely considered, Then the elders were for a time dismissed, and the censnra luonnn was held, at which the character of individual ministers was investigated and advice given with regard to future conduct. Of course there are no records of these private meetings, but it is possible that on such occasions remarks were made which were too personal to be pleasant, and after a while the 2go REPORTS TO HOLLAND. 29 1 ccnsnra inormn was changed into the presentation of re- ports of the state of the congregations, read in the pres- ence of the elders. At the close of the sessions, which generally lasted three days, the " Holland stipend " was divided, in accordance with the instructions of the fathers. Sometimes a few neighboring ministers held conferences in the course of the year to consider matters of local interest. The latter meetings were called "convents," placing the accent on the second syllable of the word. The minutes of the Coetus manifest considerable activ- ity on the part of individual ministers. In consequence of the prevailing religious destitution, it was, indeed, almost impossible for a pastor to confine his labors to a definite field. In 1757 the Rev. J. C. Steiner reported that he had traveled 2690 miles in visiting vacant churches, and other ministers evidently labored with equal energy. As the minutes of the Coetus were written with special reference to their examination in Holland, they entered into particulars with a degree of minuteness which even now renders them more interesting than ordinary ecclesi- astical proceedings. The fathers insisted that they should be translated into Dutch or Latin before they were sent to Europe, and this necessity was sometimes burdensome. Indeed, as one of the secretaries remarks, " It is difficult to choose between writing in a language which one has never properly learned, or in another which one has in great measure forgotten." From the replies of the fathers in Holland it is evident that they considered every question with the utmost care. Sometimes, we might suppose, they would plead ignorance of local conditions and give their general approval of the work of the Coetus without entering into particulars, but this was not their ordinary method. On the contrary, they examined every point with, great minuteness, and 292 THE REFORMED CHURCH, GERMAN. [Chap. vii. manifested no hesitation in reversing the acts of the Coe- tus when they did not fully meet their approval. It is strange that not one of them ever personally visited the field. The " stipend " was regularly paid, and no doubt it did a great deal of good ; but it was interpreted as applicable to pastors and schools in Pennsylvania alone, except in special cases of which the fathers were the judges. The pastors in other provinces were accordingly dissatisfied, and those of New Jersey pleaded in vain for the establishment of another Coetus. The ministers of the Coetus were generally well-edu- cated men ; but they represented various schools of theol- ogy, and differed, of course, in ability as well as in earnest- ness of purpose. Of the six ministers whom Schlatter brought from the fatherland, Stoy and Otterbein became eminent men ; but their personal history indicates that they represented extreme tendencies in the life of the church. William Stoy was born in Herborn, Germany, March 14, 1726, and died at Lebanon, Pa., September 14, 1801. He was a man of considerable talent and force of charac- ter, but eccentric, and unwilling to submit to authority. After preaching for several years he went to Leyden and studied medicine. On his return he became celebrated as a medical practitioner, and it was generally believed that he had discovered a cure for hydrophobia. He was pas- tor of many congregations, and aspired to be a political leader. In 1772 he withdrew from the Coetus, and was afterward its active opponent. It is said that he preached in white clothes, " for fear of being mistaken for a black- coat.'' In 1784 he was elected a member of the Pennsyl- vania legislature, and in this position manifested decided ability. In his opposition to the Coetus he accused min- isters of conspiring against the liberty of the people, and has been regarded as in great measure responsible for Tl-VO PARTIES. 293 the tendency to independence which has afflicted the re- gion in whicli he labored. It would be impossible to understand the history of the Reformed Church of the last century without acknowledg- ing the fact that at an early period two parties were de- veloped in the Coetus itself. Ordinarily they worked together with reasonable harmony ; but it was understood that they difTered widely in their views of church polity, and occasionally they came into violent collision. These parties, in a general way, resembled the " Old Side" and " New Side " in the Presbyterian Church. Those who held to the first party laid great stress on purity of doc- trine, which they regarded as a precious trust that should not be lightly committed to enthusiasts. To them the educational system of the Reformed Church was one of the main reasons for its continued existence ; and the es- tablished means of grace were regarded with a degree of reverence which their opponents declared to be supersti- tious. Naturally this party was strongest where the com- munity was entirely German and ancient traditions had consequently remained unimpaired. The other party, though it included some learned men, was inclined to relax the ancient rules by admitting to the ministry pious men who had not enjoyed the advantages of a systematic education. Deeply impressed with the deplorable relig- ious condition of the people, they would gladly have sent forth a multitude of evangelists, in the hope of thus win- ning multitudes for the cause of Christ. The members of this party were popularly known as Pietists, and some of them had been trained under Pietistic influences in Ger- many, though they were perhaps more directly influenced by contemporary movements in the English churches. Among the most prominent of those who were called Pietists was Philip William Otterbein, who was, during the 294 ^'^^ REFORMED CHURCH, GERMAN. [Chap. vii. entire period of the Coetus, one of the most active and useful ministers of the Reformed Church. His later his- tory is, however, so interesting and important that we shall treat it at length in a subsequent chapter. For many years the Coetus generally met either in Philadelphia or in Lancaster. These churches were re- garded as the most important, and their pastors were men of great influence. Next to them were churches in the city of New York, Easton and York, Pa., and Frederick and Baltimore, Md. Most of the pastors were, however, in charge of country congregations, and we have no doubt that their position was decidedly more comfortable. Among the most prominent members of the Coetus the following may be enumerated : John Daniel Gros, D.D. (173 7-1 8 12), was the founder of the church of Allentown, Pa. He subsequently removed to New York, where he became pastor of the church in Nassau Street, serving also as professor in Columbia Col- lege. He published, in 1 795, " Natural Principles of Recti- tude," which was in its day regarded as an important work. Caspar Dietrich Weyberg, D.D., pastor in Easton and Philadelphia (died i 790), was especially active in pro- moting the cause of education among the Germans, in whose behalf he wrote and published a number of influ- ential pamphlets. William Hendel, D.D., pastor successively at Lan- caster, Tulp'ehocken, and Lancaster, was regarded as one of the best preachers of his time. He died in Philadelphia, in 1 798, of yellow fever. Nicholas Pomp (1734-18 19) was a man of great per- sonal influence and force of character. He wrote and published a reply to "The Everlasting Gospel," a volume favoring universal salvation, ^ then attributed to Paul 1 " Kurzgefasste Priifungen des ewigen Evangeliums," Philadelphia, H. Miller, 1774. (See Am. Ch. Hist. Series, vol. .\., p. 376.) EMINENT MEWISTERS. 295 Siegvolck. After many years of faithful labor in Baltimore and elsewhere, he resided in Easton, Pa., supplying several country congregations in the neighborhood of that place. Harbaugh relates that after he had been disabled by acci- dent his people made arrangements to have him carried by four men, on a litter, a distance of twelve or fifteen miles, so that they might enjoy the privilege of hearing him preach. J. C. Albertus Helffenstein (1748-90) was pastor at Lancaster and Germantown. He was an eloquent preacher, and several volumes of his sermons have been published. Christian Ludwig Becker (i 756-1818) arrived in America in 1793, and his work properly belongs to a later period. He was in Europe the author of several large volumes, and in this country he published a volume of sermons ^ and several minor works. About thirty of the ministers who were at different times members of the Coetus had been educated at Ger- man universities, and there can be no- doubt that it was a learned and dignified body. By the nature of its consti- tution its work was, however, circumscribed, and its num- bers did not rapidly increase. Though the fields of labor continued large the ministers were sustained by the pro- found respect of their congregations. Indeed, in many places the pastor became the general adviser, if not prac- tically the ruler, of his people. No doubt there was a tendency toward formalism — a " broadening down from precedent to precedent." It must, however, be remem- bered that in this period the foundations of the Reformed Church in the United States were securely laid. 1 " Sammlung geistreicher Predigten," Baltimore, i8lo. CHAPTER VIII. THE INDEPENDENTS. Though the Coetus included the most advanced and promising elements in the Reformed Church of this coun- try, there were always some ministers who were not con- nected with that body. These men dififered among them- selves in character and purpose, and have left few records of their labors. Some of them were worthy men who had been ordained in Europe ; but having come to America on their own responsibility, they recognized no obligation to submit to the direction of the Synods of Holland. There was, however, a larger class of so-called inde- pendent ministers who were not so highly regarded. A few of these were survivors of the unordained preachers who at an earlier period had undertaken the work of the ministry on their own responsibility and without adequate preparation; but the greater number were mere pretend- ers who eked out a miserable existence by traveling from one vacant charge to another and preaching for the col- lections which might happen to "fall." When some half- educated German — possibly a drunken schoolmaster, a discharged military officer, or a worthless sprig of nobility — had become financially stranded in America, it was an easy expedient to pretend to be a minister, and thus to impose on an unsuspecting community. Of course the real character of the man soon became apparent ; but his luggage was light, and he had no difficulty in removing to 296 JOHN' JOACHIM ZUBLY. 297 some new field. The people soon learned to appreciate the character of these fellows, and called them Herum- Iciiifcr, or vagrants ; but though they unceremoniously ran them out of the neighborhood where their true character was revealed, they were naturally unsuspecting and were ready to listen sympathetically to the next plausible pre- tender. There can be no doubt that during the colonial period these worthless fellows were a main obstacle to the progress of the church. That the Coetus recognized a wide distinction between these several classes is sufficiently evident. When, as sometimes happened, a worthy minister who had hitherto labored independently in New York or the Carolinas unexpectedly appeared at a meeting of Coetus, he was cordially welcomed, and his name was without hesitation placed on the roll of members. He was henceforth said to have been " legitimated " ; but on account of the great distance he could hardly be expected to attend regularly, and in a year or two his name was apt to disappear from the roll. It is a remarkable fact that the Reformed minister who during the colonial period enjoyed the most extended reputation belonged to the better class of independents. The author having come into possession of some original material concerning his remarkable career, it is proper to consider it with some particularity. John Joachim Zubly, D.D., whose name is also written Zubley, Ziibli, and Ziiblein, was born at St. Gall, Switzer- land, August 24, 1724, His father emigrated to America with his family in i 726,^ and settled in South Carolina.2 1 The " Guardian," September, 1867. 2 The father appears to liave been a man of some culture. On a page of the /tortus aniiconnn, or album, belonging to the son — now in possession of the author — the father has placed an original drawing, representing the ascent 298 THE REFORMED CHURCH, GERMAN. [Chap. viii. When the son was but sixteen years old he was sent to Europe to be educated for the ministry. He studied at Tubingen and Halle, and was ordained at Coire (Chur), Switzerland, in 1 744, before he was quite twenty years old. During his sojourn in the fatherland he made the acquaintance of many eminent men, whose names and vota appear in his album. Making all allowance for the somewhat extravagant expression of peVsonal affection which was common to the age, there can be no doubt that these men were profoundly interested in the " boy minister." The month of August, 1744, he spent in Lon- don, where Ziegenhagen and others added their best wishes to his collection of autographs. It has been supposed that Zubly was for a time the pastor of a charge in Pennsylvania ; but the recent discov- ery of documents leaves no time for this pastorate. ^ In 1 745 he was in South Carolina with his parents ; in i 746 he visited George Whitefield at his orphanage at " Be- thesda," near Savannah, and in his " albo-lines " the cele- brated preacher calls him ex intivio corde — his "son in the Lord." In 1749 he was pastor of a German church at Charleston, S. C, and at this time a call was extended to him by the Reformed church of Lancaster, Pa. ; but it must have been . declined, as he never became pastor of that congregation. In 1753 he visited the North and of Elijah, together with his best wishes for his son's success in the ministry, concluding with the following quaint stanza : " So wiinschet denn aus liebem Herz, Und zeichnet audi mit Liebeshand, Der des Besitzers Vater ist, Und David Ziibli wird genannt. " Gemacht in Purrysbourg, South Carolina, in Granville County, Anno Domini 1745." 1 Mittelberger, in his " Reise nach Pennsylvanien " (1750-54), enumer- ates Zubly as one of six Reformed ministers at that time officiating in Penn- sylvania; but it is plain that he was a visitor and not a settled pastor. CORRESPONDENCE. 299 seems to have traveled pretty extensively. Among- those who at this time wrote a few lines in his Jiortus aniicoruiii were Michael Schlatter, H. M. Muhlenberg, and several other prominent Reformed and Lutheran ministers, be- sides such well-known ministers of other churches as Gil- bert Tennent, Aaron Burr, president of Princeton College, Alexander Gumming, of the Old South Ghurch, Boston, and the Swedish ministers of Philadelphia. On one page is the following: " Sabbath morning is fixed upon for a mutuai Remem- brance of us ye subscribers thro' Divine Grace in Secret at ye Throne of Grace. "James Davenport, "J. J. ZUBLY. " Philadelphia, May 16, 1753." When it is remembered that Davenport was the most enthusiastic revivalist of his age, who at an earlier date had destroyed by fire " wigs, ' cloaks, breeches, hoods, gowns, rings, jewels, necklaces, and certain books, in order to cure the people of their idolatrous love of worldly things," i there can be little doubt that Zubly sympathized with the "New Side." That he did not approve of the fanatic asceticism of the mystics is evident from his hith- erto unpubHshed letter, addressed, in 1755, to Conrad Beissel, the founder of the Ephrata brotherhood. Though it differs in style from the ordinary correspondence of the writer, it is in other respects so characteristic that we here reproduce it : " To Friedsam in Ephrata : Grace and every bless- ing in the knowledge of ourselves and of our eternal Me- diator and High Priest ! 1 " Cyclopaedia of American Biography," vol. ii., p. 84. 300 THE REFORMED CHURCH, GERMAN. [Chap. viii. " I have been considerably exercised in mind as to whether I should answer your recent letter or not — partly because I have enough to do with my own miseries and many infirmities ; partly because I can readily conclude, from the spirit which reveals itself in your letter, that any representation from me would in your eyes be lightly regarded — and inasmuch as you consider yourself much more highly exalted than I am (if you are further ad- vanced in grace than I you merely excel a weak infant) you will probably not suppose yourself obliged to receive an exhortation from me. " Inasmuch, however, as you intimate how exalted is the order, or perhaps responsibility, into which you regard yourself as having been placed by God, I will tell you honestly how you appear to me. May the Lamb whose eyes are like flames of fire reveal in thee and me all the heights and depths of our hearts! 'Thou sayest, I am rich, and increased with goods, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.' I counsel thee that, as a poor sinner, worthy of hell, thou shouldest go to the Lord Jesus and buy of him ' gold tried in the fire, that thou mayest be rich ; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear [before angels and men] ; and anoint thine eyes with eye-salve, that thou may- est see.' It is certainly pleasant to a proud nature to print, to say, or to hear : ' Thou art certainly an exalted man ; thou art far advanced in sanctification ! ' When to this is added the proud self-deception that a man imagines himself a priest for the atonement of others, he grows giddy in spiritual conceit and becomes boastful beyond measure. " Oh that the Lord Jesus would either bring you down gently from your deceptive exaltation, or else cast you A SON OF LIBERTY. 301 down by his divine power, so that personally you may sweetly experience the abundant riches of his grace, and that when you are weighed in the balance of the sanctuary you may not be found wanting! " For man is worth no more, I fear, Than what he doth to God appear. " I believe that in this letter I have proved myself thy faithful friend ; but will leave it with God in the hope that he may bless it so that thou mayest become sober. "J. Joachim Zublin. "January 9, 1755." Until about 1758 Zubly remained pastor of the church in Charleston, S. C. It was a large congregation, but seems to have been independent of all ecclesiastical rela- tions. Then he removed to Savannah, Ga., where he founded a German church, preaching at the same time for a small Huguenot settlement. For many years he regularly preached German on Sunday morning, French in the afternoon, and English in the evening. He wrote several books, which were published b}' Christopher Saur, of Germantown. In 1770 the degree of doctor of divinity was conferred upon him by the College of New Jersey. In one of his letters he says that Schlatter had requested him to be "legitimated" by the Coetus, and he seems to intimate an intention of attending one of its meetings ; but it does not appear that this laudable intention was ever accomplished. At the beginning of the Revolution there was no man in Georgia more influential than Dr. Zubly. He had taken a prominent part with the Sons of Liberty, and had preached an eloquent sermon in their behalf before the Provincial Congress assembled in Savannah. On the 4th 302 THE REFORMED CHURCH, GERMAN. [Chap. viii. of September, 1775, he was selected, with four others, to represent the colony of Georgia in the Continental Con- gress. He declined to accept the appointment unless his congregation gave its consent. A committee was then sent to consult with the people, and they finally agreed " to spare their minister for a time for the good of the common cause." It is evident that Dr. Zubly's standpoint was not un- derstood. Though he had strenuously resisted the tyran- nical measures of the British ministry he never favored separation from the mother country. In his " Reply " to Paine's " Common Sense " occurs the following sentence, which sufficiently indicates the nature of his political sen- timents : " The author looks upon an entire separation not as a last remedy, but as a new and dangerous disease ; and earnestly prayeth that America, in that connection, may soon and forever enjoy that constitution and freedom which her representatives so justly claim." For about four months Dr. Zubly occupied a seat in the Continental Congress ; but it soon became evident that his sentiments were objectionable to the majority. Early in 1776, when the question of independence was debated, Samuel Chase, of Maryland, rose in his seat and publicly accused him of treasonable correspondence with Sir James Wright, colonial governor of Georgia. Whether such cor- respondence was actually held it may now be hard to de- termine ; but it shows the temper of the times that even prior to the Declaration of Independence communication with a British official could be construed as treasonable. Soon afterward Dr. Zubly left Congress and returned home for the purpose of using his influence against sepa- ration from the mother country. He must, however, soon have discovered that he had mistaken the signs of the times, His popularity vanished, and he was treated BANISHMENT AND DEATH. 303 with great harshness. In 1777 he was banished from Savannah, with the loss of half his estate. When the royal government was for a time established in Georgia he re- turned to his charge in Savannah, and there remained till his death, which occurred July 23, 1781. After his death there was a reaction in popular sentiment ; and two of the streets of Savannah — Joachim and Zubly — still bear his name. The church which he founded is known as the Independent Presbyterian Church. Though Dr. Zubly was undoubtedly the most eminent of the independent ministers, there were others who en- joyed more than local reputation and influence. That there were so many of them was due in great measure to the Coetus itself, which made no serious efforts to extend its borders beyond the region which Schlatter had trav- ersed. It is said, indeed, that neither men nor, means were at hand for such a work ; but we cannot help think- ing that a single strong man, laboring in Schlatter's spirit, might have accomplished wonders. CHAPTER IX. THE PIETISTS. The neglected condition of many churches, especially in Maryland, gave occasion to a movement for their relief. Though this movement subsequently assumed a form which had not been contemplated by its originators, it occupies a prominent place in the history of the Reformed Church of this period. At first confined to the Reformed Church, it finally extended beyond these limits and thus gave rise to an important religious denomination. In order that this important movement may be understood it is necessary to present a brief sketch of the man who has been recognized as its leader. Philip William Otterbein was born June 3, 1726, at Dillenburg, in Nassau,. Germany, and died in Baltimore, Md., October 17, 18 13. He belonged to a family in which the ministry might almost be said to have become hereditary ; for his father and grandfather had been Re- formed ministers, and five of his brothers assumed the sacred office. The type of religious life which prevailed in Dillenburg may be described as Pietistic, but not mystical. The Otterbeins belonged to the class who at an earlier date would have been termed " die Feinen." They laid great stress on the cultivation of personal religious experience, but were at the same time profoundly attached to the confessions of their church. ' 304 OTTEKBEIN. 305 At Herborn, near Dillenburg, there was a celebrated school, in which Olevianus had once been a teacher. Here the sons of the Otterbein family were educated; but they no doubt enjoyed additional literary advantages. They seem to have been well trained, and one of them, at least, became an eminent author. When Philip William Otterbein had completed his theo- logical course he was ordained to the ministry, and for a short time served as vicar at Ockersdorf. In joining the little company of ministers that accompanied Schlatter he was no doubt actuated by the purest motives ; and his whole subsequent career indicates that his highest object in life was to be instrumental in saving the souls of men. Otterbein's work in the Reformed Church was very suc- cessful. From 1752 to 1774 he successively held pastor- ates at Lancaster, Tulpehocken, Frederick, Md., and York, Pa. In 1770-71 he visited his relatives in Germany; but his people in York refused to give him up, and at their request the church was. supplied by members of Coetus. In Lancaster and Frederick new churches were built dur- ing his pastorate ; but though there are traditions of dis- agreement at these places, any minister who has built a church will have no difficulty in appreciating the condi- tions. That he was regarded as more Pietistic than some of his brethren we do not doubt; but there was no con- flict. As a preacher he was earnest and persuasive ; but his voice was weak, and he was never a popular orator. It was his amiable disposition and transparent sincerity that gained him the affection of the people. In 1774 Otterbein received a call from the Second Re- formed Church of the city of Baltimore. The history of this congregation had been discouraging. As early as 1750 there had been a Reformed church in Baltimore, which seems to have been irregularly supphed until 1757, 3o6 THE REFORMED CHURCH, GERMAN. [Chap. ix. when John Christopher Faber was elected pastor. Faber was a man of some culture ; but his preaching was not generally acceptable, and it was asserted by his opponents that he lacked a proper appreciation of the sanctity of his office. In 1770 Faber's unpopularity became so great that a part of the congregation earnestly demanded his resignation or removal. This party was greatly pleased with the preaching of a man named Benedict Schwob or Schwope.^ He had been an elder in St. Benjamin's Church, near Westminster, Md., and was very imperfectly edu- cated. In those days it was not unusual for ruling elders to occupy the pulpit in the absence of a regular minister, and it was probably in this way that Mr. Schwope became a popular exhorter. He applied to the Coetus for ordina- tion, and it is a remarkable fact that, notwithstanding the standing rule, the application was granted. In the annual report occurs the following passage : " The want of faithful teachers, especially in Maryland, induces us to accept as our brother every one who may become a worthy laborer in building up and advancing the kingdom of God. We hope this of Mr. Schwope, and therefore trust that the Reverend Fathers will not be surprised at our action, but will rather approve it, especially as we seek nothing thereby but the salvation of souls and the honor of our God." How the matter was regarded in Holland appears from the following paragraph in a letter from the fathers, dated January 12, 1773 : " Concerning the ordination of Domine Schwope we will say nothing, inasmuch as Maryland does not fall within our jurisdiction ; but we would earnestly warn you hereafter not to admit men to the ministry unless they have been properly recommended by us." 1 Tlic name was variously written, even by its owner. No doubt it was originally Schwab. BALTIMORE. 307 The party in the Reformed church of Baltimore which favored Mr. Schwope beheved itself in the majority and made an attempt to remove Mr. Faber, which proved un- successful. The defeated party then withdrew and built a small church, which was for a time supplied by Mr. Schwope. Both parties appealed to Coetus, and for sev- eral years the minutes are burdened with accounts of their troubles.^ Once it was agreed that both pastors should retire, and Faber removed from Baltimore to Taneytown ; but as Schwope did not immediately with- draw, the old church declared themselves released from the agreement, and elected Mr. Wallauer, who had just arrived from Germany. For this act they were sharply reprimanded by Coetus. The seceding body now extended a call to Otterbein, but he at first declined it on account of the disorganized con- dition of the congregation. Finally he expressed his willing- ness to accept if Coetus should give its consent. The matter was considered at length at the meeting held in Lancaster in 1773; but as the Coetus still hoped to reunite the two con- gregations it was declared that it would be better for some other minister to undertake the task. The elders of both parties then extended a call to Hendel, who was Otterbein's brother-in-law and most intimate friend. The old church, however, refused to ratify the action of its representatives, and the seceding party evidentl}^ felt justified in renewing its call to Mr. Otterbein, who finally accepted it. The old church protested, and presented testimonials in favor of Mr. Wallauer; but the Coetus referred the whole matter to Holland, which seems to have been a good way of lay- ing it indefinitely on the table. In the succeeding year Otterbein's call to Baltimore was regularly confirmed, and 1 See article on " Otterbein and the Reformed Church," " Reformed Quar- terly Review," October, 1884. 308 THE REFORMED CHURCH, GERMAN. [Chap. ix. the Coetus expressed its satisfaction at learning that " his labors are blest and the opposing party cease from strife." In 1784 the Coetus resolved that "inasmuch as reunion is not to be expected, both congregations be retained and recognized as congregations connected with Coetus, so long as they remain faithful to the doctrines and customs of the Reformed Church." There are certain facts connected with Otterbein's ac- ceptance of the call to Baltimore which, we think, have not received the attention which they deserve. Let us relate them as briefly as possible. In 1 771 Francis Asbury, the pioneer of American Methodism, arrived in this country. As is well known, he did not propose to establish a separate religious de- nomination; but, in furtherance of the great movement inaugurated by Wesley and his coadjutors, he founded societies whose sole condition of membership was " a desire to flee the wrath to come and be saved from sin." The sacraments were not administered in these Methodist societies, but the class system was introduced, and some of the leaders afterward became earnest Methodist ministers. In 1772 Asbury made the acquaintance of Schwope^ and found in him a sympathetic soul. They agreed " to promote the settling of Mr. Otterbein in Baltimore," and Asbury wrote him a letter urging him to come. Together they laid a plan, very similar to that of the Methodists, for introduction into the German churches ; and, according to Asbury's diary, it was proposed to present it to the Coetus for general adoption. That the plan appeared fascinating to Otterbein we can readily understand. It was based on the old idea of the ccclcsiola in ecclcsia, which had been familiar to the Reformed people of Germany since the days of Jean de 1 Drury's " Life of Otterbein," p. 162. THE CLASS SYSTEM. 309 Labadie. In many churches of the Lower Rhine there were societies whose members regarded themselves as having attained a superior degree of spiritual enlighten- ment, and who frequently met for mutual edification. In many instances these societies had accomplished much good, and, as the state was careful to preserve the external organization of the church, it was but rarely that they re- sulted in schism. The plan proposed by Mr. Asbury appeared to furnish an answer to what was then a burning question, especially in Maryland. The lack of ministers was very great, and the people were everywhere clamoring for religious instruc- tion. In some parts of Pennsylvania, under the fostering care of the church of Holland, the condition of affairs was gradually improving; but in Maryland it was deplorable, and sometimes seemed to be hopeless. The only prac- ticable expedient appeared to be to enlist the laity in the devotional work of the church. Otterbein and Schwope accordingly organized class-meetings in their respective churches, and appointed " leaders " who were to aid the pastor in his work. Within a few months the class system was introduced into a considerable number of churches in Maryland and southern Pennsylvania. The classes met once or twice during the week, and on Sunday a public meeting was conducted by the leaders. In the work of organization Otterbein and Schwope were assisted by several of the most prominent ministers of the Reformed Church. Semi-annual conferences were held, at which reports were presented by the several societies or classes. All this fully appears from the minutes of five of these conferences, which were in 1882 discovered by the author among the records of St. Benjamin's Church, near West- minster, Md. These minutes begin with what appears to have been the second meeting, in 1774, and end abruptly 3 Id THE REFORMED CHURCH, GERMAN. [Chap. ix. in 1776. The movement was at this time entirely confined to the Reformed Church, and included, we believe, all the Reformed churches in Maryland except the First Church of Baltimore and Mr. Faber's charge at Taneytown. Sev- eral important churches in Pennsylvania weise also repre- 'sented. The ministers who attended these conferences, besides Otterbein and Schwope, were Jacob Weimer, of Hagerstown, F. L. Henop, of Frederick, Daniel Wagner, of York, Pa., and William Handel, of Tulpehocken. They called themselves " United Ministers," but not in any exclusive sense. They were among the most prominent members of Coetus, and it is evident that at that time the " New Lights " were decidedly in the ascendant in that body, though they may not have been the most numerous. Whether the conferences were continued after 1776 we do not know. It appears that soon after this time certain peculiarities began to appear which are familiar from the early days of Methodism. Among those who became interested in the movement were men who were not con- nected with the Reformed Church and had no intention of becoming identified with it ; and Martin Boehm, who had been a Mennonite, became one of the leaders. In i 783 George A. Gueting, who had been one of the class-lead- ers, and who had studied theology with Otterbein, was ordained to the ministr}^ by the Coetus. He was of a more enthusiastic temperament than Mr. Otterbein, whose .disposition was more quiet and reflective. Under Gue- ting's direction were held the " great meetings " on the Antietam, which still live in popular tradition. Otterbein, like Zinzendorf and Wesley, appears to have held that Christians of various denominations might par- ticipate in higher unity without renouncing their original ecclesiastical relations. He therefore continued to take a profound interest in the movement which he had helped OTTERBEIN'S POSITION. 311 to inaugurate, but was at the same time careful to remain in regular standing in the Coetus of the Reformed Church. He was also favorable to the Methodists, and in 1784 assisted Dr. Coke in the ordination of Mr. Asbury. In the same year he was present at the Coetus held in Lancaster, Pa., and in 1785 was excused for absence orj account of being on a missionary journey to the vacant churches of Virginia. For thirty-nine years Mr. Otterbein was pastor of the Second Reformed Church of Baltimore. During all this period he was in full membership in the Coetus, though he engaged in evangelistic efforts which extended beyond the limits of the Reformed Church. Though he was rec- ognized as what would at a later time have been called " an extreme new-measure man," the Coetus and Synod never by word or act condemned his course. In the minutes of Coetus he is frequently mentioned in compli- mentary terms, and once, at least, the Dutch Synods made a special appropriation in his behalf, in token of their con- fidence and esteem. The most influential members of the Coetus had themselves been trained under pietistic influ- ences and were not inclined to turn aside from a man who had been for years their leader. It has been asserted that while Otterbein was a member of Coetus the congregation which he served was inde- pendent. The arguments by which this is made to ap- pear are certainly insufficient, and the fact is plain from the minutes of Coetus that the two churches in Baltimore occupied precisely the same position. Both sent annual statistical reports, which were incorporated in the minutes without note or comment. There were in those days many congregations which declared themselves independ- ent ; but the act became well known and was generally accompanied by some sort oi prominciamento. In Otter- 312 THE REFORMED CHURCH, GERMAN. [Chap. i.\. bein's church no such action was taken, and there can be no doubt that its position was favored by a large party in the Coetus. In some parts of Pennsylvania the Coetus itself became unpopular on account of its sympath}- for the Pietists. Gradually, however, the church which Otter- bein served became more deeply interested in its evan- gelistic mcn-'ements than in its denominational relations, so that after the death of its pastor it became possible to alienate it from the Reformed Church. When it became evident that a life which was foreign to the Reformed Church was in course of development many ministers and churches gradually withdrew from this well-meant evangelistic movement. Others, however, became more energetic in its defense ; and among these ministers the most pronounced was Gueting. He rarel}- attended Synod, and seemed utterly indifferent to its counsels and commands. In 1804 he was accused of dis- orderly conduct and was excluded from Synod by a vote of 20 to 17. At the same time the Synod formally de- clared that he " might at any time be restored on giving evidence of true reformation." There can be no doubt that Gueting's exclusion " drove the wedge of separa- tion " ; but it is hard to see how the Synod could with proper self-respect have acted otherwise, and it is more than likely that Mr. Gueting did not desire different action. He became an active minister in the church of the United Brethren in Christ. Mr. Otterbein remained connected with the Synod, and was in 1806 present at its annual meeting in Baltimore. He was, however, warmly attached to the men with whom he had labored, and recognizing the fact that a new denomination was unavoidable, one of his last official acts was to give it a settled ministry by the rite of ordination. For many years the new denomination was popularly THE SEPARATION. 313 known as New Reformed, though its official title was " United Brethren in Christ." The number of Reformed ministers who joined this body was not large, but in Mary- land especially it occupied places which the Reformed Church had neglected, and gathered many of its scattered members. So far as the Reformed Church was concerned it must be conceded that Otterbein's well-meant move- ment did not accomplish its original purpose ; and however excellent may have been its results in other directions, its general effect on the Reformed churches was for a time depressing. Pietism came to be regarded as equivalent with separatism ; and in their efforts to avoid one extreme good men sometimes were carried to another. The church, however, remained faithful to its standards, and though its type of piety became less demonstrative it was believed to be no less genuine and sincere. CHAPTER X. THE LAST YEARS OF THE COETUS. During the War of the Revolution the Coetus for sev- eral years failed to hold its annual meeting, on account of the disturbed state of the country ; and the number of ex- tant historical documents dating from this period is small. In 1775 the Reformed and Lutherans united in the publi- cation of an appeal to the German citizens of New York and North Carolina, urging them to support the measures of Congress and the cause of American freedom. In this appeal the Germans of Pennsylvania are represented as doing everything to sustain the measures of Congress, in organizing militia companies and corps of Yeagers ready to march whenever and wherever commanded.' Several prominent military officers were members of the Reformed Church ; and General Nicholas Herkimer, " the hero of Oriskany," belonged to an old Reformed family of New York. More celebrated, however, is Baron Frederick William von Steuben, who was very decided in his attach- ment to the Reformed Church, and was, after the war, a ruling elder of the Nassau Street Church, New York. After his death his aide, General North, erected a tablet to his memory in the church of which he had been a member. 1 Seidensticker's " First Century of German Printing," p. 91. 2 The Rev. Abraham Rosenkrantz, pa.stor of the Nassau Street Church, New York, was his brother-in-law. 314 PATRIOTIC MINISTERS. 315 The ministers connected with Coetus appear to have been, generally, earnest advocates of independence. In their official communications with Holland they frequently speak of the British as " the enemy " ; and days of fasting and prayer were appointed in accordance with the recom- mendations of Congress. On some the pastors chose texts which sufficiently expressed their political senti- ments. At the beginning of the war the Rev. John H. Weikel got into trouble by preaching on the text, " Better is a poor and a wise child, than an old and foolish king, who will no more be admonished." Rev. C. D.Weyberg, of Philadelphia, was imprisoned for his patriotism, and his church was occupied by British soldiers. On the first Sun- day after his liberation he preached on the words, " O God, the heathen are come into thine inheritance ; thy holy temple have they defiled." The text had a certain ap- propriateness, for the church had been greatly injured by the British occupation. The Re\'. J. C. A. Helfifenstein was pastor at Lancaster when the Hessian prisoners were kept there, and it frequently became his duty to preach to them. " On one occasion," says Dr. Harbaugh, " he preached on the text, 'Ye have sold yourselves for naught ; and ye shall be redeemed without money.' Not long afterward he chose the words, ' If the Son therefore shall make you free, ye shall be free indeed,' when the excite- ment became so great that it was deemed prudent to accom- pany him home with a guard. Once he preached to the American soldiers, on their departure to the scene of conflict, from the words, ' If God be for us, who can be against us ?' " Several other German Reformed ministers are entitled to patriotic honors. Schlatter, it will be remembered, was imprisoned for his sympathy with the American cause. Hendel was accompanied by armed men when he preached in Lykens Valley, the guards standing at the door to pro- 3l6 THE REFORMED CHURCH, GERMAN. [Chap. x. tect him from the Indians, who had become hostile through British influence. The Rev. John Conrad Bucher, who had been a military officer during the French and Indian War, frequently preached to the soldiers in camp, if he was not a regular chaplain. That there were some ministers and members who took the opposite side is not surprising. We have already referred to the unfortunate fate of Dr. Zubly, and can here only mention the Rev. John Michael Kern, of New York, who was hardly less eminent. At the beginning of the Revolution he became an enthusiastic loyalist, believ- ing that in America neither church nor state was prepared for independence. He emigrated to Nova Scotia, where he remained until long after the close of the war. In 1788 he removed to Pennsylvania and settled in Bucks County, where he died in the same year. He had sacri- ficed his all, and, poor and heart-sick, he came to lay his bones among his own people. The years immediately succeeding the Revolution are not historically important. The members of the Coetus, it is true, occupied a position which for local dignity and influence has never been ecjualed in the history of the Reformed Church. There were, however, few signs of growth or advancement. Every year the minister received his proportion of the Holland stipend, amounting to nearly two hundred dollars ; and as this fact was well known the people did not greatly exert themselves to contribute to his support. The condition of the church was peaceful, but there was no consciousness of a special mission. The connec- tion with Holland, which had been at first a blessing, now became a burden. It was perhaps but natural that some of the beneficiaries of the stipend should desire its contin- uance ; but there were others who regarded it as humiliat- REFORMED AND LUTHERANS. 317 ing to remain participants of a foreign charity. As early as 1 771, when the Dutch churches of New York and New Jersey were about to sever tlieir connection with Holland, they invited the German churches to unite with them in the formation of a Synod ; but the Coetus declined to enter into the arrangement on the ground of their affec- tion for the fathers in Holland, who had showed them so much kindness. It is evident, however, that the recent conflicts in the Reformed Dutch Church, between the Coe- tus and the Conferentie, were not without influence in lead- ing them to this decision. As the historical identity of the two branches of the church was generally recognized, it is possible that the necessity of organic unity was not fully appreciated. The relations of the German Reformed and Lutheran Churches during this period were intimate and cordial. There were always certain peculiarities of ritual and ob- servance by which the religious services of the two churches were distinguished,^ but it must be confessed that after the first generation more important distinctions became very obscure. That the sentiment of the church in Germany was very similar is sufficiently evident. The movement which finally resulted in the union of the evangelical churches had al- ready begun, and the writers of the period were disposed to reduce the differences between the churches to a mini- mum. Thus we find Stilling saying, in his reply to Sul- 1 " If a Pennsylvania farmer had at this time been asked to point out the difference between the Reformed and Lutheran Churches he would probably have said : ' In the Lord's Prayer the Reformed say, Unser Vater, and the Lutherans say, Vatcr unscr; and further on in the same prayer the Lutherans say, Erlosc iins von dcm Uehcl, and the Reformed, Erlose mis z'oti dem Boscii.'' He might also have referred to the fact that the Lutherans generally use un- leavened bread in the Lord's Supper ; and if particularly well instructed he might have mentioned the variation in the division of the ten commandments which is found in the catechisqis of the two churches." — " Historic Man- ual," p. 264. 3 1 8 THE REFORMED CHURCH, GERMAN. [Chap. x. zer ;! " You know very well that the Reformed and Luther- ans originally differed only in their views concerning the Lord's Supper and free will, and that these differences have now passed away ; for the fact that the Lutherans still pray Vater miser, and use unleavened bread in the Lord's Supper, does not affect the unity of the faith." It appears, therefore, that the development of the " denomi- national consciousness " belongs to a later period. Union churches were at first exceptional, but they now became very numerous. Indeed, instances were not rare when the denomination which was first in the field freely presented one half of its real estate to a newly organized congregation of the other confession. There are legends of rivalry and dispossession, it is true, but these refer to exceptional conditions and generally belong to an earlier period. As a general thing the people liked the arrange- ment. The ministers preached alternately to what was practically the same congregation, and their salaries were paid out of a common treasury. There is, of course, a point of view from which it is pleasant to see two congre- gations worshiping harmoniously in the same church, but experience has proved that this arrangement does not lead to real prosperity, and the Synods of both churches have consequently expressed their disapproval of the continued erection of union churches. In some instances, where both congregations were weak and poor, a single pastor was called, and the united con- gregation was known as "Evangelical" or "Protestant." These congregations became the special prey of independ- ent vagrants, and many of them were finally lost to the churches which they originally represented. In 1787 an attempt was made in South Carolina to es- tablish an ecclesiastical body, which was officially known 1 " Wiihrhcit und Licbe," p. 227. A GERMAN INSTITUriOX. 319 as Corpus Evangeliciivi or Unio Ecclesiastica. It consisted of five Lutheran and two Reformed ministers, together with delegates from fifteen churches. The union was short- Hved and is ^principally interesting as anticipating by thirty years the Evangelical Church Union of Prussia, which is founded on similar principles. ^ The fraternal intimacy of the two leading German de- nominations encouraged their most prominent men to en- gage in an important educational movement. Hitherto a few young men had been instructed in advanced studies by Dr. Helmuth, in Philadelphia, and by Dr. Gros, in New York ; but now it was believed that the time had come for the establishment of a literary institution of advanced grade. In the absence of direct proof it is impossible to say with certainty who was the first to suggest the founding of a German college. It is, however, plain that the honor of first taking active measures in its behalf must be divided between four ministers : the Rev. Drs. Helmuth, Weyberg, Hendel, and Muhlenberg (the younger). Helmuth and Weyberg were at that time respectively pastors of the Lutheran and Reformed churches of Philadelphia, and Muhlenberg and Hendel of those of Lancaster. They were men of great ability and influence, and were withal intimate personal friends. Helmuth, it will be remem- bered, expressed his afi'ection for Weyberg in a beautiful poem which, in later years, he wrote on the occasion of his death. There is abundant evidence that these eminent men were profoundly grieved by the low state of education and culture among the people in whose interest they were 1 The constitution and minutes of the Corpus Evangelicicm were translated l>y Dr. Hazelius, and appear at length in Bernheim's " History of the Lutheran Churcli in the Carolinas." 320 THE REFORMED CHURCH, GERMAN. [ChaI'. x. called to labor. In a contemporary document Dr. Wey- berg exclaims: "Is there no hope for the Germans in America? Must they forever remain mere hewers of wood and drawers of water?" In the work of founding a new college the founders se- cured the cooperation of some of the most eminent citi- zens of Pennsylvania. Benjamin Franklin, who was at that time the president of the Executive Council of the State, was the largest individual contributor to its endow- ment. Amonp- the trustees were such men as Thomas Mifflin, Benjamin Rush, Thomas McKean, and Peter Muhlenberg. The legislature granted the college ten thousand acres of land in the western part of the State, together with the public storehouse cind two lots of ground in the borough of Lancaster. The new institution was opened with much ceremony on the 6th of June, 1787. The Lutheran Ministerium and the Reformed Coetus were both in session in Lancas- ter at that time, and this fact secured the attendance of a large number of ministers. Benjamin Franklin was pres- ent,i and in his honor the new institution was named Franklin College. The first president of the college was Dr. Henry Ernst Muhlenberg, the eminent botanist, who was at that time pastor of the Lutheran church of Lancaster; and the Reformed pastor, Dr. Hendel, served as vice-president. In the succeeding year the presidency was accepted by the Rev. F. W. Melsheimer, an eminent scientist, \vho has been called the " father of American entomology." The faculty was well chosen and there were many students, but the institution was not prosperous. It was found neces- 1 Hector St. -Jean de Crevccueur, a French writer, has preserved a record of this fact in his book of travels, " Voyage dans la Haute Fennsylvanie," in which he states that he accompanied the venerable Franklin on his journey to Lancaster on this occasion. FRANKLIN COLLEGE. 32 I sary to divide the college into two departments, which in fact became rival schools. After two years the finances were found to be in so unfavorable a condition that the operations of the college were greatly contracted, and Franklin College became, at best, a good local academy. The comprehensive plan of the founders had proved a failure. The causes of this disappointment, though somewhat complicated, are not hard to determine. It now appears evident that in the constitution of the college too many interests were represented. The board of trustees con- sisted, in equal numbers, of Lutherans, Reformed, and a third element which was supposed to represent the " outside community." In guarding the several constituents there were rules of organization which rendered the board almost unmanageable. No doubt the finances were badly con- ducted. The land given by the State was at the time utterly unproductive, and it was not until rnany years afterward that it increased sufficiently in value to furnish a respectable endowment for a literary institution of ad- vanced grade. After the first enthusiastic effort it does not appear that any earnest attempt was made to gather contributions, though the papers were filled with appeals for aid, addressed to no one in particular. In latter days we have learned that this is not the way to secure a college endowment. That there were disagreements in the faculty and board of trustees is painfully apparent. The Germans became convinced that an efTort was to be made to Anglicize them at all hazards. At the formal opening of the college the Rev. Dr. Hutchins — an Episcopal clergyman who had been elected a member of the faculty — delivered an address in which he said : " As the limited capacity of man can v^ery seldom attain excellence in more than one language, the 322 THE REFORMED CHURCH, GERMAN. [Chap. x. study of English will consequently demand the principal attention of your children." However innocent such utterances may now appear to have been, it should be remembered that the audience was chiefly composed of Germans whose chief object in establishing a college was to do honor to their language and nationalit}^ Under the circumstances the address manifested a lamentable want of discretion, and may have suggested the remark of a contributor to a Lancaster paper of the day :i " The Eng- lish and Germans cannot work together. The one says Shibboleth, the other Sibboleth." All these causes no doubt contributed to the same un- fortunate result; but we cannot help thinking that they might in time have been overcome. The undertaking was perhaps begun on too large a scale for the time and place; but, above all, the promoters failed to recognize the fact that such a work requires time and patience. They evidently expected the entire German community to share in their enthusiasm, and were grievously disap- pointed when they were left to struggle alone. Yet we cannot help feeling that if time had been allowed for organic growth the work might even then have proved successful. During all these years the connection with Holland re- mained unbroken. That the Dutch Synods were faithful to their trust cannot be doubted ; but they had little actual knowledge of the requirements of the church in a new country, and clung tenaciously to ancient precedents. In America the demand for ministers far exceeded the sup- ply; but it was under many restrictions and by special permission only that the Coetus was permitted to admit new members. As early as 1772, however, it assumed the authority of administering the rite of ordination. In 1 " Lancister Unparthcyische Zeitung," October 5, 1787. SEPARATION FROM HOLLAND. 323 that year Casper Wack, who had been carefully instructed by Dr. Weyberg, was ordained to the ministry, having been licensed to preach two years earlier. He was a most excellent man, and subsequently became a leader of the church ; but his ordination was in Holland regarded as a dangerous innovation. Several other young men were ordained in subsequent years, and in 1791 the Coetus took the following action : " Resolved, That the Coetus has the right at all times to examine and ordain those who offer themselves as candi- dates for the ministry, without asking or waiting for per- mission to do so from the fathers in Holland." At the same meetingit was resolved to continue to send to Holland "a report of the proceedings, accompanied by a suit- able explanation, as may be necessary." This was equiv- alent to a declaration of independence, as the proceedings were to be sent merely as a matter of courtesy and not for revision. To take this action demanded some courage and self-denial, for it involved a renunciation of the Hol- land stipend, on which the ministers had greatly depended for financial support. Having taken the first step, the Coetus, however, did not hesitate to take the second. In 1792 Domines Pomp and Hendel were directed to prepare a Synodical constitution. To the letters sent to Holland no answer was returned ; and in the succeeding year the Synod held its first meeting at Lancaster, where, by the adoption of the " Synodalordnung," it became an inde- pendent body. CHAPTER XI. THE SYNOD, The Synod of the German Reformed Church, which convened for the first time in Lancaster, Pa., on the 27th of April, I 793, was by no means a large or imposing body. Thirteen ministers were present and nine are recorded as absent. It is evident, however, that the number of ab- sentees was actually greater than appears on the minutes. There are no extant statistics, but by piecing together the reports of earlier and later years it is possible to construct a table which may be presumed to be approximately cor- rect. In these early reports the number of families alone is given, but we may safely estimate three communicants to every family. From a statistical table constructed in this way it appears that the Synod numbered in 1 793 about one hundred and seventy-eight congregations and fifteen thousand communicants. Of the congregations at least fifty-five were vacant. The number of adherents possibly exceeded forty thousand. Taking a bird's-eye view of our earliest Synod we find that its churches were scattered through a region extend- ing from the city of New York and northern New Jersey, through Pennsylvania and Maryland, to the valley of Vir- ginia, with several outlying congregations west of the Alleghanies. The most important congregations in the Synod were 324 THE CHURCHES. 325 those of Philadelphia and Lancaster, whose pastors — Winckhaus and Hendel — were by common consent rec- ognized as the leaders of the Synod. Next in importance were probably the churches at Germantown, Pa., and Frede- rick, Md. The Baltimore churches, as we have seen, had been engaged in a controversy which greatly limited their influence. In New York the celebrated Dr. Gros was still pastor of the Nassau Street Church ; but he was advanced in years, and his name does not appear on the roll of Synod. In 1796 this church, which was probably sus- pected of a tendency to independence, was by special action required to signify its approval of the constitution. The chief numerical strength of the church was still to be found in its earliest settlements, between the Delaware and Schuylkill rivers, though there were important charges farther west. Beyond the Alleghanies the only settled pastor was the Rev. John William Weber, who founded many churches in Westmoreland, Fayette, and Armstrong counties, and was the first minister of any denomination to organize a congregation in Pittsburg.^ Beyond these limits there was a terra incognita which the Synod in a vague way claimed as its missionary ground. As late as 18 18 the following note is attached to the statistical report in the minutes of the Synod : " There is a great number of vacant churches in Pennsyl- vania, Ohio, Virginia, North Carolina, and South Carolina, and also several in the western part of New York, con- cerning which we have no certain information." In Vir- ginia Bernard F. Willy labored independently ; and as early as 1 789 Andrew F. Loretz had been sent by the Coetus to North Carolina, where he did excellent work 1 This congregation still exists as an independent German congregation. It is officially known as the First German United Evangelical-Protestant Church of Pittsburg. 326 THE REFORMED CHURCH, GERMAN. [Chap. xi. in saving the things which were ready to die. Vacant churches from Nova Scotia to South CaroHna called on the Synod to supply them with pastors, but there were none to send. It may at this place be of some interest to mention some of the localities which appealed so earnestly for aid. Far to the north, in the British province of Nova Scotia, there was a considerable German settlement. It had been founded in 1753 and was about equally composed of Re- formed and Lutherans. Brilliant promises had been made to the first settlers by the government, but they were not kept, and in 1754 there was a German revolt, which was promptly suppressed.^ The Lutherans soon secured pas- tors, but the Reformed were not so fortunate. As early as 1772 the congregation at Lunenburg appealed to the Coetus to send them a minister. Their application was unsuccessful, and, despairing of obtaining a pastor in any other way, they chose a pious fisherman named Bruin Romcas Comingoe — commonly called Brown — who was ordained by a council of two Presbyterian and two Con- gregational ministers. He labored faithfully until 1818, always hoping to be relieved by an educated minister of his own church. He was succeeded by the Rev. Mr. Moschell, who came directly from Germany. After the resignation of the latter, in 1837, the Reformed churches of Lunenburg Count)^, Nova Scotia — now six in number — united with the Presbyterian Church. Another of the neglected outposts was Waldoborough, in the State of Maine. At this place a German settle- ment had been founded as early as 1 740. The Luther- ans and Reformed had built a union church, and as the Reformed were in the minority it was for many years served by Lutheran pastors, who administered the 1 " Gentleman's Magazine," vol. xxiv., p. 19a THE LOST CHURCHES. 327 communion to the Reformed members according to the form which they preferred. German services were main- tained until 1850, but the young folks grew up English, and finally the whole congregation passed over to the Congregationalists. ^ At almost every meeting of Synod there was an appeal for pastors from the German churches of the State of New York. These churches would cheerfully have placed them- selves under the care of the Reformed Dutch Church, but that body was not prepared to supply them with German preaching. In a letter to the German Synod in 1803 the Rev. Dr. Livingston acknowledged this fact, and ur- gently pleaded for pastors to be sent to the vacant Ger- man churches ; but nothing could be done. A few aged German ministers continued to labor in the valleys of the Hudson and the Mohawk, but when they passed away their places were occupied by ministers of other churches. German Reformed churches have since been founded in New England and New York, but, with one or two ex- ceptions, they are derived from comparatively recent im- migration. In New Jersey disintegration proceeded even more rap- idly than in New York. The churches had become Eng- lish and were inadequately supplied with preaching in the language which they preferred. Casper Wack preached in the churches of the German Valley until 1809, but after his resignation the congregations at Lebanon and Fox Hill, in 181 5, notwithstanding the protest of the Synod, passed over to the Presbyterians. In the same year the congre- gation at Rockaway was regularly dismissed by Synod to the Reformed Dutch Church. The old church at Am well, Hunterdon County, remained in connection with the Re- 1 A very interesting account of this settlement appears in successive num- bers of the " Deutsche Pionier." 328 THE REFORMED CHURCH, GERJMAN. [Chap. xi. formed Synod until i8i8, but then became Presbyterian. The church in Warren County, popularly known as the " Straw " Church, was for a time supplied from Easton, Pa. It was, however, a union church, and after a few years the Reformed congregation disbanded and the church became entirely Lutheran. In the South the condition of the Reformed churches was very discouraging. In Virginia, during the colonial period, many congregations had conformed to the Episco- pal Church "as by law established," and at a later date others were carried away by the movement which Otter- bein helped to inaugurate. At one time it seemed as if the Reformed Church in all that region was about to be- come extinct; but after 1800 the Rev. John Brown was settled there, and it is to his self-denying labors that the preservation of the Reformed Church in the valley of Vir- ginia is chiefly due. For many years he was the only Reformed minister in that State, except the pastor of the Shepherdstown charge. To extend our view over the entire Southern field would require more space than we can command. It may be said, in a general way, that though the Reformed Church has a prosperous Classis in the central part of North Carolina, it no longer holds its earliest settlements in that State. In New Berne, for instance, which was founded by Swiss peo- ple as early as 1 7 10, not a trace of the Reformed Church re- mains. The present membership of the Reformed churches in North Carolina is chiefly composed of the descendants of people who removed to that State from Pennsylvania about the middle of the last century. Until after Bouquet's expedition in 1756, it is well known, the country west of the Alleghanies was not open to settlement and the course of emigration was southward. The settlement in North Carolina was large and compact, so that at one time, it is SOUTH CAROLINA. 329 said, in extensive districts even the negroes spoke Penn- sylvania German. It was difficult to maintain these con- gregations, so far away from the ecclesiastical center ; but through the labors of such men as Andrew Loretz and George Boger they were kept alive until the church was better prepared to supply their wants. In South Carolina, and farther south, most of the pio- neers had come directly from the fatherland, and there was little direct communication with the church in Penn- sylvania. From 1739 until about 1775 the Rev. Christian Theus was pastor of Reformed churches on the Congaree. He is often mentioned in the annals of the times, and was undoubtedly an excellent man. During his pastorate he was brought into conflict with a fanatical sect known as the Weberites, by whose extravagances the work among the Germans was greatly discredited.^ We have already referred to the attempted union with the Lutherans, known as the Corpus Evangclicmn. After the death of Theus the South Carolina churches were for many years vacant, or supplied by unauthorized itinerants, until at last, in 1 8 14, the Synod was induced to license William Hauck, who for some years supplied eight churches situ- ated in the " Forks " between the Broad and Saluda rivers. He was entirely uneducated and was otherwise unfitted for the place. In 1736 he was suspended from the ministry. He had, however, previously removed to North Carolina, and finally concluded his course in Cape Girardeau County, Mo. With him the Reformed churches of South Carolina ceased to exist. In the early minutes of the Synod there are frequent references to churches on the French Broad River in Tennessee and in Kentucky. Concerning these churches we have no certain knowledge. We have reason to sup- 1 Bernheim, p. 203. 330 THE REFORMED CHURCH, GERM AX. [Chap. xi. pose that they were " union " churches in the broadest sense, which were never in full communion with the Re- formed Church. From this general view of the condition of the Re- formed Church we can form some conception of the diffi- culties which confronted the Synod at the time of its organization. Except in the oldest settlements in Penn- sylvania there were no evidences of prosperity. Indeed, it is not too much to say that thirty years passed away before the fruits of independent life began to appear. There were none of the institutions which are now re- garded as essential to success in the work of the church, except a Fund for the Relief of the Widows of Deceased Ministers, and this fund was so small that it was of little importance. There was no literary or theological institu- tion, no board of missions, no church paper. The church was clamoring for pastors ; but the supply of educated ministers from Europe was cut off, and, with the excep- tion of two or three who had been educated in the insti- tutions of other churches, there were no candidates who were properly qualified to assume the sacred office. From this point of view there is hardly a period in the history of the Reformed Church which is more discouraging than the one which extends from 1793 to 1825. The most important act of the Synod of i 793 was the adoption of the " Synodalordnung," or Rules of Synod. In the preamble to this document it is said to have been established by " all the Evangelical Reformed churches of Pennsylvania and certain neighboring States " ; but in the first article it is declared that the body which has hitherto been known as the Coetus of Pennsylvania shall hereafter be entitled the " Synod of the Reformed Ger- man Church in the United States of America." Some of the rules then adopted have become obsolete, but others RULES OF SYNOD. 33 I are found in the present constitution of the church. Min- isters who had been sent to America by the Synods of Holland, or who might hereafter be sent, were entitled to membership ; those who came from other parts of Europe were required to present certificates of ordination and testi- monials of good conduct. For one year all ministers re- ceived from a foreign country remained honorary mem- bers, without a seat or vote. Candidates for the ministry were required to be well grounded in the ancient lan- guages, except in special cases when the applicant was more than twenty- five years of age and was otherwise well qualified for the office. Delegated elders were then, as now, entitled to a seat and vote in Synod, except that elders representing vacant charges had no vote. The powers of the president were carefully guarded, but he seems to have been a more influential personage than he is at present. It was not only made his duty to repri- mand delinquents, but under certain circumstances to sus- pend them from office until the next meeting of Synod. Pastors were required to present annual reports of their ministry, which were read in open Synod ; and the elders were then questioned, not only formally, but minutely. At every session of the Synod a private meeting was to be held, at which the orthodoxy of the sermons which had been preached during the convention was discussed, and private difficulties between the members considered and settled. . In 1800 an additional series of rules was adopted, by which the Synod was made to consist of ordained minis- ters, licentiates, and catechists. Catechists, like licentiates of the present day, were not permitted to administer the sacraments. They were frequently directed to supply vacant congregations, but were kept under strict supervis- ion and might at any time be discharged. They were, 332 THE KEFORAIED CHURCH, GERMAN. [Chap. xi. in fact, candidates for the ministry, who looked forward to promotion. Licentiates were authorized to administer the sacraments and cotdd serve congregations ; but their license was annually renewed, and at the meetings of Synod they were literally required to occupy back seats. While they remained licentiates they could withdraw from the ministry without incurring censure ; but after a min- ister had received ordination it was universally held that he was bound to continue in the work until the end of his life. The constitution as a whole referred to the ministry alone. The time for a general constitution for the Re- formed Church in the United States had not yet come. The next important undertaking of the new Synod was the preparation of a hymn-book. The book which had been hitherto in use was known as the " Marburg," from the place of its original publication in Germany. It had been several times reprinted by Christopher Saur, of Ger- mantown, and was in this form regarded as one of the finest examples of the typography of that celebrated printer. Besides the Psalms and Hymns, it contained the Heidelberg Catechism, Morning and Evening Prayers, Gospel and Epistle Lessons, and an account of the de- struction of Jerusalem. Though Saur's publication had evidently been a private .speculation it was extensively used in the churches ; but during the Revolution the publishing house was broken up, and the book became scarce. The style of Lobwas- ser's version of the Psalms had, moreover, become anti- quated, and many stanzas were no longer sung. The Synod, therefore, in 1793 adopted the following resolu- tion : " Resolved, That a hymn-book be prepared, of which the psalms shall be taken from Lobwasser and Spreng's improved version, and that the Palatinate hymn-book SIGNS OF FROGHESS. 333 shall form the basis of the hymns, with this difference only : that some unintelligible hymns be exchanged for better ones." The committee on the hymn-book consisted of Domines Hendel, Helffrich, Blumer, Wagner, Pauli, and Mann. Dr. Hendel was, however, so prominent in the work that the resultant volume was often called " Hendel's hymn-book." It was actually a new collection, and, considering the times, was a very creditable production. The preface says : " We have chosen the most edifying and best- known hymns in the Marburg and Palatinate hymn- books, composed by Joachim Neander, Friedrich Adolph Lampe, Casper Zollikofer, and other godly men among the Protestants. To these we have added a number of edifying spiritual songs taken from hymn-books recently published in various parts of Germany. The meters are arranged throughout according to the Palatinate hymn- book." It was perhaps an advantage that the collection followed an earlier model, as it thus in great measure escaped from the rationalism which was then current in Germany. The Heidelberg Catechism had been so frequently re- printed in America that at this time no new edition appears to have been demanded. A reprint was, however, issued in 1 795 by Steiner & Kammerer, of Philadelphia. The first edition published in Pennsylvania in the English language bears the imprint of Starck & Lange, Han- over, Pa., 1 8 10. Though the organization of the Synod was attended by many discouragements, it was not without encour- aging features. At the first meeting William Hendel, Jr., a son of the Lancaster pastor, was ordained. He had been graduated at Columbia College, New York, and had been instructed in theology by Drs. Gros and Liv- 334 ^-^^^ REFORMED CHURCH, GERMAN. [Chap. xi. ingston. He was a man of ability and culture, who re- mained faithful to the church in the most trying period of its history. In 1 794 Dr. Gros presented for examina- tion, licensure, and ordination his favorite pupil, Philip Milledoler, also a graduate of Columbia College, who was in later life equally revered in the German and Dutch churches, and was for some time regarded as a personal bond of union between them. At the same meeting Christian L. Becker, John Henry Hoffmeier, and Lebrecht L. Hinsch were received from Germany ; and John Go- brecht, a son of the Rev. John Christopher Gobrecht, of Hanover, and George Geistweit, who had been prepared by Dr. F. L. Herman, were admitted to the ministry. These men infused new life into the organization, and soon shared with the most eminent surviving members of the Coetus in the dignity of leadership. Pastors now began to instruct candidates for the minis- try. They were no doubt actuated by a laudable desire to supply the pressing wants of the church, but it is not too much to say that in many instances the instruction conveyed was very unsatisfactory. The candidates had little preparatory training, and the preceptors were ordi- narily already burdened with pastoral labor. Drs. Helf- fenstein and Herman, and possibly a few others, who in- structed many students, conducted a regular course of instruction in the classic languages as well as in theology ; but in some instances the sole privilege of the candidate was to read such books in his preceptor's library as hap- pened to please him, and to preach on Sunday in some outlying congregation. In dogmatic theology the writ- ings of Stapfer and Mursina were regarded as certain guides, and in church history Mosheim was an infallible authority. The length of the period of instruction had not been determined, and there can be no doubt that can- WESTERN PIONEERS. 335 didates were admitted to the ministry whose preparation was of the sHghtest. The immediate results of private theological instruction were encouraging. There was a rapid increase in the number of ministers, and charges which had long been vacant were once more supplied with the means of grace. In some instances, no doubt, the ministers who had sprung directly from the people were more familiar with their re- quirements than the more learned pastors of an earlier day. Sons of ministers frequently presented them.selves for ordination, and as they were unusually intelligent they naturally became men of influence. Among these, be- sides those already mentioned, we may name Samuel Weyberg, Thomas Pomp, John T. Faber, Jr., John Helf- frich, and the younger Wacks and Helffensteins. Reformed ministers now began to explore the great West. Samuel Weyberg was a great traveler. After laboring in North Carolina for ten years he removed to Missouri, and in 1803 preached, in Cape Girardeau County, the first sermon delivered by a Protestant minister west of the Mississippi River.^ In the same year the Rev. Jacob Christman began to preach in Warren County, O. In the following year that truly apostolic man, the Rev. John Jacob la Rose, removed from Guilford County, N. C, to Montgomery County, O., and, engaging extensively in missionary journeys, founded many churches in Ohio, In- diana, and Kentucky. Before 1825 thirteen Reformed ministers had settled west of the Alleghanies. As early as 1793 the Synod had suggested that when- ever a number of ministers — not less than three — resided at so great a distance from the center of the church as to render it inconvenient to attend the meetings of Synod, it was competent for them to organize a Classis, to be rep- 1 Harbaugh's " Lives," vol. iii., p. 46. 336 THE REFORMED CHURCH, GERMAN. [Chap. xi. resented in Synod by one or more delegates. It does not appear that this suggestion was accepted, but in 1 8 19 the Synod divided itself into eight districts or Classes. Their first meeting was held on the fourth Sunday after Easter, 1820. These Classes possessed local jurisdiction, in due subordination to the Synod, and at their annual meetings elected the delegates of which the Synod was composed. The Synod, however, reserved the right of calling all its members to meet in general con- vention whenever it deemed it advisable to do so, and for some years it refused to grant to the Classes the privilege of conferring the rite of ordination. With the establishment of the Classis the organization of the German Reformed Church in this country was completed. If the Reformed Church owes its Synods to ZwingH, the Classes are derived from Calvin and the church of France. They were introduced into Holland and the Rhine Provinces of Germany at least as early as 1571, and, whether known as Classes or Presbyteries, have everywhere been recognized as of fundamental importance to the Reformed system of government. Their introduc- tion into the German Reformed Church of this country, therefore, appropriately marks the time of its awakening to the nature of its mission, and of an earnest determina- tion to labor for its accomplishment. It is only by taking a position at the end of this period and looking backward that we become convinced that there was real progress. The statistics for 1825 are excep- tionally incomplete ; but by filling out the blanks from the reports of the date in question it appears that the number of ministers had increased from twenty-two to eighty- seven, not to mention nine pastors who belonged to a schismatic Synod. The number of communicants con- nected with the mother Synod was 23,291. As the Classis MEMBERSHIP. 337 of Western Pennsylvania, with thirteen ministers and about eighty congregations, had in the previous year resolved itself into the Synod of Ohio, it may perhaps be taken forgranted that between 1793 and 1825 the membership of the church had more than doubled. These statistics appear to indicate an encouraging de- gree of prosperity ; but the progress of the church was, unfortunately, more apparent than real. Important prob- lems remained unsolved, and it was by no means certain that with a ministry so imperfectly educated the church could permanently maintain its position. We are there- fore not surprised to learn from the correspondence of the times that, notwithstanding rapid increase in numbers, the most eminent men were oppressed with forebodings of approaching danger. CHAPTER XII. DIFFICULT PROBLEMS. Until the beginning of the present century the church had remained ahnost entirely German. Individual minis- ters had, indeed, conducted religious service in the Eng- lish language, but the fact had not attracted general atten- tion. Schlatter preached in English when he served as a chaplain in the British army ; and Zubly, who had learned the language in early youth, employed it regularly in public worship at Savannah long before the Revolution. ^ Casper Wack preached in English in New Jersey as early as 1782, and a few years later Dr. F. L. Herman conducted an English service at Germantown on every alternate Sunday. Others, no doubt, there were who occasion- ally delivered discourses in what they fondly supposed to be English ; but the fact was probably regarded by their brethren as a bit of pardonable eccentricity, like that of those of their number who occasionally allowed themselves to be persuaded to address a little company of Huguenots in doubtful French."-^ It was not until the year 1804 that the Synod was 1 In 1756 Dr. Zubly published "The Real Christian's Hope in Death," the earliest English publication by a German Reformed minister. 2 Dr. Zubly, as we have seen, preached regularly in French, and is said to have been a master of the language. Pastor C. L. Boehme, of Lancaster, preached .at least one French sermon in Philadelphia in May, I774> '^^^^ ^^ the same year the French Reformed church of New York extended a call to the Rev. Abraham Dlumer, of Allentown, Pa. In his letter of declination, written in French, the latter confesses that, in consequence of lack of practice in conversation, he is no longer sufticiently fluent in that language to serve acceptably as pastor of a French congregation. 338 ENGLISH PREACHING. 339 'officially informed that the proposed use of the English language in public worship had led to a serious conflict in the church in Philadelphia. The Synod adopted a non- committal resolution, admonishing the contestants to keep the peace, and no doubt supposed that it had in this way disposed of a disagreeable question. Next year, however, the question came up again in a more threatening form, and it was resolved " that the English portion of the con- gregation be permitted to have at times services in the English language by a German minister of our Synod, or by an English one, upon the condition, however, that no minister not connected with a Presbyterian Synod be per- mitted to enter the pulpit, and not without the consent of the German minister." This decision proved unsatisfac- tory to both parties. It has been said that the Germans have in this country been too slow in accommodating themselves to new con- ditions ; and their ministers have been greatly blamed for not encouraging the use of the English language in the service of the church. The imputation may not be entirely undeserved, but possibly if we were familiar with all the circumstances our judgment might not be severe. The language of a people is not to be changed in a day, and there is a natural presumption in favor of the language of one's fathers. It is doubtful if English congregations would be more patient than the Germans were if there were present danger that the language which they have learned to love would be superseded by another with which they were but partially familiar. No doubt in the conflict of languages the Reformed Church has lost many thousands of members; but, while deprecating the exist- ence of unwarranted prejudices, we may perhaps take it for granted that it was the stern logic of events alone that could render such a transition possible. 340 THE REFORMED CHURCH, GERMAN. [Chap. xii'. As the troubles in the church on Race Street, Philadel- phia, were the earliest of their kind, and may be regarded as typical of those which at a later date occurred in many other congregations, it may perhaps be well to consider them with some degree of minuteness. "The congregation," says Dr. Berg,i "had become overgrown." The founders of the church had passed away, and in business and social life their descendants had come to use the English language almost to the exclusion of German. The children, in many instances, failed to un- derstand the worship which they were required to attend. Naturally enough this party was warmly attached to the church on historic grounds, supposing, perhaps, that be- cause their fathers had built it it was peculiarly their own. If it had been possible they would have introduced the English language into the service of the church at a much earlier date than the one on which it was actually accom- plished. On the other hand, the strictly German party showed no signs of growing weaker, being constantly recruited by immigration from the fatherland. To them the fact that the church had always been German was a sufficient reason for the exclusion of English. That on both sides there were social prejudices and disagreements will be readily understood. The Rev. Samuel Helffenstein^ was pastor of the church from 1799 to 1831. He was by nature and training well suited to occupy a mediating position between the con- flicting parties, and possibly for this very reason was in turn attacked from opposite directions. His personal in- 1 " Cliristian Landmarks," p. 21. 2 Samuel Helffenstein, D.D., eldest son of J. C. Albertus Helffenstein, was born at Germantovvn, Pa., April 17, 1775, and died at North Wales, Pa., October 17, 1866. He was the author of " Didactic Theology" and of a volume of poems. PHILADELPHIA . 3 4 I clinations were in favor of German, though he could preach acceptably in English. At first, therefore, he held to the Germans; and when, in 1805, there was a tie- vote in the Consistory on the question of introducing the Eng- lish language into the services of the church, the pastor decided the matter by voting in the negative. > The strictly English party now withdrew and built a church on Crown Street, which was for six years supplied by a Presbyterian minister, but finally passed over to the Re- formed Dutch Church. The relief afforded by the withdrawal of the English party was only temporary. Another English party was gradually formed, and Dr. Helffenstein himself appears to have become convinced that its demands could no longer be resisted. In 181 7 the conflict began anew, and the Germans, who had a majority in the Consistory, passed a resolution summarily dismissing Dr. Helffenstein from the pastorate. The matter was finally decided in favor of the pastor. Then the Germans withdrew and organized a church on St. John Street, under the pastorate of the Rev. F. W. van der Sloot. English was now introduced into the old Race Street Church, but German services were not entirely discontinued until after the resignation of Dr. Helffenstein. Since that time the question of language has ceased to occupy the attention of the Reformed churches of Philadelphia, and from each of the congrega- tions here mentioned a series of English and German churches has been respectively derived. In other parts of the church the conflict concerning language was perhaps less violent than in Philadelphia ; but that it existed in many other places will not be de- nied. When Dr. Lewis Mayer preached the first English 1 Dr. Van Home's " History of the Reformed Church in Philadelphia," p. 65. 342 THE REFORMED CHURCH, GERMAN. [Chap. xii. sermon, in 1818, in the Second Street Church, Baltimore, he was actually threatened with personal violence. In country congregations the transition was, of course, more gradual, and it was frequently accomplished without seri- ous dissension. The Synod manifested considerable pru- dence by declining to legislate on the subject, but the prejudice of the older ministers was intense. The writer well remembers the time when many of them fully believed that English was a mere jargon, in which profound thought could not be adequately expressed. As late as 1826, at the Synod of Frederick, Md., when a young minister attempted to deliver an English address, the president promptly reproved him, at the same time expressing his horror that the abominable English language had found its way into that solemn place. When it became evident that, in cities and towns at least, the onward sweep of the English language could no longer be successfully resisted, many prominent pastors became discouraged and began to advocate union with some stronger ecclesiastical body. With the German lan- guage, it was feared, German faith and customs would also disappear ; and of what use was it, therefore, to at- tempt a separate organization? In consequence of the lack of English ministers some of the best churches had found it necessary to call pastors from other denomina- tions ; and these men, however worthy in other respects, could hardly be expected to be in sympathy with the profoundest religious aspirations of their people. To some of them, indeed, ancient customs appeared to be mere formalism, to be abrogated as soon as possible, as a necessary preliminary to the establishment of a living church. As these ministers had come from different de- nominations their methods differed widely, and the result was great confusion. The people, too, were made to feel CORRESPONDENCE. 343 that they had been altogether in the wrong, and that they must immediately accommodate themselves to a new form of religious life. Under the circumstances it is hardly surprising that the minds of thoughtful men were directed to the question of church union. If ancient forms of church life must of necessity pass away it was surely better that the transition should be made in accordance with the established order of some other denomination, than that it should be left to the notions of irresponsible strangers. The discussion of this question soon revealed divergent tendencies. At first it seemed as if the movement would lead to union with the Reformed Dutch Church, though there were some who might have preferred an alliance with the Presbyterians. In 1803 the Rev. Dr. J. H. Liv- ingston addressed a letter to the German Synod suggest- ing a fraternal correspondence between the two churches, and the proposition was unanimously accepted. The cor- respondence thus inaugurated has, with several intermis- sions, been continued to the present day. It may appear remarkable that a closer union between these two branches of the Reformed Church was not effected, but it was soon found that there were serious difficulties in the way. Though both churches were equally attached to the Hei- delberg Catechism, the German body did not deem it advisable to increase the number of its confessions by sub- scribing to the Belgic Confession and the Articles of the Synod of Dordrecht, which it regarded as the exclusive possession of the church of Holland. Then, too, the two churches occupied difflfrent territory, and there was little personal acquaintat^^Up^tween their members. It was therefore but naturl^^t the German part of the church should be drawn toward the Lutherans, who were their neighbors and were socially closely allied. 344 ^-^^ REFORMED CHURCH, GERMAN. [Chap. xii. In 1817 the Lutheran and Reformed Churches of Prus- sia were by law united. Naturally enough the American churches manifested a desire to follow this example, and in the same year the Lutheran Ministerium invited the Reformed Synod to unite in the annual celebration of the Festival of the Reformation. This led the way to corre- spondence involving propositions for organic union. In 18 18 the Lutherans proposed a plan for a joint theological seminary in connection with Franklin College, which was approved by the Reformed Synod. ^ At the same meet- ing the Rev. Peter Labagh presented an overture from the Dutch Synod, proposing that the two Reformed churches should unite in supporting the theological seminary at New Brunswick ; but the Synod replied that " in conjunction with other Germans " it already had a share in an institu- tion at Lancaster which it desired to sustain. During the following years the committees appointed by the German Reformed and Lutherans to consider terms of union held several meetings, but failed to arrive at a satisfactory agreement. In one of the later reports the fear is ex- pressed that not all the churches of either denomination would enter the proposed union, and that the result might be to introduce a new denomination without decreasing the number already in existence. After 1824 we hear no more about this particular union movement. The Reformed Church was thus thrown upon its own resources, and these were felt to be entirely inadequate. The people were becoming more intelligent, and children frequently addressed questions to their pastors which caused them to feel keenly the defects of their early edu- cation. The earhest Sunday-schfi^j. in the German Re- 1 This subject is so v/ell treated by Dr. Jacobs in his " History of the Evangelical Lutheran Church" (American Church History Series, vol. iv.) that the present writer deems it unnecessary to enter into details. NEW MEASURES. 345 formed Church had been organized in Philadelphia in 1806; but before the end of the first quarter of the cent- ury similar schools existed in most of the larger towns and villages. In some localities they were, however, bitterly opposed, mainly on the ground that their introduction would prove fatal to the catechetical system which had for ages been established in the church. About the year 1820 a wave of religious feeling swept over the American churches. Its effects were in the main beneficent, and there were everywhere signs of a new life. Among its results may be mentioned the establishment of societies for the promotion of missions and of other enter- prises of Christian benevolence. The methods frequently employed to promote a general awakening of religious consciousness were popularly known as " new measures " ; and it must be confessed that some pastors allowed their enthusiasm to carry them to a position which would now be regarded as extravagant. There was a natural reaction which ran into an opposite extreme. In some churches the prevailing enthusiasm was denounced as " wild-fire," and the people undertook to extinguish it in their own way. They grew suspicious of their pastors, and every exhortation to a higher Christian life was met by an in- dignant protest. It was a time of imminent peril. There was now a call not only for more ministers, but for ministers who were more thoroughly educated. Strong men were needed who not only comprehended the faith of their church, but were able to defend it. Fortunately there was a little company of ministers and elders who believed that the Reformed Church had a mission in this country, and who, in the midst of discouragements, employed the only means by which that mission could be accomplished. CHAPTER XIII. THE FOUNDING OF THE THEOLOGICAL SEMINARY, As early as 1817 an Appeal, written by Dr. Hendel, was published by the Synod, requesting the churches to regard with favor a proposed plan for the more thorough training of candidates for the gospel ministry. This plan, it appears, was not perfected until 1820, when the Synod, convened at Hagerstown, Md., resolved to establish a theo- logical seminary. At this meeting the most progressive churches were well represented, and the resolution was greeted with the utmost enthusiasm. Indeed, it is hardly too much to say that some of its supporters seem to have imagined that the work could be accomplished by a sim- ple resolution. The Rev. Dr. Philip Milledoler, of New York, was pres- ent at the meeting as a delegate from the Reformed Dutch Church. He was equally esteemed in the German church, in which he had begun his ministry. As he was thoroughly familiar with both languages, was withal an eloquent preacher, and a man of great personal dignity, it was be- lieved that he was especially well suited to conduct the proposed institution, and he was accordingly elected pro- fessor of theology, at a salary of two thousand dollars per annum. At the same time the following action was taken : " Resolved, That no minister shall hereafter have the privilege of receiving a young man in order to instruct him in theology, but may only direct him in his prelimi- nary studies." 346 OPPOSITION. 347 That this action was unwise can hardly be doubted. Tlie seminary, it must be remembered, was not yet actu- ally established, and the necessary effect was to exclude candidates from admission until that work was accom- plished. In the German part of the church the resolution was supposed to be especially aimed at the Rev. Dr. F. L. Herman, who instructed many students and had been sug- gested as a suitable candidate for the position of professor of theology. It seems to have been supposed that the financial sup- port of the proposed institution would cause no trouble. In the fever of enthusiasm the most brilliant promises were freely made ; and some of the ministers actually pledged themselves annually to pay several hundred dollars out of their meager salaries in support of the seminary. Unfor- tunately these subscriptions were conditioned on the ac- ceptance of Dr. Milledoler, and afterward failed to be col- lected. The action of the Synod was not everywhere favorably received. In eastern Pennsylvania a storm was brewing, and it soon broke forth with a degree of violence which could not possibly have been anticipated. Dr. Herman opposed the establishment of the seminary, basing his op- position principally on its proposed location at Frederick, Md., which he regarded as too far distant from the center of the church. This led to discussions which became acri- monious and involved considerable personal feeling. Next year the Synod suspended from the ministry Dr. Herman's gifted but wayward son Frederick. No one doubted the propriety of the action, but it is said to have been com- municated to the afflicted father by one of the officers of Synod in terms which proved offensive. Dr. Herman and his friends then withdrew from Synod and returned home without permission, for which acts they were severely cen- 348 THE REFORMED CHURCH, GERMAN. [Chap, xir sured by resolution. On the 24th of April, 1 822, Dr. Her- man and his friends met in the Maxatawny church, in Berks County, and organized a new Synod. Its first title was the " Synod of the Free German Reformed Congre- gations of Pennsylvania " ; but this was afterward changed to the " German Reformed Synod of Pennsylvania and Adjacent States." Next to Dr. Herman the most promi- nent man in this new organization was his son-in-law, the Rev. John C. Guldin, who was in later life an influential German minister in the city of New York. The " Free Synod " increased rapidly, and during its brief history included fifty-seven ministers and more than a hundred congregations. Its members repudiated the im- putation of being in favor of ecclesiastical independence, but there can be no doubt that at first the general tend- encies of the organization were in the direction of Con- gregationalism. In 1837 the Free Synod returned in a body to the " Synod of the United States," and what at one time threatened to become a dangerous schism was in this way eff"ectually healed. It may be remarked that some of the men who had at first opposed the establish- ment of the theological seminary became at a. later date its most enthusiastic supporters. The organized antagonism to the proposed institution, as represented by the Free Synod, was in fact but a small part of the opposition which it had to encounter. Dema- gogues saw their opportunity, and by their influence con- ventions were held to protest against this new piece of "priestcraft." Legends concerning the oppressive char- acter of the state churches of Europe were sedulously re- vived, and uneducated communities were warned that the benevolent contributions which were now solicited would be succeeded by a demand for taxes in support of a legal establishment of religion. A German schoolmaster, Carl CARL GOCK. 349 Gock, successively wrote two books against the Synod, which were remarkable only for their misrepresentations. J. C. Gosslei; published a reply, but it was a weak perform- ance. The strong men of the church for obvious reasons declined to enter the controversy. Gock ended his career in the Berks County almshouse. A short time before his death' he was visited by Dr. Harbaugh, who in conversa- tion referred to his publications against the Synod. The old man was delighted by the allusion, and expressed the conviction that his books had prevented the " priests " from enslaving the people. In the midst of these difficulties the friends of the semi- nary stood firm. Prominent among these friends were William Hendel, James R. Reily, Lewis Mayer, and Jona- than Helffenstein. There was also a little company of earnest laymen, of whom one of the most energetic was Bernard C. Wolff, who subsequently entered the ministry and became an eminent man. No doubt they were at times discouraged by opposition, but greater anxiety was caused by the pecuHar attitude of Dr. Milledoler with regard to his call to the professorship of theology. For nearly two years he held the call under advisement ; twice he accepted it and as often withdrew .his acceptance. No doubt the situation was sufficiently discouraging; but we feel assured that if Dr. Milledoler's courage had not failed he might have accomplished a great work for the church of his fathers. His final declination was succeeded by a period of profound discouragement. The friends of the proposed institution were not, how- ever, disposed to give up their plan, and at the Synod of Harrisburg (1822) it was again considered. It was now felt that the work must be done on a more modest scale, and that, for a time at least, whoever accepted the profess- orship must expect to suffer many privations. It was sug- 350 THE REFORMED CHURCH, GERMAN. [Chap. xiii. gested that the professor might also serve a congregation, and there seemed to be an opportunity just at hand for making such an arrangement. Harrisburg was believed to be sufficiently central to please all parties, and the Con- sistory of the congregation at that place appeared before the Synod with a somewhat remarkable proposition : they expressed their willingness to accept as their pastor any minister whom the Synod might elect to the office of pro- fessor, provided their present pastor, the Rev. John Wine- brenner, made room for this arrangement by presenting his resignation. The fact is that the congregation was in a disturbed condition, and the Consistory was desir- ous of effecting a change of pastors. Their pastor was in many respects a brilliant man, and had shown unusual interest in the establishment of the seminary ; but he had recently carried the revival system to an extent that was unusual in the Reformed churches, and was even then accused of preaching doctrines that were in opposition to its standards. It was presumed that he could be induced to resign ; but he asked time for consideration, and at this meeting of Synod no further action was taken. Next year (1823) the subject was taken up again, and the Synod proceeded to elect a professor. On the first ballot the votes were equally divided between three candi- dates: the Rev. Drs. Samuel Helffenstein, Jacob C. Becker, and Lewis Mayer. Then Dr. Mayer withdrew his name and Dr. Helffenstein was chosen. The troubles in the Harrisburg church continued, and these were, no doubt, not without influence on the mind of Dr. Helffenstein, who finally declined the call. Mr. Wine- brenner held his charge for several years longer, but fin- ally found it desirable to withdraw. He became more and more alienated from the Synod, and in 1828 it was announced at the meeting in Miffiinburg that he had re- LEWIS MAYER. 35 I fused to notice its citations, and was even then preaching against the doctrine of infant baptism. His name was then reluctantly erased from the list of members. In 1830 he organized his followers into a separate denomination, which is known as the "Church of God." At the Synod of Bedford, in 1824, an invitation was re- ceived from the trustees of Dickinson College, at Carhsle, Pa., inviting the Synod to establish a theological seminary in connection with that institution. The college was at that time under the care of the Presbyterian Church, but was financially and otherwise in a depressed condition. It was believed that the institution might be strengthened by connection with a theological seminary, which would naturally attract students to the college. As an induce- ment to accept their invitation the trustees offered the Synod a dwelling for its professor and the use of rooms for recitations in the college building, on condition that the professor should instruct college students in the Ger- man language. The conditions seemed promising and the invitation was accepted. The Synod then renewed its call to Dr. Helffenstein, with the proviso that if he should decline it a similar call should immediately be extended to Dr. Lewis Mayer. As was perhaps anticipated, the call was declined by Dr. Helffenstein and accepted by Dr. Mayer. That the latter had not sought the call is certain ; but from the beginning he had been profoundly interested in the educational movement, and now felt it his duty to make every sacrifice that might be needed for its advancement. Lewis Mayer was born at Lancaster, Pa., March 26, 1783, and died in York, Pa., August 25, 1849. Though of a prominent family, his early educational opportunities were limited. He was, however, a man of remarkable talents and of unremitting industry, so that he became in 352 THE REFORMED CHURCH, GERMAN. [Chap. xiii. time an excellent scholar. Dr. Schaff calls him " a man of reverent and devout character, clear and temperate judg- ment, and profound learning."^ The same writer, how- ever, deems it necessary to add that Dr. Mayer seems to have derived from De Wette and other theologians cer- tain views which were regarded as deviating from the strict orthodoxy of the times. In the main, however, Dr. Mayer's system was of the type which generally pre- vailed in the Reformed churches, and his peculiarities of doctrine did not affect the thinking of his students to any appreciable extent. That he was thoroughly devoted to the church could not be doubted, and for years almost the entire responsibility of its educational work rested upon him. At a time when few appreciated the value of such things he laboriously gathered historical documents and planned on a large scale a " History of the Reformed Church," of which, unfortunately, but a single volume has appeared. The church was certainly fortunate in securing for its first professor of theology a man of the ability and devotion of Dr. Mayer. The Theological Seminary of the Reformed Church was opened at Carlisle, Pa., on the iith of March, 1825, with a class of five students, which soon increased to seven. Only one of these had received a classical edu- cation. The others were very imperfectly prepared, and, in an extant letter, Dr. Mayer says that he was compelled to " teach them the rudiments of Greek and even the grammar of their mother tongue." ^ Under these circumstances the position of professor of theology was by no means pleasant, but Dr. Mayer cer- tainly accomplished as much as was possible. The young men whom he trained for the ministry were recognized as 1 " Kirchenfreund," October, 1849. 2 Appel's " Beginnings of the Theological Seminary," p. 52. JAMES ROSS REILY. 353 well prepared, and the seminary gradually gained the con- fidence of the church. The arrangement with Dickinson College did not prove satisfactory, as the financial diffi- culties of the institution increased, and it was found that an instructor in German was not really required. The seminary was therefore compelled to depend on its own resources, which were as slender as can well be imagined. That the institution was successfully founded was due in great measure to the labors of a plain country pastor. James Ross Reily (i 788-1844) was in many respects a re- markable man. Of Irish and German descent, he seems to have combined the best elements of both .nationalities. Though his piety was decidedly of the German type, he manifested a certain quickness in action which was in those days unusual. On several occasions he had, almost on his own responsibility, undertaken extensive missionary jour- neys to the South and West, and had succeeded in saving many churches that were ready to die. He was an elo- quent preacher in German and English, and as a debater on the floor of Synod was acknowledged to be without a peer. Unfortunately he was for many years an invalid, and it was only at intervals that he could actively engage in the service of the church. One day, while crossing the Potomac on the way from Hagerstown to Shepherdstown, it occurred to him that if some one should visit Germany, where a deep interest had always been taken in the im- migrant population of this country, a sum of money and a library might be secured for the seminary.^ Immediately on arriving at his destination he declared his intention to undertake the journey, and without delay secured the approval of the authorities to his undertaking. It was generally supposed to be a " wild-goose chase," but as Mr. Reily personally assumed the financial risk there could I Appel, p. 57, 354 ^^^ REFORMED CHURCH, GERMAN. [Chap. xiii. be no valid objection, and he was supplied with the neces- sary testimonials. He sailed from Philadelphia in May, 1825, and returned to America in October of the follow- ing year. By the voyage his health appears to have been temporarily improved, and in Europe his preaching proved very acceptable. All classes, with the possible exception of avowed rationalists, vied in efforts to promote his under- taking. In Holland he was informed that the fund which in the last century had been set apart for the German churches of Pennsylvania had been distributed among poor congregations ; but the Synod convened at the Hague gave -him a contribution of one thousand florins, besides pledges from individual members. The king of Prussia, after a pleasant interview, handed him two hun- dred RcicJistJialer, and granted him the privilege of pre- senting his cause to the Prussian churches. He also gave him many books for the library of the seminary, and some of these, stamped with the arms of Hohenzollern, are still preserved. Professor De Wette, of Basel, wrote a brochure in behalf of the American seminary, which was exten- sively circulated. In Switzerland, especially, Mr. Reily's mission excited popular enthusiasm to such a degree that ladies contributed their jewelry, and one even gave her gold watch. Wherever the cause was presented the result was marvelous ; but again and again Mr. Reily's health failed, and he was therefore unable to visit many impor- tant places. On his return to America he was, however, enabled to report that he had received for the seminary, in Holland, Germany, and Switzerland, the sum of $6669, besides pledges which were no doubt subsequently re- deemed. He also brought with him about five thousand books, which had been presented by friends in Europe to form the nucleus of a library. The mission had proved a success, and the friends of the seminary were greatly en- DANIEL YOUNG. 355 couraged. The Rev. Jacob C. Beecher, of Shepherdstown, Va., collected ten thousand dollars, which may be regarded as the earliest important contribution from the church in this country. Of even greater importance was the fact that the reactionary German party were profoundly im- pressed by the liberality of their brethren in Europe, and gradually came to the conclusion that after all the semi- nary might be a good thing. Its troubles in Carlisle were, however, by no means ended. There were dissensions in the Board of Superintendents concerning the purchase of property, and in 1829 the Synod directed the removal of the institution to York, Pa. As the effects were not numerous their removal was easily accomplished. It was, however, afterward generally felt that this action was hastily taken, and that it might have been better if the seminary had remained at Carlisle. At York the seminary was reorganized on the iith of November, 1829, and was there successfully conducted until the autumn of 1837. Dr. Mayer was assisted for some time by the Rev. Daniel Young, who was chosen assistant professor of theology. Mr. Young was a brilliant man, a graduate of Union College, New York, and of the theological seminary at Princeton. His health failed, and in the hope of its restoration he made a journey to the South, bnt died at Augusta, Ga., March 6, 1831, at the age of thirty-six. As most of the students lacked preparatory training it was found necessary, in 1831, to establish a classical de- partment, which was known as the High School of the Reformed Church. In 1832 it was placed under the care of Dr. F. A. Rauch, and became so prosperous that there was a general desire that it should be raised to the rank of a college. It was determined that the institution should be located at the place from which the most advantageous 356 THE REFORMED CHURCH, GERMAN. [Chap. xiii. proposals were received ; but at the meeting of the Synod held in Chambersburg in 1835 it was found that three towns only — Lancaster, Chambersburg, and Mercersburg — had undertaken to compete. The invitation from Lan- caster was presented by the trustees of Franklin College, in which the Reformed Church still retained a one-third interest ; but as the institution would at that place have been under the control of several denominations, and as the connection of a theological seminary with Franklin College was not desired, the offer was declined. The in- vitation from Chambersburg had been extended by a few individuals, and was not regarded as suflficiently definite. Mercersburg was, however, well represented by the Rev. Jacob Mayer, pastor of the Reformed Church of that place. Mr. Mayer clearly foresaw the advantage that must accrue to Mercersburg from the establishment of a literary insti- tution, and had succeeded in bringing the whole commu- nity to his way of thinking. Li the pursuit of his purpose he did not leave a stone unturned, and a series of proposi- tions was presented which was certainly sufficiently fas- cinating. After long consideration the Synod accepted the proposals from Mercersburg, and the literary institu- tion was as soon as possible removed to that place. The Theological Seminary remained at York two years longer, under the care of Dr. Mayer; but it was felt that this un- natural separation ought not to continue, and it was brought to an end by the removal of the seminary to Mercersburg. From this time for many years the history of the two in- stitutions runs parallel and must be simultaneously con- sidered. CHAPTER XIV. MERCERSBURG. Mercersburg is a pleasant village among the mountains of Franklin County, Pa. It is surrounded by magnificent scenery, and at the time of which we speak was regarded as peculiarly well suited for literary retirement and study. It was at that time less isolated than it became when the building of railroads to the West had changed the routes of travel. Marshall College was founded at Mercersburg in 1835. It was named in honor of Chief-Justice John Marshall, who was one of the foremost men of his generation. Dr. Ranch, who had accompanied the High School on its re- moval from York to Mercersburg, was elected president. In the organization of the institution, it is said, he was assisted by one professor only; but in the next year the faculty was enlarged. It is indeed a remarkable fact that the early professors were without exception men of decided ability. The college was as poor as can well be imagined, and the salaries meager and not regularly paid. It was a time of high thinking and poor living. Frederick Augustus Ranch, the first president of Mar- shall College, was born on the 27th of July, 1806, at Kirchbracht, in Hesse-Darmstadt, where his father was pastor of a Reformed church. The son was thoroughly educated at Marburg, Giessen, and Heidelberg, and was at Heidelberg a favorite pupil of the distinguished phi- 357 358 THE REFORMED CHURCH, GERMAN. [Chap. xiv. losopher and theologian, Carl Daub, for whom he always retained the warmest affection. Daub could not be said to belong to any particular school in philosophy ; but he had mastered all the schools, and is termed by Tholuck "a hierophant in the temple of knowledge." The same writer describes him as " bolder than Schleiermacher," but retaining in the midst of prevailing skepticism an earnest Christian faith. " He was," says Dr. Nevin, " a man who lived for the invisible and eternal, on whose soul the visions of the Almighty, in the person of Jesus Christ, had unfolded their glory." It was the golden age of German philosophy. Kant and Fichte had but recently passed away, and Schelling, Hegel, and Schleiermacher were the most brilliant stars in the literary firmament. Hegel had become especially famous, and his philosophy was the leading topic of the day. Hegelianism, it is said, was debated not only in the universities, but in legislative halls and even in commercial circles. Parties were formed, and there were vehement discussions concerning the proper application of Hegel's doctrines to theology, law, and politics. It is only within the last few years that we have ceased to hear much con- cerning Old and Young Hegelians, and Hegelians of the Right, Center, and Left. It was but natural that Dr. Ranch should be profoundly interested in the great philosophical movement. " In this view," says Dr. Nevin, " he placed a special value on the philosophy of Hegel — the culmination of the process — al- though he was very far from surrendering himself blindly to his authority." If Dr. Ranch is to be counted as an Hegelian it must be in a sense very different from the one in which the term is ordinarily employed. He was an ear- nest Christian, who recognized Hegel as a mighty thinker, believing that, notwithstanding the evil use which had been FREDERICK A. RAUCH. 359 made of his philosophy, its methods might become an im- portant factor in the advancement of the truth. When Dr. Ranch had finished his course at Heidelberg he served for one year as professor extraordinariiis at Giessen, and had just received a call to an ordinary pro- fessorship at Heidelberg when an event occurred which put an end to his European career. On some public occa- sion he ventured to express himself too freely on the sub- ject of civil government, and was compelled to seek safety in flight. Though the circumstances are not accurately re- membered it is not difficult to understand them. Dr. Ranch was but one of hundreds who under similar conditions were compelled to leave their fatherland, for the govern- ment was stern, not to say merciless. It has, however, been remarked that he never attempted to pose as a suf- fering patriot, as he might easily have done in this coun- try, but always freely acknowledged that he had been imprudent. After his arrival in America Dr. Ranch remained for some time in Easton, Pa., where he supported himself by giving instruction in music and by teaching German in Lafayette College. At this place he made the acquaint- ance of the Rev. Thomas Pomp and other Reformed min- isters, who induced him to take charge of the High School at York. Here he was licensed and ordained, and subse- quently chosen second professor in the Theological Semi- nary. When he removed to Mercersburg he retained his theological professorship, though he was temporarily re- lieved of its duties. In 1837 the separation of the college and seminary was brought to a conclusion by the removal of the latter institution to Mercersburg. Dr. Mayer re- signed and remained in York, but was a year later per- suaded to resume his place in the seminary at Mercers- burg. It is not too much to say that he soon discovered 36o THE REFORMED CHURCH, GERMAN. [Chap. xiv. that his days of usefuhiess were ended. The students had been trained in lines of thought with which he was not familiar, and it is onl}^ too evident that he was unable to gain the sympathy and support which were essential to success. His peculiar views concerning the nature of the Trinity, eschatology, and other points of doctrine were brought by the students to the attention of Synod, and an investigation was ordered. At the Synod held in Phila- delphia in 1839 there was a sharp conflict between the professors, and Dr. Mayer tendered his resignation. It was accepted, and he was formally thanked for his long and faithful service. The investigation was not continued, and Dr. Mayer retained in retirement the respect and con- fidence of the church. That the last year of his service was clouded by these troubles is greatly to be regretted, but their cause may be readily understood. It was a time of transition, and Dr. Mayer represented the period which was passing away. He was learned and pious, but his sys- tem was in the main of the type which had been current in the American churches during the earlier years of the present century, and to the students who had just tasted of the fresh stream of German theology his teaching ap- peared formal and unimpressive. That his divergence from accepted standards was more apparent than real may perhaps be gathered from the fact that his students were never accused of heterodoxy. Immediately after the acceptance of Dr. Mayer's resig- nation the Synod elected as his successor the Rev. Dr. J. C. Becker, a German pastor of learning and ability. Dr. Becker declined the call, and for some time the leading men of the church were unable to agree on a candidate for the position. They had, very properly, an exalted idea of the requirements of the office, and some of them were perhaps inclined to underrate their own ability. A special JOHN WILLIAMSON NEVIN. 36 1 meeting of the Synod was held at Chambersburg on the 29th and 30th of January, 1840, and on the second day of the session an election was held. Several names were pre- sented and withdrawn, and then, as by a common inspira- tion, the Synod unanimously elected the Rev. Dr. John Williamson Nevin, at that time professor in the Western Theological Seminary of the Presbyterian Church, at Alle- ghany, Pa. The members of the Synod which called Dr. Nevin to the professorship at Mercersburg have now passed away ; but the writer remembers having heard several of them, many years ago, expressing their wonder that under the circumstances this action was taken. Very few of the dele- gates knew Dr. Nevin even by name. The Rev. Samuel R. Fisher, then of Emmittsburg, Md., alone had heard him preach, and the Rev. Benjamin S. Schneck, editor of the "Weekly IVfessenger," had followed his public career with profound interest. It was known to these men that Dr. Nevin was studying German theology, and this fact, together with his reputation for earnest piety, led them to the conviction that he was a man suited to perform a great work in the German church. Having heard that he was about to resign his professorship at Alleghany, they had written to him on the subject, but he had de- clined to be a candidate. Nevertheless some of Dr. Nevin's friends had assured them that one of his marked character- istics was supreme devotion to duty, and that if he could be convinced that it was his duty to accept a call he would do it at any x:ost. They therefore determined, on their own responsibility, to present his name to the Synod. Their enthusiasm was no doubt impressive, but the call- ing of a professor from another denomination was a new departure, and must have appeared to some of the dele- gates an action of questionable propriety. The fact, how- 362 THE KEFUKMED CHURCH, GERMAN. [Chap. xiv. ever, remains that when Dr. Nevin was nominated the other candidates — John H. Smaltz and Albert Helffenstein, Jr. — withdrew their names and urged his election. After prayer by Dr. Schneck a ballot was taken and Dr. Nevin viras unanimously chosen. Messrs. Schneck and Fisher were then directed to present the call and to urge its ac- ceptance. As the newly elected professor subsequently came to occupy a position of extraordinary influence in the Reformed Church it may be well at this point to pre- sent a brief sketch of his earlier career. John Williamson Nevin was born in Franklin County, Pa., February 20, 1803. He was of Scotch-Irish ancestry and belonged to a family of eminence and influence. His paternal grandmother was a sister of Hugh Williamson, LL.D., one of the framers of the Constitution of the United States. His father, though a farmer, was a graduate of Dickinson College, and placed the Latin grammar in the hands of his son almost as soon as he was able to read. Before he was fifteen years old he was matriculated as a student of Union College, New York, then under the presidency of Dr. Nott, and, although the youngest in his class, was graduated with honor in 1821. During his college course he came under the influence of Mr. Net- tleton ; and though he subsequently came to disagree with the methods of that eminent revivalist he never un- dervalued the change of heart and life which he then ex- perienced. In the fall of 1823 he entered the theological seminary at Princeton, and during his course devoted special atten- tion to Hebrew and biblical literature. In 1826 he was invited to supply temporarily the chair of oriental and bib- lical literature in the absence of Dr. Hodge, who spent two years in Europe to regain his health. During this period Dr. Nevin wrote his " Biblical Antiquities," a handbook CALL TO MERCHRSBURG. 363 which was extensively circulated and is still well known. In October, 1828, he was licensed to preach the gospel by the Presbytery of Carlisle, and about the same time was called to the chair of biblical literature in the new theo- logical seminary established by the General Assembly at Alleghany, Pa. Here he labored until he received the call from Mercersburg. In less than a week after Dr. Nevin's election the com- mittee of the German Reformed Synod started on their journey. It was in the midst of winter, and they suffered greatly from the cold in crossing the mountains. Their visit was entirely unexpected, and presented a subject of the utmost importance. The question of acceptance could not, of course, be immediately decided, but the committee were encouraged by their reception, and departed in the hope that their mission had not been fruitless. The call to Mercersburg was externally by no means fascinating. It involved separation from cherished associ- ations and labor in an untried field. To a man as earnest as Dr. Nevin these considerations were, however, of little importance. There was a grand opportunity for extended usefulness, and with his profound sense of duty he could not neglect it. It was on this ground that his former theo- logical instructor. Dr. Archibald Alexander, advised him to accept the call. " The change of position," as Dr. Nevin himself afterward expressed it, " was not regarded as in itself a change of denominational faith, but only as a transi- tion from one section of the general Reformed confession to another." In the course of his German studies he had felt strongly drawn toward the German church. He had read Neander, and his conception of history as a divine life had come to him with the power of a revelation. Speaking of this period he says, in his unfinished autobiography : " The 364 THE REFORMED CHURCH, GERMAN. [Chap. xiv. course in which my religious hfe and theology lay was of one order with that more decided Christological tend- ency which came to prevail more fully in later years, and to which more than to any other cause, I owe what- ever of peculiarity may seem to have attached itself to my theological views. It is just here that the key to my whole religious history lies. All along it has been a move- ment in the same direction ; a movement away from the simply subjective in religion toward the supernaturally objective ; from the spiritually abstract, as I look at it, to the historically concrete ; and from the Gnostically ideal to the Christologically real." Before accepting the call to Mercersburg Dr. Nevin care- fully studied the Heidelberg Catechism, and recognized it as what it really is, " the crown and glory of the whole Protestant Reformation." It appealed to him especially in its Christologic character, and to the end of his life he regarded it with a degree of admiration that bordered on enthusiasm. When Dr. Nevin, with his family, arrived in Mercers- burg, he informs us, he was troubled with sundry misgiv- ings concerning the future. He had received incorrect im- pressions of the relations of Drs. Ranch and Mayer, and feared that he would not be able to accommodate himself to the peculiar life of the institution. A few days sufificed to remove these unfavorable anticipations. Dr. Ranch received him with all the geniality of his nature, and his anxiety was dissipated. From the beginning there was mutual confidence and respect. The free and generous na- ture of Dr. Ranch invited confidence ; and though Dr. Nevin appeared more dignified and retiring, the professors soon became intimate friends. Dr. Ranch was at that time engaged in passing through the press his book on "Psychology," by which, it is said, RAUCH'S "PSYCHOLOGY." 365 he introduced that fascinating science to American stu- dents. The work was favorably received and was soon introduced as a text-book into tlie University of Vermont, Dartmouth College, and other institutions. To the mind of its author it was a mere introduction to a proposed series of books on moral philosophy, by which he hoped to bring the general results of German scholarship to the attention of American readers. This he believed to be his life-mission, and in seeking to accomplish it would take no rest, so that he may be said literally to ha\'e worked himself to death. Speaking of Dr. Rauch at this period Dr. Nevin said, many years afterward:^ " I perceived very soon that his learning and intellectual power were of a higher order altogether than I had before felt authorized to expect ; although it was not until the appearance of his ' Psychology ' that I learned to place him sufficiently high in this respect. Here again it became clear to me that his proper worth had not been rightly understood ; and I could not but look upon it as a strange and interest- ing fact that the infant college of the German Reformed Church should have had placed at its head, there in Mer- cersburg — without care or calculation or consciousness even on the part of its friends generally — one of the very first minds of Germany, which under other circumstances might well have been counted an ornament and honor to the oldest institution in the land." That Dr. Rauch held Dr. Nevin in equal esteem is evi- dent from the following letter, written by him two weeks before his death, to the late Dr. C. F. McCauley, subse- quently for many years pastor of the Second Reformed Church of Reading, Pa., but at that time a student at Princeton: 1 Eulogy delivered on the occasion of the reinterment of Dr. Rauch's re- mains at Lancaster, 1859. 366 THE REFORMED CHURCH, GERMAN. [CuAr. xiv. " Mercersburg, Pa., February 16, 1841. " My dear Sir : If I had written you as often as I had intended doing you would have received a pretty large mail. My health, as you may have heard, has been very poor, and my debility so great that I had to give up writ- ing for a number of weeks, and when your favor arrived I was unable to do anything besides attending partially to my duties in the seminary and college. Even at present I shall havQ to confine myself to merely answering some of your inquiries. "And in the first place, I cannot help expressing my joy and heartfelt delight to know that you have not forgotten our beloved Zion, but are willing and anxious to remain in it and devote your talents and attainments to its welfare. This your resolution, my dear sir, has much rejoiced me ; not because I am much of a sectarian, but because I con- sider our church as standing in need of every one of her sons that promises well. " In the second place, I would say that our seminary possesses a man in Professor Nevin whose talents and learning and scientific spirit are not equaled by any one in this country. I say this with deliberateness and cool- ness. He is an excellent teacher, constantly active, and much experienced in ecclesiastical affairs. You cannot go through a more thorough course in Princeton than you can here, and as regards ecclesiastical history you will certainly find a most unexpected difference between the spirit in which it is taught here and elsewhere. I would, therefore, most cordially invite you to come here and study with us. The tie of friendship shall then again unite us, and love to the Saviour and a common interest connect us daily more closely. I hope and wish very much that you would make up your mind to enter our CENTENARY CELEBRATION. 367 seminary next session. It is in a really excellent state at present and deserves your full confidence. " From a catalogue which I received lately (from your kindness undoubtedly) I i^erceive that you are not well. I hope your illness is not of much consequence. Allow me, however, to advise you by all means to be cautious and not to study too much. My experience in that line is worth something". I have lost my health merely because I have not taken exercise enough. May the Lord bless you and soon restore you to full health, the greatest of earthly bless- ings. Any arrangement I can make for you or any duty I can render you will cheerfully be rendered with the great- est pleasure by " Your friend, " F. A. Rauch. " Mr. Charles McCauley." The year 1841 was in many respects an important epoch in the history of the Reformed Church. The Synod had resolved to hold a centenary celebration in commemora- tion of the establishment of -the Reformed Church in this country, though no particular event was designated as worthy to receive special honor. It was also resolved to make a thank-offering" of one hundred thousand dollars to the cause of general benevolence, though it was very properly declared to be " the primary object of the cele- bration to awaken increased attention to vital godliness, and to raise a more elevated standard of Christian piety among us as a people." The celebration "was evidently observed with considerable .spirit. The Centenary Hymn was written by Mrs. Lydia Jane Peirson and set to music by Dr. Schneck. Though the financial results may not have been quite equal to the expectations of the Synod, they were at least sufficient to encourage the church. 368 THE REFORMED CHURCH, GERMAN. [Chap. xiv. It was at this season of rejoicing that the church was surprised and shocked to hear of the death of Dr. Rauch. He died at Mercersburg, March 2, 1841, in the thirty-fifth year of his age. Though his health had for some time been decHning, his final illness was very brief. That his death was an immense loss to the institutions of the Re- formed Church cannot be doubted. In the ten years which he had spent in America he had made himself familiar with the English language, so that he could use it with accuracy and elegance. This is evident from "The Inner Life," a selection of his sermons published in 1856 by one of his pupils, the Rev. Dr. E. V. Gerhart. His American career appeared to be just opening when he was called away ; but though his work was brief its influence is perennial. For three years after the death of Dr. Rauch Dr. Nevin had sole charge of the Theological Seminary, assisted only by a teacher of Hebrew. He also served, without salary, as president of Marshall College, which became a flourish- ing institution. His personal dignity, force of character, and earnest piety gave him a degree of influence which is rarely attained by any instructor, and it is liardly too much to say that in the institutions his word was law. During this period Dr. Nevin earnestly continued his studies in German theology and philosophy. In those days such subjects were in America generally regarded with great suspicion on account of their supposed pre- vailing rationalism ; but it was not by their rationalistic side that Dr. Nevin was attracted. He read and studied Schleiermacher, but insisted that his grand ideas could be " separated from the rationalism of the times in which they were uttered, and held much more satisfactorily in accordance with the doctrine of the Athanasian Creed." ^ "Schleiermacher," he adds, "left no school in the strict 1 "Antichrist; or, The Spirit of Sect and Schism," p. 6. Tiro IDEAS. 369 sense of the word. But he left behind him a vast number of proHfic ideas, which have taken root in other minds, and shot up in different creations, that own no common bond among themselves, and no fixed dependence whatever on his system as a whole. Such men as Neander, Nitzsch, Julius Miiller, Dorner, Richard Rothe, Ullmann, Umbreit, etc., all feel and own his genial influence, though in very different ways ; just as the influence of Coleridge is felt in England and this comitry by hundreds who have no other connection as members of a common school." In the book from which we have just quoted Dr. Nevin freely acknowl- edges that two ideas which run through his most impor- tant writings had been previously advanced by Schleier- macher. These ideas are, first, that the person of Christ is the ultimate fact of Christianity, rather than his doc- trine, merely, or work ; and, secondly, that the supernat- ural life which this included comes through him into organic union with the life of nature for the redemption of the world. "Can any one see," he adds, "how this should remain necessarily wedded to Schleiermacher's de- fective doctrine of the Trinity, and not acquire its high- est force when associated with the highest faith of the church? " Coleridge, we think, says somewhere, with reference to the significance of certain medieval controversies, that "every man is born either a nominalist or a realist." If this statement is more than a mere fancy we shall have to recognize Dr. Nevin as by nature a realist, in the best sense of the term. To his mind the generic possessed a reality to which the individual can never attain. The supernatural world is real ; the natural is by its very con- stitution transitory and evanescent. The church is there- fore, primarily considered, not a mere voluntary associa- tion, but a divine constitution and order, as intensely real 370 THE REFORMED CHURCH, GERM AX. [Cmap. xi\-. and concrete as anything which the eye can see or the hand can feel. Christianity involves a new creation in the old world of nature, and the church is the body of Christ, through which, as a medium, he reveals himself to the end of time. " Are we not, then, without escape, held to the conclusion that the organization, the offices, and the sac- raments are in like manner the forms of the manifestation and communication of the vital contents of the church as the body of Christ ? " ^ All this, it may be said, belongs to a later period, when Dr. Nevin's views were more fully developed ; but it is very certain that already at this time he held the sub- stance of these doctrines. In order to comprehend the field of subsequent controversies it is, at any rate, impor- tant to indicate its outlines. The earliest of Dr. Ne^an's important controversies was directly concerned with the life of the church. Mercers- burg had been visited by traveling evangelists, who had conducted revivals which were characterized by remark- able enthusiasm and fervor. The excitement became in- tense, and ran into what Dr. Nevin regarded as unwar- rantable extremes. When the "anxious bench" was at last brought out in the Reformed Church he rose at the close of the services and offered his solemn protest against the adoption of these " new measures." In defense of his position he published, in the spring of 1843, ^ little book entitled "The Anxious Bench." It was not, as it has sometimes unjustly been represented, an attack on re- vivals of religion. On the contrary, the author is careful to discriminate between genuine and spurious revivals; but insists that a true revival must grow out of tlic life of the church, and must not be forced upon it mechanically from without. He urges the German churches especially 1 Dr. S. N. Callender, " Ref. Quarterly Review," April, 1894. DR. KRUMMACHEK'S CALL. 371 to make due account of their catechetical system, and to remain faithful to their historic life. "The Anxious Bench" naturally encountered intense opposition. No less than six replies were published ; but the book made its way, and exerted a powerful influence, especially in the Reformed and Lutheran Churches. In the Reformed Church it was, with comparatively few ex- ceptions, favorably received, and may be said to have put an end to a movement which was foreign to its life. Its influence on tiie Lutheran Church has been fully, recog- nized and freely acknowledged.! In January, 1843, 3- special meeting of the Synod was convened in Lebanon, Pa., for the purpose of electing a Germ'an professor as successor to Dr. Rauch. After seri- ous consideration it was resolved to extend a call to Dr. Frederick William Krummacher, of Elberfeld, Prussia. As Dr. Krummacher was the most famous preacher in Germany it goes without saying that the Synod would not have ventured to extend the call without some previ- ious intimation that it would be favorably considered. The Rev. Drs. Benjamin S. Schneck and Theodore L. Hoffe- .ditz were appointed a committee " to convey the call to Dr. Krummacher, and by all suitable representations to urge its acceptance." The visit of the committee to Germany, in the summer of 1843, naturally attracted much attention. The dele- gates were kindly received, and the aff"ection of the church of the fatherland was once more drawn to its American daughter. It was, however, soon found that the proposed removal of Dr. Krummacher was very unfavorably re- garded, and the king of Prussia exerted his personal influ- ence to prevent it. After mature consideration Dr. Krum- 1 Jacobs's " History of the Evangelical Lutheran Church," American Church History Series, vol. iv., p. 418. l']2 THE REFORMED CHURCH, GERMAN. [Chap. xiv. macher declined the call, though he could say concerning it : " The longer I considered it the more did I feel its in- creasing attraction." In his letter of declination he said: ** I stand before you, my soul deeply moved, tendering you my hand with the double assurance that I lay down the honor conferred upon me by your call at the feet of Him to whom all honor is due, and that in future I shall feel myself to be one of your number ; and that so long as I breathe I shall not cease to bear the interest of your beloved church, with a praying heart before the throne of God." The American commissioners naturally felt disappointed by the declination of Krummacher, and were unwilling to return home without in some way accomplishing their purpose. They accordingly appealed to the leaders of the church in Germany to recommend a suitable candidate for the American professorship. It was felt to be important that the person selected should be a man of high culture, who could represent German theology in its best aspects, and who was not too old to accommodate himself to new conditions and to acquire a foreign language. After fre- quent consultations the theologians — prominent among whom were Neander, Julius Midler, and Krummacher — agreed to recommend Dr. Philip Schaff, a privat-doccnt in the University of Berlin, who, apart from other qualifica- tions, was "a republican Swiss" and might reasonably be expected to feel at home in a republican country. It was on the ground of this recommendation that the commis- sioners sought out Dr. Schaff in Berlin and made him acquainted with their wishes. He was at that time but twenty-four years old, and though his literary work had already attracted attention his public career had hardly begun. Recognizing the fact that America presented an opportunity for extended usefulness which is but rarely afforded by the fatherland, he encouraged the commis- DR. SCI/AFF'S ELECTION. 373 sioners, and they returned to America with the assurance that their mission to Europe had not proved a failure. In ac- cordance with their recommendation Dr. Schaff was elected to the professorship of historical and exegetical theology in the theological seminary at Mercersburg, by the Synod con- vened at Winchester, Va., on the 12th of October, 1843. The newly elected professor came to America in the fol- lowing year. Before leaving Germany he had preached in Elberfeld a sermon in which he took occasion to speak at some length of the moral destitution of the field in which he was called to labor. With much freedom he described certain classes of emigrants who might be said to have left their country for their country's good, carrying with them to the New World dispositions unfriendly to all right order in the state and all true religion in the church. 1 The pub- lication of this sermon in Krummacher's " Palmblatter " was perhaps ill advised, as it was immediately conveyed to America, and garbled extracts were published in the German political papers. As a natural result many of the foreign Germans in this 'country were greatly excited, and in some places indignation meetings were held to protest against what was supposed to have been a misrepresenta- tion of German life in America. The rationalists Were especially outspoken in their denunciations, knowing that Dr. Schaff did not sympathize with them in their theologi- cal tendencies. For this reason, however, the Reformed Church was encouraged, feeling assured by this very oppo- sition that it was not unwittingly introducing a rationalist. In October, 1844, the Synod met in Allentown, Pa. At this meeting Dr. Schaff appeared, and according to ancient custom was examined with a view to his admission to mem- bership. The following was the report of the committee, as adopted by Synod and included in the minutes : 1 Nevin's Introduction to " Tlie Principle of Protestantism," p. 8. 374 ^^^ REFORMED CHURCH, GERMAN. [Chap. xiv. " The committee appointed to hold a tentamcn with the Rev. Dr. Schaff report that they have had satisfactory evi- dence of his being in regular ecclesiastical connection as a minister with the Evangelical Church of Prussia, having been ordained in the Reformed church of Elberfeld last April. They have satisfied themselves, also, that he was born in the bosom of the Reformed Church, and continues to be true to its faith as exhibited in the Heidelberg Cate- chism ; and that he is prepared, moreover, to conform to the constitution and order of the same church as estab- lished in this country. They recommend, therefore, that he be received as a member of this Synod." On the 25th of October — two days after the adjourn- ment of Synod — Dr. Schaff was inaugurated in the First Reformed Church of Reading, Pa. The theme of his ad- dress was " The Principle of Protestantism." The discourse was carefully prepared, and was, in fact, a full discussion of the doctrine which is known as historical development. In the consideration of this theme views were advanced which, however well known in Europe, were by many Americans regarded as new and revolutionary. The main question of the age was declared to concern the nature of the church in its relation to the world and individual Christians ; and the divine life which flows through all her members was held to constitute her a divine organism which is a proper object of faith. "The Reformation is the greatest act of the Catholic Church itself, the full ripe fruit of all its better tendencies, particularly of the deep spiritual law conflicts of the Middle Period, which were as a schoolmaster toward the Protestant doctrine of justifica- tion."^ These utterances appeared new and strange, and many shook their heads in doubt as to their meaning. Dr. SchafT 1 " The Principle of Protestantism," p. 181. THE INAUGURAL ADDRESS. 375 himself remarked, less than a year before his death : " I said exactly what I had been taught by my German pro- fessors, and was not aware that my audience was not pre- pared to receive it." The inaugural address was enlarged by its author and published in German as a volume of nearly two hundred pages. Dr. Nevin translated and published it in English, with an Introduction which was if anything more bold and aggressive than the original. It was in its English form that it attracted general attention and became the occa- sion of a controversy which continued for years. In those days the conflict between Protestants and Roman Catholics was intense, and there were many pub- lic discussions. In these discussions the Rev. Dr. Joseph F. Berg, pastor of the First Reformed Church of Phila- delphia, had taken the part of a leader, and he was uni- versally recognized as a powerful controversialist. " The Principle of Protestantism " contained statements which he regarded as contrary to Protestant doctrine, and it was mainly through his influence that the Classis of Phila- delphia was induced to adopt a series of resolutions de- manding an investigation by Synod. When the subject came before that body, at its meeting in York, Pa., in October, 1845, it was discussed for four days. Though not technically a trial, it practically amounted to the same thing, and it has been generally known as " Dr. Schaff''s trial for heresy." The result was a triumphant vindica- tion.of the address on all the subjects to which the atten- tion of the Synod had been directed. " If it had been otherwise," said Dr. Schaff, " I would have gone right back to Berlin." Though the Synod had decided in favor of the professors, the " Mercersburg controversy" had hardly begun. The two professors, Drs. Nevin and Schaff, however, labored 376 THE REFORMED CHURCH, GERMAN. [Chai'. xiv. in perfect harmony, and their united influence extended far beyond the Hmits of the Reformed Church. In 1846 Dr. Nevin pubhshed "The Mystical Presence: A Vindication of the Reformed or Calvinistic Doctrine of the Holy Eucharist " — a book which has been held to mark an epoch in the history of American theology. The writer held that the American church had, in large part at least, fallen away from the sacramental doctrine of the sixteenth century ; and that to study Calvin's doctrine of the spiritual real presence of Christ in the Lord's Supper was the best remedy against the rationalistic tendencies of the age. The learning and ability of the book were never doubted ; but some of its historical positions were ques- tioned by Dr. Charles Hodge, of Princeton, and this led to a controversy in which several other eminent divines par- ticipated. Though we have no room to follow the argu- ment at length it may be said that, so far as the German Reformed Church was concerned, the purpose of the book was fully accomplished, and that the sacramental position of the church has ever since been decidedly Calvinistic. In 1847 Dr. Nevin published "The History and Genius of the Heidelberg Catechism " — a book which, though long out of print, is still regarded as the best history of that symbol of faith. In the following year appeared a tract entitled "Antichrist ; or, The Spirit of Sect and Schism " — a powerful protest against the tendency to disintegration, which is tlie most evident danger of Protestantism. In the same year (1848) Dr. Schaff" began the publication of " Der Kirchenfreund," a monthly magazine devoted to the interests of the German churches of America. Among the contributors were some of the most eminent ministers of the Reformed, Lutheran, and Moravian Churches, and the publication was in its day the best exponent of Ger- man scholarship and religious life in this country. "RIEKCERSBURG REVIEW." 377 In 1848 the alumni of Marshall College resolved to estab- lish a quarterly review, in which elaborate articles could be preserved in a permanent form. This publication was entitled the " Mercersburg Review," and Dr. Nevin was until 1853 its editor and chief contributor. In this re- view appeared his most important articles, and it is in its successive volumes that his theological history must be studied. Here he appears as a great thinker and power- ful controversialist who never allows personal considera- tions to interfere with what he believes to be the truth. He was accused of Romanizing tendencies ; but though his mind was at one time greatly exercised by " the church question," it does not seem possible that his way of think- ing could ever have led him to Rome. His firm faith in historical development stood in the way of such retrogres- sion. In his controversy with Dr. Orestes A. Brownson (1850) he presented an argument against the exclusive claims of the Roman Catholic Church which his oppo- nents freely recognized as unusually strong. It was for his articles on "Early Christianity" and "Cyprian" that he was especially charged with Romanizing tendencies; but his purpose in writing these articles has been strangely misconceived. It was his intention to show that the Ox- ford Tractarians, in endeavoring to repristinate the church of the fourth or fifth century, were taking one of the many roads that lead to Rome. In the elaboration of his theme he showed that there is no such chasm as has been imagined between the church of the fifth century and the succeed- ing middle age, and he was therefore supposed by many to be writing in defense of Rome. As for himself, he de- clared his adherence to the theory of historical develop- ment, " which assumes the possibility and necessity of a transition on the part of the church through various stages of form, as in all growth, for the very purpose of bring- 378 THE REFORMED CHURCH, GERMAN. [Cka-. xiv, ing out more and more fully the true inward sense of this life, which has always been one and the same from the beginning." During this period Dr. Schaff wrote his " History of the Apostolic Church," which appeared in German in 185 i, and was subsequently translated, under the direction of the author, by the Rev. E. D. Yeomans. The same writer, during his connection with the seminary at Mercersburg, published a "German Hymn-Book " (1859); "America: Its Political and Religious Character " (1854) ; "Germany: Its Universities and Divines" (1857); "History of the Christian Church of the First Three Centuries" (1858); besides various minor tracts and essays. The teachings of the professors at Mercersburg, and of their coadjutors, came to be known as " Mercersburg the- ology " — a term which was at first employed by its oppo- nents, but was afterward tacitly accepted by its friends. The latter preferred that their theology should be called " Christological " or " Christocentric," because it in a spe- cial way presented the person of Christ as the center of the Christian faith. It was not an organized system, but rather a movement in the life of the church, and conse- quently left room for extreme utterances on the part of professed friends, which did more harm than the attacks of its most violent opponents. As is usual under such con- ditions, some of the disciples became more radical than their masters, and advanced theories which must now be characterized as extravagant. That the Reformed Church suffered losses during the Mercersburg controversy is readily acknowledged. Two members of the Classis of Philadelphia, on the ostensible ground of the heresies of Mercersburg, connected them- selves with other Protestant denomit^ations, and one of the oldest congregations — the church at Germantown — \ CHURCH LITERATURE. 379 was alienated from the church. On the other hand, there were several ministers and laymen who became disturbed in mind by studying the church question, and finally found their way to the Church of Rome. As a whole, however, we do not doubt that the Mercersburg movement was a genuine advance in the life of the church. It must be remembered that there was never at any time the least inclination to change the ancient standards of faith. On the contrary, the Heidelberg Catechism was honored with a long series of literary tributes, beginning, perhaps, with Dr. Nevin's " History," and culminating, in 1863, in the publication of a splendid tercentenary edition in three languages. In this series an important place must be ac- corded to the large Commentary on the Heidelberg Cate- chism, translated by the Rev. Dr. George W. Williard. A marked characteristic of the Mercersburg period was fondness for historical research. This is. not surprising when it is remembered that it was at this time that Dr. Schaff, in the fullness of youthful strength and enthusi- asm, delivered the lectures which formed the groundwork of his "History of the Church" — a work which in the Congratulatory Address to its author by the University of Berlin, in 1893, is termed " the most notable monument of universal historical learning produced by the school of Neander." The narrower field of denominational history was, however, by no means neglected. About this time Dr. Henry Harbaugh undertook the task of continuing the minute researches of Dr. Mayer, and finally produced " The Lives of the Fathers of the Reformed Church " — a marvelous work when we consider the difficulties under which it was accomplished. All this was, however, but preliminary to the work of the pastors, who in numberless monographs related the history of their Classes and con- gregations. ■380 THE REFORMED CHURCH, GERMAN. [Chap. xiv. We have no desire to extenuate the faults of the Mer- cersburg movement, nor to undervalue the losses which the church was made to suffer. It involved, no doubt, a great " shaking of dry bones," but that the general result was beneficial we do not doubt. We have not, indeed, as yet spoken of the liturgical movement, which may be said to represent Mercersburg theology in its practical applica- tion ; but this subject can be more conveniently treated in a subsequent chapter. In 1853 Marshall College was removed to Lancaster and consolidated with Franklin College, under the title of Franklin and Marshall College. The Lutheran interest in Franklin College had previously been purchased by the Reformed, at an exact valuation amounting to $17,169.61 ; and the interest which was supposed to belong to " the outside community " was at the same time formally trans- ferred to the Reformed Church. In this way the endow- ment of Franklin College remained intact, and with the contributions received from the churches it became pos- sible to organize a literary institution of advanced grade. Dr. Nevin resigned his professorship in 1851, but Dr. Schaff remained in Mercersburg until 1865. Bernard C. Wolff, D.D., held the chair of systematic theology from 1852 to 1864, and was succeeded by Henry Harbaugh, D.D., who occupied the position until his death, which occurred in 1867. Elnathan E. Higbee, D.D., was pro- fessor of church history and exegesis from 1865 to 187 1. In 1868 Emanuel V. Gerhart, D.D., was chosen to fill the place vacated by the death of Dr. Harbaugh. In 1857 a theological tutorship was established, partly on the basis of a fund invested in Germany, the gift of Baron Von Beth- mann-Hollweg, and partly endowed by gifts from individ- uals and Classes. This tutorship has since been raised to a full professorship. REMOVAL. 381 After the removal of Marshall College, Mercersburg ap- peared more than ever isolated from the social life of the church. Its position near "the border," during the Civil War, rendered it especiall)/ unsuitable to be the location of a theological institution, and for some time the seminary building was actually occupied as a military hospital. It was felt, too, that the seminary and college ought not to be permanently separated ; and the seminary was accord- ingly, in 1 87 1, removed to Lancaster, Pa., where both in- stitutions have since been successfully conducted. CHAPTER XV. THE CHURCH IN THE WEST. The pioneers in the ministry of the Reformed Church in the West are deserving of high honor. They were pious men who had heard th.e touching appeals of settlers on the frontier, and had started out of their own accord to bear them the comfort of the gospel. Jacob Christman, John Jacob la Rose, and Sam.uel Weyberg, who began their labors in the West in 1803 and 1804, had all been pastors in the State of North Carolina, and may be supposed to have been well experienced in missionary work. It was not until 1 81 2 that Synod resolved that "certain ministers be sent into the Western country to visit the members of our church residing there ; and that a collection be taken up in each congregation for theirsupport." In accordance with this action the Rev. John William Dechant began his labors in the State of Ohio in 18 16. Thomas Winters was ordained in 18 19, and became an energetic laborer. It is said that at one time his pastoral field extended over seven counties. Other eminent pioneers were John P. Mahnen- schmidt, George Weiss, and Benjamin Faust. In 1820 it was found possible to organize a Classis of Ohio, consisting of five ministers, fifty congregations, and about eighteen hundred communicants. Four years later this Classis, at its meeting at New Philadelphia, O., resolved itself into the " Evangelical Reformed Synod of Ohio." By this time the number of ministers had reached thirteen. Until the 382 THE SYNOD OF OHIO. 383 founding of more recent Synods this body was popularly known as the Western Synod, for its limits soon extended beyond the State of Ohio. Similarly the " mother Synod " in the East remained for many years the " Synod of the Reformed Church in the United States," but everybody called it the Eastern Synod, as it is officially termed at present. The occasion which induced the church in the West to separate from the parent Synod was almost identical with that which had led the latter, in 1793, to declare itself in- dependent of the church of Holland. In both cases the superior authority regarded the ordination of ministers as its special prerogative. The Classis of Northampton, Pa., had in 1823 applied to Synod for permission to examine a candidate and, " if found qualified, to ordain him to the gospel ministry." The Synod, however, declined the re- quest, and officially declared that " no candidate shall in future be examined and ordained except by Synod." To the Classis of Ohio this action was peculiarly objection- able. There were three bright young men — David Win- ters, Jacob Descombes, and John Pence — who had applied for admission to the ministry, but had at the same time insisted that they were too poor to bear the expense of a journey "across the mountains." What was to be done? The churches were all poor, and to raise the money for traveling-expenses was not to be thought of. At last the Classis cut the knot by declaring itself a Synod, and the young men were at once ordained. The new Synod at the same time somewhat complacently announced that "the business of the church can be as satisfactorily trans- acted in Ohio as in Pennsylvania." A few years later, when the Eastern Synod had granted to its Classes the privilege which it had previously withheld, the Synod of Ohio was several times invited to resume its former 384 THE REFORMED CHURCH, GERMAN. [Chap. xv. position as a Classis ; but it had in the meantime tasted the sweets of independent authority, and was unwilling to accept a subordinate position. The Western Synod at once professed its unalterable attachment to the Holy Scriptures and the Heidelberg Catechism, and promised to observe all the ancient ordi- nances and usages of the church. There was, therefore, no doctrinal controversy between the Synods, and from the beginning ministers were dismissed from one body to the other without hesitation. In 1842 the two Synods agreed on a modus vivendi, and the Western adopted the constitution of the Eastern. A plan of correspondence by delegates was adopted, and the statistics of one Synod al- ways appeared in the minutes of the other. This arrange- ment was continued until, by the organization of the pres- ent General Synod, it became unnecessary. That this peaceful condition was fortunate, inasmuch as it rendered subsequent union possible, will not be denied ; but it might certainly have been better if the East and West had been organically united. No doubt the separation interfered with the work of home missions, for there were many people in the East who feared that the two sections would finally be alienated. It is marvelous, under the circumstances, that they did not drift farther apart. Though the irregular organization of the Synod of Ohio may have been to some extent justified by urgent neces- sity, it did not at first appear a promising undertaking. The members were pious men, mild in disposition, and not particularly well qualified to bring order out of the confusion which then prevailed. In several cities ration- alists had become numerous, and some of these seem to have taken a mean pleasure in annoying these orthodox pastors. On several occasions they sent the Synod books full of disguised infideHty, accompanied by an apparently DR. J. G. BUETTNER. 385 respectful request for a judgment with regard to their con- tents. It does not appear that the Synod ever fell into the trap. On the other hand, the wildest forms of sec- tarianism were rampant, and it sometimes happened that pastors and people were swept away by prevailing excite- ment. On one occasion the Synod excluded three of its members on some such ground, though we do not know of what particular form of fanaticism they were guilty. In 1837 the Classis of West Pennsylvania, which had hitherto been connected with the Synod of the United States, trans- ferred its membership to the Synod of Ohio, and the lat- ter became a stronger and more efiticient body. The most discouraging feature remained the fact that the charges were widely scattered, and that it was difficult to bring the members together at synodical meetings. In 1839 an attempt was made to remedy this evil by dividing the Synod into three distinct Synods which were to meet annually, a General Convention being held triennially. This arrangement did not prove satisfactory and was in three years abandoned. In 1846 a number of German ministers organized a body which was termed the " German Independent Synod of Ohio " ; but after six years of independent existence they returned to their former allegiance. In 1838 an attempt was made to establish a theological seminary at Canton, O. The Rev. J. G. Buettner, Ph.D., a well-educated German, had become pastor of several congregations near that place, and it occurred to Synod to secure his services for the instruction of candidates for the ministry. He was accordingly elected professor of the- ology, the Synod increasing by a few hundred dollars his salary as pastor and providing a lecture-room. Though we know little about him, it is plain that he was a man of ability and earnestness. He published a little book on 386 THE REFORMED CHURCH, GERMAN. [Chap. xv. the Reformation and was prominent in controversies with the rationahsts. By his colleagues in the ministry he was regarded with extraordinary reverence, and the students whom he prepared were loud in his praises. He seems, however, to have been unable to adapt himself to Ameri- can life, and in 1839 resigned his charge and returned to Germany. Subsequently he published a book on America. Nine years later, in 1848, an attempt was made to es- tablish a theological seminary at Columbus, O., and the Rev. A. P. Freeze was elected professor; but he soon re- signed. At last, in 1850, the Synod founded a theologi- cal seminary and Heidelberg College, at Tiffin, and the Rev. E. V. Gerhart was chosen professor of theology. In its earlier history the Western Synod had been mainly occupied with questions of practical church life. There had been intense controversies concerning " the evils of formal- ism and fanaticism." ^ In the course of time these con- flicts moderated, and general church life began to appear. In 1842 there was general reconstruction; the S}'nod was divided into Classes, according to the Eastern fashion, and in the following year measures were inaugurated for a Triennial Convention between the Eastern and Western Synods. About this time several of the early graduates of the institutions at Mercersburg began to labor in the Western field, and their influence was soon extensively felt. Not to consider questions of precedence, we may mention such men. as E. V. Gerhart, Moses Kieffer, Jeremiah H. Good, Herman Rust, and George W. Williard, all of whom were at different times professors in the institutions at Tiffin. That they experienced great difficulty in building up these institutions is very evident. There were no large contri- butions to the endowment, and there were seasons of actual 1 Dr. I. H. Rciter, " Reformed Quarterly Review," 1864, p. 164. GERMAN IMMIGRATION. 387 privation. The absolute necessity of the times was the education of young men for the ministry, and to this end the leaders of the church stretched every nerve. It was, in fact, the work of home missions which appealed most loudly for aid, and for its successful prosecution the great want was a well-educated and self-sacrificing ministry. The large German immigration to the Western States demanded increasing attention. Hitherto most of the members of the church had been natives of the Eastern States, and the German churches had laid more stress on simplicity in preaching than on elegance of style or even on grammatical accuracy. A few pastors had, indeed, been born and educated in the fatherland, but in the course of years they had accommodated themselves to the prevailing sentiment, and some of them preached in English as well as German. The American pastors now bravely undertook the work of preaching to newly formed European settlements, and some of them were very suc- cessful ; but it was soon found that a new kind of work was generally required. The Synod was anjjious to meet this want, and in 1861 elected Dr. J. H. A. Ebrard, of Erlangen, Germany, to a professorship at Tiffin, believing him to be the man most capable of organizing its German work on thoroughly Reformed principles. Dr. Ebrard de- clined the call on the ground of impaired health and ad- vancing 5'-ears. Fortunately, however, there were already at work in this country several ministers of German birth and education, who took up the work at this point and carried it forward to its present important position. The relations, of the Eastern and Western Synods gradu- ally became more intimate. In 1844 the Western Synod sent delegates to a Triennial Convention in which the Reformed Dutch Church and the two German Reformed Synods were represented. The convention was purely 388 THE REFORMED CHURCH, GERMAX. ICw.w. x\. advisory, but accomplished an important purpose in pre- paring the way for better things. Though the Reformed Dutch Church withdrew after the second meeting, the German Synods, having thus been brought into closer contact, were unwilling to separate, and the convention was continued in a modified form until it was superseded, in 1863, by the organization of a General Synod. CHAPTER XVI. CHURCH WORK. D.URING the period of the two Synods there was decided advancement in every department of Christian activity. At first, it is true, these departments were not completely organized ; and it may be remarked as characteristic cff the period that the earliest periodical publication, except the minutes of Synod, was edited by the professors of the Theo- logical Seminary and published by the Board of Missions. In 1828 Dr. Lewis Mayer began at Carlisle the publi- cation of a monthly " Magazine of the German Reformed Church." Three years later this magazine was transferred to York, published semi-monthly, and named the " Mes- senger of the German Reformed Church." In 1835 it was removed to Chambersburg, where it continued to appear until its final removal to Philadelphia. As this paper was the chief organ of the church during the most interesting period of its history, it naturally receives more attention in this volume than can be given to more recent periodicals. The earliest German church papers were the result of private enterprise. The " Evangelische Zeitung " was founded by Dr. Samuel Helffenstein in 1832; but it soon passed out of his hands, and in 1833 was formally dis- owned by Synod. In 1834 Dr. D. Zacharias began the publication of " Der Herold," but it was soon discontinued 389 390 THE REFORMED CHURCH, GERMAN. [CiiAi'. xvi. . for want of patronage. In the two following years German papers were successively founded by Drs. B. S. Schneck and J. C. Guldin. In 1837 these private publications were with- drawn and the " Christliche Zeitschrift " took their place. The title of this paper was subsequently changed to " Die Reformirte Kirchenzeilung " ; and having been united with the " Evangelist " it is now published at Cleveland, O., and is the principal organ of the German church of the West. In 1840 the Synod resolved to found a printing estab- lishment at Chambersburg, Pa. In 1844 the Board of Publication was organized for the special purpose of tak- ing charge of this interest. In consequence, it is believed, of the fact that it had no responsible head, the establish- ment soon became financially involved, and in 1848 the Synod resolved to discontinue the work. The debt was large, but the Synod pledged itself to pay the entire amount. This promise, however, could not pay the notes that were maturing in the banks, and the affairs of the establishment seemed utterly hopeless. At this time the Rev. Moses Kieffer, pastor of the church at Hagers- town, Md., proposed to Benjamin S. Schneck and Samuel R. Fisher — both of whom had been previously engaged in the literary work of the establishment — the formation of a company to carry on the publishing operations of the church. The three ministers thus associated were sub- sequently known as the firm of M. Kieffer & Co., but Dr. Fisher was the business head of the concern. The firm not only assumed the debts of the establishment, but obligated itself to pay an annual bonus for the privi- lege of conducting the publications of the church. That the Synod was delighted with these propositions need hardly be said ; and for fifteen years its publication inter- ests were successfully conducted by M. Kieffer & Co. M. KIEFFER &= CO. 39 1 The debts were gradually reduced and the establishment became a valuable property. In 1854 the firm voluntarily transferred to the Synod one half of its property, and ten years later sold its entire interest in the concern to the same body at a price much below its actual value. The course of the firm of M. Kieffer & Co. w^as recognized as most liberal, and the Synod spontaneously added to the purchase-money the sum of one thousand dollars, as a tes- timonial of gratitude for many years of faithful service. For more than a generation Dr. Fisher not only repre- sented the Reformed Church in business, but was the lead- ing authority in the interpretation of its constitution. As stated clerk of Synod he seemed ready to answer all questions, and whenever ministers desired advice they were sure to turn to him. When Dr. Nevin published his book on "The Anxious Bench " there was some doubt as to whether Dr. Fisher would sustain him ; but after the " Messenger" had spoken there could be no further ques- tion on that subject. In consequence of his position in this and subsequent controversies a complaint was lodged against Dr. Fisher for " malfeasance in office " ; but at the Synod held in Philadelphia in 1853 he was acquitted with but one dissenting vote. During the latter years of this period several other church papers were established. The most prominent of these was the "Western Missionary," founded in 1848 by the Rev. Dr. Jeremiah H. Good, of Tiffin, O. It is now entitled the " Christian World," and is published by the Reformed Publishing Company of Dayton, O. A few years later we trace the beginnings of the Ger- man Publishing House of Cleveland, O., which is prob- ably at present the most extensive institution of its kind of the Reformed Church in the United States. At the risk of anticipating events it seems desirable at 392 THE REFORMED CHURCH, GERMAN. [Chai'. x\-i. this point to continue the history of the estabhshment at Chambersburg. The town, it will be remembered, was near " the border," and during the Civil War it was ex- posed to frequent raids. No special danger was, however, anticipated, and when the Southern army, under General Lee, passed through the town, the event may have caused some excitement, but no fear. So great was the sense of security that the Publication Board continued to make im- provements and actually laid extensive plans for the publi- cation of denominational literature. Just as these arrange- ments were being completed, a portion of the Southern army, under the command of General McCausland, entered Chambersburg, and on the 30th of July, 1864, laid the greater part of the town in ashes. The publishing house was situated on the public square in the center of the town, and was, of course, utterly destroyed. Nothing was left but the stereotype plates and book-accounts, besides the ground on which the building had stood and a heap of ruins. At a moderate estimate made at the time the loss amounted to nearly $43,000, and there were, of course, old debts, which now became a double burden. It was at this crisis that the peculiar abilities of Dr. Fisher be- came especially apparent. At the direction of the Board of Publication he immediately went to Philadelphia and made arrangements for the publication of the periodicals. The energy which he displayed was remarkable, and in four weeks the church papers were once more in the hands of their subscribers. Since that time the publications of the .eastern Synods have appeared in Philadelphia. The periodical publications of a church are an index of its religious life. .It thus appears that the revival of ancient charities occupied the attention of the Reformed Church simultaneously with the establishment of its theological and literary institutions. IVIDOIVS' FUND. 393 The oldest charitable organization in the Reformed Church in the United States is the Society for the Relief of Ministers and their Widows. This society was founded as early as 1755 by the Coetus of Pennsylvania, which had obtained permission to apply to this purpose certain unex- pended remainders of the annual stipends. Gradually the fund increased, and in 18 10 the society was incorporated by the Supreme Court of Pennsylvania. The charter, it seems, was cumbrous and defective, and annuities could be granted only to residents of the State of Pennsylvania. In 1832, when the Synod appointed Dr. B. C. WolfT and others a committee to inquire, into the state of the fund, it was found that the society had but three surviving mem- bers and that but two widows were receiving annuities. The surviving members, the Rev. Casper Wack, W. Hen- del, D.D., and Samuel Helffenstein, D.D., held a meet- ing at Falckner's Swamp, in 1833, and transferred to the Synod the funds under their control, under the sole con- dition that the widows who were receiving annuities should not be deprived of them. The Synod expressed a desire that the society should be perpetuated, and at its direction certain changes were made in the charter by which the benefits of the fund became applicable to destitute minis- ters and their widows throughout the church. Since that time the society has been prosperous. There are at pres- ent about forty annuitants, and though the annual stipend is necessarily small, it has in many instances prevented actual destitution. It will be remembered that the earliest periodicals were issued in behalf of the cause of home missions. That the leading members of the church were at all times interested in missionary work there can be no doubt ; but at first it was placed in the hands of a Committee on Missions, which was generally impecunious. On the 28th of September, 394 ^-^^^ REFORMED CHCRCII, GERMAX. [Cii vr. xvi. 1826, a Board of Domestic Missions was organized at I'^ed- erick, Md. ; but for some years its receipts were trifling. The church was slow in appreciating the necessity of organ- ized work. Hitlierto it had been usual, when a church was founded somewhere in the West, to send the pastor or some prominent member to his former home in the East to collect money for the new enterprise. In this way large sums were gathered which no one ever thought of reporting to the Board of Missions. Of course this state of afTairs was favorable to imposture, and the " Herum- laufer " of a former generation came to the front again. Gradually it dawned on the consciousness of the churches that it would be better to direct their contributions into a regular channel, and the receipts of the board were conse- quently increased. In some localities the work was now enthusiastically supported, and devout people actually submitted to personal privations in order to be able to present liberal contributions. The work was gradually organized in accordance with tlie methods which had been found useful by other denominations, and several eminent ministers consecrated their lives to missionary work. It was not, however, until after the establishment of the Gen- eral Synod that the work of missions could be thoroughly organized. The Board of Foreign Missions was organized in Lan- caster, Pa., in 1838. For several years tlie contributions were sent to the American Board of Commissioners for Foreign Missions for general use. In 1842 the Rew Ben- jamin Schneider, a missionary of the board, located at Broosa, Asia Minor, connected himself with the German Reformed Cluirch, of which he had been a member in his youth. This was done, with the approval of the American Board, for the purpose of promoting the cause of missions in the German churches. To this end a book by Mrs. Schnei- CHRISTIAN ACTIVITY. 395 der, entitled "Letters from Broosa," served an excellentpur- pose. In 1849 Dr. Schneider removed to Aintab, Syria, where his labors were greatly blessed. For many years he was mainly supported by the contributions of the Reformed Church, but the missions which he served remained under the care of the American Board. A httle later many Re- formed churches contributed to the support of the Rev. Oscar Lohr, a member of the Classis of New York, who was at that time a missionary of the German Evangelical Missionary Society at Bisrampore, India. It was not, how- ever, until after the establishment of the General Synod that the German Reformed Church could be said to be directly engaged in the work of foreign missions. A par- tial explanation of this fact may be found in the enormous extent of its home missionary field. The immigration to America was so great, and its spiritual necessities so con- stant and pressing, that the church was not so strongly drawn to labor among the heathen as it might have been under different domestic conditions. In all departments of Christian activity there appeared, toward the end of this period, indications of renewed life. Beneficiary education received considerable attention, and many candidates for the ministry were thus aided in the prosecution of their studies. There was, in fact, a certain restless energy, which may not always have been properly directed, but gave promise of higher developments. In 1 85 1 Catawba College was founded, at Newton, N. C. Having been deprived of most of its resources during the Civil War, this institution was for some time left in a crip- pled condition, but it is now prosperous. In 1853 an effort was made to separate the Classis of Ncn-fh Carolina from the German Reformed Church ; but the attempt proved unsuccessful, and the Classis is now one of the most pros- perous in the denomination. 396 THE REFORMED CHURCH, GERMAN. [Chap. xvi. In 1847 the Classis of East Pennsylvania requested the Synod to take immediate measures for the preparation of a new hturgy. Tliis may be regarded as the beginning of the liturgical movement, which resulted in a revival of the Mercersburg controversies, and with brief intermissions occupied the attention of the church for more than thirty years. Its position in the development of the church is so important that we shall consider it at some length in a subsequent chapter. In 1857 it was suggested that the Reformed Church should celebrate the three-hundredth anniversary of the formation and adoption of the Heidelberg Catecliism. This suggestion was offered by the Rev. Samuel Miller in the " Kirchenzeitung," and by the Rev. Dr. Henry Har- baugh in the first volume of his " Lives of the Fathers." Two years later the suggestion was renewed by the Rev. Dr. Philip Schaff at a meeting of the Classis of Mercers- burg, and being sent up to S}'nod in the form of a request was by that body referred to a committee, of which Dr. Harbaugh was chairman. The plan, as elaborated by this committee, was comprehensive beyond anything which the church had hitherto attempted. The celebration was to be, first of all, "a sublime festal service to God." It in- volved the holding of a convention on the 19th of January, 1863; the enrollment of all the members of the church; and the reception of memorial freewill offerings from those who desired to present them. The proposed celebration was approved by the church with remarkable unanimity and enthusiasm. That it proved in every respect successful was due in great measure to the untiring labor of Dr. Harbaugh,^ though he could have accomplished little without efficient coadjutors. 1 Henry ILarliaugh was born in Franklin County, Pa., October 28, 181 7, and died at Mercersburg, December 28, 1867; pastor of several churches UNION OF SYNODS. 397 About the same time it was proposed that instead of the Triennial Convention, from which the Reformed Dutch Church had withdrawn, the two German Reformed Synods should unite in the formation of a General Synod. When the subject was, in i860, referred to the several Classes for approval or rejection there were few persons who felt sanguine of a favorable result. The two Synods, it was said, had drifted too far apart, and their views on impor- tant questions were believed to be hopelessly at variance. The Heidelberg Catechism was, however, equally revered by both Synods, and the awakening enthusiasm of the church carried the resolution for union by a large major- ity. The tercentenary celebration may therefore be re- garded as the close of a formative period and as the be- ginning of an epoch of united endeavor. and professor at Mercersburg ; founder of the " Guardian " (1850), editor of the " Mercersburg Review" (1867), and author of many books. He com- posed several hymns, of which the best known is " Jesus, I live to thee." CHAPTER XVII. THE TERCENTENARY YEAR. The Tercentenary Convention met in Philadelphia on the 17th of January, 1863, in the church on Race Street, below Fourth, of which Dr. J. H. A. Bomberger was pas- tor. About five hundred delegates were in attendance. Dr. John W. Nevin was chosen president, and Dr. Samuel R. Fisher and Elder Lewis H. Steiner, M.D., served as sec- retaries. The most eminent members of the Reformed Church and many ministers of other denominations were present. To have been in such a company was an experi- ence that is not easily forgotten. The convention opened with the celebration of the Lord's Supper, and the sessions were continued for four days. Essays by eminent divines of Europe and Amer- ica were read, and the history and doctrines of the church minutely examined. The European contributors were the Rev. Drs. C. H. Hundeshagen of Heidelberg; J. J. Her- zog and J. H. A. Ebrard, both of Erlangen ; C. Ullmann of Karlsruhe, and G. D. J. Schotel of Leyden. The essays written by these men had been translated and were read in English. Original contributions were also presented by the following American ministers: B. S. Schneck, T. C. Porter, H. Harbaugh, Theodore Appel, Thomas G. Apple, M. Kieffer, E. V. Gerhart, G. B. Russell, D. Cans, B. Baus- man, J. H. A. Bomberger, B. C. Wolff, and Thomas de Witt. At an evening meeting Dr. Schaff ga\e the sub- 398 TERCENTENARY CELEBRATION. 399 stance of a German essay which he had prepared for the occasion, but which, he said, was too long to be read be- fore tlie convention. It was pubHshed in the German memorial volume. After this auspicious beginning the delegates went earnestly to work. There were, of course, sections of the church which could not be reached by the prevailing enthusiasm, but no event in the history of the de- nomination had ever exerted such an extensive influence. A committee of which Dr. E.V. Gerhart was chairman issued a memorial edition of the Heidelberg Catechism ; and the " Tercentenary Monument," a large volume, was published in German and English. Many copies of the latter work were destroyed in the following year at the burning of Chambersburg, so that it has now become scarce. The enrollment of the members of the church was carried out according to the plan of the committee, and the amount of freewill offerings, as reported in the following year, amounted to $108,125.98. This amount would have been regarded as respectable in any American denomination, and it need hardly be said that it gave a renewed impetus to every enterprise of Christian benevolence. A remarkable feature of the tercentenary celebration was its broad and genial character. In the report adopted by the Eastern Synod, in October, 1863, we read: " The cele- bration has thus far been kept remarkably free from a sec- tarian character or bias, and our brethren of other denomi- nations have witnessed this whole movement with interest and have bidden us God-speed ; so that love for the church of Christ generally is, we hope, promoted rather than re- tarded by this revival of denominational love and attach- ment. The truth is, its direct tendency is toward a greater unity among the divided members of the Christian family, for which we should continually strive and pray." One of the most important events of the tercentenary 400 THE REFORMED CHURCH, GERMAN. [Chap. xvii. year attracted at the time but little attention. The Rev. Emanuel Boehringer was pastor of a small mission-church at Bridesburg, Philadelphia. He was poor in this world's goods, but "rich in charity. One day he found on the street several destitute orphans, and moved by Christian sympathy he took them home and admitted them to his family. It was a pure act of faith, but that faith never wavered. In a letter acknowledging a contribution from the Egypt Church, in Lehigh County, dated November 2, 1863, he says: " The number of orphans now in my charge has increased to twelve, of whom five are the chil- dren of soldiers. With the blessing of God the undertaking must succeed. Our Orphans' Home is still but a grain of mustarci-seed, but we trust that the time will come when under its fostering care many poor orphans will enjoy the blessings of a Christian and churchly train- ing. The necessity for the establishment of such institu- tions is pressing, especially when we take into considera- tion the great number of orphans whose fathers sacrificed their lives in battle for the fatherland." The institution which was founded in this humble way was at first known as the " Shepherd of Lambs," but is now called " Bethany." The founder and his faithful wife entered into their heavenly rest in the following year, but the work which they began was not suffered to fail. As the location at Bridesburg was found unsuitable, the home was in 1867 removed to Womelsdorf, Berks County, Pa., where it has greatly prospered. The cause of the orphans appealed so directly to the sympathies of Christian people that within a few years similar institutions were founded in other parts of the church. St. Paul's Orphans' Home at Butler, Pa., was founded in 1868, and is chiefly sustained by the Synods of Pittsburg and Ohio. The Reformed Church Orphans' THE SECOND CONVENTION. 40I Home at Fort Wayne, Ind., is under the special patronage of the Central Synod and the Synod of the Northwest. "Zoar," at Detroit, Mich., is at present partly supported by an undenominational society. Besides caring for des- titute orphans the last-mentioned institution provides a home for worthy Christian people of advanced age, among whom are ministers of several denominations. All these institutions have been liberally sustained, and it may be said that in their prosperity the church takes special inter- est. It is a remarkable fact that they may all be traced to a single act of faith exerted by an obscure minister dur- ing the tercentenary year. The General Synod met for the first time at Pittsburg on the 1 8th of November, 1863. Dr. John W. Nevin was elected president. The attention of the Synod was mainly occupied by practical subjects, among which the organ- ization of the body itself was not the least important. In effecting the union of ecclesiastical bodies there are always questions of detail which present unexpected difficulties; but in this instance these difficulties were happily sur- mounted, and the general results were encouraging. The tercentenary festival was formally concluded by a convention held at Reading, Pa., from the 21st to the 25th of May, 1864. This body was mainly occupied with sum- ming up the work of the previous year, but at the same time offered valuable suggestions for future growth and advancement. The results of the tercentenary celebration may even now be regarded with satisfaction ; and it is a subject of gratitude that in the most inclement season of our national history the church put forth blossoms whose ripening fruit we are now beginning" to enjoy. CHAPTER XVIII. GROWTH AND ADVANCEMENT. The organization of the General Synod was followed by rapid extension in the work of home missions. Though a comparatively small part of this work was accomplished through the regular boards, the missionary character of the church became more apparent, and numerous and suc- cessful efforts we^re made for its advancement. It was at this time that the German work in the West rapidly assumed unexpected proportions. For twenty years or more emigration from the fatherland had been rapidly increasing. Conditions in Germany had greatly changed since the previous century, and it need hardly be remarked that the second migration difTered widely from the first. Ministers were needed who were familiar with recent theological changes in Europe, and who were especially well armed against the aggressions of ration- alism. Superficial observers may have gained the im- pression that the immigration of the latter period was thoroughly unchurchly ; but there were, in fact, great multitudes who held to their ancestral faith. In many in- stances the latter gathered in settlements and founded congregations, as the pioneers of the Eastern churches had done in the previous century. We have already referred to the beginning of the work among the foreign Germans in the Synod of Ohio ; and the early labors of such men as Dr. J. G. Zahner, Dr. J. H. 402 MISSIONARIES. 403 Klein, and others, should not be forgotten. It is, how- ever, important to remember, as indicating the close con- nection existing between the East and the West, that many of the most eminent laborers in this particular field had received their training in Eastern institutions. The Rev. Dr. E. V. Gerhart, though born in this country and espe- cially familiar with the English language, began his min- isterial work among the Germans of Cincinnati as early as 1849, ^f^d was very successful in laying the foundations of the Reformed Church in that city. The three men who are generally regarded as having been most prominent in the organization of the German work were, indeed, natives of the fatherland, but had studied for the ministry in this country and were thoroughly acquainted with the neces- sities of the American church. Dr. Max Stern, who was regarded as the missionary par excellence, and Dr. H. A. Muehlmeier, the " father " of the church in Wisconsin, had both studied in Mercersburg; and Dr. H. J. Ruetenik, the founder of the German Publishing House at Cleveland, and of many other important interests, had entered the minis- try as a member of the Classis of East Pennsylvania. There is a pleasant tradition of a meeting of these three men at a convention of the Tiffin Classis, Ohio, in 1853, where plans were laid for the work, which in less than forty years resulted in the establishment of three German Synods with more than fifty thousand members. It may be of general interest to add a few words concerning the special labors of these eminent men. Dr. Stern was a man of signal ability and force of char- acter. He preached Christ with the earnestness that is born of personal experience, and, possessing extraordinary talents as a catechist, was unusually successful in prepar- ing the young for active church-membership. The center of his work was Crawford County, O., where he estab- 404 THE REFORMED CHURCH, GERMAN. [Chap, xviii. lished four important pastoral charges ; but he was con- stantly engaged in missionary labor throughout the West. Dr. H. A. Muehlmeier went as a missionary to She- boygan, Wis., where he established a substantial church. Then he accepted a call from a country congregation in the vicinity, which had previously been served by Dr. Jacob Bossard. The history of this congregation, as re- lated by Dr. C. T. Martin in his " Geschichte des Missions- hauses," is extremely interesting. It consisted almost without exception of natives of the German principality of Lippe. That province had been, since the days of the Reformation, earnestly attached to the Reformed faith ; but in the earlier years of the present century there had come a period of coldness and depression. About fifty years ago there was a genuine revival of religion, con- ducted by devout ministers of the established church. This movement the government foolishly attempted to re- press. Pastors were forbidden to attend " conventicles," and in some villages devout people were imprisoned for no greater crime than having been present at a prayer- meeting. The Heidelberg Catechism was supplanted by a weak, if not rationalistic. Method of Instruction ; but in one church at least the pastor taught the ancient confes- sion by reciting it from memor}^ until the children knew it by heart. The refusal of parents to allow their children to be catechised in accordance with the plan of the gov- ernment was punished by fine and imprisonment. At last several companies of the oppressed people determined to escape from their troubles by emigrating to America; and one of these, after innumerable trials, found its way to Wisconsin. Fourteen families remained together and became the nucleus of the church at Franklin. For some time they were not even aware of the existence of a Re- formed Church in this country; but at a critical moment THE MISSION HOUSE. 405 they were visited by the Rev. A. Berky, a missionary of the Eastern Synod, and the people were glad to submit to the order of the Reformed Church in the United States. In 1854 the Classis of Sheboygan held its first meeting in this church. It consisted of four ministers — Dr. H. A. Muehlmeier, Dr. Jacob Bossard, Henry Winter, and J. T. Kluge — and several ruling elders. Now there are about fifty German Reformed ministers in Wisconsin, and Classes have been organized in adjacent States. The German population was rapidly increasing, and it soon became evident that the church in the East was un- able to supply ministers in sufficient numbers to attend to its spiritual necessities. The Classis of Sheboygan accordingly, in 1859, resolved to found a Mission House, whose chief purpose it was to be to prepare German min- isters for service in the American churches. The institu- tion was without means, but there were practically no expenses. The teachers, Drs. Muehlmeier and Bossard, served without salary, and for some time the members of the church at Franklin received the students into their own families and fed and clothed them at their own ex- pense, aided in a few instances by small contributions from Christian friends. The moral discipline of the school was under the direction of the Consistory of the con- gregation, and the life of the whole community was cheer- ful, though devout. In 1875 Dr. H. W. Kurtz (1823-89), a distinguished scholar, became connected with the Mission House, which was in 1879 raised to the rank of a college. This institution has always been faithful to its original purpose, and hundreds of young men have been trained for the work of missions. Dr. Herman J. Ruetenik labored for several years in Toledo, and was called to a professorship at Tiffin. About i860 he removed to the city of Cleveland, where, under 406 THE REFORMED CHURCH, GERMAN. [Chap, xviii. many discouragements, he founded the first German Re- formed congregation. Now the Reformed Church has eleven congregations in that city. In the religious interest of the Germans of the West Dr. Ruetenik fpunded several periodicals, from which has grown the prosperous German Publishing House of Cleve- land. He also founded Calvin College, an institution which, as nearly as possible in equal degree, trains its students in the German and English languages. It is often called the "German-English College." The importance of such an institution will readily be recognized. Several German District Synods ha\'e been established by direction of the General Synod. In 1867 the German Synod of the Northwest was organized at Fort Wayne, Ind. ; in 1875 the German Synod of the East held its first meeting in Philadelphia; and in 1881 the Central Synod, the third German District Synod, was organized at Gallon, O. That these German Synods have mani- fested extraordinary energy will not be doubted. In their methods they differ considerably from those of the Eng- lish churches, but their zeal and devotion are universally recognized. The prevailingly English portion of the church also found it desirable at this time to organize additional District Synods. Pittsburg Synod was organized in 1870 out of four Classes which had previously constituted the "border- land " between the Ea.stern Synod and the Synod of Ohio. The Synod of the Potomac, consisting of two Classes in southern Pennsylvania, and of the Classes of Maryland, Virginia, and North Carolina, held its first meeting in 1873. The Pittsburg and Potomac Synods, having been mainly formed of territory previously belonging to the Eastern Synod, have cooperated with that body in many enterprises of Christian benevolence. The Synod of the HARBOR MISSIO.V. 407 Interior, the youngest of the Synods, was organized at Kansas City, Mo., in 1887. Like the other Western Synods, it was formed of Classes previously belonging to the Synod of Ohio. The General Synod now comprises eight District Synods, of which five are prevailingly Eng- lish and three are German. During the earlier years of the General Synod little was done in the cause of foreign missions. The small sums which were contributed to this work after the with- drawal of the Synod from the American Board, in 1865, were mainly given to the German Evangelical Missionary Society. The General Synod had indeed resolved to establish a foreign mission of its own, but for some years little was done. The Sheboygan Classis founded a mis- sion among the Winnebago Indians of Wisconsin, which was aided by the Board of Foreign Missions. The New York Harbor Mission was begun in 1865. This mission is mainly designed to give counsel and aid to immigrants from foreign lands. To many of these people it is a real blessing to be welcomed on their arrival by a minister of their own faith, speaking words of encouragement in the language of the fatherland. It is the duty of the mis- sionary to direct the strangers to places where they may be cared for by the church, and as much as possible to aid them in avoiding temptation and danger. Incidentally the missionary has relieved much genuine distress. That such a mission deserves support will be readily acknowledged. The interest taken by the church in minor enterprises cannot serve as an excuse for neglecting the general cause of foreign missions. It may, indeed, be urged that the church had no missionaries in the foreign field and therefore lacked the personal interest which is of so much importance in such an undertaking; and it may also be claimed, with some appearance of right, that the work of 408 THE REFORMED CHURCH, GERMAN. [Chap, xviii. home missions had increased to such an extent as to tax to the utmost the energies of the church. A more serious obstacle was, however, the theological and liturgical con- troversy which, as we shall see, occupied the attention of the church for many years, and prevented united and harmonious action. In 1873 the Reformed Church Board of Commissioners for Foreign Missions was reorganized, but it was not until 1879 that the first missionaries were sent to Japan. The lo- cation of the mission was determined after consultation with the Board of Foreign Missions of the Reformed Church in America, which had previously founded a mission in that country and regarded the field as promising. The result has fully met the expectations of the church. Eleven mis- sionaries have at different times been sent to Japan, and they have been well sustained by the church at home. The earliest church was organized in 1884. Subsequently the mission was removed from Tokio to Sendai, in northern Japan, where it has greatly prospered. This success has been largely due to the zeal and talent of the Rev. M. Oshikawa, a native minister, who has visited America. Much of the work of the missionaries has been educational, and in Sendai two institutions of advanced grade — the To- hoku Gakuin and a Girls' School — have been established. Suitable buildings have been erected, and the institutions are well supplied with the appliances necessary for successful work. A large building — the John Ault Memorial Hall — was built at the private cost of one of the missionaries, the Rev. W. E. Hoy. The evangelistic work has been mainly in charge of the Rev. Dr. J. P. Moore, the oldest mission- ary now in the field. The mission is connected with the Union Church of Christ in Japan. According to the lat- est reports (1894) it numbers twelve organized churches, of which five are self-supporting; forty-one preaching-sta- SOlVnVG AND PLANTING. 409 tions ; and about two thousand members. It will be seen, therefore, that the most recent missionary work of the Re- formed Church has been prosperous ; and as the offerings of the people are rapidly increasing it is hoped that it will soon be greatly extended. The earlier years of the period of the General Synod should be regarded as a time of sowing and planting. Many important interests derive their origin from that season, though they have but recently attained in some degree to the ideal of their founders. It must not be for- gotten that the General Synod was made up of elements which had previously been independent, and that time was needed for their consolidation. Under the most favorable circumstances occasional misunderstandings could hardly have been avoided ; but the church was confronted by peculiar difficulties, and these led to extended contro- versies and disagreements. At the time the effect of these conflicts was necessarily depressing, but it is a re- markable fact that in all these trying years the church was steadily increasing in membership and liberality. We are therefore justified in regarding it as a season of growth and advancement. CHAPTER XIX. CULTUS. Though the Reformed Church has always manifested a marked preference for simple forms of worship it should not be regarded as unliturgical. Though in its early history the church undoubtedly gave less concern to cultus and government than to purity of doctrine, its oldest liturgies date from the days of the Reformers ; and though in vari- ous European countries its forms of worship have difTered greatly, the desirability of having such offices for the guid- ance of the church was never seriously questioned. In the administration of the sacraments and other sacred. rites it was deemed especially important that the form of worship should be settled by the church ; and the fact was gener- ally recognized that divine ordinances may easily, though perhaps unconsciously, be profaned when the manner of their administration is left to the individual tastes of the officiating minister. In this country the worship of the German Reformed churches was at first conducted in general accordance with the Palatinate Liturgy. This liturgy, however, needed thorough revision to render it suitable for permanent use in this country, and this, unfortunately, it did not receive. It was not reprinted, and after a while became quite scarce. Then there came a time of great confusion in the order- ing of public worsliip. To some extent, it is true, the ancient customs of the church continued to be observed. 410 CONGREGATIONAL SINGING. 41 I Religious service followed the general order of the church year, and the great festivals, especially Christmas, Good Friday, Easter, Ascension day, and Pentecost, were regu- larly celebrated. The service preparatory to the Lord's Supper was never omitted, and on a day in autumn, des- ignated by the Consistory, there was a Harvest Thanks- giving, in which the congregation took great interest. Beyond these general characteristics it must, however, be confessed that there was little unity in the service of the church. Some ministers, in the performance of official acts, employed rituals which they had brought from Europe, while others used manuscript collections of uncertain ori- gin which had perhaps been given them by their precep- tors at the beginning of their ministerial career. The prac- tice of the church in different localities varied greatly even where the service was entirely "free," and there was a general looseness in everything concerning ceremonial observance that was universally deplored. Congregational singing had in some parts of the church almost become a lost art. In many of the German churches of Pennsylvania few of the ancient chorals were remembered, and each line of the hymn was separately announced and sung. It often happened that the minis- ter and organist were the only persons in the congregation who audibly joined in singing. In the English churches the state of affairs was possibly more encouraging; but different musical collections were used, and little attention was given to hymnology. In 1830 the Eastern Synod adopted " Psalms and Hymns," which had been prepared at its request by a committee of the Maryland Classis. It was subsequently enlarged, and was a very respectable collection. In 1 84 1 an earnest effort was made to reform the wor- ship of the church. It had become evident that the old 412 THE REFORMED CHURCH, GERMAN. [Chap. xix. German Hymn-book of 1797 was becoming antiquated, and that the " GemeinschaftHches Gesangbuch," which had usurped its place, was a poor affair; and the Synod ordered the preparation of an improved edition of the German Hymn-book. Its committee, however, prepared an original collection, which was popularly known as the " Chambersburg Hymn-book." This book is said to have been "prepared in the printing-office," and was certainly inferior to the work which it was intended to supersede. The hymn-book which is at present generally used in the German churches was prepared in accordance with a reso- lution adopted in 1857 by the Eastern Synod. In con- sequence of certain difficulties concerning the place and terms of its publication the book was issued as a private enterprise by the chairman of the committee, the Rev. Dr. Schaff, who had made the collection. Two years later it was formally adopted by the two Synods of the Reformed Church. Since its earliest publication it has been enlarged, and is now accompanied by well-chosen music. It has wrought a great reform in the congregational singing of the German churches, and is generally recognized as a collection of the highest order. A small collection of English hymns was published in 1857 by the Liturgical Committee. A few years later hymn-books were prepared and published by committees of the Eastern and Western Synods. They manifested different and perhaps divergent tendencies, but were the result of thorough hymnologic study. The " Reformed Church Hymnal," prepared by order of the General Synod, was adopted in 1890, and the " hymn-book ques- tion " may therefore be regarded as finally settled. In 1 84 1 the Eastern Synod published a liturgy which had been prepared by Dr. Lewis Mayer. This publica- tion, which was generally known as the " Mayer Liturgy," PROVISIONAL LITURGY. 413 consisted of a series of forms for the use of ministers on special occasions. Though adopted by the Synod it did not prove acceptable to the church. Possibly the forms were too long and didactic ; but it should be remembered that it was composed at a time when little attention had been given to liturgic study. The preparation of a new liturgy was now regarded as a necessity, and in 1847 it was brought to the attention of the Eastern Synod by means of an overture from the Classis of East Pennsylvania. The importance of the sub- ject was fully appreciated, and in the following year the task was referred to a committee consisting of the fol- lowing persons : Ministers, J. W. Nevin, Philip Schaff, Elias Heiner, B. C. Wolff, J. H. A. Bomberger, H. Har- baugh, J. F. Berg; Elders, William Heyser, J. C. Bucher, C. Schaeffer, and G. C. Welker. At a later date the names of Thomas C. Porter, Samuel R. Fisher, and E. V. Gerhart were added to the committee, and D. Zacharias was sub- stituted for Joseph F. Berg, who had resigned. The work advanced slowly, for difficulties presented themselves at every step of the way. The subject was found to be much more comprehensive than had been imagined, and it came to be felt by the majority of the committee that the times demanded forms of worship more fully liturgical than those with which the Reformed Church had hitherto been familiar. Though there were differences of opinion there was no positive disagreement, and in 1857 the committee, of which Dr. Schaff was then chairman, published the work which was subsequently known as the " Provisional Liturgy." According to its preface it carried with it no binding obligation, and was put forth for the purpose of satisfying what was " believed to be a growing want of the Reformed Church." The "Provisional Liturgy" was, from a literary point of 414 ^^^^' REFORMED CHURCH, GERMAN. [Chap. xix. view, a work of high excellence. It contained much valu- able material, and in its day exerted an extensive educa- tional influence. Unfortunately it lacked unity and " was not fitted for smooth and easy practice." ^ As soon as it became evident that the " Provisional Liturgy " was not well suited for practical use there was a loud call for its revision. With regard to this matter there was apparently no difference of opinion ; the only question was concerning the principles on which the work was to be accomplished. Some persons desired a revision by which the book might become better suited for practi- cal use in public worship, while others insisted on closer adhesion to the pattern presented by the liturgies of the sixteenth century. At the Synod of Easton, in i86i,the "Provisional Liturgy" was placed in the hands of the original committee for revision "in a way that shall not be inconsistent either with established liturgical principles and usages or with the devotional or doctrinal genius of the German Reformed Church." Rev. Thomas G. Apple, D.D., and L. H. Steiner, M.D., were at this time added to the committee, to fill the places of Dr. Heiner and Elder Heyser, who were no longer living. At the first meeting of the committee as reconstructed it was found that the instructions of Synod were variously interpreted, and Dr. Nevin was directed to prepare " a re- port to Synod, setting forth a clear, definite, and full idea of both schemes of worship advocated in committee, in order that Synod may understand the real question at issue, and state in explicit terms what it requires at our hands." The report thus called for was afterward pub- lished as "The Liturgical Question." The author took strong ground in favor of what he called* "an altar liturgy," and elicited a reply from Dr. J. H. A. Bomberger, in a 1 Nevin's " Vindication of the New Liturgy," p. 25. THE PEACE COMMISSION. 415 pamphlet entitled, "The Revised Liturgy." These tracts may be regarded as the beginning of a long series of con- troversial books and pamphlets. At the first meeting of the General Synod, in 1863, the Synod of Ohio received permission to prepare a liturgy, and the Eastern Synod was recommended to go forward with its revision. In accordance with this resolution the "Order of Worship" appeared in 1866 and the "West- ern Liturgy " in the following year. Though neither of these liturgies was formally adopted, the "Order of Worship" was in 1866 allowed by the General Synod as "proper to be used," and in 1869 similar recognition was extended to the" Western Liturgy." The controversy, how- ever, increased in intensity, and at one time it seemed likely to result in schism. At last, in 1878, the General Synod com- mitted all the questions which had been in controversy to a special commission, which has since been known as the " Peace Commission." This body, in 1881, presented a re- port covering the whole field of doctrine, cultus, and govern- ment, which was unanimously adopted. In accordance with the expressed hope of the commission it has proved " a basis for solid and enduring peace." As one of the re- sults of its labors the commission prepared and published the " Directory of Worship," which was in 1887 adopted by the church. In consequence of this action controversy has ceased. The church, it may be added, practically oc- cupies the position which it has held from the beginning. It desires to be recognized as a liturgical church, and its conceptions of the requirements of Christian worship have, during its discussions of the subject, been greatly enlarged ; but there is no disposition to use a liturgy in an exclusive way, nor to abridge the liberty which is the privilege of pastors and people. CHAPTER XX. CONCLUSION. When the General Synod was founded, in 1863, there were grave fears that the organization would fail to be permanent. It was composed of elements which had hitherto been practically independent, and it was sup- posed that they could not be brought into harmonious union. At one time, it must be confessed, it seemed as if the most unfavorable anticipations must be realized; but we are now beginning to recognize the fact that the trials of earlier days were inseparable from the development of a higher life. Since the unanimous adoption of the report of the Peace Commission, in 1881, the church has enjoyed remarkable prosperity. It has not been a season of controversy, but of quiet advancement. Differences of opinion exist, but it is believed that the church has reached a position in the apprehension of truth that has rendered the recurrence of conflicts like those of former days at least improbable. As firmly as ever the church adheres to its ancient con- fession, and in full accordance with its teachings Christ is recognized as the center and substance of the Christian faith. With this general recognition there has been less disposition to insist on absolute uniformity in minor mat- ters; and with the development of a more catholic spirit there has been an inclination to welcome the good in all its forms. It is on this ground that our branch of the 416 CHRISTIAN UNION. 417 Reformed Church has taken an advanced position in the cause of Christian union. At the successive meetings of the " AlHance of Reformed Churches holding the Presby- terian System " the church has been well represented, and its delegates have welcomed every well-meant efifort to bring the churches of this order into closer relations. With reference to the recent efforts to form a closer union with the Reformed Church in America it need only be said that though these movements did not originate in the German branch of the church it supported them with remarkable unanimity. In 1874 and 1888, when organic union was proposed, the diihculties were fully appreciated, but it was believed that by the exercise of the broadest charity minor differences might in time be made to disappear. In 1891, when a federal union of the two churches was proposed, the General Synod held a special meeting to receive the favorable report of its commissioners, and the union was subsequently approved by an almost unanimous vote of the Classes. It was generally believed, we venture to say, that in closer union the historic life of the Reformed Church would more fully reveal itself, and possibly in due time reach higher developments than have in this country been attained. The failure of this union movement has been greatly regretted. Both churches have dropped "the foreign patrial adjective," and are ordinarily called by the same name. That one church is officially styled the "Re- formed Church in the United States " and the other the " Reformed Church in America " is a distinction which we conceive to be purely accidental. It will, of course, be understood that we have no room to enter into particulars with regard to the recent history of the Reformed Church in the United States. It may be said, in a general way, that the benevolent contribu- tions of the people have increased, and that every worthy 41 8 THE REFORMED CHURCH, GERMAN. [Chap. xx. cause has thus been favored to a degree which was previ- ously unknown. This fact is especially evident in the growth and prosperity of theological and literary institu- tions, of which several have recently received considerable gifts or bequests. Eighteen schools of various grades en- joy the patronage of the church. Of these the following are best known : Eastern Theological Seminary, removed from Mercers- burg to Lancaster, Pa., in 1871, has recently erected a large and commodious building, which was dedicated May 10, 1894. The following is the faculty as at present constituted : Emanuel V. Gerhart, systematic theology ; Thomas G. Apple, church history; Frederick A. Gast, Hebrew and Old Testament theology ; John C. Bowman, New Testament exegesis ; William Rupp, practical the- ology. Western TJieologieal Seminary , Tiffin, O. Faculty : David van Home, systematic theology ; Herman Rust, church history ; Alvin S. Zerbe, Hebrew and Old Testa- ment theology ; John I. Swander, practical theology. Franklin and Marshall College, founded in 1853 by the union of two older colleges. The successive presidents have been Emanuel V. Gerhart, John Williamson Nevin,i Thomas G. Apple, and John S. Stahr. Heidelberg University, Tiffin, O., was founded in 1850. The presidents have successively been E. V. Gerhart, Moses Kieffer, G. W. Aughinbaugh, George W. Williard, and John A. Peters. Ursinus College, Collegeville, Pa., was founded in 1869 under the presidency of Dr. J. H. A. Bomberger. Though under no formal synodical control, this institution recog- 1 After his resignation of tlie presidency of Marshall College, Dr. Nevin lived in retirement for some years, an