(1) Reverend Lars Lock or Lokenius, preacher at Tinicum from1647 to 1688.
This Lutheran preacher is a man of impious and scandalous habits, a wild, drunken, unmannerly clown, more inclined to look into the wine can than into the Bible. He would prefer drinking brandy two hours to preaching one; and when the sap is in the wood his hands itch and he wants to fight whomsoever he meets. The commandant at Fort Casimir, Jean Paulus Jacqet, brother-in-law of Domine Casparus Carpentier,(1) told us that during last spring this preacher was tippling with a smith, and while yet over their brandy they came to fisticuffs, and beat each other's heads black and blue; yea, that the smith tore all the clothing from the preacher's body, so that this godly minister escaped in primitive nakedness, and although so poorly clothed, yet sought quarrels with others. Sed hoc parergicos.
(1) Carpentier was a Reformed minister whom the Dutch hadestablished at Fort Casimir. Jacquet was vice-director onthe South River, 1655-1657.(2) But this incidentally.
On Long Island there are seven villages belonging to this province, of which three, Breuckelen, Amersfoort and Midwout,(1) are inhabited by Dutch people, who formerly used to come here(2) to communion and other services to their great inconvenience. Some had to travel for three hours to reach this place. Therefore, when Domine Polheymus arrived here from Brazil, they called him as preacher, which the Director-General and Council confirmed.
(1) Brooklyn, Flatlands and Flatbush.(2) To New Amsterdam.
The four other villages on Long Island, viz., Gravensand, Middleburgh, Vlissingen, and Heemstede(1) are inhabited by Englishmen. The people of Gravensand are considered Mennonites. The majority of them reject the baptism of infants, the observance of the Sabbath, the office of preacher, and any teachers of God's word. They say that thereby all sorts of contentions have come into the world. Whenever they meet, one or the other reads something to them. At Vlissingen, they formerly had a Presbyterian minister(2) who was in agreement with our own church. But at present, many of them have become imbued with divers opinions and it is with them quot homines tot sententiae.(3) They began to absent themselves from the sermon and would not pay the preacher the salary promised to him. He was therefore obliged to leave the place and go to the English Virginias. They have now been without a preacher for several years. Last year a troublesome fellow, a cobbler from Rhode Island in New England,(4) came there saying, he had a commission from Christ. He began to preach at Vlissingen and then went with the people into the river and baptized them. When this became known here, the fiscaal went there, brought Him to this place, and he was banished from the province.
(1) Gravesend, Newtown, Flushing and Hempstead.(2) Reverend Francis Doughty.(3) As many opinions as men.(4) William Wickenden. The schout of the village was finedfifty pounds for allowing him to preach in his house.
At Middleburgh, alias Newtown, they are mostly Independents and have a man called Johannes Moor,(1) of the same way of thinking, who preaches there, but does not serve the sacraments. He says he was licensed in New England to preach, but not authorized to administer the sacraments. He has thus continued for some years. Some of the inhabitants of this village are Presbyterians, but they cannot be supplied by a Presbyterian preacher. Indeed, we do not know that there are any preachers of this denomination to be found among any of the English of New England.
(1) John Moore, formerly minister at Hempstead; died thisyear, 1637.
At Heemstede, about seven leagues from here, there live some Independents. There are also many of our own church, and some Presbyterians. They have a Presbyterian preacher, Richard Denton,(1) a pious, godly and learned man, who is in agreement with our church in everything. The Independents of the place listen attentively to his sermons; but when he began to baptize the children of parents who are no members of the church, they rushed out of the church.
(1) Reverend Richard Denton (1586-1662), one of the pioneersof Presbyterianism in America, was a Cambridge man, who cameover with Winthrop in 1630, and was settled successively atWatertown, Wethersfield and Stamford. His differences withthe Congregational clergy of New England had led to hiswithdrawal, and since 1644 he had been at Hempstead.
On the west shore of the East River, about one miles beyond Hellgate, as we call it, and opposite Flushing, is another English village, called Oostdorp, which was begun two years ago. The inhabitants of this place are also Puritans or Independents. Neither have they a preacher, but they hold meetings on Sunday, and read a sermon of some English writer, and have a prayer.(1)
(1) Oost-dorp ("East Village") is the present Westchester."After dinner [Sunday, December 31, 1656] Cornelis vanRuyven went to the house where they assemble on Sundays, toobserve their mode of worship, as they have not as yet anyclergyman. There I found a gathering of about fifteen menand ten or twelve women. Mr. Baly made a prayer, whichbeing concluded, one Robert Basset read a sermon from aprinted book composed and published by an English ministerin England. After the reading Mr. Baly made another prayerand they sang a psalm and separated." (Journal of BrianNewton et als., to Oostdorp,Doc. Hist. N.Y., octavo, III.923)
Such is the condition of the church in our province. To this we must add that, as far as we know, not one of all these places, Dutch or English, has a schoolmaster, except the Manhattans, Beverwyck, and now also Fort Casimir on the South River.(1) And although some parents try to give their children some instruction, the success if far from satisfactory, and we can expect nothing else than young men of foolish and undisciplined minds. We see at present no way of improving this state of affairs; first, because some of the villages are just starting, and have no means, the people having come half naked and poor from Holland, to pay a preacher and schoolmaster; secondly, because there are few qualified persons here who can or will teach.
(1) Harmanus van Hoboken at New Amsterdam, Adriaen Jansz atBeverwyck (Albany), and since April of this year EvertPietersen at Fort Casimir. Two years later (1659) thecompany sent over Alexander Carolus Curtius, "late professorin Lithuania," to be master of a Latin school in NewAmsterdam.
We can say but little of the conversion of the heathens or Indians here, and see no way to accomplish it, until they are subdued by the numbers and power of our people, and reduced to some sort of civilization; and also unless our people set them a better example, than they have done theretofore.
We have had an Indian here with us for about two years. He can read and write Dutch very well. We have instructed him in the fundamental principles of our religion, and he answers publicly in church, and can repeat the Commandments. We have given him a Bible, hoping he might do some good among the Indians, but it all resulted in nothing. He took to drinking brandy, he pawned the Bible, and turned into a regular beast, doing more harm than good among the Indians.
Closing we commend your Reverences to the gracious protection of the Almighty, whom we pray to bless you in the Sacred Ministry.
Vestri et officio et effectu,(1)
(1) Yours both officially and actually.
JOHANNES MEGPOLENSIS. SAMUEL DRISSIUS.
Amsterdam, in New Netherland, the 5th of August, 1657.
Revs. Megapolensis and Drisius to the Classis of Amsterdam (October 25, 1657).
Brethren in Christ:
Since our last letter, which we hope you are receiving about this time, we have sent in a petition in relation to the Lutheran minister, Joannes Ernestus Gutwasser. Having marked this on its margin, we have sent it to the Rev. Brethren of the Classis. We hope that the Classis will take care that, if possible, no other be sent over, as it is easier to send out an enemy than afterward to thrust him out. We have the promise that the magistrates here will compel him to leave with the ship De Wage. It is said that there has been collected for him at Fort Orange a hundred beaver skins, which are valued here at eight hundred guilders, and which is the surest pay in this country. What has been collected here, we cannot tell. Our magistrates have forbidden him to preach, as he has received no authority from the Directors at Amsterdam for that purpose. Yet we hear that the Hon. Directors at Amsterdam gave him permission to come over. We have stated in a previous letter the injurious tendency of this with reference to the prosperity of our church.
Lately we have been troubled by others. Some time since, a shoemaker,(1) leaving his wife and children, came here and preached in conventicles. He was fined, and not being able to pay, was sent away. Again a little while ago there arrived here a ship with Quakers, as they are called. They went away to New England, or more particularly, to Rhode Island, a place of errorists and enthusiasts. It is called by the English themselves the latrina(2) of New England. They left several behind them here, who labored to create excitement and tumult among the people—particularly two women, the one about twenty, and the other about twenty-eight.(3) These were quite outrageous. After being examined and placed in prison, they were sent away. Subsequently a young man at Hempstead, an English town under the government, aged about twenty-three or twenty-four years,(4) was arrested, and brought thence, seven leagues. He had pursued a similar course and brought several under his influence. The magistrate, in order to repress the evil in the beginning, after he had kept him in confinement for several days, adjudged that he should either pay one hundred guilders or work at the wheelbarrow two years with the negroes. This he obstinately refused to do, though whipped on his back. After two or three days he was whipped in private on his bare back, with threats that the whipping would be repeated again after two or three days, if he should refuse to labor. Upon this a letter was brought by an unknown messenger from a person unknown to the Director-General. The import of this, (written in English), was, Think, my Lord-Director, whether it be not best to send him to Rhode Island, as his labor is hardly worth the cost.
(1) William Wickenden, of Rhode Island.(2) Sink.(3) Dorothy Waugh, afterward whipped at Boston, and MaryWetherhead.(4) Robert Hodgson, who had come on the same ship with thepreceding. A contemporary Quaker writer attributes hisrelease to the intercession of Stuyvesant's sister, Mrs.Anna Bayard. Persecution of Quakers and other sectaries inNew Netherland was continued by Stuyvesant, and finallyculminated in the case of John Bowne, of Flushing, a Quaker,who has left us an interesting account of his suffering,printed in theAmerican Historical RecordI. 4-8.Banished from the province and transported to Holland, Bownelaid his case before the directors of the West IndiaCompany, who reproved Stuyvesant by a letter in which theysaid (April 16, 1663): "The consciences of men ought toremain free and unshackled,... This maxim of moderationhas always been the guide of the magistrates in this city;and the consequence has been that people have flocked fromevery land to this asylum. Tread thus in their steps, andwe doubt not you will be blessed."
Since the arrival of De Wage from the South River [the Director?] has again written to Joannes Ernestus Gutwasser to go away. On this he presented a petition, a copy of which herewith transmitted, as also a copy signed by several of the Lutheran denomination. We observe that it is signed by the least respectable of that body, and that the most influential among them were unwilling to trouble themselves with it. Some assert that he has brought with him authority from the West India Company to act as minister. Whether dismission and return will take place without trouble remains to be seen.
We are at this time in great want of English ministers. It is more than two years since Mr. Doughty, of Flushing which is a town here, went to Virginia, where he is now a preacher. He left because he was not well supported. On October 13, Mr. Moore, of Middelburg, which is another town here, died of a pestilential disease, which prevailed in several of our English towns and in New England. He left a widow with seven or eight children. A year before, being dissatisfied with the meagre and irregular payments from his hearers, he went to Barbadoes, to seek another place. Mr. Richard Denton, who is sound in faith, of a friendly disposition, and beloved by all, cannot be induced by us to remain, although we have earnestly tried to do this in various ways. He first went to Virginia to seek a situation, complaining of lack of salary, and that he was getting in debt, but he has returned thence. He is now fully resolved to go to old England, because his wife, who is sickly, will not go without him, and there is need of their going there, on account of a legacy of four hundred pounds sterling, lately left by a deceased friend, and which they cannot obtain except by their personal presence. At Gravesend there never has been a minister. Other settlements, yet in their infancy, as Aernem,(1) have no minister. It is therefore to be feared that errorists and fanatics may find opportunity to gain strength. We therefore request you, Rev. Brethren, to solicit the Hon. Directors of the West India Company, to send over one or two English preachers, and that directions may be given to the magistracy that the money paid by the English be paid to the magistrate, and not to the preacher, which gives rise to dissatisfaction, and that at the proper time any existing deficiency may be supplied by the Hon. Directors. Otherwise we do not see how the towns will be able to obtain ministers, or if they obtain them, how they will be able to retain them. Complaints continually reach us about the payment of ministers. Nevertheless in New England there are few places without a preacher, although there are many towns, stretching for more than one hundred leagues along the coast. Hoping that by God's blessing and your care something may be effected in this matter, we remain,
(1) Arnhem was a village begun on Smith's Island in NewtonCreek.
Your friends and fellow laborers,
JOHANNES MEGAPOLENSIS. SAMUEL DRISIUS.
Manhattans, Oct. 22, 1657.
Rev. Brethren:
Since the writing of the above letter, and before sealing it, we have learned from the Hon. Directors and the fiscaal, that Joannes Ernestus Gutwasser is not to be found, that his bedding and books were two days ago removed, and that he has left our jurisdiction. Still it is our opinion that he remains concealed here, in order to write home, and make his appearance as if out of the Fatherland; and to persevere with the Lutherans in his efforts. We therefore hope and pray that you may, if possible, take measures to prevent this.
SAMUEL DRISIUS. Oct. 25, 1657.
To the Rev. Learned, etc. the Deputies ad res Indicas of the Classis of Amsterdam.
Rev. J. Megapolensis to the Classis of Amsterdam (September 28, 1658).
Rdi. Patres et Fratres in Christo:(1)
In a preceding letter of September 24, 1658,(2) mention was made of a Jesuit who came to this place, Manhattans, overland, from Canada. I shall now explain the matter more fully, for your better understanding of it. It happened in the year 1642, when I was minister in the colony of Rensselaerswyck, that our Indians in the neighborhood, who are generally called Maquaas, but who call themselves Kajingehaga, were at war with the Canadian or French Indians, who are called by our Indians Adyranthaka. Among the prisoners whom our Indians had taken from the French, was this Jesuit,(3) whom they according to their custom had handled severely. When he was brought to us, his left thumb and several fingers on both hands had been cut off, either wholly or in part, and the nails of the remaining fingers had been chewed off. As this Jesuit had been held in captivity by them for some time, they consented that he should go among the Dutch, but only when accompanied by some of them. At last the Indians resolved to burn him. Concerning this he came to me with grievous complaint. We advised him that next time the Indians were asleep, he should run away and come to us, and we would protect and secure him, and send him by ship to France. This was done. After concealing him and entertaining him for six weeks, we sent him to the Manhattans and thence to England and France, as he was a Frenchman, born at Paris.(4)
(1) Reverend Fathers and Brothers in Christ.(2)Ecclesiastical Records, State of New York, I. 432-434.(3) Father Jogues; see earlier entries.(4) Father Jogues was born in Orleans.
Afterward this same Jesuit came again from France to Canada. As our Indians had made peace with the French, he again left Canada, and took up his residence among the Mohawks. He indulged in the largest expectations of converting them to popery, but the Mohawks with their hatchets put him to a violent death. They then brought and presented to me his missal and breviary together with his underclothing, shirts and coat. When I said to them that I would not have thought that they would have killed this Frenchman, they answered, that the Jesuits did not consider the fact, that their people (the French) were always planning to kill the Dutch.
In the year 1644 our Indians again took captive a Jesuit,(1) who had been treated in the same manner as to his hands and fingers as the above mentioned. The Jesuit was brought to us naked, with his maimed and bloody fingers. We clothed him, placed him under the care of our surgeon, and he almost daily fed at my table. This Jesuit, a native of Rouen,(2) was ransomed by us from the Indians, and we sent him by ship to France. He also returned again from France to Canada. He wrote me a letter, as the previously mentioned one had done, thanking me for the benefits I had conferred on him. He stated also that he had not argued, when with me, on the subject of religion, yet he had felt deeply interested in me on account of my soul, and admonished me to come again into the Papal Church from which I had separated myself. In each case I returned such a reply that a second letter was never sent me.
(1) Father Giuseppe Bressani (1612-1672).(2) Of Rome, in fact.
The French have now for some time been at peace with our Indians. In consequence thereof, it has happened that several Jesuits have again gone among our Indians, who are located about four or five days' journey from Fort Orange. But they did not permanently locate themselves there. All returned to Canada except one, named Simon Le Moyne. He has several times accompanied the Indians out of their own country, and visited Fort Orange. At length he came here to the Manhattans, doubtless at the invitation of Papists living here, especially for the sake of the French privateers, who are Papists, and have arrived here with a good prize.
He represented that he had heard the other Jesuits speak much of me, who had also highly praised me for the favors and benefits I had shown them; that he therefore could not, while present here, neglect personally to pay his respects to me, and thank me for the kindness extended to their Society. 1. He told me that during his residence among our Indians he had discovered a salt spring, situated fully one hundred leagues from the sea; and the water was so salt that he had himself boiled excellent salt from it.(1) 2. There was also another spring which furnished oil. Oleaginous matter floated on its surface, with which the Indians anointed their heads. 3. There was another spring of hot sulphurous water. If paper and dry materials were thrown into it, they became ignited. Whether all this is true, or a mere Jesuit lie, I will not decide. I mention the whole on the responsibility and authority of the Jesuit.
(1) Father Le Moyne made this discovery while sojourningamong the Onondagas in 1654.
He told me that he had lived about twenty years among the Indians. When he was asked what fruit had resulted from his labors, and whether he had taught the Indians anything more than to make the sign of the cross, and such like superstitions, he answered that he was not inclined to debate with me, but wanted only to chat. He spent eight days here, and examined everything in our midst. He then liberally dispensed his indulgences, for he said to the Papists (in the hearing of one of our people who understood French), that they need not go to Rome; that he had as full power from the Pope to forgive their sins, as if they were to go to Rome. He then returned and resided in the country of the Mohawks the whole winter. In the spring, however, troubles began to arise again between our Indians and the Canadians. He then packed up his baggage, and returned to Canada. On his journey, when at Fort Orange, he did not forget me, but sent me three documents: the first, on the succession of the Popes; the second, on the Councils; and the third was about heresies, all written out by himself. He sent with them also, a letter to me, in which he exhorted me to peruse carefully these documents, and meditate on them, and that Christ hanging on the Cross was still ready to receive me, if penitent. I answered him by the letter herewith forwarded, which was sent by a yacht going from here to the river St. Lawrence in New France.(1) I know not whether I shall receive an answer.
Valete, Domini Fratres, Vester ex officio,(2)
JOANNES MEGAPOLENSIS 1658, Sept. 28.
(1) One of the fruits of Father Le Moyne's visit to NewNetherland was that the Dutch obtained from the governor ofCanada permission to carry on trade, except the fur trade,on the St. Lawrence.(2) Farewell, brethren; yours officially.
Rev. Henricus Selyns to the Classis of Amsterdam (October 4, 1660)
Reverend, Wise and Pious Teachers:
We cannot be so forgetful as to omit to inform you concerning our churches and services. While at sea, we did not neglect religious worship, but every morning and evening we besought God's guidance and protection, with prayer and the singing of a psalm. On Sundays and feast-days the Holy Gospel was read, when possible. The sacrament was not administered on shipboard, and we had no sick people during the voyage. God's favor brought us all here in safety and health. Arrived in New Netherland, we were first heard at the Manhattans; but the peace-negotiations at the Esopus,(1) where we also went, and the general business of the government necessarily delayed our installation until now. We have preached here at the Esopus, also at Fort Orange; during This time of waiting we were well provided with food and lodging. Esopus needs more people, but Breuckelen more money; wherefore I serve on Sundays, in the evenings only, at the General's bouwery,(2) at his expense. The installation at Brooklyn was made by the Honorable Nicasius de Sille, fiscaal,(3) and Martin Kriegers, burgomaster,(4) with an open commission from his Honor the Director-General.(5) I was cordially received by the magistrates and consistory, and greeted by Domine Polhemius. We do not preach in a church, but in a barn; next winter we shall by God's favor and the general assistance of the people erect a church.
(1) The Indians of Esopus had broken out in hostilities inthe autumn of 1659. The next summer Stuyvesant went there,after some defeats of the tribe, and made peace formally,July 15, 1660. A congregation had lately been formed there,which called Domine Harmanus Blom to be its pastor.(2) Stuyvesant's Bowery, or farm, acquired by him in 1651,lay in the present region of Third Avenue and Tenth Street.Near the present site of St. Mark's Church he built a chapelfor his family, his negro slaves, some forty in number, andthe other inhabitants of the neighborhood.(3) Of New Netherland.(4) Of New Amsterdam.(5) For this letter of induction, seeEcclesiasticalRecords, I. 480.
The audience is passably large, coming from Middelwout, New Amersfort, and often Gravesande increases it; but most come from the Manhattans. The Ferry, the Walebacht, and Guyanes,(1) all belong to Breuckelen. The Ferry is about two thousand paces across the river, or to the Manhattans, from the Breuckelen Ferry. I found at Breuckelen one elder, two deacons, twenty four members, thirty one householders, and one hundred and thirty-four people. The consistory will remain for the present as it is. In due time we will have more material and we will know the congregation better. Cathechizing will not be held here before the winter; but we will begin it at the preaching service there. It will be most suitable to administer the Lord's Supper on Christmas, Easter, Whitsuntide and in September. On the day following these festivals-days a thanksgiving sermon will be preached. I might have taken up my residence at the Manhattans, because of its convenience; but my people, all of them evincing their love and affection for me, have provided me a dwelling of which I cannot complain. I preach at Breuckelen in the morning; but at the Bouwery at the end of the catechetical sermon. The Bouwery is a place of relaxation and pleasure, whither people go from the Manhattans, for the evening service. There are there forty negroes, from the region of the Negro Coast, besides the household families. There is here as yet no consistory, but the deacons from New Amsterdam provisionally receive the alms; and at least one deacon, if not an elder, ought to be chosen there. Besides myself, there are in New Netherland the Domines Joannes Megapolensis and Samuel Drisius at New Amsterdam; Domine Gideon Schaats at Fort Orange; Domine Joannes Polhemius at Middelwout and New Amersfort; and Domine Hermanus Blom at the Esopus. I have nothing more to add, except to express my sincere gratitude and to make my respectful acknowledgements. I commend your Reverences, wise and pious teachers, to God's protection, and am,
Yours humbly,
HENRICUS SELYNS, Minister of the Holy Gospel at Breuckelen.
From Amsterdam on the Manhattans, Oct. 4, 1660.
(1) Wallabout and Gowanus.
Rev. Henricus Selyns to the Classis of Amsterdam (June 9, 1664).
Very Reverend, Pious and Learned Brethren in Christ:
With Christian salutations of grace and peace, this is to inform you, that with proper submission, we take the liberty of reporting to the Very Rev. Classis the condition and welfare of the Church of Jesus Christ, to which your Reverences called me, as well as my request and friendly prayer for an honorable dismission.
As for me, your Rev. Assembly sent me to the congregation at Breuckelen to preach the Gospel there, and administer the sacraments. This we have done to the best of our ability; and according to the size of the place with a considerable increase of members. There were only a few members there on my arrival; but these have with God's help and grace increased fourfold.
Trusting that it would not displease your Reverences, and would also be very profitable to the Church of Christ, we found it easy to do what might seem troublesome; for we have also taken charge of the congregation at the General's Bouwery in the evening, as we have told you before. An exception to this arrangement is made in regard to the administration of the Lord's Supper. As it is not customary with your Reverences to administer it in the evening, we thought, after conference with our Reverend Brethren of the New Amsterdam congregation, and mature deliberation, that it would be more edifying to preach at the Bouwery, on such occasions, in the morning, and then have the Communion, after the Christian custom of our Fatherland.
As to baptisms, the negroes occasionally request that we should baptize their children, but we have refused to do so, partly on account of their lack of knowledge and of faith, and partly because of the worldly and perverse aims on the part of said negroes. They wanted nothing else than to deliver their children from bodily slavery, without striving for piety and Christian virtues. Nevertheless when it was seemly to do so, we have, to the best of our ability, taken much trouble in private and public catechizing. This has borne but little fruit among the elder people who have no faculty of comprehension; but there is some hope for the youth who have improved reasonably well. Not to administer baptism among them for the reasons given, is also the custom among our colleagues.(1) But the most important thing is, that the Father of Grace and God of Peace has blessed our two congregations with quietness and harmony, out of the treasury of his graciousness; so that we have had no reason to complain to the Rev. Classis, which takes such things, however, in good part; or to trouble you, as we might have anticipated.
(1) The enslaving of Africans having at first been justifiedon the ground of their heathenism, the nation that tobaptize them would make it unlawful to hold them in bondagewas frequent among owners in the seventeenth century, andoperated to deter them from permitting the Christianizing oftheir slaves. "I may not forget a resolution which his Maty[James II.] made, and had a little before enter'd upon it atthe Council Board, at Windsor or Whitehall, that the Negroesin the Plantations should all be baptiz'd, exceedinglydeclaiming against that impiety of their masters prohibitingit, out of a mistaken opinion that they would be ipso factofree; but his Maty persists in his resolution to have themchisten'd, wch piety the Bishop [Ken] blessed him for."Evelyn,Diary, II. 479 (1685).
Meanwhile, the stipulated number of years, pledged to the West India Company, is diminishing; although the obligation we owe to them who recommend us(1) naturally continues. Also, on account of their old age, we would love to see again our parents, and therefore we desire to return home. On revolving the matter in my mind, and not to be lacking in filial duty, I felt it to be proper to refer the subject to God and my greatly beloved parents who call for me, whether I should remain or return home at the expiration of my contract.
(1) The classis.
As we understand, they are, next to myself, most anxious for my return, and have received my discharge from the Hon. Directors, and have notified the Deputies ad Causas Indicas thereof, which has pleased us. We trust that we shall receive also from your Reverences a favorable reply, relying upon your usual kindness. Yet it is far from us to seem to pass by your Reverences, and give the least cause for dissatisfaction. I have endeavored to deserve the favor of the Rev. Classis by the most arduous services for the welfare of Christ's church, and am always ready to serve your Reverences.
It is my purpose when I return home, when my stipulated time is fulfilled, to give a verbal account of my ministry here, and the state of the church, that you may be assured that any omissions in duty have been through ignorance.
Domine Samuel Megapolensis(1) has safely arrived, but Domine Warnerus Hadson,(2) whom you had sent as preacher to the South River, died on the passage over. It is very necessary to supply his place, partly on account of the children who have not been baptized since the death of Domine Wely,(3) and partly on account of the abominable sentiments of various persons there, who speak very disrespectfully of the Holy Scriptures.
(1) Reverend Samuel Megapolensis, born in 1634, studiedthree years at Harvard College and three at the Universityof Utrecht. In 1662 he was called by the classis ofAmsterdam to the ministry in New Netherland, and ordained bythem. In 1664, having meanwhile studied medicine atLeyden, he went out to New Netherland, and was minister ofBreukelen from that time to 1669, when he returned toHolland. He died in 1700 as pastor emeritus of the Scottishchurch at Dordrecht.(2) Elsewhere called Hassingh.(3) Reverend Everardus Welius, minister of New Amstel from1657 to 1659, died in the latter year, leaving withoutpastor a church of sixty members.
In addition there is among the Swedes a certain Lutheran preacher, who does not lead a Christian life.(1) There is also another person, who has exchanged the Lutheran pulpit for a schoolmaster's place. This undoubtedly has done great damage among the sheep, who have so long wandered about without a shepherd except the forementioned pastor, who leads such an unchristian life. God grant that no damage be done to Christ's church, and that your Reverences may provide a blessed instrument for good.
(1) Lokenius's wife ran away from him, and he too hastilymarried another before obtaining his divorce. The personnext alluded to is probably Abelius Selskoorn, a student,who for a time had conducted divine service at Sandhook(Fort Casimir).
In view of the deplorable condition of New Netherland, for the savages have killed, wounded and captured some of our people, and have burnt several houses at the Esopus, and the English, with flying banners, have declared our village and the whole of Long Island to belong to the King:(1) therefore the first Wednesday of each month since last July has been observed as a day of fasting and prayer, in order to ask God for his fatherly compassion and pity. The good God, praise be to him, has brought about everything for the best, by the arrival of the last ships. The English are quiet, the savages peaceful; our lamentations have been turned into songs of praise, and the monthly day of fasting into a day of thanksgiving. Thus we spent last Wednesday, the last of the days of prayer. Blessed be God who causes wars to cease to the ends of the earth, and breaks the bow and spear asunder. Herewith, Very Reverend, Pious, and Learned Brethren in Christ, be commend to God for the perfecting of the saints and the edification of the body of Christ. Vale.
Your Reverences' humble servant in Christ Jesus,
HENRICUS SELYNS.
Breuckelen, in New Netherland, June 9, 1664.
(1) The boundaries between New England and New Netherlandhad always been in dispute. The English population on LongIsland grew, an encroached upon the Dutch towns at the westend; and the towns in that region which were partly English,partly Dutch in population were of doubtful allegiance. Thegraceless Major John Scott, coming to the island with someroyal authority, formed a combination of Hempstead,Gravesend, Flushing, Newtown, Jamaica and Oyster Bay, withhimself as president, and then proceeded (January, 1664), atthe head of 170 men, to reduce the neighboring Dutchvillages. Some account of the affair, in the shape in whichit reached the Dutch public, may be seen in the extractprinted at the end of this letter.
[The following account of the English encroachments upon Long Island has not been previously translated. It may serve as a summary of the events, or at least of the version of them which came before the Dutch public soon after. It is derived from theHollantze Mercuriusof 1664 (Haerlem, 1665), being part 15 of theMercurius, which was an annual of the type of the modernAnnual Registeror of Wassenaer'sHistorisch Verhael, which preceded it. The passage is at page 10.
In New Netherland the English made bold to come out of New England upon various villages and places belonging under the protection of Their High Mightinesses and the Dutch West India Company even upon Long Island, setting up the banner of Britain and proclaiming that they knew of no New Netherland but that that land belonged solely to the English nation. Finally their wisest conceded, since thus many troubles had arisen about the boundary, that representatives of both nations should come together upon that subject. This was carried out in November last. The Dutch commissioners went to Boston, where they were received by four companies of citizens and a hundred cavalrymen. There they were told that the commissioners on the English side could not arrive to treat of the matter for eight days.(1) Meanwhile the English incited three or four villages to revolt against their government. But all those that were of divided population, like those of Heemstede and Gravesande, refused to accept the English king but said that they had thus far been well ruled by Their High Mightinesses and would so remain, though they were English born. Afterward Heemstede was also subdued but Vlissingen held itself faithful, and some places remained neutral, while the commissioners were detained and finally came again to Amsterdam without having accomplished anything. Meanwhile also the savages of Esopus played their part, having made bold at a place on the river to attack two Dutchmen and cut off their heads.(2)]
(1) The journalist here confounds Stuyvesant's visit toBoston in September, 1663, to meet the Commissioners of theUnited Colonies of New England, with that which his envoys,Van Ruyven, Van Cortlandt and Lawrence, made to Hartford inOctober, to confer with the General Assembly of Connecticut.His date of November is wrong for both. The attempt torevolutionize the English villages on Long Island had takenplace in September; their internal revolt occurred inNovember. Stuyvesant was obliged to acquiesce. The"Combination" of the English towns under the presidency ofMajor John Scott and his attempt to win the Dutch towns fromtheir allegiance, took place in January and February, 1664.Stuyvesant was again unable to make effectual resistance,but made a truce with Scott for twelve months.(2) After three years of peace at Esopus, the Indians againbroke out in hostilities in June, 1663, resulting in theslaughter of twenty-one settlers and the captivity of forty-five others. Three successive expeditions, underBurgomaster Martin Kregier, in July, September and October,destroyed the forts of the Indians, broke down theirresistance, and released most of the captives. CaptainKregier's journal of these expeditions is printed inO'Callaghan'sDocumentary History, IV. 45-98.
Rev. Samuel Drisius to the Classis of Amsterdam (August 5, 1664).
The Peace of Christ.
Reverend, Learned and Beloved Brethren in Christ Jesus:
I find a letter from the Rev. Classis, which I have not yet answered; and a good opportunity now offering itself by the departure of our colleague, Domine Henricus Selyns, I cannot omit to write a letter to your Reverences. We could have wished, that Domine Selyns had longer continued with us, both on account of his diligence and success in preaching and catechizing, and of his humble and edifying life. By this he has attracted a great many people, and even some of the negroes, so that many are sorry for his departure. But considering the fact that he owes filial obedience to his aged parents, it is God's will that he should leave us. We must be resigned, therefore, while we commit him to God and the word of His grace.
Concerning the places in which he has preached, especially the village called Breuckelen, and the Bouwerie, nothing has been decided yet; but I think that the son of Domine Megapolensis, who has recently come over, will take charge of them, as he has not been sent by the Directors to any particular place.
The French on Staten Island would also like to have a preacher, but as they number only a few families, are very poor, and cannot contribute much to a preacher's salary, and as our support here is slow and small, there is not much hope, that they will receive the light. In the meantime, that they may not be wholly destitute, Director Stuyvesant has, at their request, allowed me to go over there every two months, to preach and administer the Lord's Supper. This I have now done for about a year. In the winter this is very difficult, for it is a long stretch of water, and it is sometimes windy, with a heavy sea. We have, according to the decision of the Classis, admitted the Mennonist, who is quite unknown to us, to the communion, without rebaptism;(1) but last week he and his wife removed to Curacao in the West Indies, to live there. The preacher, sent to New Amstel on the South River, died on the way, as we are told. Ziperius left for Virginia long ago.(2) He behaved most shamefully here, drinking, cheating and forging other people's writings, so that he was forbidden not only to preach, but even to keep school. Closing herewith I commend the Rev. Brethren to God's protection and blessing in their work. This is the prayer of
Your Reverences' dutiful friend in Christ,
SAMUEL DRISIUS.
New Amsterdam, August 5, Anno 1664.
(1) In a letter of October 4, 1660, Drisius had consultedthe classis on the question whether a well-behaved young manresiding in New Amsterdam, formerly one of the Mennonitesand baptized by them, might be admitted to the Lord's Supperwithout rebaptism. The classis, by letter of December 16,1661, ruled that according to the practice of the Dutchchurches, his Mennonite baptism was to be regarded assufficient.(2) Michael Ziperius and his wife came from Curacao in 1659,hoping to receive a call in New Netherland. The classiswarned Drisius against him.
The Rev. Samuel Drisius to the Classis of Amsterdam (September 15, 1664).(1)
To the Reverend, Learned and Pious Brethren of the Rev. Classis of Amsterdam:
I cannot refrain from informing you of our present situation, namely, that we have been brought under the government of the King of England. On the 26th of August there arrived in the Bay of the North River, near Staten Island, four great men-of-war, or frigates, well manned with sailors and soldiers. They were provided with a patent or commission from the King of Great Britain to demand and take possession of this province, in the name of His Majesty. If this could not be done in an amicable way, they were to attack the place, and everything was to be thrown open for the English soldiers to plunder, rob and pillage. We were not a little troubled by the arrival of these frigates.