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In the year 1864 Mr. Henry C. Murphy, then corresponding secretary of the Long Island Historical Society, had the good fortune to find in an old book-store in Amsterdam a manuscript whose bearings upon the history of the middle group of American colonies made it, when translated and made accessible as a publication in the Memoirs of the Long Island Historical Society,[5] an historical document of much interest and value. The Journal of two members of the Labadist sect who came over to this country in order to find a location for the establishment of a community has served to throw a flood of light upon what otherwise might have been a lost chapter in the history of Maryland. For so meagre are the sources of ready availability for a knowledge of the Labadist colony which was effected in Maryland that without this account the story of the first communal sect in America might have failed of adequate recording.

But while the Journal of Jasper Danckaerts and Peter Sluyter, the two envoys—or of Jasper Danckaerts, who did the actual writing—is of especial interest in relation to an incident in the early settlement of Maryland, the gauge of its value may be applied as well in other directions. This extended narrative, often discursive and circumstantial, contains much that is suggestive upon the beginnings of the middle group of states, and, indeed, the narrative bears upon facts of importance in connection with Massachusetts as well.

The original manuscript of the Labadist narrators is now in the possession of the Long Island Historical Society. It was bought by the Society at the Murphy sale in 1884. It is written in a fine, good hand on paper of about 8½ by 6½ inches. The pages are numbered with three successive numberings: (A) 1–72, (B) 1–16, 25–192, 217–231, (C) 1–47, the first section corresponding to the voyage to America; the second, to the travels in the middle colonies; the third, to the experiences of the journalist and his companion in New England and on the voyage home. In the second division there is no gap between pages 16 and 25, but after page 192 there is a considerable hiatus. In narrative, this extends over a few days only, June 13–19, but the omitted portion probably also contained a description of the city of New York and the beginning of an account of the Indians. The remaining pages of this section, pages 216–231, proceed with this account, treating of the weapons of the Indians, their treaties with the whites, their intelligence, their burial customs, their virtues and vices, their knowledge of God and their worship, and finally of the beaver and his habits. As the journalist could have had no original contributions to make with regard to the American aborigines, his observations upon this subject have no especial value, and have been omitted.

The manuscript when found was accompanied with six sheets of pen-and-ink drawings. The text appears to be a carefully transcribed copy, plainly written in a different handwriting from that of the drawings. The latter, as the marks upon them show, are the original sketches made upon the spot. All are reproduced in Mr. Murphy's edition of the journal. The first shows the figure of an Indian woman and four fishes, two of them rare and two common. The second drawing shows the entrance to New York Bay at Sandy Hook as seen from the house of Jacques Cortelyou at Nayack (Fort Hamilton). The third is a detailed and exceedingly interesting view of New York as it was in 1679, taken from Brooklyn Heights; it is reproduced in the present volume. The fourth and fifth give views of New York from the east and from the north, while the sixth plate presents a map of the Delaware River from the Falls at the present site of Trenton down to Burlington.

The manuscript of the narrative reproduced in this volume is accompanied by a similar manuscript for a second voyage made in 1683, April 12-July 27, entered upon 16 pages of foolscap, and then copied upon 48 pages of quarto size, the former in a different and much more difficult hand than the journal of 1679–1680, the copy in a handwriting similar to that of the latter. Twelve pages of the 48 are verses, and the remainder do not carry the traveller beyond the completion of his voyage. As this second narrative includes nothing bearing directly upon the experiences of the chronicler after his arrival upon the shores of the New World, it has not seemed worth while to translate it and bring it into the present volume. It is much to be regretted that the continuation was never written, or has not been preserved, since it would record the actual settlement of the Labadist community in northeastern Maryland. With the fragment was found an interesting manuscript map of the Delaware River, which gives Philadelphia as in existence, and therefore belongs to the period of the second voyage.

Prior to the discovery of the Journal of Danckaerts it was indeed traditionally known that a sect of Labadists in the first half of the seventeenth century had located a colony on the estates of Augustine Herrman in Maryland. There were fragmentary references to these people in the early records of the state and in historical manuscripts, with isolated notices in contemporary writers. Yet this information would of itself have been too meagre for a critical valuation of the Labadists in the early history of Maryland. The publication of the manuscript secured by Mr. Murphy stimulated interest in the subject, and at various times monographic contributions appeared upon one or another phase of the Labadist settlement. Notable were those of General James Grant Wilson, whose paper on "An Old Maryland Manor" was published by the Maryland Historical Society in 1890, and his paper on "Augustine Herrman, Bohemian," by the New Jersey Historical Society in the same year, and of Reverend Charles Payson Mallary, whose monograph on the Ancient Families of Bohemia Manor, a publication of the Delaware Historical Society in 1888, disclosed the wide genealogical interest pertaining to the Labadist settlement. Thus there was built up a body of substantial information with regard to the environment and the relations of the Labadist colony in the New World. In 1899 was published, in the Johns Hopkins University Studies in Historical and Political Science, The Labadist Colony in Maryland, by the writer of the present introduction. This monograph was largely based upon fresh sources obtained from Europe, including contemporary works by Labadie, his associates and his antagonists, as well as studies of the subject by Dutch and German scholars. The literature of Labadism in the New World, which, in a manner, has been an outgrowth from the journal of the Labadist envoys, is now ample for all serviceable purposes.

The journal of the Labadists, while primarily of value as elucidating an obscure episode in the religious history of the New World, has worth as a human narrative bearing upon incidents and personages and social conditions in New York, New Jersey, Delaware, Maryland, and Boston. Thus the student of social, economic, institutional, or geographical conditions in the early period of the settlements upon the Atlantic seaboard will find in this journal much of suggestive and pertinent contribution. Danckaerts viewed his surroundings through the eyes of a fanatical self-satisfaction. For this reason his criticisms or strictures upon persons and conditions are to be received with much discount. But he was an intelligent man, and a keen-eyed and assiduous note-taker; and the variety and fecundity of his material is not a little due to the trivial and relatively unimportant details which are embodied in the narrative.

The two agents came to North America in search of a suitable place to establish a colony of their sect. Two distinct sets of forces drew them toward Maryland. One of these was the religious toleration which, from the beginning, was established in that province. There is no warrant in the journal for a presumption that this was an inducing cause for their location within the domain of Lord Baltimore. There is much, however, in their antecedent history, and the pressure of persecution to which the Labadists were subjected, to make it exceedingly probable that this policy in the government of Maryland formed a circumstance in the selection that was made. The journalists, who travelled under pseudonyms for the express purpose of keeping their mission secret, might have established their colony in New York had it not been under the rule of Governor Andros, a Catholic, and therefore a subject of particular antipathy to the Labadists.

But the practical weave of circumstance that tended to attract the Labadists to Maryland centred in the fact that, as stated in their narrative, they met in New York one Ephraim Herrman, a young trader from Maryland and Delaware, then recently married. This was the son of Augustine Herrman, "first founder and seater of Bohemia Manor." Augustine Herrman was a Bohemian adventurer, born in Prague, who, after a career of much vicissitude, made his way to New Netherland. He became a force at New Amsterdam, and was an original member of the council of nine men instituted by Governor Stuyvesant in 1647. His connection with Maryland matters dates from his appointment by Governor Stuyvesant as a special commissioner, along with Resolved Waldron, to negotiate with Governor Fendall of Maryland concerning the eastern boundary of Lord Baltimore's province.[6] This mission effected, Herrman entered into negotiations with Lord Baltimore for the drafting of a map of Maryland and Virginia, which would be valuable to his lordship in bringing to a settlement the boundary dispute pending between the two colonies, and in other ways.[7] In this manner Herrman became invested with not less than 24,000 acres of the most desirable lands of what is now Cecil County, Maryland, and Newcastle County, Delaware, which he divided into several tracts under the names Bohemia Manor, St. Augustine Manor, Little Bohemia, and the Three Bohemia Sisters. It is of interest to note that among the acts passed by the Maryland Assembly is one dated 1666, which provides for the naturalization of "Augustine Herman of Prague, in the Kingdom of Bohemia, Ephraim Georgius and Casparus, Sonns to the said Augustine, Anna Margarita, Judith and Francina, his daughters," this being the first act of naturalization passed by any of the colonies.[8]

It was upon Bohemia Manor that the Labadists located their colony. Danckaerts and Sluyter, under the guidance of Ephraim Herrman, made their way to Delaware and Maryland. Upon meeting them the elder Herrman was at first so favorably impressed that he consented to deed to them a considerable tract, in pursuance of his ambition to colonize and develop his estates. On June 19, 1680, the Labadists, having accomplished their mission, set sail for Boston, to which fact are due such interesting recitals as that of their visit to John Eliot, the so-called apostle to the Indians, and their visit to and description of Harvard College. On the 23d day of July the Labadists set sail for Europe.

In 1683 the two Labadists returned again to Maryland, bringing with them the nucleus of a colony. In the meanwhile Augustine Herrman had repented of his bargain, and it was only by recourse to law that the Labadists compelled him to live up to its terms. The deed he executed, dated August 11, 1684, was to Peter Sluyter (alias Vorstman), Jasper Dankers (alias Schilders), of Friesland, Petrus Bayard, of New York, and John Moll and Arnold de la Grange.[9] The tract conveyed embraced four necks of land eastwardly from the first creek that empties into Bohemia River, and extended at the north or northeast to near the old St. Augustine or Manor Church. It contained 3,750 acres. Those engaging with Sluyter and Danckaerts in the transaction were all professed converts to the Labadist faith. It may be noted in passing that the Petrus Bayard named in the conveyance, and who for some time was an active member of the Labadist community, was an ancestor of the late Thomas F. Bayard, ambassador at the Court of St. James.

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

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

Labadie soon acquired a fame that went beyond the borders of France, for oratorical ability and theological precision. His former associates, the Jesuits, originated stories against his morality and sought to bring him into trouble with the authorities. The attacks to which he was subjected led him to adopt a broad though wholly fanatical scheme of reforms for the Church.[10] During the lifetime of Cardinal Richelieu, who befriended him, he was safe from attack, but upon the succession of Cardinal Mazarin the Jesuits obtained an order of the court for his arrest, the execution of which was prevented by the death of the king. In the year 1645 he was cited to appear at court along with his friend, the Bishop of Amiens, and was sentenced to perpetual imprisonment, which sentence was modified on an appeal made by the assembly of the clergy of France then in session. He was, however, ordered to renounce his opinions and to refrain from preaching for a period of years. In one of his treatises he states that during a second forced retirement he obtained and read a copy of Calvin's Institutes. This had a determining influence upon his after career.[11] He summed up the result of his solitary reflections in the words, "This is the last time that Rome shall persecute me in her communion. Up to the present I have endeavored to help and to heal her, remaining within her jurisdiction; but now it is full time for me to denounce her and to testify against her."

At Montauban in 1650 Labadie abjured his former faith and was later ordained a Protestant minister. According to Mollerus[12] the acquisition of the widely famous preacher was heralded as the greatest Protestant triumph since the days of Calvin. Banished from France in 1657, Labadie preached for two years at Orange (then independent) and for seven years at Geneva, whence he was called to the pastorate of the Walloon Reformed Church in Middelburg, Zeeland. At Middelburg he became embroiled with the ecclesiastical and civil authorities, because of controversial writings and because, filled with zeal to reform the Reformed Church in the Netherlands and to awaken it from its formalism, he carried his own congregation into positions and practices manifestly tending toward schism. Driven out of Middelburg, he established a church at Veere, which he styled the Evangelical. The States of Zeeland kept the troublesome preacher on the move, and Labadie journeyed to Amsterdam, where he had an opportunity to establish a communal society, of which the chief ornament was Anna Maria van Schurman of Utrecht, famed as the most learned woman of her day.[13]

The church at Amsterdam grew and prospered, and overtures were received from many sectaries, including the Society of Friends, all of which Labadie declined to consider. It may here be remarked that similar overtures made by representatives of the Society of Friends to the colony later established in Maryland were likewise unfruitful. Certain disorders arising, the civil authorities placed such restrictions upon the church at Amsterdam that another removal became expedient. At this juncture, in 1670, an invitation was received from the Princess Elizabeth, eldest daughter of Frederick V., Elector Palatine and King of Bohemia, and granddaughter of King James I. of England. Elizabeth[14] was Protestant abbess of Herford in Westphalia, and placed quarters in that town at the disposal of the Labadists, but on account of certain religious excesses and the suspicions aroused in the minds of townspeople and neighbors, the Imperial Diet caused the Labadists to remove. Some of them tarried for a while at Bremen but the majority sought refuge immediately at Altona, then under the King of Denmark, in 1672. At this place, in February, 1674, Labadie died. His death evoked estimates of his work and worth from high ecclesiastical sources, and much of this was of a laudatory nature. The Dutch historians are disposed to regard Labadie's chief work the leavening of the old lump by the many hundreds of his converts inspired with his evangelical zeal, who remained in connection with the Reformed Church.[15]

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

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

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

The Labadists came close to the Friends in their doctrine of the law of the spirit as being the only law to which they were to yield final subjection. They conceived this law to nullify the ceremonial system of the Old Testament, and even to reduce to a place of incidental importance specific moral injunctions. Sabbath observance was not fundamental, and while the reading of the Bible was a medium of communication by God's spirit, its importance was secondary to the immediate movements of the spirit. The works of the Labadists disclose a high form of faith and aspiration, but vitiated by many visionary and impracticable features, in Maryland by the mercenary instincts of their leader, Sluyter. Nor was the general state of religion in Maryland at the time of their experiment such as to foster a profoundly pietistical community. Some of the members of the Labadist community acquired prominence in Maryland affairs, and their company of thrifty and industrious persons, bent upon illustrating the virtues of religion, must have done good, however far they may have fallen short of their ideals; but of the personality of most of them we know little or nothing.[16]

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

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

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