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A History
of
The Moravian Church
m
New York City
By ...,
HARRY EMILIUS STOCKER, Ph.D.
Author "History of the Moravian Mission Among the Indians
on the White River in Indiana," "Moravian Customs
and Other Matters of Interest," etc.
NEW YORK CITY
1022
y
THE NEW Vu^?.
PUBUC LiBRAHV
^A
ASTOP. LENOX f\ND
riLDEN foundation:
Copyright, 1922, by
HARRY EMILIUS STOCKER
CONTENTS
CKAPTEB PAQB
Foreword 7
I. The Rise of the Moravian Church 0
II. The Moravian Church Resuscitated 16
|III. Why the Moravians Came to America 24
IV. Moravian Pioneers in New York City 31
V. The Moravians Form an Undenominational
J Soctety 42
.VI. Systematic Moravian Home Mission Work 49
VII. The Organization of the First Moravian
Church 71
VIII. The Congregation before the American Revo-
lution 87
IX. The Congregation During the Revolutionary
j War 119
JX. Progress of the Work in Spite of Hindrances 146
XI. The Pastorate of Christopher Godfrey Peter 166
XII. In the Dawn of the Nineteenth Century 188
XIII. The Congregation Outgrows Its Quarters. . . . 202
XIV. The Consecration of the New Church 214
XV. Sixteen Years in the Second Church on Fulton
Street 221
XVI. The Church in Houston Street 246
XVII. The Homeless Years of the Congregation 275
XVIII. The Church at Lexington Avenue and Thir-
tieth Street 288
XIX. Fhdits of Moravian Labors in New York . . . 360
APPENDIXES
A. Points of Interest 367
B. Ministers, Evangelists and Pa.stors 371
IC. The Communicant Membership of the Congre-
gation 375
Index 381
ILLUSTRATIONS
PAOE
The First Moravian Church, Lexington Avenue and
Thirtieth Street Frontispiece
The Second Church on Fulton Street 214
The Houston Street Church 246
FOREWORD
The year nineteen hundred and twenty-two is
especially important because it marks the two hun-
dredth anniversary of the Renewal of the Unitas
Fratrum, or Unity of the Brethren, now generally
known as the Moravian Church. The renewal of
this ancient Protestant Church meant a great deal
to the world in general and to the Christian Church
in particular. Some of the most glowing pages in
church history have been written by Moravians.
The record of their early achievements is not unlike
the Acts of the Apostles. At a time when the greater
part of the Christian Church lay in the cold grip of
a rationalistic formalism which had little or no
concern for the welfare of anybody, the hearts of
the people of Herrnhut were on fire for God. Their
one passion was Christ, and to make Him known
their greatest desire. Therefore they went anywhere
and everywhere, preaching the gospel. In due time
the Church spread to Great Britain, North America,
and other lands. In America the conversion of the
Indians engaged the zealous attention of the Mo-
ravians for many years. At the same time, they car-
ried on extensive evangelistic labors among the many
white people who were without church affiliation.
It Js natural, therefore, that their hearts should be
directed to the religious needs of the metropolis.
Here they began their labors at an early day, and
7
8 FOREWORD
eventually planted a churcli which exists at the
present time.
Altho frequent references are made to the
work of this church in various historical writings,
no one has ever written a history of the Moravian
Church in New York City. Believing that this mat-
ter was too long deferred, the Elders and Trustees
of the First Church fraternally requested the present
pastor to bring to light the valuable information
locked up in the abundant manuscripts and records
preserved in the archives of the congregation. Not
without a feeling of unworthiness for so important
a task, the pastor began his labor of love, and now,
after two years of careful research, this volume,
entitled ^^A History of the Moravian Church in
New York City,'' is given to the public. The principal
sources of information contained in the history are
the diaries, records, and numerous papers found
in the archives of the congregation. The Provincial
Archives in Bethlehem, Pennsylvania, were also laid
under contribution. Additional information was
found in various books by Moravian authors, in
numerous histories of New York, and in other litera-
ture bearing on the subject. If this history shall
add to the appreciation of the value of Moravian
labors in New York City and elsewhere, and inspire
a deeper love for the Moravian Church, the writer
will feel amply rewarded for his labors.
Harry E. Stocker.
New York City,
June, 1922.
CHAPTER I
THE EISE OF THE MORAVIAN CHURCH
The Moravian Church dates back to the fifteenth
century. In the beginning it was known as the
"Unitas Fratrum," or "The Unity of the Brethren,"
which is still the ofiQcial title of the Church. After a
time it was commonly spoken of as "The Brethren's
Church." This name is frequently employed at the
present time. In history the members of this Church
are known as "The Brethren," or "Moravians," the
latter designation coming into use in the first quar-
ter of the eighteenth century.
The apostle of the Brethren was John Hus, the
Bohemian Reformer, who was burnt alive as a heretic
on July 6, 1415, the forty-third anniversary of his
birth. As the result of this act of Roman Catholic
violence, Bohemia was plunged into what is known
as the Hussite War. For twenty years the country
was bathed in blood. At first the Hussites were ar-
rayed against the Catholics, but soon they became
divided among themselves. In the bitter strife the
principles for which Hus had given his life were
often forgotten by those who claimed to be his fol-
lowers, and before long Hussite was contending
against Hussite. One faction sought to restore to
the laity the cup in the Lord's Supper. For this
reason its adherents were calle<l the Calixtines or
Utraquists. Another faction demanded a general
9
10 MORAVIAN CHURCH IN NEW YORK
reformation of the Church. Its adherents called
themselves Taborites, taking their name from Mount
Tabor, a hill near Prague where they had their camp.
These two factions locked horns, and eventually the
Utraquists triumphed. The victors in the struggle
came to terms with the Catholics, and the pope
acknowledged the Utraquist Church as the National
Church of Bohemia.
As the result of this long conflict the Bohemians
were permitted to partake of the wine in the Holy
Communion, which was practically the only advan-
tage gained. The Utraquist Church was in reality
a Catholic Church, and before long the old-time cor-
ruption prevailed. It seemed as if Hus had died in
vain. But this was not the case. Fires kindled by
the martyr were still burning in some hearts loyal
to the truth. Here and there devout men could be
found who held to his teaching. They loved the
Bible, strove to live righteous lives, and during the
war refused to take up arms. These were the real
Hussites. Those in Prague were naturally drawn
together, and gradually a free religious society came
into being to which others of like mind were at-
tracted. It had for its object private edification and
the general reformation of the Church. This society
repeatedly requested John Rokyzan, the head of the
Utraquist Church and an eloquent preacher, to take
the lead in the reform movement. The members were
attracted to him because about the year 1450 he
preached against the corruptions of the Church, and
strongly exhorted the people to return to the princi-
ples advocated by Hus.
RISE OF THE MORAVIAN CHURCH 11
Rokyzan's actions spoke louder than his words.
After halting some time between his convictions and
self-interest, he flatly refused to head the desired
reform movement. Turning from him in disgust,
the awakened now looked for a leader among their
own number, and this time they were not disap-
pointed. In Gregory, commonly spoken of as
Gregory the Patriarchy they found the one whom
God had raised up for the purpose. He was an elo-
quent speaker and able writer, and above all a man
of blameless character. In time he founded an inde-
pendent society. In 1456 he heard of the barony
of Lititz on the north-east border of Bohemia. This
estate was the private property of George Podiebrad,
the Regent of Bohemia. On the estate were three
thinly populated villages, Zamburg, Kunwald, and
Lititz. With the permission of the Regent, Gregory
and his followers began their first settlement at
Kunwald. In 1457 they met in a solemn convocation,
drew up and adopted principles of doctrine and
practice, and constituted themselves into a regularly
organized association under the name of "The Breth-
ren and Sisters of the Law of Christ." Later this
name was changed to "Brethren," and afterwards
to "Unitas Fratrum," or "Unity of the Brethren."
Therefore the Brethren's Church was founded in
1457, or four hundred and sixty-five years ago.
Tradition has it that the organization of the Church
took place on March the first.
Like-minded people from every walk of life joined
the Brethren, and the infant Church rapidly grew
in numbers. After four years of peace the Brethren
12 MORAVIAN CHURCH IN NEW YORK
were assailed by the first storm of persecution. The
King had heard that they were dangerous conspira-
tors and guilty of heresy, therefore he gave strict
orders that all his subjects had to belong either to
the Utraquist or the Roman Catholic Church. He
also ordered all priests who conducted the Holy
Communion after the manner of the Brethren to be
put to death. As a result many of the Brethren suf-
fered martyrdom. But in spite of persecution their
number increased. In 1464 the Brethren separated
themselves completely from the National Church,
and three years later established a ministry of their
own. Hitherto they had been served by Michael
Bradacius and other ministers who had originally
belonged to the Utraquist Church. That they might
secure a ministry whose validity neither the Utra-
quists nor the Romanists could question, the Breth-
ren sent three candidates for ordination to Stephen,
a Bishop of the Waldensian Church, living on the
confines of Bohemia and Austria, who consecrated
them bishops, and from that day to this there has
been no break in the episcopal succession of the
Brethren's Church.
By the time that Martin Luther nailed his theses to
the door of the Wittenberg Cathedral, the Evangelical
or Protestant Church of the Brethren had grown
influential. It had at least two hundred thousand
members and over four hundred parishes in Bohemia
and Moravia. The Brethren made the Bible their
only rule of faith and practice, taught the great
doctrine of justification by faith, and in every way
sought to advance the cause of evangelical religion.
RISE OF THE MORAVIAN CHURCH 13
To this end they not only preached the gospel, but
established schools and made extensive use of the
printing-press. Among other things they published
a confession of faith, numerous pamphlets and
treatises, and portions of the Holy Scriptures, as
well as a hymn-book which was the first to be put
into the hands of the people by any Church. A copy
of the first edition of this hymnal published in 1501
is preserved in the library of the modern University
of Prague. The Brethren were Reformers before
the Reformation, and as such Luther himself ac-
knowledged them after he became acquainted with
their principles. In turn the Brethren regarded
Luther as a champion sent by God. Although there
were points on which he and the Brethren could not
agree, on the whole, the relations between them were
friendly and mutually beneficial. The same holds
true of the Brethren's intercourse with other Re-
formers of the sixteenth century. While they bene-
fited in a doctrinal way, others learned much from
the discipline of the Brethren. Martin Bucer said,
"The Brethren alone in all the world combine a
wholesome discipline with a pure faith."
In 1546 the Protestant princes of Germany, headed
by Frederick, the Elector of Saxony, formed what
is known as the Smalcald League against Emperor
Charles the Fifth. When war broke out between the
Catholics and Protestants, Ferdinand, King of Bo-
hemia, called upon his subjects to take up arms in
behalf of the Emperor, his Catholic brother. The
Brethren were in a dilemma out of which there was
only one way. They refused to serve their King
14 MORAVIAN CHURCH IN NEW YORK
and gave what support they could to the Elector of
Saxony. The Protestants were defeated, and Fer-
dinand proceeded to wreak vengeance upon his re-
bellious subjects. He determined to stamp out the
Brethren's Church. In 1548 an edict was issued,
commanding all persons living on royal estates to
unite with the Utraquist or the Roman Catholic
Church, or leave the country within six weeks. Fer-
dinand had no thought that the Brethren would
choose the latter course. He did not know them.
A large number of them left the country and even-
tually settled in East Prussia, where they were per-
secuted by certain bigoted Lutherans. After a time
they sought refuge in Poland, whither the Breth-
ren's Church had previously extended its operations.
The King of Poland leaned toward the Protestant
faith, and many of his subjects hated the Roman
Catholic Church. Therefore the Brethren found a
fertile field for disseminating gospel truths. In
less than six years they had about forty churches in
this country. A century after the founding of the
Brethren's Church it consisted of three confederated
provinces, the Bohemian, the Moravian, and the
Polish.
Ferdinand was succeeded by Maximilian II, a lib-
eral-minded monarch, in whose reign the Brethren
flourished. Under Maximilian's successor, the
Unitas Fratrum became a legally recognized Church
of the land. Before very many years, however,
storms of persecution swept over the Brethren, and
their Church all but perished. In 1620 Ferdinand II
ascended the throne, and inaugurated the Counter-
RISE OF THE MORAVIAN CHURCH 15
Reformation, which had for its purpose the crushing
out of evangelical religion in Bohemia and Moravia.
In 1627 this end was practically accomplished, and
only a few of the Brethren remained in the land of
their fathers, the majority having been driven into
exile, with only what is known as '^The Hidden Seed"
left behind. The Brethren in Poland held together
about twenty-five years longer, when they too were
scattered abroad. In 1656 war broke out between
the Protestant King of Sweden and the Catholic
monarch of Poland. The latter was successful, there-
fore the Brethren, who had sided with the Swedish
King, had to flee, and their Church in Poland also
came to an end. But in the providence of God the
Brethren's Church had not perished altogether. It
was destined to be revived.
CHAPTER II
THE MORAVIAN CHURCH RESUSCITATED
Many of the Brethren lost their lives during the
Counter-Reformation, others fled from the country,
while some of them remained in their native land.
The majority of those who remained behind con-
tinued to be true to the faith of their fathers.
Altho the coming generation was less fervid in evan-
gelical zeal, there were those among the descendants
of the Brethren who never lost hope that some day
the Church would be revived. This was especially
the case in Moravia. Among the number was George
Jaeschke of Sehlen. Before his death in 1707, he
told his son and grandsons that the time for the re-
newal of the Church was near at hand, and exhorted
them to make any sacrifices necessary to hasten the
event, not hesitating to leave their home and native
land should the occasion demand it. Fifteen years
later his prophecy began to be fulfilled.
In His own good time and manner the Lord
brought about the resuscitation of the Brethren's
Church. Strange to say, two of the principal instru-
ments in His hand to bring it about had no con-
nection with the Brethren at the time. One of them
was Count Nicholas Lewis von Zinzendorf, the
other. Christian David. It is important to know
something of the way in which God prepared these
16
MORAVIAN CHURCH RESUSCITATED 17
men to become the instruments of His purpose.
Born in Dresden on May 26, 1700, Zinzendorf spent
his childhood in the old Saxon Castle of Gross Hen-
nersdorf, located about ten miles from the Bohemian
border. This was the home of his grandmother, a
woman of strong Christian character, to whose
charge he was committed when he was about two
years of age, his father having died and his mother
married again. In his fourth year he began to seek
God earnestly, and at this early age determined to
become a true servant of Jesus Christ. As a child
he delighted in conducting prayer-meetings in his
private room, and in preaching to his friends.
When he was ten years old Zinzendorf went to
Halle, where he founded among the boys the famous
''Order of the Mustard Seed/^ which had the three-
fold purpose of being kind to all men, of being loyal
to Christ, and of sending the gospel to the heathen.
After finishing the course at Halle he went to the
University of Wittenberg, where he likewise exerted
a profound religious influence among the students.
Several years after his graduation from the uni-
versity he married Countess Erdmuth Dorothea
Reuss. From his youth Zinzendorf desired to enter
the Christian ministry, but when he first tried to
carry out his purpose, his grandmother objected so
strongly that he submitted to her wishes and entered
the service of the State. But at no time did he cease
to labor for Christ. His Christian efforts always
took a practical turn. Purchasing from his grand-
mother the small estate of Berthelsdorf, he decided
to establish a Christian village, and to this end in-
18 MORAVIAN CHURCH IN NEW YORK
stalled, on August 30, 1722, his friend, John Andrew
Rothe, as the village pastor.
In this way the Lord prepared a refuge for the bur-
dened Brethren of Bohemia and Moravia. At the
same time he prepared the leader who was destined
to bring the Brethren to their new home. Christian
David became the link between the refugees and
their refuge. Born of Catholic parents, on Decem-
ber 31, 1690, at Senftleben, Moravia, he early became
a seeker after the truth. It was not until he had
reached his majority, however, that he found Christ
as his Saviour. His conversion took place while in
Germany. Glowing with enthusiasm he returned to
his native land, where he went about preaching the
gospel, the common people hearing him gladly. As
a result of his preaching there was a Protestant
awakening, and many of the descendants of the
Brethren were fired with a new hope. But no sooner
did the Protestants show signs of activity when the
spirit of persecution manifested itself. Christian
David became convinced that Moravia was not a
place where Protestants could hope to enjoy reli-
gious freedom, therefore he sought out Count Zinzen-
dorf, of whom he had heard, and asked for permission
to bring his persecuted countrymen to his estate.
Having received the desired permission, he hastened
back to Moravia with the glad tidings. When Au-
gustin and Jacob Neisser of Sehlen heard that a
refuge had been found, they cried, "This is God^s
doing; it is His call.'' The very next day the two
brothers, their wives and children, together with
Michael Jaeschke and a young girl, set out under
MORAVIAN CHURCH RESUSCITATED 19
cover of night for Berthelsdorf. On June 8, 1722,
they arrived, weary and footsore, at their destina-
tion. Other refugees followed later, and in due time
the Moravian emigrants established the settlement
of Herrnhut, about a mile from Berthelsdorf.
The Herrnhut settlers were not all descendants of
the Ancient Brethren. Others who desired religious
freedom were attracted to the new settlement from
the immediate vicinity and other parts of Germany.
For this reason there was a variety of religious sen-
timents in the community, which disturbed the peace
of the settlers. The descendants of the Ancient
Brethren desired the resuscitation of their Church.
They insisted that the discipline of the Brethren
should be preserved, and in the end their views pre-
vailed. On May 12, 1727, forty-two statutes called
'^The Brotherly Agreement of the Brethren from
Bohemia and Moravia^ and sundry other Brethren
at Herrnhut, to walk according to apostolic rul&^
were publicly adopted by all the inhabitants of
Herrnhut. Not long after this important event a
copy of the constitution and order of the Ancient
Brethren's Church prepared by Bishop John Amos
Comenius under the title of "Ratio Disci pi ince'^ fell
into the hands of Count Zinzendorf, who was aston-
ished to find that the statutes of Herrnhut were in
substantial agreement with the newly found docu-
ment. When he shared his discovery with the Breth-
ren, they were greatly impresseil. Even those who
previously had no thought of separation from the
State Church now began to think seriously that the
Lord might have in mind the resuscitation of the
20 MORAVIAN CHURCH IN NEW YORK
Unitas Fratrum thru the Herrnhut congregation.
On August Thirteenth the Brethren experienced a
veritable baptism of the Holy Spirit in connection
with the celebration of the Holy Communion at
Berthelsdorf. This day is known as "The Spiritual
Birthday of the Renewed Brethren's Church.'^ It
must not be supposed, however, that the Renewed
Church sprung into existence in a day. The resusci-
tation was brought about by a gradual process, and
not without considerable opposition.
This opposition came from within and without
the congregation. Herrnhut was an integral part
of the Lutheran parish of Berthelsdorf, and not all
were convinced that a separation should be effected.
Zinzendorf himself was at this time an ardent Lu-
theran, and nothing was further from his mind than
the thought of establishing a new Church. His pur-
pose was to make the congregation of Herrnhut "a
church within the church,'' laboring as a branch of
the State Church for a deepening of spiritual life
among Christians, and particularly for the spread
of the gospel among the heathen. This conscien-
tious opposition on his part had to be overcome.
The opposition from without was far more serious.
Much of it was caused by the Brethren's connection
with Zinzendorf, who long before Herrnhut was
founded had won the unmerited hatred of those who
were jealous of his influence. He had bitter enemies
among the university professors and Protestant
clergy, who attacked him and what he did whenever
they could. Therefore the Herrnhut settlement
aroused opposition from the beginning. Naturally
MORAVIAN CHURCH RESUSCITATED 21
the enemies of Zinzendorf also became the enemies
of the Brethren. Persecution was the inevitable re-
sult. Itinerant Brethren travelled far and wide in
Europe, witnessing for the gospel, and by the year
1730 fifty-six of them had already borne chains for
Christ's sake. About this time Zinzendorf's enemies
formally accused him before the Saxon Court of
being a dangerous man, and the Austrian Govern-
ment made the charge that he was enticing its sub-
jects to settle on his estate. An official investigation
of these charges proved them false. But the enemies
of the Count were not discouraged. They sought to
have him imprisoned, and failing in this they laid
their lines to bring about his banishment. This at-
tempt was successful. In 1735 a certain baron com-
plained that Herrnhut had such strong religious
attractions for his people that many of them had
practically become vassals of Zinzendorf. The
Saxon Government gave the Count no opportunity
to defend himself against this foolish charge, and
on March 20, 173G,- he was banished. When Zinzen-
dorf, who \^as in Holland at the time, heard of the
edict directed against him, he calmly replied, "It does
not matter at all. In any case I would not have been
able to live at Herrnhut for the next ten years, be-
cause I intend to move about from place to place
in the interests of the work of the Lord." His ban-
ishment, instead of working mischief, therefore
helped to spread the Moravian Church thruout the
world.
Like Zinzondorf the Brethren were tireless in
fheir zenl to spread the gospel at home and abroad.
22 MORAVIAN CHURCH IN NEW YORK
^'Christ and Him Crucified'' was the center and the
circumference of their religion, and they believed
that their chief business in life was to make Him
known to others. Evangelists of the Brethren went
forth from Herrnhut to Denmark, Silesia, Hungary,
Austria, Moravia, England, and other lands, any-
where and everywhere preaching the gospel with
tongues of fire. At the University of Jena they made
a deep impression upon the student body. As a re-
sult a Brethren's Association was formed among
the awakened students. Many members of this as-
sociation later entered the Moravian ministry.
Among the number was Augustus Gottlieb Spangen-
berg, who became the father of the Moravian Church
in America. The thoughts of the Brethren turned
early to the heathen, and in 1732 the first foreign
missionaries left Herrnhut for work among the ne-
groes in the West Indies. Five months later other
Brethren went to Greenland to labor among the
Eskimos. These early Moravian missionaries were
the pioneers in the modem missionary movement of
the Christian Church. It was in connection with
their missionary activities that the necessity of an
ordained ministry of their own became apparent.
The missionaries had to be qualified to administer
the sacraments and to perform other ministerial
functions.
At this time two bishops of the Ancient Breth-
ren's Church still survived. They were Daniel
Jablonsky, Court Preacher to the King of Prussia,
and Christian Sitkovius, Superintendent of the
United Churches of Poland. When Jablonsky, who
MORAVIAN CHURCH RESUSCITATED 2
was the grandson of Bishop John Amos Comenius,
heard of Herrnhut, he rejoiced greatly, and when
the proper time came he and Sitkovius were glad to
transfer the ancient episcopate to the new organiza-
tion of the Brethren. Therefore David Nitschmann,
one of the first elders of Herrnhut and one of the
first missionaries to the heathen, w^as sent to Berlin
where, on March 13, 1735, Bishop Jablonsky, with
the written concurrence of Bishop Sitkovius, who
was unable to be present in person, consecrated him
a bishop of the Renewed Brethren's Church. Thus
the Renewed Church was fully organized and pre-
pared to take its place in the world as an independent
ecclesiastical body. In the course of the following
years the Church was recognized by the governments
of Prussia and Saxony, and by the Parliament of
Great Britain, as well as by all other countries to
which it spread.
CHAPTER III
WHY THE MORAVIANS CAME TO AMERICA
As early as the year 1727 the thoughts of the
Brethren turned to America. They longed to preach
the gospel to the Indians and to the spiritually desti-
tute German settlers in Pennsylvania. At the same
time, conditions in Germany were such as to make
it uncertain whether the Herrnhut settlement would
be allowed to remain. Therefore they thought of
America as a possible refuge in case of exile. That
their fears were not groundless is evident from the
fact that more than once the threat was made that
Herrnhut would be crushed. Altho this threat was
never carried out, the Brethren realized the pre-
cariousness of their situation, when in 1733 a royal
edict compelled a colony of Schwenkfeldian Chris-
tians, who had been under the protection of Zinzen-
dorf for eight years, to leave Saxony. Some of these
exiles left for Pennsylvania several months after the
edict was issued. In the subsequent year others
followed under the leadership of George Boehnisch,
one of the Moravian Brethren. On September 22,
1734, they landed in Philadelphia. Therefore Boeh-
nisch was the first Moravian to set foot on Amer-
ican soil. He spent some years in Pennsylvania,
laboring with his hands and witnessing for Christ.
When the Schwenkfeldian refugees on his estate
were compelled to leave Saxony, Count Zinzendorf
24
MORAVIAN COLONY IN GEORGIA 25
secured for them a large tract of land in Georgia.
They started out for this place, but in passing thru
Holland thej were persuaded to go to Pennsylvania
instead. Fearing they too might suffer banishment,
the Moravians thought it the part of wisdom to pro-
vide a place of refuge before this fate should befall
them. Therefore they gladly accepted the proposi-
tion of the Trustees of Georgia to have a Moravian
colony settle on their domain. Two tracts of land
were granted them, one where the city of Savannah
now stands, and the other a short distance up the
river. On March 22, 1735, Spangenberg and nine
other Moravians arrived at Savannah. While these
men were of the best type of colonists, the prime
reason why they came to America was to preach the
gospel to the Indians. Soon after their arrival,
they established a school for Indian children. About
a year later Bishop David Nitschmann brought over
twenty additional Moravians. Among their com-
panions on the voyage were John Wesley and his
brother Charles. The former by his own confession
learned by this and later intercourse with the Mo-
ravians the secret of a personal assurance of salva-
tion.
On March 10, 173G, Bishop Nitschmann organized
the colony into a regular Moravian congregation.
Anton Seiffert was ordained to the ministrv, and in-
stalled as pastor of the congregation. This ordina-
tion is unquestionably the first performed by a
bishop of the Christian Church in the English col-
onies of North America. Spangenberg, having boon
a minister of the Lutheran Church before he
26 MORAVIAN CHURCH IN NEW YORK
joined the Moravians, was ordained a presbyter on
the same day. Five days later he left for Pennsyl-
vania, where he was commissioned to look after the
Schwenkfelders, in whom Zinzendorf was still in-
terested, and to take the place of George Boehnisch,
who returned to Europe in the following year. Soon
after his arrival in Pennsylvania he was joined by
Bishop Nitschmann, in whose company he visited
many people of various religious persuasions in
widely scattered neighborhoods. On June 23, 1736,
Bishop Nitschmann left for Europe, and Spangen-
berg sailed for St. Thomas, where he visited the mis-
sion-field, returning to Pennsylvania late in Novem-
ber of the same year.
The existence of the colony in Georgia was not
destined to be long. Altho the Brethren labored
with enthusiasm among the Indians and white peo-
ple, their efforts were not crowned with much success.
As early as the year 1737 they suffered from the
hostility of the Savannah authorities because they
refused to join the militia, having been exempted
from military duties by the Trustees of the colony of
Georgia. In February of that year they sent George
Neisser to Spangenberg in Pennsylvania with the
request that he should bring their grievances to the
attention of the Trustees. Spangenberg immediately
wrote to the Trustees, and sailed at the earliest op-
portunity for Savannah, where he arrived in mid-
summer. In response to his letter the exemption of
the Moravians from bearing arms was renewed, and
the magistrates at Savannah were severely repri-
manded for violating the previous agreement. In
MORAVIAN COLONY IN GEORGIA 27
September, Spangenberg, after counselling with the
Brethren, returned to Pennsylvania. On October 15,
1738, Peter Boehler, formerly a professor at the Uni-
versity of Jena and now a Moravian minister, ar-
rived at Savannah. He was twenty-six years of age
at the time. Earlier in the year he had been or-
dained to the ministry by Zinzendorf, who on May
20, 1737, was consecrated a bishop of the Moravian
Church. Boehler was accompanied to America by
George Schulius, who was converted by the first
sermon which Boehler preached at Herrnhut. Boeh-
ler had been asked to assume the pastorate of the
congregation at Savannah, and to establish a mis-
sion among the slaves in South Carolina, about
twenty miles away. Schulius became his assistant.
The negro mission was located at the German set-
tlement of Purysburg. On Sundays Boehler preached
to the Gennans, and on week-days he and his as-
sistant labored among the negroes in the neighbor-
hood. After a year both became sick, and Schulius
died. For various reasons the Savannah congrega-
tion did not flourish. A number of the members
died, some returned to Europe, while others emi-
grated to Pennsylvania. The membership dwindled
from thirty to twelve persons, and when war broke
out between the P^uglish and Spaniards of Florida
Territory the congregation came to an end alto-
gether. At that time the Moravians were non-com-
batants, and when they refused to take up arms
against the Spaniards who tiireatened to invade
Georgia, they became decidedly un[)opular. Boehler
felt it his duty to give up his work at Purysburg,
28 MORAVIAN CHURCH IN NEW YORK
and to give his whole attention to his Brethren at
Savannah. Only five men, one woman, and a boy
comprised the congregation at the time. Therefore
it was decided to disband and go to Pennsylvania.
Altho the early Moravians were unsuccessful in the
South, they made a number of converts or friends
who later followed them to the North, where they
became eminently useful members of the Moravian
Church. Among this number was James Burn side,
who became a successful lay-evangelist. In 1745
he married Mary Wendower, one of the first Mo-
ravian converts in New York City.
After the Moravians had become convinced that
nothing would be gained by remaining longer in
Georgia, they sent John Boehner to Pennsylvania
to ascertain how those of their number who had pre-
viously gone there were getting along, and to secure
a temporary location for the rest of them. This was
in January, 1740, the same month in which George
Whitefield, the famous evangelist, made his second
visit to Savannah. When he returned to Philadelphia
in April he brought Boehler and the remaining Mo-
ravian colonists with him in his sloop. That their
labors were not wholly in vain is evident from the
fact that the Trustees of Georgia declared to the
British Government that ^^the Moravians had done
the government great service in labor and other mat-
ters, equal and superior to the service they could have
done as militia." The arrivals from Georgia were
advised by those who had preceded them to Penn-
sylvania to give up their evangelizing and coloniz-
ing scheme and settle at Germantown, where they
TRANSFER TO PENNSYLVANIA 29
themselves had located. To this the Moravian new-
comers would not consent. They had come to Amer-
ica, not to advance their own interests, but to propa-
gate the gospel, and nothing could deter them from
their high purpose. They believed that the Lord
had led them to Pennsylvania, and that He would
also point the way to the work which He had in mind
for them. And their faith was not in vain.
During the voyage from Savannah to Philadelphia
WTiitefield expressed his determination to establish
"a negro school in Pennsylvania where he proposed
to take up land in order to settle a town for the re-
ception of such English friends whose heart God
should incline to come and settle there." To this
end he purchased on May 3 five thousand acres of
land for 2,200 pounds. This tract comprised ap-
proximately w^hat is now Upper Nazareth Township
in Northampton County, Pennsylvania. Whitefield
proposed that Boehler should superintend the erec-
tion of the proposed school-house, employing the Mo-
ravians to do the work. This proposition was ac-
cepted, and the ^^Whitefield House'' at Nazareth still
stands as a monument to the thoroness of Moravian
manual labor. Whitefield gave the name Nazareth
to the village in which the negro school was to be
located. In November, 1740, Boehler went to Phila-
delphia to render a report of his labors as building
superintendent. He was greatly surprised to find
that Whitefield was decidedly unfriendly. The great
evangelist was fully persuaded in his own mind that
some souls are predestined to be saved, while others
are predestined to be danmed, a view shared by many
30 MORAVIAN CHURCH IN NEW YORK
ministers in New York, New Jersey, and Pennsyl-
vania.
Then as now the Moravians believed that grace is
offered to all, that God desires all to accept it, and
that the influence of the Spirit may be resisted. It
was this position taken by the Moravians that fur-
nished the ground for Whitefield's unfriendliness
toward them. He debated the matter with the schol-
arly Boehler, and when he found that he could
neither silence nor convince his opponent, he lost
his temper and declared that the Moravians had to
leave his land at once. Altho winter made such
summary expulsion impossible, the Moravians began
to look about immediately for a suitable location, and
eventually purchased five hundred acres at the junc-
tion of the Lehigh River and Monocacy Creek, about
ten miles from Nazareth, where they founded Beth-
lehem. Here in the spring of 1741 the first house
was built. In the summer of the same year Spangen-
berg purchased in England the Whitefield tract for
the Moravians, and eventually Nazareth became a
Moravian settlement. At the close of the preceding
year there were just thirty-one Moravians in the
American colonies. In accordance with the plan
formed by the Brethren in 1727 Bethlehem became
the central settlement. From this center schools for
neglected children were established, extensive mis-
sionary activities among the Indians carried on, and
itinerant evangelists sent forth to preach the gospel
to spiritually destitute Germans and others. In ac-
cordance with a resolution of the synod held at Beth-
lehem in 1743, the visits of the Moravian evangelists
were extended to New York and New England.
CHAPTER IV
MORAVIAN PIONEERS IN NEW YORK CITY
For a long time the province of New York made
little or no progress. This slow growth was due in
part to England's unwise policy of banishing crimi-
nals to the colony. Honest immigrants had no de-
sire to settle in a land to which the mother-country
sent its outcasts, therefore they usually chose to go
elsewhere. The province had other disadvantages.
It was a frontier colony. In the northern and west-
ern part the French and Indians drove the farmers
into the safer settlements of New Jersey. But the
chief obstacle to growth was its lack of self-govern-
ment. The people suffered much from the tyranny
and misrule of men who were wholly unfit to have
the rule over them. The majority of the Governors
were impecunious adventurers sent to America to
retrieve their fortunes in any way they saw fit. They
participated in gigantic land frauds and in at least
one instance shared in the profits of piracy. It is
therefore not surprising that the growth of the prov-
ince was slow.
The growth of New York City was no more rapid
than that of the province. For the first century of
its history the annual increase in population was no
more than about one hundred and fifty. At the time
the Moravians went to Georgia, the city had less
than 8,000 inhabitants, all of whom lived on the
31
32 MORAVIAN CHURCH IN NEW YORK
southern part of the island between Cortlandt Street
and Whitehall. As yet the city showed no sign of
the wealth and culture which were to characterize it
in a later day. The private houses were for the most
part plain. The streets were paved with cobble-
stones, if paved at all. Lanterns distributed here
and there illuminated the city at night. Broadway,
extending nearly to what is now the southern bound-
ary of Central Park, was famous as a drive. The
water of the city was impure and brackish. There
were no sewers or sanitary arrangements, and the
docks were foul and filthy. Under these unfavorable
conditions disease raged constantly. White and
negro slaves filled the streets. There was an active
slave-market at the foot of Wall Street, and the
newspapers were filled with offers of reward for
runaway slaves. Labor was held in disgrace, and
nobody worked if he could help it. If a Negro re-
volted he was burned alive. Pirates openly divided
their spoils with the wealthy merchants, and slavers
disposed of the men and women whom they caught
in Africa and brought here. Luxury and vice went
hand in hand. Gross ignorance was all but univer-
sal. There were no good schools, and a large per-
centage of the people could neither read nor write.
The state of religion presented a picture not less
dark. Altho no city needed the ministrations of
the Christian Church more than New York in the
first half of the eighteenth century, the Church no-
where encountered greater difficulties than here.
At a time when all the churches at work in the city
should have been united in a vigorous campaign
RELIGIOUS INTOLERANCE 33
against the moral darkness of the people, they were
hopelessly divided, looking with suspicion upon, and
actually fighting, one another. Religious toleration
was unknown. In 1707, a Presbyterian clergyman
was arrested and compelled to pay a heavy fine for
no other offence than that of preaching in a private
house, and baptizing an infant. Two years later a
Baptist minister was imprisoned three months for
being so bold as to preach in the city without per-
mission from the authorities. Altho never enforced,
a law was passed forbidding a Catholic priest, under
pain of death, to enter the city voluntarily. It was
an age of intolerance, and in New York this intoler-
ance was all the greater because of the intense bitter-
ness stirred up by the over-bearing conduct of the
English rulers and churchmen. The Episcopalians
claimed that theirs was the Established Church, and
as such entitled to the support of the State. They
went so far as to claim that the Episcopal minister
alone had the right to perform the marriage cere-
mony. Manhattan having been settled by the Dutch,
the Dutch Reformed Church was naturally the first
to begin work on the island. In 1626 a congregation
was organized, and sixteen years later a stone church
was erected at Bowling Green on the south-east
corner of the fort, near what is now the Aquarium.
This edifice was taken over by the Episcopalians and
named "King's Chax)el" in 1664, when Manhattan
was surrendered to the English. The Lutherans were
here before the English conquest, but it was not until
1702 that they erected their first church, a small
building on the corner of Rector Street and Broad-
34 MORAVIAN CHURCH IN NEW YORK
way. After a long struggle the Presbyterians at
last gained the recognition of the authorities. For
a time they worshipped in City Hall, but in 1719
they were able to open their first church on Wall
Street, near Broadway. The Baptists suffered even
more violent persecutions than the Presbyterians.
In the beginning they immersed their converts at
midnight to avoid trouble. About 1725 they erected
their first church in the city. Then as now there
were Jews in New York. They were long denied
the privilege of worship, but in 1706 they are sup-
posed to have erected their first synagogue. Such
were the conditions, and these were the Churches at
work in the city when the Moravians first planted
foot on Manhattan.
In every time and place, no matter how great the
general corruption in Church or State, there have
always been some who refused to allow themselves
to sink to the low level of those about them. And
those of like mind are usually attracted to one an-
other. Altho conditions in New York were anything
but conducive to the promotion of godliness, there
were in the Churches many earnest Christians who
bent all their energies toward advancing the cause
of Christ. They refused to be drawn into the bitter
controversies engendered by the intense sectarianism
of the day, and sought fellowship with one another
for mutual edification. Among this number was
John Jacob Boemper, who had come to New York
with his family in 1726 from Herborn in the Duchy
of Nassau, where he was at one time the treasurer
of the famous college, imperial steward, Burgo-
NEW YORK AGENT OF MORAVIANS 35
master of the city, and an Elder of the Reformed
Church. This good man had two sons, Abraham and
Ludwig, His hospitable home was always open to
pious people of all creeds until 1743, when he went
to his eternal reward. He was known, far and wide,
as the friend of all children of God, whatever their
church affiliation. At his house not only Christians
who came from Pennsylvania, New Jersey and else-
where were freely entertained, but the awakened of
the city frequently met for prayer and edification.
When the Moravians settled in Georgia, they
found it necessary to turn to the North for
some of their provisions. Soon after their ar-
rival in America they were visited by John Reg-
nier, who had come from Switzerland to Pennsyl-
vania, where he became a Seventh Day Adventist.
In July, 1735, he left Pennsylvania for the Mo-
ravian settlement in Georgia, making the journey of
six hundred miles on foot. Three vears later he
went to Europe and joined the Moravian Church at
Herrnhaag. After a service of five years as mis-
sionary in Surinam he returned to Pennsylvania.
Leaving the Church of his adoption, he became a
violent enemy and detractor of the Moravians in
New York and elsewhere. It was this man who ad-
vised the Moravian settlers in Georgia to communi-
cate with John Jacob Boemper. Therefore they
wrote him a letter, asking whether he would be
willing to serve as their agent in the metropolis.
Boemper cheerfully placed himself at their service.
In tliis way the Moravians made their first acquain-
tance in New York. When Spangenberg passed
36 MORAVIAN CHURCH IN NEW YORK
thru the city, in March, 1736, on his way from
Georgia to Pennsylvania he had the pleasure of
meeting Boemper personally, and of being hospitably
entertained at his house, sharing on the first night
the bed of twenty-two-year-old Ludwig, whom *'he
impressed greatly by speaking to him of Christ, and
asking him if he loved the Saviour.'^ Spangenberg
was the first representative of the Moravian Church
to visit New York. A similar occasion brought
Bishop David Nitschmann to Boemper's home a
month later. Both Spangenberg and Nitschmann
made the acquaintance of other truth-loving people
in the city. Among the number was Thomas Noble,
a highly esteemed merchant, who as an earnest ad-
vocate of vital religion became deeply interested in
the Moravians when he learned of their work. They
also met Henry Van Vleck, a member of an old
Dutch family, who was in Noble's employ. This
man was destined to become the ancestor of five
generations of Moravian ministers. On June 23,
1736, Nitschmann sailed for Europe, and Spangen-
berg made an official visit to the island of St.
Thomas, sailing from New York in August and re-
turning to Pennsylvania in the latter part of Novem-
ber. The former took with him a little Negro boy
named Jupiter whom he had purchased in New York.
Prior to setting sail for their respective destina-
tions both these Moravian clergymen became inti-
mately acquainted with various Christians of dis-
tinction. Besides Boemper and Noble, these acquain-
tances were Peter Goelet, a French Huguenot, at
whose house one of the first services conducted by
FIRST MORAVIANS IN NEW YORK 37
Moravian evangelists in New York was held, Richard
Waldron, Joris Brinkerhoff, Samuel Pells, Jan Van
Pelt, Cornelius Parant, and Peter Venema, of the city,
and Timothy Horsfield, a sturdy Englishman, and
later a most valuable member of the Bethlehem con-
gregation, whose farm across the East River, where
is now the oldest part of Brooklyn, was at one time
the seat of a Moravian school, and Jacques Cortel-
you, a Dutch resident of Staten Island. Among
the number was also Nicholas Garrison, a Staten
Island sea captain with whom Spangenberg sailed
from St. Thomas to New York. All of these men
subsequently rendered valuable service to the Mo-
ravian colonies and missions, and the majority even-
tually entered into full connection with the Moravian
Church. At this time Spangenberg also made the
acquaintance of Gilbert Tennent, a noted Presby-.
terian minister, and of Theodore Jacob Fryling-
hausen, a Dutch Reformed minister on the Raritan.
In 1740 Frederick Martin, a successful Moravian
missionary in the West Indies whose health was im-
paired by his strenuous toil, with its attendant hard-
ships, found it necessary to rest from his hibors for
a season. In May he sailed with Captain Nicholas
Garrison to New York, where he became acquainted
with several friends of the Moravians in tlie city
before leaving for Pennsylvania, whither he went
with the twofold object of recuperating his health
and of meeting Count Zinzendorf, who, however,
was not there, having been cnnipellofl to change his
plans. Martin visited anion;^ the Moravian Breth-
ren from Georgia, wlio had settled in ( Jerniantown,
38 MORAVIAN CHURCH IN NEW YORK
near Philadelphia. After four weeks' vacation he
returned to New York, where he had to wait a month
for a vessel bound for the island of St. Thomas. Dur-
ing his sojourn he was hospitably entertained at the
house of Thomas Noble. On July 21, Christian
Henry Ranch, the first Moravian missionary to the
Northern Indians, arrived in New York from Europe.
He had with him letters of introduction to John
Jacob Boemper. Expecting his arrival, Martin met
him on the dock, and brought him to Thomas Noble's
house. Like Spangenberg and Nitschmann three
years previous, these devout Moravian brethren con-
ducted private meetings for prayer, conference, and
testimony at the homes of Boemper, Noble and others,
and visited diligently among the friends of Moravians
resident in the city and its environs.
Altho the godly walk and conversation of Martin
and Ranch made a deep impression upon those with
whom they came into intimate contact, their un-
selfish labors were not wholly unattended by op-
position. About this time the Dutch Pastoral Letter
of the Amsterdam Classis reached New York, and
created a great stir against the Moravians, altho
there were only a very few of them in America at
the time. In this letter the Moravians in general and
Count Zinzendorf in particular were branded as
perverters of the faith. It was the culmination of
bitter attacks against the Moravian Church made
by various pastors and university professors in
Utrecht and elsewhere. The pastoral letter was is-
sued by a certain Dr. Kulenkamp over the protest
of other members of the Classis. It declared that
THE MOKAVIANS SLANDEKED 39
Zinzendorf and his associates were mere sentimental
mystics, neither good Lutherans nor good Reformed
Christians, and that they must in no way be identi-
fied with the Ancient Brethren of Bohemia and Mo-
ravia, who were worthy of all honor and esteem.
These baseless slanders wrought a great deal of mis-
chief both in Europe and America. Freely circu-
lated in New York, Pennsylvania, and elsewhere,
many people were led to believe that the simple-
hearted Moravians were a menace to true religion
and the common welfare. For years these senseless
persecutions continued, and from pulpit and press
powerful invectives were hurled at the unoffending
Moravians, whose sole purpose it was not to make
"Moravians," or to win members for their Church,
but to preach the unadulterated gospel of Christ to
all men and so win souls for the Lamb that was slain.
Even so good a man as the Rev. John Brainerd, a
brother of David Brainerd, the distinguished mis-
sionary to the Indians, misled for a time, once de-
clared, "If what Gilbert Tennent has written about
the Moravians is true, I would rather see the Indians
remain heathen than become Moravians."
It was therefore no small fire that the pastoral
letter of the Amsterdam Classis kindled. No sooner
had the slanderous missive reached New York when
the Dutch Reformed ministers, notably Boel and
Du Bois, began to denounce the Moravians in most
violent terms. The Presbyterians in the city and
thi'uout the country were no less virulent in their
attacks. Thomas Noble, rigid Presbyterian that he
was, became prejudiced against the Moravians, and
40 MORAVIAN CHURCH IN NEW YORK
the love of other friends in New York cooled con-
siderably. For a time few would have anything to
do with them. Among those who refused to be
prejudiced against the Moravians were John Jacob
Boemper and his family, Mary, the wife of Thomas
Noble, and Eleanor Gregg, Mrs. Noble's maid.
Meanwhile the ^^ Account of Herrnliut'^ by Isaac Le-
Long of Amsterdam was published. When this his-
tory of the Renewed Brethren's Church reached New
York, Mary Noble opened a correspondence with
Le Long. She requested him to send her everything
he might be led to publish in regard to the Mo-
ravians, whom she and Eleanor Gregg esteemed
highly as true children of God, having been strongly
attracted to them from the beginning.
On August 16, 1740, twenty-two-year-old Ranch
began his labors among the Mohican Indians at
Shekomeko,* their village, in Dutchess County, lo-
cated about half-way between New York and Albany.
The account of his first contact with the Indians
reads like a romance. Meeting two wretchedly
drunken Indians in the city, he accompanied them to
Shekomeko, where he offered to become the teacher
of their tribe. Speaking in the Dutch language, with
which the Indians were acquainted, he told the sav-
ages about Jesus and His love. At first they laughed
him to scorn ; but he was not dismayed. With still
greater earnestness he pointed them to the Saviour,
and at last his hearers were moved to tears. Their
unbelief and indifference vanished. Wasamapah, the
•Shekomeko was twenty miles northeast of Rhinebeck, or two miles
south of the village of Pine Plains.
MORAVIAN INDIAN MISSION 41
Chief, familiarly known in history as "Tschoop,"
has left an eloquent description of this meeting with
Ranch. "Once upon a time/* he says, "a minister
tried to persuade us that there is a God. 'Do you
imagine,' we said, 'that this is news to us? Return
whence you came, we have no need of your teaching.'
Then another man came who tried to teach us not
to steal, drink, or lie. We told him, 'You fool, do you
think we are unacquainted with what you are try-
ing to tell us ? Go and teach your white people these
things, for who drinks and steals and lies more than
they?' After a time Christian Henry Ranch came
into my tent and among other things said, 'The Lord
in Heaven desires me to tell you that He became
man and shed His blood to make you happy and to
save you from your misery.' When he was finished
he quietly laid down near my bow and arrow, and
soon slept as peacefully as a child. I said to myself,
'What sort of man is this? I could kill him on the
spot, and yet he is positively without fear.' I could
not forget his words. Even in my dreams I saw
Christ's blood shed for me. Thus by God's grace an
awakening began among my people." Tschoop be-
came an earnest Christian and served four years as
an evangelist among his own people, when he was
called to his eternal home.
CHAPTER V
THE MORAVIANS FORM AN UNDENOMINA-
TIONAL SOCIETY
Soon after Whitefield's theological argument with
Peter Boehler which ended in the petulant expulsion
of the Moravians from the Nazareth tract in the
forks of the Delaware, Boehler received a call to
Europe to undertake important duties in England.
On Christmas Eve in 1740 he enjoyed a farewell
love feast with the little band of Nazareth Mo-
ravians, corncake and "rye-coffee" being served.
This was undoubtedly the first Christmas service
held in the Forks of the Delaware. After the love
feast Boehler celebrated the Holy Communion, which
was the first Moravian celebration of the sacrament
in Pennsylvania. Three days later he left for Phila-
delphia, where he visited some friends, after which,
accompanied by Bishop Nitschmann, he proceeded
to New York. While waiting for the ship which was
to take him to Europe, he and Nitschmann visited
the friends of the Moravians, and attended their re-
ligious meetings. These meetings consisted of Scrip-
ture reading, prayer, singing, a discourse, and an
offering for the poor. They were held on Sunday
afternoon after the regular services in the churches,
and on Thursday of each week. After a meeting
at the house of Peter Goelet, Jane Boelen, a relative
of the host, asked Boehler if he would be willing to
42
UNDENOMINATIONAL SOCIETY 43
conduct a meeting for them. He promptly accepted
the invitation, saying he was always ready to preach
the gospel. Therefore Boehler had charge of the
next meeting. He delivered an impressive discourse
based on Psalm 89 : 15-16, "Blessed is the people that
know the joyful sound : they shall walk, O Lord, in
the light of thy countenance. In thy name shall they
rejoice all the day, and in thy righteousness shall they
be exalted." Thomas Noble was an attentive hearer,
and by his own confession was deeply moved by the
glowing discourse. By his side sat a Presbyterian
minister who had come to criticize, but found no
occasion to find fault. This was the first Moravian
sermon preached in New York City.
The impression made upon these good people by
the devout and scholarly Boehler was deepened at
subsequent meetings, and on January 28, 1741, he
organized at their request an undenominational so-
ciety to which Moravian evangelists from Bethlehem
were to minister as circumstances would permit.
The members of this society retained their former
church connections, but met statedly for prayer and
mutual edification. The original membership con-
sisted of nine persons. They were Thomas Noble,
Mary Noble his wife, Ismajah Burnet the wife of
George Burnet, Jane Boelen the wife of Henry Boe-
len, Martha Bryant, Eleanor Gregg, Elizabeth Hume
a widow, William Edmonds, and Mary Wendower
the wife of Hercules Wendower. By the laying on
of hands Thomas Noble and William Edmonds were
set apart as the spiritual leaders of the society. A
system of visitation was also inaugurated. After
U MORAVIAN CHURCH IN NEW YORK
the organization had been effected, Boehler preached
an earnest sermon based on Acts 20: 28-29, "Take
heed therefore unto yourselves, and to all the flock,
over which the Holy Ghost hath made you overseers,
to feed the church of God, which he hath purchased
with his own blood. For I know this, that after
my departing shall grievous wolves enter in among
you, not sparing the flock." On the following day
he took affectionate leave of his friends, and set sail
for Europe. Bishop Nitschmann returned to Penn-
sylvania, reaching Nazareth on February the fourth.
On November 30, 1741, Count Zinzendorf arrived
in New York from England on the ship '^London,'
commanded by Captain William Bryant. He was
accompanied by his daughter Benigna a girl of six-
teen years, Rosina the wife of Bishop Nitschmann,
John Jacob Mueller his private secretary and a por-
trait painter, Abraham Meinung and his wife Judith,
David Bruce a Scotch Moravian, and John Henry
Mueller a printer, who was merely a fellow-passenger,
Bruce w^as the first British Moravian missionary in
America. He was also the first regularly appointed
evangelist of the Moravian Church who labored in
and about New York City. Mueller the printer
joined the Moravian Church in 1742, and became a
widely known newspaper publisher in Philadelphia.
His newspaper was the first to announce the signing
of the Declaration of Independence. The watch-
word* for the day on which Zinzendorf for the first
•The original members of the Renewed Church felt the need of having
a Scripture text as a guide for their daily devotions and conduct. To
supply this need Count Zinzendorf selected a suitable text for each day.
This text was called "watch word." In 1732 a series of "watch words"
ZINZENDORF'S FIRST VISIT 45
time set foot on North American soil was Jeremiah
51 :36, "Behold, I will plead thy cause." Strength-
ened by this peculiarly appropriate promise, he and
his daughter Benigna, and Rosina Nitschmann went
to the house of Jacques Cortelyou on Staten Island,
where they were warmly welcomed by this godly man
and his good wife Jacomyntje. On the following day
Cortelyou and his wife escorted the newcomers to
Timothy Horsfield's home on Long Island, directly
opposite New York, where they were hospitably en-
tertained. It was quite late in the evening when
they arrived at Horsfield's house. However, Her-
cules Wendower and his wife Mary determined to
extend their welcome to the visiting Moravians that
night, if possible. But it was eleven o'clock, and be-
cause of the lateness of the hour they were unable
to secure a boat to take them across the East River.
Next day Zinzendorf and his companions crossed
the river and immediately went to the home of
Thomas Noble, to whom the Count had written a let-
ter, announcing his arrival, while the "London^' was
detained for a time by a calm in the Narrows. Mary
Noble at once sent word to Mrs. Wendower that the
expected guests had arrived, and the good woman im-
mediately came to welcome the newcomers. To her
great delight Mrs. Noble invited her to dine with
Ihein. Captain William Bryant of the London was
also a diuuer-guest. Bryant was a Presbyterian and
WHH printed In advance for the whole year. After Zlntcndorf's death In
1760 two texts of Scripture were Delected, the "xoaich ycord" b^'lug taken
from the Old TeHtament, and the "doctrlnHl" text from the New
Testament. Such texts are puhllHhed annually In a Uttlo Tolume popu-
larly known as "The Morarlan Text Book." or simply. "The Text Book."
46 MORAVIAN CHURCH IN NEW YORK
a controversialist, therefore he soon launched into
a discussion of disputed points in the Holy Scrip-
tures. Zinzendorf sought to evade a discussion of
this sort by turning the conversation upon themes
more appropriate for the occasion. Thomas Noble
altho a good man was not without prejudice against
the Moravians at that time, therefore he was all
the more ready to take offence. Misunderstanding
the attitude which Zinzendorf took as a Christian
gentleman and guest in his house, Noble was not
only offended, but actually doubted whether Zin-
zendorf was really a servant of Christ. As a result
he was not at all sure w^hether it would be wise for
him to associate with the nobleman. His wife, how-
ever, had no such doubts or scruples. She was a
warm friend of the Moravians, and such she re-
mained to the end.
Count Zinzendorfs visit on Manhattan, altho it
lasted only four days, created a great stir in New
York for various reasons. His coming to America
had been announced far and wide and all sorts of
extravagant notions concerning him prevailed. The
curious minded were anxious to see a nobleman of
high rank and ancient family who had voluntarily
retired from the Saxon Court to engage in religious
work, even taking religious orders, and one upon
whom so much praise and censure had been heaped
by different men on both sides of the Atlantic. The
enemies of Zinzendorf, however, had no curiosity
about him. Influenced by the malicious pastoral let-
ter of the Amsterdam Classis and by a vicious sec-
tarian spirit in their hearts, they imagined they
ZINZENDORF'S FIRST VISIT 47
knew him. Such were prepared to fight him at every
turn as a man who was at once a dangerous adven-
turer and a menace to Church and State. In their
blind and unjustifiable hatred of this good man they
maligned both him and his fellow-Moravians, even
going so far as to charge them with being Papists
in disguise and emissaries of the French. On the
other handj many earnest souls in New York and the
adjacent Provinces desired more Christian relations
between the different Churches, and above all in-
creased efforts to bring about the conversion of the
ungodly whom the senseless sectarianism of the day
not only left unreached, but greatly injured. It was
therefore no easy task that Zinzendorf and the early
Moravians assumed in New York and elsewhere.
Before Zinzendorf left for Pennsylvania he was
very active in his endeavors to effect a closer union
in New York between those who had been drawn to-
gether in the Lord, and who felt a peculiar attach-
ment for the Moravians. Their longing for the gospel
of Christ was genuine, and Zinzendorf resolved to
organize them permanently, or to resuscitate the
organization which had been effected by Peter Boeh-
lor the previous winter, but which had fallen into
jjartial decadence. With this purpose in mind he
ai)p()inted Jacques Cortelyou and Mary Wendower
as ''Elders^' of the awakened souls to labor faith-
Inlly among them according to the spiritual state of
each one. Cortelyou was commissioned to come over
to the city from Staten Island once a week to conduct
a conference at which those interested were to de-
liberate together on the condition of the little so-
48 MORAVIAN CHURCH IN NEW YORK
ciety, and to assist one another with mutual counsel
and advice. Those who were especially interested in
the welfare of the Society were Jacques Cortelyou
and his wife, Richard Waldron, Mary Wendower,
Jane Boelen, and Martha Bryant. On December 6,
1741, the day after the re-organization of the Society,
Zinzendorf and his company left for Philadelphia
where, after brief stops on the way, he arrived four
days later. The fellowship thus fostered in New
York led to a decided call for distinctive Moravian
labors in the metropolis.
CHAPTER VI
SYSTEMATIC MORAVIAN HOME MISSION
WORK BEGUN IN NEW YORK
Pursuant to a colonization policy inaugurated by
Zinzendorf in 1734, a colony of fifty-six Moravians
under the leadership of George Piesch, an assistant
of Spangenberg, left England on March 19, 1742,
for Pennsylvania. This colony was organized for
the voyage into a Sea Congregation with formal
rules and regulations. Peter Boehler was the chap-
lain or pastor. The voyage was made in the snow
'^Catherine-' commanded by Captain Thomas Glad-
man, who was at this time intimately associated with
the Moravians in England, and later identified him-
self fully with the Moravian Church. After a stormy
passage the Catherine landed on May 23 at New
London, Conn., where some repairs had to be made
to the snow. Three days later twenty-four men of
the colony boarded a sloop bound for New York.
Fearing they might be impressed by a British war-
ship, seven Englishmen in the party went ashore
near New Greenwich and travelled the remaining
<listance to New York on foot. Bv the close of the
30th day of May all the members of the colony were
re-united on their own vessel lying at anchor in the
port of New York.
Almost as much excitement attended the coming
of the Catherine as that created by the arrival of
49
50 MORAVIAN CHURCH IN NEW YORK
Zinzendorf in the preceding year. The enemies of
the Moravians were sure that the snow harbored a
new company of dangerous conspirators against the
King and the Protestant religion. Some Germans
in the city, thinking perhaps they might find re-
demptioners, or poor people whom they could buy for
a small sum by paying the Captain the money for
their passage, were greatly surprised to learn that
the Moravians belonged to a decidedly superior
class, and could not be purchased. But not all New
York people were hostile to the colony. There were
those who boarded the vessel to extend a warm Chris-
tian welcome to the newcomers. Among this num-
ber were Mary Noble and Mary Wendower with her
husband. These enjoyed a never-to-be-forgotten love
feast with their Moravian friends. Thomas Noble,
however, had no desire to see the Moravians, thinking
he had seen quite enough of their kind. That he
might avoid a meeting with them he left the city
early in the morning for Long Island without telling
his wife where he was going. Returning home in a
ferry-boat, his wife caught sight of him as he passed
the Catherine^ and womanlike called to him and
asked him to come on board. He reluctantly re-
sponded to her request, and joined his wife just as
Peter Boehler was preaching a stirring sermon on
the text for the day. The sermon fitted Noble so well
that he insisted both text and sermon were inten-
tionally directed against him, thereby proving how
a guilty conscience inspires all sorts of vain imagin-
ing. When Boehler's New York friends requested
him to conduct an evening meeting for them in the
FIRST SEA CONGREGATION 51
city, Noble objected on the ground that it would give
rise to offence. Hercules Wendower, seconded by
his good wife, took him roundly to task for trying to
block the preaching of the gospel by a true servant
of the Lord. Noble withdrew his objections, being
silenced, but not convinced, and Boehler conducted
the desired meeting. On the following day, which
was May 31, the Catherine set sail for Philadelphia,
where it arrived a week later. There were at this
time one hundred and twenty Moravians in America.
The working force of the Moravians was greatly
strengthened by the coming of the Sea Congregation.
Zinzendorf having perfected the organization of the
Moravian Church in Pennsylvania, and many of the
newcomers being eminently fitted for evangelistic
labors, it was now possible for the Moravians to ex-
tend their activities by entering inviting fields which
they had hitherto been unable to occupy. Persuaded
that the Lord had work for them in New York, ar-
rangements were made in the summer of 1742 to con-
stitute New York and vicinity a permanent field for
systematic home mission work. Encouraged by some
members of the undenominational society, it was
decided to make New York City a regular preaching
center for the mixed multitude sadly in need of gos-
pel ministrations. It was also thought some service
might be rendered the German Lutherans in the city,
who at the time were not receiving proper care and
attention. These however had been prejudiced by
the current misrepresentations, and Moravian effort
in their behalf proved of no avail. In Sei)tember,
1742, David Bruce made the beginning of systematic
52 MORAVIAN CHURCH IN NEW YORK
Moravian home mission work in New York. He was
the first regularly appointed Moravian evangelist
who labored here. The next workers sent to this
vicinity were Henry Aimers and his wife Anna Ro-
sin a, who in January of the following year began
their labors as teachers and evangelists on Long
Island and 8taten Island. George Neisser of Beth-
lehem also labored in New York for a short time in
January. The evangelists were unordained men.
This lay activity consisted of visiting among the peo-
ple, preaching the gospel in private houses or meet-
ings, dispensing spiritual food among those hunger-
ing after righteousness, fostering the undenomina-
tional society under Moravian care, the opening of
religious schools for children, and mission work
among the Negroes in the community, especially on
Staten Island. They had no thought of proselyting,
or of making Moravians of those whom they served.
Their one purpose was to exalt Christ and to win
souls for Him. These evangelists received no com-
pensation from those among whom they labored,
their frugal support being provided by tlieir breth-
ren in the settlement congregations, principally the
one at Bethlehem.
On January 13, 1743, Zinzendorf arrived in New
York on his way to Europe. A small company of
Moravians, who had spent some time in Pennsyl-
vania, was also in the city. Some of this number
were to accompany Zinzendorf, while others were
bound for St. Thomas in the West Indies to engage
in mission work. Upon his arrival, Zinzendorf first
visited Captain Nicholas Garrison on Staten Island,
AN IMPORTANT CONFERENCE 53
having made the acquaintance of this experienced
Christian seaman in 1739 while in the West Indies.
Garrison was already interested in the Moravians,
and later became an efficient member of the Mo-
ravian Church, rendering important services in many
ways. The object of Zinzendorf s visit was to engage
Garrison to bring over from Europe another Mo-
ravian colony which was to be larger than the First
Sea Congregation. Garrison regarded it as a Chris-
tian duty to accompany the Count to Europe and
take charge of the proposed enterprise. Zinzendorf
also held an important conference with the Mo-
ravian Brethren who were in New York at the time.
Peter Boehler was among the number. Plans were
formulated for the further prosecution of the work
of the Church in Pennsylvania and New York. The
mission in the West Indies also received attention.
Valentine Loehans, a missionary of St. Thomas, had
come to New York some weeks previous to this meet-
ing, and, while waiting for a ship bound for the West
Indies, engaged in evangelistic work among the Ne-
groes in and about New York City. On January 8
this faithful servant of the Lord died unexpectedly
on Staten Island, elohn Brucker, a member of the
Sea Congregation, who had been appointed to ac-
company the West Indian missionaries as a lay as-
sistant, was now ordained to the ministry by Zinzen-
dorf to supply the vacancy occasioned by Loehan's
death. On January 20 Zinzendorf and his company
with Captain Garrison and his daughter set sail for
London, wlicre Hiey nrrived nearly a month later.
As Ihc activities of the Moravians increased the
54: MORAVIAN CHURCH IN NEW YORK
attacks of their enemies became more virulent. Pul-
pit and press were bitterly arrayed against the
Brethren. Hostile ministers made the Moravians
the subject of their diatribes and forgot to preach
the gospel. At the time of Zinzendorf s departure
for Europe Gilbert Tennent came from Philadelphia
for one of his periodic visits in New York. He
preached violently against what he termed "the
damnable doctrines of the Moravians,'^ and read to
the people the slanderous tracts which he and other
clergymen had published. In these tracts the Mo-
ravians w^ere called "locusts out of the bottomless
pit," "foxes who spoil the vineyard of the Lord," and
"heretics which the devil has sent in these last times
to delude the earth." At a public meeting where
Tennent read one of these tracts he concluded by say-
ing, "I have nothing further to offer." Jane Boelen,
an ardent friend of the godly Moravians, cried out
in disgust, "Feel in your pocket, you might have over-
looked something after all." The people were thoroly
weary of his senseless tirades, and took him to
task for not preaching the gospel. The Presbyterian
and Dutch Reformed clergy fanatically determined
to stamp out the preaching and work of the Mo-
ravians. At their instigation measures were enacted
against the Brethren first by the city authorities,
and next by those of the Province. One evening in
January, 1743, Peter Boehler was called before the
City Council for no other offense than that of preach-
ing the gospel in a private house, and John Cruger
the Mayor ordered him to leave the city on the fol-
lowing morning. When Boehler asked why he was
BOEHLER FORBIDDEN TO PREACH 55
forbidden to remain in the city, the Mayor harshly
replied, ''Because you are a vagabond." At the
house of a friend Boehler wrote a Latin letter in his
defense, and sent it to the Mayor, who was greatly
impressed by the scholarly document. But Boehler
left the city and went to the home of Timothy Hors-
field on Long Island. A number of friends brought
the matter of his expulsion to the attention of James
Alexander, a lawyer, who told them that any twelve
persons could give a minister an appointment which
would qualify him to conduct preaching services.
He advised them to give Boehler such an appoint-
ment. This advice was acted upon at once. Among
those who took the required action were Thomas
Noble, Hercules Wendower, Richard Waldron, Joris
Brinkerhoff, Jan Van Pelt, Jacobus Montague, and
William Edmonds. Boehler then returned to the
city and resumed his preaching.
Altho authorized to preach, it was not without
danger that Boehler carried out his mission. Ten-
nent, Boel, Du Bois and other narrow-minded clergy-
men had so prejudiced the people against the Mo-
ravians that it was unsafe for the Brethren and their
friends to be seen in the streets of the city. In some
instances they were actually stoned. That such
prejudice and persecution should have existed in
New York for years seems almost unbelievable in
our day of cordial relations between the various de-
nominations working side by side as one in the Lord.
It is equally surprising that a man of Teuuent's
caliber and consecration should have been so misled
as to stoop to the level of vilifying and spying upon
56 MORAVIAN CHURCH IN NEW YORK
the Moravians, whose sole purpose it was to exalt
among the people the very Saviour whom he preached
with such wonderful results. In 1743 he delegated
a man from New Jersey, Fisher by name, to go to
the home of Thomas Noble and persuade him to have
nothing further to do with the Moravians. While
this man was with Noble a package of letters from
Georgia addressed to the Brethren at Bethlehem ar-
rived. By no means sure that the Moravians were
not what their enemies represented them to be, he
was curious to know what these letters contained.
Christian Henry Ranch, who happened to be in the
city at the time, gave him permission to open the
package. The letters contained therein were written
by James Burnside and John Brownfield of Savan-
nah. The writers gave glowing testimony to the
grace and power of the Lord Jesus Christ which
they experienced, and Noble could not help but feel
that the Brethren were the children of God. Even
Fisher had to admit that God was with these people.
Notwithstanding the persecutions suffered by the
Moravians, the little Society organized by Boehler
on January 26, 1741, and resuscitated by Zinzendorf
in the latter part of the same year, flourished in a
quiet way and exerted its influence for good. Thomas
Noble did a great deal for the Society. Altho at
times greatly prejudiced against the Moravians, his
prejudice was always against his will, and never of
his own making. He was an active member of the
Presbyterian Church from his youth, well informed
in matters of doctrine, and on intimate terms with
fellow Presbyterians renowned for their holiness,
FIRST MORAVIAN CONVERT 57
with whom he carried on a stated correspondence.
But he was first of all a devout Christian. Noble
in heart as well as in name, he unselfishly placed
himself and his means at the disposal of the Lord
for the advancement of His cause. About the same
time that he made the acquaintance of the Moravians,
he also became acquainted with the Rev. George
Whitefield, the English evangelist. His Christian
life was greatly strengthened by both these contacts.
Gilbert Tennent was his intimate friend, and one
whom he held in high esteem. That an earnest-
minded and conscientious man like Noble should be
confused at times, not knowing whether he should
believe what his Presbyterian friends said of the
Brethren, or follow the dictates of his own heart
and hold to them, can be readily understood. His
wife, who was not only a devout Christian but a
woman of rare common sense, by her wise counsel
helped him to overcome in his own heart the preju-
dice which the enemies of the Brethren stirred up.
In the summer of 1742 he visited the congregation
at Bethlehem for the first time. This visit greatly
strengthened his regard for the Brethren, altho as
a rigid Presbyterian he took some oft'ense at their
music. For four yeai*s the Society organized in New
York by the Moravians regularly met at his house.
Here David Bruce preached his first sermon in the
city. Eleanor Orcgg, Noble's housekeeper and the
caretaker of his children, was the first person in
New York to identify herself with the Moravian
Church. In August, 1743, she went to Bethlehem,
where she was received into the congregation. In
58 MORAVIAN CHURCH IN NEW YORK
September of the same year she became the bride of
Hector Grambold, a Welshman and member of the
First Sea Congregation. Both entered the household
of Thomas Noble. They were appointed by the
Church authorities at Bethlehem to labor in con-
junction with Noble among the awakened persons
who were associated together, she especially among
the unmarried women. They served in this capacity
from November, 1743, to June, 1745.
On November 26, 1743, the Little Strength, which
brought the Second Sea Congregation from Europe,
anchored off Staten Island, not far from Nicholas
Garrison's home. Garrison, who was now a mem-
ber of the Moravian Church, not only commanded the
vessel, but served as an Elder of the Congregation.
His crew consisted of fifteen men and boys, all being
Moravians with the exception of one man and two
boys. Besides the crew the colony numbered one
hundred and eleven persons. On the morning after
the arrival of the Little Strength, Henry Aimers,
the Moravian Evangelist on Staten Island, went
on board with his wife to welcome the newcomers.
After the greetings were over Garrison handed him
a package of letters from Spangenberg and George
Neisser for the Brethren at Bethlehem, and Aimers
immediately set out for Pennsylvania to announce
the arrival of the colony and to deliver the letters
in his care. On the same day the vessel docked in
New York. Hector Gambold and Thomas Noble
with other friends in the city went on board and
welcomed the newly arrived Brethren. Later sev-
eral leaders of the colony accompanied Noble to his
SECOND SEA CONGREGATION 59
home, where plans were made for the journey of the
Sea Congregation to Bethlehem. The colonists cov-
ered the greater part of the distance on foot. Their
luggage was taken to Brunswick by water, whence
it was conveyed to its destination by wagons sent
for the purpose from Bethlehem.
Meanwhile the adversaries of the Moravians were
untiring in their efforts to suppress them. The suc-
cess of Moravian missions among the Indians re-
cruited the forces of the enemy. Finding that the
progress of the gospel seriously affected the liquor
traffic in the Indian country, unscrupulous white
traders assiduously circulated the report that the
Moravians were Papists in disguise and secret emis-
saries of the French. This was a master-stroke of
the enemy. It was delivered at a time of unrest
and apprehension. Kang George's War was im-
minent. It was an open secret that the French were
leaving no stone unturned to enlist the Indians to
fight on their side. Therefore feeling against the
Moravians ran high. They were called before the
authorities to clear themselves of the charge pre-
ferred against them by swearing allegiance to the
King. They expressed their willingness solemnly to
affirm what was demanded of them, but begged to
be excused from taking an oath on the ground that
this was contrary to their religious convictions. Al-
tho their request could not be denied, the position
they took in the matter intensified the hostile sus-
picion harbored against thcMii. In August, 1744,
Gottlob Buettner, Joachim Senseman and Joseph
Shaw, missionaries among the Indians at Shekomeko,
60 MORAVIAN CHURCH IN NEW YORK
were arraigned before a magistrate, by the minister
at Rhinebeck, on the charge of propagating Popery
and French interests among the savages. Buettner,
in the name of the Brethren, proved to the satisfac-
tion of the magistrate that the Holy Scriptures fur-
nished the sole ground of their teaching and the
basis of their labors among the heathen. They were
promptly discharged, and the accusing minister was
sharply reprimanded for his slanderous charge
against the Brethren. However, the prosperous In-
dian Mission was in danger, therefore Bishop Nitsch-
mann sailed for Europe on March 24, 1744, for the
purpose of negotiating with the British Government
for the protection of the mission. He took with him
Samuel and Mary, a Christian Indian couple joined
in marriage by Peter Boehler at Bethlehem on Feb-
ruary IG. On May 1 the Little Strength was cap-
tured by a Spanish privateer. Nitschmann and the
other passengers on board finally reached their desti-
nation, but the vessel itself was never recovered.
The troubles of the Moravians were now fairly be-
gun. In September, 1744, chiefly at the instigation
of the Presbyterian and Dutch Reformed ministers,
the Assembly of New York formally took up the
cudgels against them. It was decided to frame an
Act which should banish the Moravians from the
Province. Many members of the Assembly were
strongly opposed to a measure of this kind. When
some one asked what the title of the proposed Act
should be. Judge Thomas Jones, an intimate friend
of Thomas Noble, said, "Call it the Persecution Act."
George Thomas, another member of the Assembly,
THE MORAVIANS PERSECUTED 61
also protested against the silly and unjust measure.
When the question was debated as to what punish-
ment should be meted out to the Moravians in case
they insisted upon continuing their work and preach-
ing, Assemblyman Richard Stillwell cried, "Hang
them as your fathers hanged the Quakers." On
September 13 the measure was passed, and eight
days later it received the endorsement of Governor
Clinton. It was entitled ^^An Act for securing His
Majesty's Government of New York:' Swearing
allegiance to the King was made obligatory.
Among other things this measure contained the
following enactments: "Every vagrant preacher,
Moravian or disguised Papist, that shall preach with-
out taking such oaths or obtaining such license, as
aforesaid, shall forfeit the sum of 40 pounds, with
six months' imprisonment without bail or main-
prize, and for the second offense shall be obliged to
leave the colony ; and if they do not leave the colony
or shall return, they shall suffer such punishment
as shall be inflicted by the Justices of the Supreme
Court, not extending to life or limb." '^Every va-
grant preacher, Moravian or disguised Papist or any
other person presuming to reside among and teach
the Indians under the pretense of bringing them
over to the Christian faith, without such license as
aforesaid, shall be taken up and treated as a person
taking upon him to seduce the Indians from His
Majesty's interest, and shall suffer such punishment
as shall be inflicted by the rlustices of the Supreme
Court, not extending to life and limb." That this
Act was directly aimed against the Moravians, and
62 MOKAVIAN CHURCH IN NEW YORK
inspired by the Dutch Reformed and Presbyterian
clergy is evident from the fact that it made explicit
provision "that nothing in this Act contained shall be
construed to oblige the ministers of the Dutch and
French Protestant Reformed Churches, the Presby-
terian ministers, ministers of the Kirk of Scotland,
the Lutherans, the Congregational ministers, the
Quakers and the Anabaptists to obtain certificates
for their several places of public worship already
erected or that shall be hereafter erected within this
colony, anything in this Act to the contrary not-
withstanding/^
On October 25 of the same year in which these
drastic measures were taken against the Moravians,
Spangenberg arrived in New York. He was now a
bishop of the Church, having received episcopal con-
secration on July 26, 1744, shortly before he left
Germany. With him came Nicholas Garrison,
George Neisser, Christian Froehlich, and two Mo-
ravian ministers, Abraham Reincke and Andrew
Horn, with their wives. Bishop Spangenberg did his
utmost to relieve the distressing situation which
he found here, but all his efforts were in vain. In
December the provincial authorities high-handedly
closed the Mission Chapel at Shekomeko, and Mo-
ravian Mission work among the Indians in New
York had to be abandoned. Eventually the Chris-
tian Indians followed their teachers elsewhere, lo-
cating first at Friedenshuetten, an improvised In-
dian village at Bethlehem, Pennsylvania, and later
at Gnadenhuetten, where Mahoning Creek empties
its waters into the Lehigh River. Meanwhile Mo-
LAUNCHING THE IRENE 63
ravian colonists continued to arrive in America.
Soon after the loss of the Little Strength it was de-
cided to have a ship built, and placed under the com-
mand of Captain Garrison for the purpose of trans-
porting colonists destined for Pennsylvania. The
contract was given to John Van Deventer, a ship-
builder of Staten Island, who had his yard near the
present Port Richmond. Work on the ship was
commenced in the beginning of 1745, and by Feb-
ruary 7 Captain Garrison was able to report that
good progress had been made. But for various
reasons the work of construction was delayed, and
it was not until May 29, 1748, that the good ship,
which was christened the Irene, could be launched.
Thomas Noble acted as the financial agent of the
enterprise until his death in 1746, when Timothy
Horsfield took his place. But Noble's interest in
the undertaking extended beyond the time of his
death. He left a legacy of 1,082 pounds to be ap-
plied toward the building expenses, which made it
possible to launch the /rewe altho constructed at a
cost of 1,800 pounds, free from debt. On September
4 she left New York on the first of her fourteen
voyages across the sea with twenty-nine persons on
board, and Captain Garrison in command. Among
the crew were William Edmonds, and Jean aud Ja-
cobus, Jr., the sons of Jacobus Van der Bilt of
Staten Island. The Irene was captured by a French
privateer oft' Cape Breton, on November 30, 1757,
aud sunk on January 12, 1758.
In the middle of March, 1745, the Society fostered
by the Moravians in New York lost one of its most
84 MORAVIAN CHURCH IN NEW YORK
influential members by the death of Mary, the es-
teemed wife of Thomas Noble. Her maiden name
was Bayard. She was of Dutch descent and a de-
vout Christian from her youth. The open wicked-
ness of the city and the indifference of the Churches
in the face of it gave her great concern. The meet-
ings of the awakened persons who were drawn to-
gether by their oneness of heart were to her as a
rock in a weary land. She earnestly longed for the
dawn of a better day. When she became acquainted
with the Moravians and their labors she regarded
them as heralds of the morning. Therefore she was
drawn to them from the beginning. A close student
of their doctrines, history, and missionary labors,
she recognized them as true children of God, and no
amount of slander could change her high regard for
them in the least. One of the first to join the Society
organized by Peter Boehler, she remained an active
member until her death. Seconding her husband in
every good work and inspiring him to undertake
many of which he himself might not have thought,
her hospitable home was always open to Christians
of all creeds, with a special welcome for the Mo-
ravian Brethren whom she dearly loved. The de-
parture of this Christian woman of refinement
brought an ache, not only to her immediate family,
but to a large circle of friends to whom her life was
a benediction. But no one missed her as keenly as
her honest-minded and conscientious husband. Lack-
ing a mother's care, he decided that it would be best
for his children to be under the direct charge of the
Brethren. Therefore he commissioned Hector Gam-
DEATH OF THOMAS NOBLE 65
bold and his wife to take Thomas, Jr., Isaac, James,
Sarah, and Mary to Bethlehem and put them in
the Moravian school. He visited them frequently,
and on one of these visits he died. On April 2, 1746,
which was the Saturday before Palm Sunday,
Thomas Noble went to his eternal reward, and
as a result the Moravian Church was very much the
poorer. The following epitaph fittingly crowned his
finished career:
"Beneath this earth a child of Grace
Named Thomas Noble lies interred ;
Faithful and active in his place.
Beloved in life, in death revered.
"A willing servant of the Cross,
From whence his peace and pardon came ;
The world's best gains to him were loss,
He loved his Lord and bore His shame.
"O dearest Reader, think how he
Rejoices now, and views the Lamb !
Indeed this Grace for you and me
Is purchased on the Cross' Stem."
Unmindful of their danger David Zeisberger and
Frederick Post went to the Mohawk Valley to per-
fect themselves in the Mohawk language. The An-
glican minister at Albany, a man by the name of
Barclay, altho later a valued friend of the Mo-
ravians, on February 23, 1745, had Captain Ruther-
ford arrest these missionaries as emissaries of the
French. They were taken to New York City and
imprisoned in City Hall. They were examined by
the Court and declared innocent of any wrong-doing.
66 MORAVIAN CHURCH IN NEW YORK
But they were not discharged because they refused
to take an oath. Perhaps the authorities desired the
prisoners to leave of their own accord so that a new
charge might be preferred against them, for the
prison-doors were frequently left wide open. But
Zeisberger and Post were law-abiding and waited
for a legal discharge. During their imprisonment
they were daily visited by Thomas Noble, Mary
Wendower and other friends of the Brethren. The
jailer had given them strict orders not to bring the
prisoners any food, but this did not bar these friends
from drinking tea with them. Such sympathetic
ministrations as these good people were allowed to
offer greatly comforted the hearts of the mission-
aries. They were in prison seven weeks when Gover-
nor Thomas of Pennsylvania interposed in their
behalf. At the time of their release from prison the
costs amounted to more than six pounds and ten
shillings. Noble and Mary Wendower expressed
their desire to pay the costs, but the authorities
would not permit them to do so because the mission-
aries had been imprisoned on a false charge.
The Moravian Brethren believed that the Lord had
called them to labor in New York, and they were
determined that the machinations of man should not
drive them from their God-given task. That they
might be unhampered in their activities they re-
solved to make use, if possible, of what seemed a
favorable clause in the Act of the New York As-
sembly directed against them. This clause contained
the provision, "Unless permitted or licensed by the
Governor." Therefore a delegation consisting of
MORAVIAN PREACHING BARRED 67
Bishop Spangenberg, John Okely and John Pyrlaeus
waited upon Governor Clinton and respectfully
begged him to grant the Moravians permission to
preach in the City and Province. This request was
denied. Undaunted by the rebuff they changed the
character of their religious meetings, instituting a
sort of catechetical system. For example, some pas-
sage of Scripture was selected and read, whereupon
those present were invited to ask questions bearing
upon it, which were then answered by the leader of
the meeting or some other member of the Society.
In the first meeting of this kind William Edmonds
was asked to read I. Corinthians 3 :1-10, after which
questions w^ere asked and answers given.
In 1744 the Society consisted of the following per-
sons: James Arden, a joiner; Jacques Cortelyou,
an Elder of the Dutch Reformed Church living on
Long Island, and his wife Jacomyntje, m.n. Pett,
also a member of the Dutch Reformed Church ; Wil-
liam Edmonds, who removed to Bethlehem in 1749,
and his wife Rebecca, m.n. Beavois ; Abraham Floren-
tine, a shoemaker; John Hopson, a butcher on Long
Island, who was received into the Moravian con-
gregation at Bethlehem in 1748; Timothy Horsfield,
also a butcher on Long Island, who removed to Beth-
lehem in 1749, and his wife Mary, m.n. Doughty;
John Kingston, a blacksmith and shop-keeper, and
a member of the Anglican Church ; Judith Bra shier,
m.n. Gosheries; Elizabeth Hume, a widow who in
October, 1745, married John Okely of Bethlehem;
Martha Bryant, who married the Rev. Lawrence Ny-
berg in 1748 and went with her husband to Europe
68 MORAVIAN CHURCH IN NEW YORK
two years later; Ismajali Burnet, m.n. Thomas, and
wife of George Burnet ; Jane Boelen, m.n. Waldron,
and wife of Henry Boelen, a silversmith ; Mary Mon-
tagile, m.n. Pell ; Thomas Noble and his wife Mary ;
Elsie, the daughter of Alice Wyton, a widow; De-
borah Smith, m.n. Pell, a widow and sister of Mary
Montague ; Mary Wendower, m.n. Peterse, the widow
of Hercules Wendower who died in 1743, and one of
the first adherents of the Moravians in New York.
In 1745 Mrs. Wendower removed to Bethlehem,
where in August of the same year she married James
Burnside. After her second husband's death in 1755
she returned to New York City where in 1774 she
herself died. Other members were Jacobus Mon-
tague, a shopkeeper; Joseph Shaefer, and Hendrick
Van Vleck, a member of the Dutch Reformed Church.
In December, 1748, Van Vleck was received into the
Bethlehem congregation, and became the agent of the
Moravian Church in New York. In 1774 he re-
moved with his family to Bethlehem where he died
on July 25, 1785. Three sons and one daughter sur-
vived him. Jacob, the oldest son, was consecrated
a Bishop of the Moravian Church in 1815, and died
at Bethlehem sixteen years later. William Henry,
Jacob's son, was likewise consecrated a Bishop of
the Church in 1836. In 1853 he died at Bethlehem.
In 1881 Henry J. Van Vleck, a great grandson of
Hendrick, was also consecrated a Moravian Bishop.
Taylor Van Vleck, a grandson of the last named
Bishop of this famous family, entered the Moravian
ministry in 1912, and is now a successful Moravian
missionary in the West Indies.
MORAVIAN DIVISION OF LABOR 69
In June, 1742, there were one hundred and twenty
persons at Bethlehem. This company was divided
into what was known as the Pilgrim CQjigregation
and the Home Congregation. Those in the first di-
vision devoted themselves to evangelistic work among
the Indians and white people, and to educational
activities among children for whom by the year 1746
at least fifteen schools had been established. The
second division carried on the work at home, and
provided means for the support of the Pilgrims.
Frequently transfers from one division to the other
were made, some being among the Pilgrims for a
time and then for a season with the Home Congrega-
tion. The Pilgrims were also known as Itinerants
or Evangelists. They reported at headquarters
from time to time and received appointments to other
fields of labor. This explains why there were so
many different itinerants in New York City and its
environs in the short period between the organiza-
tion of the Undenominational Society and that of
the Congregation, some laboring here only a few
weeks at a time. The ministers and lay-evangelists
who labored here before the organization of the
congregation were the following:
Augustus Gottlieb Spangenberg, March, 17.*>(>.
David Nitschmann, Ai)ril, 17»'^6.
Frederick Martin, June, 1739 and July, 1740.
Christian Henry Kauch, July, 1740, and occasional!}'
later on.
Peter Boehlor, January, 1741, and later.
Count Zinzendorf, December, 1741, and later.
70 MORAVIAN CHURCH IN NEW YORK
David Bruce, September, 1742, and afterwards at
irregular intervals.
Henry Aimers, January, 1743, to April, 1745.
George Neisser, January, 1743 ; March to June, 1746 ;
March to June, 1748.
Hector Gambold, November, 1743, to June, 1745;
June, 1746, to Februarys, 1747; September, 1747,
to February, 1748.
Owen Rice, September, 1745.
James Burnside, September, 1745.
Jacob Vetter, September, 1745, to January, 1746.
John Wade, February, 1747, to August, 1747.
Christian Froehlich, February, 1747, to August, 1747.
Valentine Loehans, December, 1742, to January 8,
1743.
Valentine Haidt, June, 1748, to July, 1748.
James Greening, June, 1748, to March, 1750.
Richard Utley, 1747 to 1748.
John Doehling, 1748 to 1750 laboring as an evan-
gelist and teaching school on Long Island.
Jacob Rogers, 1749-1750 here and up the Hudson.
In this list of Moravian laborers in New York,
Spangenberg, Nitschmann, Martin, Ranch, Boehler,
Zinzendorf and Loehans were ordained ministers,
the others being lay-evangelists at the time. Some
of the latter like Neisser, Rice, Gambold, Vetter,
Haidt, Greening and Rogers were ordained later.
Altho faithful and useful evangelists David Bruce,
James Burnside, Christian Froehlich and John
Doehling were never received into the ordained min-
istry of the Church.
CHAPTER VII
THE ORGANIZATION OF THE FIRST
MORAVIAN CHURCH
Altho the early Moravians in America had many
bitter enemies thru no fault of their own, they also
had numerous friends of which some were influential
in high places. Among their friends was General
James Oglethorpe, the philanthropic founder and
Governor of Georgia. This friendship had no or-
dinary foundation. When Zinzendorf was in Eng-
land in the early part of the year 1737, he took steps
to revive the famous Order of the Grain of Mustard
Seed founded by him as a boy at Halle, and Ogle-
thorpe, together with other influential Englishmen,
became a member. The friend of Zinzendorf, he also
became the friend of the Moravian Brethren. He
was on the same ship which brought the Moravian
colony to Georgia. As earnest Christians and good
colonists they won the everlasting regard and es-
teem of this good man, little thinking that he would
some day become a defender of their rights. In Gov-
ernor Thomas of Pennsylvania the Moravians found
another good friend. The following events show how
both these men proved not only their friendship, but
their broadminded statesmanship at a critical stage
in Moravian history.
In 1740 the British Parlianiont passed a general
Act for all the American Colonies providing that
71
72 MORAVIAN CHURCH IN NEW YORK
"all persons residing in his Majesty's Colonies in
America for seven years, without being absent from
the said Colonies for a longer time than two months,
shall upon taking the proper oaths be deemed his
Majesty's natural-born subjects." Quakers were ex-
cused from taking the required oath by a previous
Act of Parliament. Three years later the Assembly
of Pennsylvania passed an Act providing for a simi-
lar exemption of "such foreign Protestants as do
conscientiously scruple the taking of any oath." The
Governor wanted the religious bodies specified, but
then as now the politicians were afraid of losing
votes, for they knew that if the Moravians should be
mentioned there would be trouble; therefore they
refused the Governor's request. Proprietor Thomas
Penn took the position that whether or not the Mo-
ravians were specified in this Act they had been
particularly in the mind of those who framed it.
That full justice might be done the Moravians
Thomas Penn and General Oglethorpe went to Eng-
land in 1747 and moved in the House of Commons
"that a clause be inserted in the Act of 1740 in favor
of the Moravians or United Brethren, exempting
them from the taking of an oath." This motion pre-
vailed, and was embodied in a new Act which took
effect on December 25, 1747. Moravians of to-day no
longer seek exemption from taking oath or bearing
arms, even as in those early days many of the Breth-
ren as individuals had no conscientious scruples on
this score. At that time, however, it was deemed
desirable to take some such position as a Church,
not only on conscientious grounds, but so that the
MORAVIAN CHURCH RECOGNIZED 73
progress of tlie gospel which it proclaimed might
not be hindered.
Altho deeply grateful for the privileges which
they now enjoyed, the Moravians realized the neces-
sity of having their Church officially recognized by
the British Government. To achieve this end six
leading men of the Church were appointed as
Deputies on December 13, 1748, to carry on the neces-
sary negotiations. On New Yearns Day, 1749, these
deputies landed in England. They carefully framed
a petition which was brought to the attention of
Parliament. England was anxious to have the larg-
est possible number of desirable settlers in her col-
onies, therefore it was most opportune for the appeal
of the Brethren that Captain Garrison arrived in
London with the Irene while this matter was under
discussion. On board the Irene was the ''Third Sea
Congregation/' consisting of one hundred and twenty
Moravian colonists bound for Pennsylvania.
On February 20, 1749, General Oglethorpe pre-
sented a resolution in the House of Commons pledg-
ing the House to encourage the Moravian Brethren
to settle in the Colonies. This resolution was
adopted with but one dissenting vote. The House
then appointed a Committee of Inquiry consisting
of more than forty members with Oglethorpe as
chairman. The petition of the Deputies of the Mo-
ravian Church was referred to this Committee. On
March 14 Oglethorpe reported it to the House of
Commons, and in the name of the Committee recom-
mended that it be granted. The claims made by the
Brethren in their petition were substantiated by
74 MORAVIAN CHURCH IN NEW YORK
one hundred and thirty-five documents. After con-
siderable discussion an Act of Parliament was passed
on May 12, 1749, recognizing the Unitas Fratrum or
Moravian Church as an ancient Protestant Episco-
pal Church with doctrines differing in no essential
point from the Thirty-nine Articles of the Church of
England, and conferring upon it as such distinct
rights and privileges in all British dominions. By
this Act the Moravians were also exempted from
taking oath and from military duty, the British Gov-
ernment accepting affirmation and assessment of
money in lieu of these obligations. The practical
value of this Act cannot be overestimated. By it the
Moravian Church was established thruout Great
Britain and all its possessions.
The significance of these important events was
nowhere appreciated more than in New York. Those
who had at heart the interests of the Brethren in the
city felt it desirable to organize a regular Moravian
congregation. At this time the church authorities
in Europe decided that Bishop John de Watteville
should make a tour of inspection among the Indian
Missions and in the West Indies. In the third week
of September, 1748, de Watteville, the son-in-law of
Zinzendorf, with his wife, the Countess Benigna,
and five young women, landed in New York. John
Wade, the Moravian Evangelist, welcomed the dis-
tinguished arrivals and conducted them to Bethle-
hem. Returning from his visit to the Indian Mis-
sions, de Watteville spent some time in New York in
December, 1748. This time he was not merely
passing thru the city, but had come for the purpose
CONGREGATION ORGANIZED 75
of organizing a Moravian congregation as directed
by the first distinctively Moravian synod convened at
Bethleliem on October 13. Notwithstanding bitter
persecution the Society organized by Boehler
flourished. By the spring of 1748 it had at least
fifty members in the city and its environs. At this
time an ineffectual effort was made to secure the use
of a Lutheran or Reformed church for stated public
Moravian services. When this effort failed, a hall
was rented for meetings and rooms for the accommo-
dation of ministers and lay-workers. In this hall
both English and German preaching services were
held on Sunday and private worship on several eve-
nings of the week.
On March 26, 1748, a farewell love-feast was held
in honor of Abraham Boemper, who was about to
remove to Bethlehem. On this occasion a list of
^'souls gone to the congregation from New York,
Long Island and Staten Island" was read. This list
contains the names of adults and children, for in
accordance with the rules of the Moravian Church
all baptized children under thirteen years of age are
received with their parents. In case only one of the
parents joins the Church the same rule holds unless
it is the expressed wish of the parents that their
children shall not be so received. Those who went
to the Bethlehem congregation from New York be-
fore the year 1748, according to the list mentioned,
were the following: Jupiter, the Negro boy who
went to Europe with Bishop Nitschmann in 173G;
Eleanor Gregg, who later became the wife of Hector
Gambold ; Anna Oerter, Gertrude Schneider, L^'dia
76 MORAVIAN CHURCH IN NEW YORK
Montagne, Elizabeth Brasher, Mary Bumside, Ger-
trude Peterson, Rebecca Montague, Abraham Mon-
tague, Martha Bryant-Neiberg, Martha Bueninger,
Elizabeth Okely, Anna Burnet, Thomas Noble, Jr.,
Isaac Noble, James Noble, Sarah Noble, Mary Noble,
James Arden, Elizabeth Arden, John Arden and
his wife, Andrew the Negro, John and Mary Kings-
ton, Christian Boemper, William Burnet, Hannah
Gatehouse, Corydon the Indian, Thomas and John
Campbell, Abraham Boemper, Joseph Boelen, Joseph
Kingston, thirty-five in all. Those from Long Island
who went to the Bethlehem congregation were Tim-
othy and Elizabeth Horsfield, Israel Horsfield, Molly
Watters, Peter Peterson, John Hopson, John Ed-
monds, Mary Edmonds, Thomas a Negro, Anthony
a Negro, Rebecca a Negro girl, Caesar a Negro boy,
Mary Edmonds, Elizabeth Cornell, or fourteen in all.
Those who went from Staten Island were Nicholas
Garrison and his wife and children, Nicholas, Jr.,
John, Lambert, Benjamin and Susanna; Sigorius,
two little children whose names are not given, and
Anna Van der Bilt, or eleven in all. Therefore the
total number of persons who had identified them-
selves with the Bethlehem congregation was sixty.
On December 27, 1748, Bishop de Watteville organ-
ized the first Moravian congregation in New York
City. Among the charter members were Hendrick
Van Vleck and his wife Jane ; John Kingston, Isma-
jah Burnet, Janet Boelen, William Cornwall, and
Timothy Horsfield and his wife Mary. James Green-
ing, who with his wife Elizabeth labored in New
York from June, 1748, to March, 1750, assumed the
CONGREGATION ORGANIZED 77
pastoral oversight of the congregation. In May of
the following year the Act of the British Parliament
settled the future status of the congregation.
On the day this Act was passed the Third Sea Con-
gregation whose presence in London had given added
impulse to the measure, landed in New York. The
arrival of these colonists attracted a great deal of
attention. In the weekly issue of the New York
Gazette this statement appears : "We hear that the
snow Irene, Capt. Garrison, is arrived at Sandy
Hook, from London, with upwards of one hundred
passengers on board, of the Moravian Brethren."
The Moravians and their friends in the city wel-
comed the newcomers as the other Sea Congregations
had been welcomed by them, but the most important
event of the year was the announcement of the Act
passed by the British Parliament in May. On
October 6 Bishop de Watteville and the Countess
Benigna, with Bishop Nitschmann and his wife, and
a number of others left Bethlehem for New York to
return to Europe. On October 12 de Watteville com-
pleted the organization of the New York congrega-
tion. On this occasion the Holy Communion was
celebrated for the first time in New York according
to the ritual of the Moravian Church, forty-six com-
municants partaking. Owen Rice, having been or-
dained a Deacon of the Moravian Church in 1748,
became the first settled pastor of the congregation.
On May 12, 1749, he entered upon his duties, serving
in this capacity until June 10, 1754, when he re-
turned to Europe, where he served various congrega-
tions in England and Ireland until his death thirty-
78 MORAVIAN CHURCH IN NEW YORK
one years later. In 1744 the sacrament of Baptism
was administered for the first time in New York by
a Moravian minister. On April 25 the Rev. Gottlob
Buettner baptized eight-year-old James, the infant
son of James and Mary Montagne, in the presence of
the parents, and Thomas Noble, Hector Gambold,
Mary Noble, Elizabeth Hume, Mary Wendower, Jane
Boelen, Martha Bryant, and Eleanor Gregg. On
October 20 of the same year the Rev. John C. Pyr-
laeus baptized James, the infant son of Thomas and
Mary Noble. The first Moravian marriage ceremony
in New York was performed by the Rev. Owen Rice
on January 12, 1751, the contracting parties being
Jacob Reed and the widow Jane Taylor, m.n. Min-
thorne.
Regularly organized and having a resident pastor,
the work of the congregation could be more vigor-
ously prosecuted. Three stated meetings were held
on Sunday, a preaching service in the morning at
ten and in the afternoon at three o'clock, and a
meeting for communicant members of the congrega-
tion at seven o'clock in the evening. The evening
meeting was liturgical in character. The pastor and
his assistant, together with their wives and such
other workers in the congregation as they chose to
invite from time to time, enjoyed a love feast every
Sunday. In connection with the love feast they
talked over matters pertaining to the spiritual in-
terests of individual members who especially needed
attention. There was also a brief meeting on Sun-
day afternoons known as '^Yiertel Stunden." This
type of meeting came down from the time when in
CONGREGATIONAL MEETINGS 79
1727 Zinzendorf delivered a brief address to mar-
ried people, or young men, or young women, or chil-
dren, as the case might be, especially adapting his
words to the class of members before him. A weekly
meeting of the congregation was conducted on
Wednesday evening. The Society aflQliated with the
congregation had its meetings on Monday and Friday
evenings. In common with other Moravian congre-
gations of that period the New York church intro-
duced at an early time the Gemeintag, a monthly
congregational festival at which reports of Moravian
labors in general, or letters from Christian friends
or church leaders, or from missionaries in various
fields, were read. The services of this day fostered
the missionary spirit. The congregation also em-
ployed the '^Hourly Intercession,'^ which was insti-
tuted at Herrnhut in 1727 at a time when the congre-
gation was threatened with danger. The congrega-
tion in New York was divided into prayer-bands,
each band being charged to pray during a specified
hour. In this way every hour of the day and night
was filled with the intercession of the Brethren at
the throne of Grace. A list giving the names and
liours of such intercessors in the congregation in
October, 1756, is preserved in the archives of the
First Moravian Church of New York City.
The Holy Communion was celebrated every eight
weeks, the Society members partaking of the Sacra-
ment less frequently than members of the congrega-
tion. A congregational love feast was held every
three months, and as many times in addition as
special occasions demandetl. The records contain
80 MORAVIAN CHURCH IN NEW YORK
the following interesting statement: "There must
be a watch always at our house-door at the time of
our private meetings, for it is against the law to
lock a door. The brethren of the congregation and
trustworthy members of the society take turns." It
was the duty of the pastor, or of some one delegated
by him, to keep a church diary, a copy of which had
to be sent to the authorities at Bethlehem every
month. This requirement likewise obtained in other
Moravian congregations. As a result a tradition
arose in some quarters that every Moravian minister
had to submit to the Church authorities at Bethle-
hem for approval a copy of every sermon he preached.
This tradition still obtained in the boyhood days of
the writer of this history. There was no rule of this
sort at any time. However, every Moravian pastor
is required to keep a diary of the church which he
has in charge, and to submit an annual report con-
taining a statement, properly signed by the Elders
and Trustees, showing the congregation's member-
ship, financial condition, contributions to missions
and benevolences, and other matters of interest. In
the early days of the New York congregation there
were elders and eldresses, and these, together with
other members charged with the performance of cer-
tain tasks, were known as '' Helpers," and collectively
as the ^'Helpers* Conference." This conference
usually met before or after the weekly meeting of the
congregation on Wednesday evening. In 1754 the
conference consisted of Henry Van Vleck, John
Kingston, Ismajah Burnet, Jane Boelen, William
Nixon, and Esther Froehlich. One of the early
BOYS' SCHOOL ON LONG ISLAND 81
diarists of the congregation writes: '^In funeral ser-
mons we say nothing of the departed but speak to the
living/' which is a custom in accordance with the
best traditions of the Moravian Church. The Mo-
ravian minister never deals in empty praise of the
dead, nor does he pass judgment upon them. It is
customary to read a brief biography of the departed
at the funeral service. The early Moravians wore
no mourning attire or emblems. They considered it
inconsistent with their belief that Christian believ-
ers depart to be with Christ in the place of supreme
bliss. Altho the former rule against the wearing of
mourning apparel was abrogated years ago, the Mo-
ravian view of death remains unchanged. Therefore
an outward show of mourning, especially if elaborate,
is regarded as contrary to the best traditions of the
Church.
In the spring of 1750 Jasper Payne, the pastor's
assistant, and James Greening, an itinerant evange-
list, opened a Boys' School in the Long Island house
of Timothy Horsfield, which he placed at the dis-
posal of the Moravians when on November 8, 1749,
he removed to Bethlehem. John Doehling, a former
Jena University student, was the teacher of the
school. In December, 1750, the school was removed
to "a house near the ferry." Subsequent to the year
1749, the Horsfield house was the seat of an ''Econ-
omy/^ or "Family,'" composed of Moravian men and
women laboring for the spread of the gospel, or in
the interests of education. From this center the
itinerants went forth to their labors in the city, on
the neighboring islands, and in various parts of New
82 MORAVIAN CHURCH IN NEW YORK
York and New England. Meanwhile the congrega-
tion was worshipping in the Hall rented for the
purpose. Feeling that they needed a church, the
members purchased for 300 pounds in New York
currency two lots, each 25 x 100 feet, on the south
side of Fair, now Fulton Street, between William
and Nassau Streets. This purchase was effected in
the year 1751. The Trustees of the congregation at
the time w^ere Owen Rice, John Brownfield, Henry
Van Vleck, and John Kingston. The money for the
lots and building purposes was raised by subscrip-
tion. Those who contributed to this cause were Elsie
Wyton, Judith Brasher, John Kingston, James Ar-
den, Jacob Reed, Jacques Montague, Hendrick
Boelen, Hester Pell, Thomas Pears, Abraham Boem-
per. Bishop Spangenberg "in the name of the United
Brethren,'^ Catherine Van Vleck, Sarah Van Vleck,
Timothy Horsfield, Rudolphus Van Dyck and Eliza-
beth Cofton. An extant list of subscribers toward
the erection of a dwelling house for the pastor con-
tains the following names : Henry Van Vleck, John
Kingston, Jacques Montague, Hendrick Boelen,
Thomas Pears, Jos. Spangenberg "in the name of
the United Brethren," Direk Schuyler, Catherine
Van Vleck, Sarah Van Vleck, and Cornelia Tiebout.
On June 5, 1751, workmen broke ground for the
edifice, and eleven days later the cornerstone of the
first Moravian church in New York City was for-
mally laid by the pastor, the Rev. Owen Rice. The
cheering watchword for the day was "They shall not
build, and another inhabit."— Isaiah 65: 22. This
event gave great promise for the future, and the con-
FIRST CHUKCH CONSECRATED 83
gregation rejoiced greatly. The building operations
were under the supervision of James Arden, a car-
penter and member of the church. Work on the
building, which was of brick, had to be suspended
when winter set in. But favorable weather per-
mitted the workmen to resume their operations on
February 17, 1752, and by the middle of June the
edifice was finished. On Sunday, June 18, just one
year after the laying of the cornerstone, the church
was consecrated by Bishop Spangenberg, assisted
by the jjastor, Owen Rice, and Jacob Rogers. The
service was opened by singing the hymn, "May Jesus'
l)lood and righteousness, fill and adorn this hal-
lowed place." Bishop Spangenberg delivered an
impressive German sermon based on I. Corinthians
2: 2, "I determined not to know anything among
you, save Jesus Christ, and him crucified." At the
afternoon service the pastor, the Rev. Owen Rice,
preached in English from the text, "The hour com-
eth, and now is when the true worshippers shall wor-
ship the Father in spirit and in truth : for the Father
seeketh such to worship him." — John 4: 23. After
the sermon the Holy Communion was celebrated,
Bishop Spangenberg presiding. The services of the
day were well attended. Among those present were
a number of Bethlehem people. Some of the trom-
l)one players of the Bethlehem congregation assisted
in rendering the instrumental music of the occasion.
On the following Tuesday the Rev. Jacob Rogers
prc*ached at a service held in the little church.
Now that the congregation had a suitable house
of worship, it was next deci«led to provide a com-
84 MORAVIAN CHURCH IN NEW YORK
fortable home for the pastor. On July 1, 1752, work
was commenced on the parsonage, and before the
close of the year it was ready for occupancy. The
building was of brick and three stories in height. It
was located on the lot adjoining the church, and like
the church fronted on Fair (Fulton) Street. It was
first occupied by Owen Rice and his wife, who had
previously found quarters in the home of William
Nixon on Long Island. The congregation now had a
church and parsonage, but no place for the burial of
the dead. Therefore a plot of ground was obtained for
this purpose in the year 1754 "a little way out of
town." This grave-yard was located at what is now
the corner of Mott and Pell Streets. Daniel Waldron,
a married man aged 41 years, was the first person
to be buried here. The interment occurred on March
23, 1754. The church register mentions six other
deaths previous to that of Waldron, but it does not
state where the remains were buried. In 1760 a
piece of ground, 22 x 70 feet, adjoining the church-
lot, was purchased and used as a burial-place. On
August 27 of the same year the body of Elizabeth
Susanna Pontenier, a child, was here laid to rest as
the first seed of this God's Acre.
In 1754 an indebtedness of two thousand dollars
rested on the church-property. Earnest efforts were
made to liquidate the debt. Every three months an
offering was taken to pay the accrued interest. At
this time the congregation consisted of the following
members : James Arden and his wife Ursula ; John
Cargill; William Cornwall and his wife Charity;
John Doehling; Daniel Fueter and his wife Cather-
MEMBERSHIP OF THE CHURCH 85
ine; John Kingston; a man named Kuiper; Daniel
Mueller and his wife Mary; James Montagile and
his wife Mary; William Nixon and his wife Re-
becca; Peter Petersen and his wife Sarah; Jacob
Reed and his wife Jane; Jane Boelen; Ismajah
Burnet; Elizabeth Inyard, a sister of Nicholas Gar-
rison; Mary Hinchman; Jarvis Roebuck; a person
named Smith ; Jacobus Vanderbilt ; Jan Van
Deusen ; Henry Van Vleck ; William Burnet ; John
Gr. Feldhausen ; Christoph Feldhausen ; a man named
Fritz; Loreuz Kielbrunn; Abraham Montague;
Susan Roebuck; Nieltje Van der Bilt; Trijutje Van
Deusen; Jane Van Vleck; Margareta Anthony;
Jane Haley; Esther Pell; Sarah Waldron; Judith
Brasher; Susan Berger; Elizabeth Cofton; Deborah
Smith; Matje Van Dyck; and Alice Wyton. The
congregation had the following adherents : Hendrick
Boelen; Ludwig Boemper; John Bowie; Jacques
Cortellj'ou; Abraham Florentine; Thomas Lapper;
Francis Hendrickse; a man named Marteuse; Wil-
liam Pearson ; Samuel Pell ; a man named Puntenier ;
John Rinney; Dirck Schuyler; James Swan; Cor-
nells Tiebout; John Van De Venter; Jacobus Van
der Bilt, Jr. ; a married woman named Anderson ;
Margaret Campbell; Gerritje Boemper; Catherine
Connor; Jacomyntje Cortellyou ; Elsje Florentine; a
married woman named Hagen ; Rachel Kingston;
Charity Hendrickse; a married woman named Mar-
teuse; Mary Pearson ; Mary Pell ; Martha Puntenier;
a married woman named Schout; another married
woman named Schuyler; Matje Tiebout; Lysbet Van
Deventer; three married women respectively named
86 MORAVIAN CHURCH IN NEW YORK
Van Der Bilt, Van Dyck, and Van Home, the record
not stating their husbands' names; the following
widows, Cornelia Allen; Eva Cummings; Gritje
Helmes; Catherine Hones; a woman named Kings-
ton; Trautje Minthorne; Susan Sommers; and the
following unmarried women, Hannah Allen; Mary
Allen; Catherine Allen; Hannah Bond; Janetje
Boelen; Mary Ketcham; Elizabeth Sommers; Sarah
and Catherine Van Vleck. — Jasper Payne was the
school teacher of the congregation from May 6, 1750,
to September 1, 1754, as well as the assistant of the
pastor. During this period he also carried on evan-
gelistic work on the neighboring islands. For the
greater part of the year 1752 Owen Rice was also
assisted by Hector Gambold and his wife.
CHAPTER VIII
THE CONGREGATION BEFORE THE
AMERICAN REVOLUTION
Having closed his pastorate on June 10, 1754,
Owen Rice left with his wife for Bethlehem, where
they spent several months, engaging in such labors
as a visiting minister could render. There were no
drones among the Moravians. Unless a man was
actually incapacitated by sickness or some other
cause certain work was delegated to him. And a
visitor in a Moravian community was glad to avail
himself of any opportunity to be of service, as evi-
denced by the indefatigable efforts put forth by the
Moravian pioneers in New York, altho some of them
were here only a short time. On August 24 Rice and
his wife returned to the city, where they waited for
a vessel to take them to London. Not able to sail
before October 10 he preached frequently to the
congregation, and at the homes of members and ad-
herents of the church on the neighboring islands.
He also visited extensively among the people. He
took formal leave of the congregation at a farewell
love feast, but a large number of friends had their
last affectionate word with him and his wife on
board the iSfea Nymph, which bore them to Europe.
Rice was succeeded as pastor of the congregation
by Abraham Reinke, a native of Stockholm, Sweden,
who became acquainted with the Moravians while
87
88 MORAVIAN CHURCH IN NEW YORK
a student in the University of Jena. In 1738 he
identiiSied himself with the Moravian Church. In
July, 1744, he was joined in marriage to Susan Stock-
berg of Summoer, Norway, and in the fall of the
same year he and his bride accompanied Bishop
Spangenberg to America, where he was active in
gospel labors in various fields until he became pastor
of the New York church. His pastorate was short,
lasting only from June 10 to October 28, when fail-
ing health compelled him to retire to Bethlehem,
where he died six years later. That he was success-
ful in his labors is evident from the fact that the
members of the congregation petitioned the authori-
ties of the Church at Bethlehem to send him back
as soon as his health and strength should allow. The
petition contained the following tribute to him:
"The members of the congregation are satisfied with
his preaching, and especially with his walk and con-
versation, which have exercised a great influence for
good." Jasper Payne and others were associated
with Reinke in his New York labors. The official
diary covering his pastorate contains a number of
interesting items. It records the death of the Rev.
Henricus Boel, the Dutch Reformed minister who for
fifteen years bitterly attacked the Moravians in
season and out of season. Having been reinforced
by new supplies of material directed against the
Brethren, he launched his last attack against them
on Sunday, June 23, 1754. Warning his hearers
against "the deceitful Moravians," he ended his dia-
tribe by saying that he would further reveal their
maliciousness on the following Sunday. Before the
WHITEFIELD TAKEN FOR MORAVIAN 89
echo of his words had died away, he was stricken
with paralysis, which brought about his death a few
days later, and on the following Sunday the Rev.
Mr. Ritzma preached his funeral sermon.
In July Whitefield visited New York and as usual
preached to large congregations. It is evident that
this good man was not without a jealous vein, which
no doubt prompted some of the harsh things he di-
rected against the Moravians by tongue and pen.
In a letter to his friend Van Home, who became a
member of the Moravian Church after his conversion
under Whitefield's preaching, the evangelist ex-
pressed his great displeasure that he and others
should have allowed their love to grow cold toward
him "because he used his voice against certain peo-
ple.'* At the time of this visit, however, Whitefield
seemed to feel more kindly disposed toward the Mo-
ravians. He preached so much about the Saviour and
His power to heal that some of his hearers who were
not acquainted with him, took for granted that he
must be a Moravian. It was reported that he would
not allow any one to say a word against the Breth-
ren, even expressing regret that he himself had ever
raised his voice against them, and exhorting his
hearers "to cleave to the Saviour whom the Mo-
ravians preached." The Baptists of that day were
not so kindly disposed. They left no stone unturned
in their efforts to attract the adherents of the Breth
ren to the Baptist Church, declaring that the
Moravians were in error, giving as the principal
ground of this contention the fact that "the Mo
ravians honor the Son more than they honor the
90 MORAVIAN CHURCH IN NEW YORK
Father." In pleasing contrast to such petty sectari-
anism is the record of July 20, in which this surpris-
ing statement occurs : "Brother Payne and Brother
Reinke visited the Jews in their synagogue, who re-
ceived them very kindly and courteously, and they
could pray very heartily (presumably in secret) for
the poor Jews that the veil of Moses might soon
burst open."
Altho the Moravian Church was winning its way
and gaining friends among all classes of people,
its members and adherents continued to meet with
opposition from certain quarters. Some found fault
with them on doctrinal grounds, while others were
opposed to them because they refused to take up
arms. Some professed to take great offense because
the Brethren were supposed to believe in transub-
stantiation. When confronted with this alleged be-
lief Reinke declared that the position of the Mo-
ravian Church on this point was well expressed in
the words of Queen Elizabeth of England when she
said in regard to the Lord's Supper: '^He was the
Word and spake it; He was the Bread and brake it.
And what His Wo7^d doth make it, that I believe, and
take it." It is a sign of the times that there should
have been opposition to the Moravians on such
grounds. Their one aim was to preach the gospel
to the unsaved. They desired to win converts for
Christ and then minister to them in a purely unde-
nominational way. Nothing was further from their
mind than the thought of proselyting. They never
under any circumstances asked any one to join the
Moravian Church. Wisely or unwisely, they actually
A STRANGE RUMOR 91
discouraged people from becoming Moravians.
Those who became members of their Church did so
of their own volition, and absolutely without any
solicitation on the part of the Brethren. Any one
who sincerely loved the Saviour and desired to en-
joy Moravian ministrations could join the Society
afifiliated with the congregation. No effort was made
to get the Society members to leave their respective
Churches. While on an official visit in the city in
1754 Peter Boehler said at a meeting of the Society :
^^We wish that all our society members would con-
tinue in their respective churches as a salt, and
have their children baptized by their pastor, and
partake of the Holy Communion in their particular
Church. It is not our way to draw people from the
Churches in which they were brought up, and we
earnestly wish that the ministers of other denomi-
nations would be friendly to us, for in this way they
would not lose so many members. The baptism of
children, excepting those whose parents are mem-
bers of our Church, is not approved by our Synod."
The imminence of the French and Indian War
naturally aroused opposition to the Moravians. In
August, 1754, a rumor was current that the Mo-
ravians had a secret way to Ohio so as to render
assistance to the French. It was reported that two
lights had been seen on the Moravian church steeple,
^^which made the Lamb upon the flag appear very
plainly and brightly." This was supposed to be
some signal to the French. When some one re-
peated this silly rumor to William Burnet he said,
"This story can proceed from no one else than the
92 MORAVIAN CHURCH IN NEW YORK
Devil, because it is a lie, and he is a liar from the
beginning." But the populace and petty officials
are not readily impressed by a mere statement of
the truth. They choose rather to believe silly fables.
For this reason the New York Moravians suffered
considerable trouble at a time when a burning ha-
tred of the Indians consumed most of the colonists.
They proved themselves loyal citizens in every way.
Not all had scruples about taking up arms, and
some of the Brethren did stated duty at the fort,
while others cheerfully paid the fine involved by the
Act of Parliament which exempted such Moravians
as had conscientious scruples against taking up arms.
Several Moravian delegations appealed to the Gover-
nor for protection, and His Excellency always as-
sured them that their petition would be granted.
But even he could not shield them from all trouble
and annoyance. The Moravians were the friends
of the Indians, and the Indians were the allies of the
French, therefore the masses, who never weigh mat-
ters carefully, could not escape what they considered
the logical conclusion, that the Moravians must be
the enemy of the English.
For a time it looked as if there would be a neigh-
boring Moravian congregation established in the
Province. In the spring of 1754 a New York Land
Company, in which Cornells Tiebout, a member of
the society affiliated with the congregation, was
deeply interested, tried to induce the authorities at
Bethlehem to found a Moravian settlement in Ulster
County. This company offered to give outright to
the Church four thousand acres of land provided the
NEW SETTLEMENT PLANNED 93
authorities would agree to purchase at a reasonable
figure an additional tract of seven thousand acres.
A Moravian delegation inspected the land, and ren-
dered a favorable report, recommending, however,
further investigation. On May 2, 1754, Bishop David
Nitschmann and David Zeisberger left Bethlehem to
select the site for the new settlement, which was to
be named Zauchtenthal after the village in Moravia
w^hich had been the home of Nitschmann before his
emigration to Herrnhut. The negotiations with the
Land Company resulted in mutually satisfactory
terms of agreement, deeds for the transfer of the
land were prepared and lay ready to be signed.
Elaborate plans were made for the settlement.
Bishop Nitschmann agreeing to take up his residence
there. The church authorities decided to make a
final investigation, looking at the project from every
imaginable angle. As a result of this investiga-
tion it became evident that after all the land was not
of sufficient adaptability to meet the various needs
of the proposed settlement. Therefore the church au-
thorities withdrew their agreement with the Land
Company, and the matter was dropped. Another
tract of land was offered in the same region in the
following year, but this offer could not be accepted
either.
Meanwhile the work in the city and on the neigh-
boring islands was prosecuted with vigor. On April
15 the working force of the congregation was
strengthened by the arrival on the Irene of Daniel
Fueter and his wife Catherine, who decided to locate
in New York. Among the arrivals was John Valen-
94: MORAVIAN CHURCH IN NEW YORK
tine Haidt, a minister and distinguished oil-painter,
who three years later served the congregation for a
brief period as its pastor. Other members of the
company were Bishop Spangenberg, Bishop Nitsch-
mann, the Rev. John Ettwein with his wife and
child, the Rev. Francis Lembke, the Rev. Christian
Benzien with his wife and two children, and David
and Regina Heckewelder with their children, John,
David, Christian, and Mary. The impulse which the
touch of these Brethren and others, who arrived in
the city from time to time, gave to the local congre-
gation cannot be overestimated. It made a favorable
impression on the community, and did much toward
increasing the standing of the Moravian Church in
New York. The periodic visits of itinerants and
missionaries passing thru the city on their way to
nearby or distant fields of labor also helped to keep
the altar fires burning. One cannot come into con-
tact with those who are fired with zeal for the spread
of the gospel without having one's own heart warmed
and fired with prayerful interest in the Lord's work.
That education is the handmaid of religion is a
principle which the Moravian Church has recognized
from the beginning. At a time when in this country
educational advantages for children were either ex-
ceedingly limited or conspicuous by their absence
altogether, the Moravians not only gathered the
young for religious instruction adapted to their
needs, but established schools wherever they founded
a settlement or congregation, or merely a preaching-
place. The itinerants or evangelists were teachers
as well as preachers. Not long after the Moravians
ORGANIZATION OF A SCHOOL 95
came to New York efforts were made to teach the
children of the colonists on Staten Island and Long
Island. In the city the training of the youth was
for some time individual in character. On July 9,
1754, Peter Boehler while on an official visit in New
York conducted the first children's meeting of the
congregation. There were fourteen boys and five
girls in attendance. After the meeting he met with
those parents who had expressed a desire to send
their children to the school about to be opened, and
imparted to them the following information: (1)
The school would open on the following Tuesday
with Jasper Payne as teacher, the pastor taking his
place when the teacher was compelled to be absent.
(2) That the children might not become too tired
and the teacher might have time for visiting among
the people, the school sessions would be held from
9:30 a.m. to 11:30 a.m., and from 1 p.m. to 3 p.m.
(3) In case of misbehavior the children would not
be whipped, such punishment being contrary to
Moravian custom, but sent home, where they had
to remain until they repented of their misdeeds.
(4) The subjects taught would be spelling, reading,
writing, and arithmetic. (5) John Kingston would
receive the school money. (G) The parents were ex-
pected to keep their children, when not in school,
oft" the street as much as possible. On July IG, the
appointed day, Jasper Payne opened the school with
five boys. The pupils wei*e Peter Van Deusen, John
Minthorn, Lewis Fueter, Daniel Fueter, and Samuel
Pell. About a week later Benjamin Burger and
John Kingston, Jr., were likewise enrolled. By the
96 MORAVIAN CHURCH IN NEW YORK
end of the year the enrollment was eleven. The lit-
tle girls of the congregation received instruction
under different auspices. They were in charge of
two young unmarried women or "school-mistresses."
When Reinke laid down his ofiSce as pastor of the
congregation on October 28, 1754, he was succeeded
by Albrecht Ludolf Russmeyer, who served tem-
porarily in this capacity, closing his labors here on
January 10 of the succeeding year. He was assisted
by Richard Utley, who came on the field on February
9, 1754, serving principally on the islands, and leav-
ing on June 30, 1755. In November of Russmeyer's
pastorate the Irene arrived with another colony from
abroad, and with it came William Pearson and his
wife Mary, former members of the Fetter Lane So-
ciety in London. They located in New York and
became members of the congregation. At ten o'clock
on New Year's Eve all the members of the church and
some members of the society attended a service con-
ducted by Bishop Boehler. When the clock struck
the hour of midnight the earnest discourse of the
preacher was interrupted by the joyful peal of the
organ and the exultant notes of the flutes, and the
congregation joined in singing a hymn of thanks-
giving and praise, after which Boehler led in fervent
prayer, unmindful of the great noise and shooting
outside in the city streets. At the love feast on New
Year's Day eight new members were added to the
society. They were John Hertel, Robert Richardson,
a man named Becker, Mary de Whyte, Abraham
Florentine, Aletta Florentine, Lena Wey, and Rosina
Brown. During the preceding year the congregation
NAMES OF PASTORS 97
lost five members by death, and twelve children were
baptized.
There were such frequent changes in the minis-
terial staff of this period that it may be well to give
here the names of the ministers who served the con-
gregation from the beginning of the year 1755 to the
time of the American Revolution. Richard Utley
assisted Reinke and later Russmeyer, by laboring
on Staten Island and Long Island, and also by fre-
quently preaching in English in the city. He con-
tinued his labors about six months after Russmeyer
left. On March (5, 1755, Henry Ferdinand Beck,
won for the Moravian Church when the Brethren
carried on their labors in Georgia, and in 1754 or-
dained to the ministry at Bethlehem, took Jasper
Payne's place, and preached in Grerman after Russ-
meyer left New York. He remained here until
April 10, 1757. On July 4, 1755, Jacob Rogers be-
came Head Pastor of the congregation, taking Ut-
ley's place as English preacher in the city, and re-
maining here until June 23, 1757. From March 4 to
April 10, 1750, Jasper Payne was here for the sec-
ond time, laboring for the most part on the neigh-
boring islands. From May 10 to June 80, 1757, John
Valentine Haidt took Beck's place, preaching in both
English and German. On June 23, 1757, Thomas
Yarrell succeeded Jacob Rogers as Head Pastor, and
continued in this capacity until October 12, 1766,
when he in turn was succeeded by George Neisser,
who served the congregation until January 6, 1775.
His successor was Oswald Gustav Shewkirk, who
was the pastor of the congregation during the trying
98 MOKAVIAN CHUKCH IN NEW YORK
period of the Revolutionary War, closing his pas-
torate on November 13, 1783.
At the request of Bishop Boehler, John Kingston
and Henry Van Vleck, in February, 1755, waited on
the Governor of New York for the purpose of de-
livering to him a message and two pamphlets as
decided upon by the Synod held at Swatara, in Penn-
sylvania, a short time before. On the way to the Gov-
ernor's mansion they were met by His Excellency,
who was about to attend a meeting of the City Coun-
cil. He graciously stopped, and the brethren de-
livered the Synod's message, which made acknowl-
edgment of "the quietness, peace, and liberty the
Brethren enjoyed under His Honor's administra-
tion," and expressed "humble thanks for the same,"
and "the hope that the same might continue." It
further declared that "Synod had thought it proper
to present to His Honor two pamphlets lately pub-
lished in England concerning the controversies
against the Brethren, which if His Honor would be
pleased to read, it might be a satisfaction to him."
The Governor accepted the pamphlets and promised
to read them, saying, "I believe the Brethren are
honest and good people, and I will do for them what
is just and right, only I would like them to bear arms
and fight in defense of this fine Province in case of
invasion." The brethren assured him that the Mo-
ravians would gladly contribute toward such ex-
penses according to their ability, and that those of
their number who had no conscientious scruples
about taking up arms would not be hindered from
fighting. To which His Honor replied, "I know
AN EVENTFUL YEAR 99
that it is a principle of your Church not to fight, and
those of your number who refuse to bear arms on
conscientious grounds have the benefit of the Act
which exempts non-combatants." Petty officials were
less thoughtful. In May, 1755, James Arden and
William Pearson, members of the congregation, were
arrested by a certain Captain Van Wyck for not
complying with the Militia Act requiring duty at the
Fort, and in punishment for their alleged wrong-
doing some of their household effects were taken.
In a case like this the Act of Parliament exempting
the Moravians from military duty directed the in-
jured party or parties to apply to a Justice of the
Peace for redress. Arden and Pearson exercised this
right and received satisfaction.
The year 1755 was an eventful one for Moravians
everywhere. The war-cloud was constantly growing
darker. The movements of the Indians were closely
watched, as were those of the Moravians, who were
suspected of being in sympathy with the French and
their savage allies. When David Zeisberger visited
Onondago, the chief town of the Iroquois League,
in June, the Governor of New York expressed his
displeasure. In a conversation with Cornells Tie-
bout he asked, "What is Zeisberger doing among the
Indians at this time?" When told that the mis-
sionary labored in the interests of the gospel and
endeavored to keep the Christian Indians from join-
ing the hostile savages, the Governor said, "At any
other time I would have no objections to his preach-
ing to the Indians, but in these days of unrest I am
not in favor of it." He added that he would send
^■ICd
100 MORAVIAN CHURCH IN NEW YORK
for Zeisberger at once, promising he would take
good care of him. He did not explain what he meant
by "taking good care of him." Neither was it neces-
sary, because Zeisberger was not taken at all. The
New York Moravians experienced considerable
trouble, but their troubles were not to be compared
with those of their brethren in Pennsylvania. On
December 1, 1755, they were startled to read in The
Gazette and The Mercury, the weekly city news-
papers, the melancholy account of the destruction
of Gnadenhuetten on the Mahoning and the massa-
cre of the missionaries at that place. They had heard
so often that Bethlehem had been laid in ashes, only
to learn afterwards that no such calamitous blow had
fallen, that they cherished the hope that this latest
report of disaster would likewise turn out to be
groundless. Four days later, however, David Zeis-
berger came to the city with letters and reports to
be sent to Europe, and confirmed the newspaper ac-
count of the massacre. Zeisberger was in a position
to give a graphic description because he had been
near when the destruction was wrought by the sav-
ages. On November 24 he mounted a horse at Beth-
lehem and started out with a message for the Gnaden-
huetten missionaries thirty miles up the river. As
the shadows of evening began to fall he drew near
the Mission Station. He heard a number of gunshots,
but suspected nothing, this being a sound frequently
heard since the militia was roaming about in the
woods. Suddenly fearful cries of anguish rent the
air, and the flames of the burning mission buildings
burst on his sight. From those who escaped the
THE GNADENHUETTEN MASSACRE 101
murderous hand of the savages he learned the sad
details of the massacre.
There were fifteen adults and one infant-girl at
the station. These were Joachim Senseman and
his wife, George Christian Fabricius, Joseph Sturgis,
George Schweigert, George Partsch and his wife/
Gottlieb Anders and his wife and baby Johanna,
Martin Nitschmann and his wife, John Lesley, Mar-
tin Presser, John Gattermeyer, and Peter Worbas.
Most of them were gathered about the table for the
frugal evening meal when the savages made their
treacherous attack. Some of the missionaries be-
came the prey of Indian bullets, while others in ter-
ror ran to an upper room and barricaded the door.
When the savages found that they could not carry
out their murderous intent with tomahawk and bul-
let they set fire to the mission-house. Senseman
and Partsch not being with the others in the build-
ing, and realizing that they were powerless to ett'ect
a rescue of their companions, fled into the woods.
Gloating over the fiendish work of their hands, the
Indians were off their guard for a brief moment,
giving Sturgis and Susanna Partsch time to leap
from the garret window and escape. Fabricius fol-
lowed their example, but he was not so fortunate.
Scalped, mutilated and riddled with bullets, his
body, watched over by his faithful dog, was found
next day. Mrs. Senseman, Gottlieb Anders with
his wife and baby, and George Schwoigert perished
in the flames. Martin Nitschmann, Lesley, Gatter-
meyer and Presser were shot, while Worbas, who
was in another building when the attack was made.
102 MORAVIAN CHURCH IN NEW YORK
escaped. Susanna Nitschmann was also hit by a
bullet and fell. At first it was supposed she had
perished in the flames, but it was learned later that
a worse fate had befallen her. She was taken cap-
tive by the savages and carried off. Later some
Christian Indians came across her, but she was in
a dazed condition of melancholy, recognizing no one
until death mercifully brought about her release.
This is the sad account which the New York Mo-
ravians heard from the lips of Zeisberger. The news-
paper accounts of the massacre caused a wave of
sympathy for the Brethren to sweep over the city,
and a deeper interest in the Lord's work manifested
itself among the Brethren themselves, with the result
that the work of the congregation took on new life.
Altho the congregation made progress from the
beginning, it was hampered in the early years of its
existence by the frequent changes in the personnel
of workers. The people were barely acquainted
with a minister when he was removed to some other
field of labor, and another took his place in New
York. This unfortunate state of affairs continued
until the middle of the year 1757, when Thomas Yar-
rell began his fruitful pastorate, extending over
a period of more than eight years. He and his wife
Ann, m.n. Hopson, were English members of the
First Sea Congregation, which arrived in America
in May, 1742. After serving some years as a lay-
evangelist, he was ordained to the ministry in 1755
and placed in charge of the Moravian work in New-
port, Rhode Island. A man of pleasing personality
and an eloquent preacher, he attracted not only the
FOKMER CHURCH CUSTOMS 103
people under his pastoral care, but many others to
the services held in the little Fair Street church.
Chief Justice Jones of the Jerseys was a frequent
attendant, and became a personal friend of the pas-
tor. Another adherent of the congregation during
the first part of Yarrell's pastorate was John Gott-
lob Klemm, the famous organ-builder, who was oc-
cupied at his handicraft in New York for a time.
He was formerly a teacher of boys at Herrnhut, but
becoming estranged from Zinzendorf he emigrated
to Pennsylvania with a company of Schwenkf elders
in 1735, and became a Separatist. In September,
1757, he wrote to Bethlehem asking permission to
settle down and spend the remainder of his life
among the Brethren. Receiving a favorable reply
to his letter, he left New York on November 17,
arriving at his destination eight days later.
The diary of the congregation during Yarrell's
pastorate and that of others contains references to
a number of customs and events which may be of
interest to Moravians of to-day. Whatever their
station in life, the followers of Christ are knit to-
gether by a common bond of union, being members
of one bodv whose Head is Christ. In token of this
spiritual union with the Lord and one another as
fellow-believers, Moravians extend the right-hand of
fellowship at the celebration of the Holy Communion.
The right-hand of fellowship takes the place of the
''Kiss of Peace" which was formerly employed in
the Moravian Church between members of the same
sex. This custom, which came down from the oarlv
Christian Church, obtained in fhe New York con
104 MORAVIAN CHURCH IN NEW YORK
gregation for many years. The pedelavium, or foot-
washing in imitation of Christ's example recorded
in the thirteenth chapter of St. John's Gospel, was
observed in connection with the Maundy Thursday
Communion, the several divisions or choirs of the
congregation and the sexes being apart. This prac-
tice was never very popular, and soon began to wane
until it was abrogated altogether. The celebration
of a birthday anniversary with a love feast either for
the whole congregation or for a number of friends
was a more pleasing and popular custom. So, too,
was the gathering of the members in the church
before sunrise on Easter Morning for the celebration
of Christ's resurrection, a custom which still obtains
in many Moravian congregations of the present day.
In common with other homes of loyal citizens the
Moravian parsonage was always illuminated in
honor of some notable event, as for example, the
birthday anniversary of the King, or the fall of some
fortification of the enemy in time of war. This il-
lumination was effected by hanging a lantern out-
side the windows. Until the year 1761 the streets
of the city were lighted at night by suspending lan-
terns from windows. When this system was defi-
nitely abandoned public lamps and lamp-posts were
erected and lighted at the public expense. Under
date of November 20, 1757, the diary contains the
following interesting record: "Bishop Spangenberg
celebrated the Festival of the Holy Ghost for the
first time in New York." Other Churches in the city
also celebrated the Festival. Why this celebration
took place at that time of the year is not stated.
IRENE SEIZED BY PRIVATEER 105
On the same day that the congregation was thus
peacefully engaged the Irene under the command of
Captain Jacobsen sailed out of New York harbor on
her fourteenth and last voyage. The well-wishing
Brethren in the city little dreamed that they were
looking upon the good ship for the last time. Two
days later it was captured by a French privateer and
plundered. Those on board were taken prisoners.
A crew of inexperienced French sailors took charge
of the Irene. After cruising about until January
12, 1758, the robbers conceived the notion that they
would like to attend mass in one of the churches at
Louisburg. This desire was as strong as it was
unwise. To undertake to make a landing in the
dense fog which prevailed was foolhardy in the ex-
treme. Andrew Schoute, a veteran sailor, and one
of the Moravian prisoners on board, told the Cap-
tain that the thick fog made it impossible to land
in safety. His warning was unheeded with the re-
sult that in a short time the ship crashed against
the rocks, and the men barely escaped with their
lives. Schoute was held a prisoner at Louisburg
until the city fell into the hands of the English, when
he was released. On September 20, 1758, he came
*'as one risen from the dead" to his brethren in New
York. Before leaving for Bethlehem he attended
one of their meetings, at which he related his har-
rowing experiences and adventures. About this
time a letter from London contained the announce-
ment that two of the sailors on the former church-
ship had died in captivity, and that Jacobsen and
two others were still prisoners in France. Even-
106 MORAVIAN CHURCH IN NEW YORK
tually these prisoners were released, and on Septem-
ber 15, 1759, Jacobsen landed in New York, where
he was joyfully welcomed by his friends.
The congregation made steady progress under
YarrelPs able leadership. The membership increased
and the attendance at the preaching-services became
so large that the seating capacity of the church au-
ditorium was no longer sufficient to accommodate
all who desired to attend. More room was provided
by enlarging the galleries. On July 19, 1760, these
alterations were completed. In the spring of the
same year, as previously stated, an additional lot ad-
joining the church-property was purchased and set
aside as a grave-yard. The pastor's wife was no less
active than her husband. She was indefatigable in
her ministrations among the girls and women of the
congregation, but as the work increased it was found
necessary to provide her with an assistant. On
October 18, 1760, Elizabeth Ronner was sent from
Bethlehem to render the needed assistance. The
widows of the congregation, numbering eighteen at
the time, were placed under her particular care.
Two years later another assistant was added to
the corps of workers. At this time Hannah Sperbach
took charge of the work among the single women.
Both these assistants rendered efficient service in
the congregation, the former for nearly a decade, and
the latter about eight years. On August 16, 1770,
both returned to Bethlehem.
After the loss of the Irene Captain Jacobsen made
several voyages with the brig Concord^ which he
brought over from Europe after his release from cap-
THE HOPE SUCCEEDS THE IRENE 107
tivity. Under date of June 14, 1760, the diary states,
"To-day Captain Jacobsen arrived from London in
the brig Concord, and Brother Schubert came with
him as a passenger." This was the last voyage of
the Concord in the interests of the Church. When
the records next make mention of Captain Jacobsen
it is stated that he arrived in New York with the
new ship called ^'Hope,'' which was built at New
Haven. Connecticut. This was on December 9, 1760.
"The Hope was plantation built, of one hundred
and twenty tons burden, and carrying four cannon
and a crew of thirteen men." It was registered in
New York by Jacobsen and Henry Van Vleck, there-
fore it would seem as if these two men were joint-
owners of the vessel. However, the Hope rendered
services to the Moravian Church similar to those of
the Irene. This good ship made ten voyages across
the Atlantic, conveying many Moravians to and from
Europe, after which it was sold in New York. On
January 17, 1761, the day on which George III was
proclaimed King in New York, Captain Jacobsen
set sail for South Carolina, but meeting with ice
and contrary winds he had to return. On the morn-
ing of the 19th he started out again, and on February
24 Henry Van Vleck received a letter saying, "The
Hope is a good sailor, and expects to sail from
Charleston under convoy by the 20th instant." On
May 27 word was received in New York that the
Hope had arrived safely at Portsmouth, England,
after a passage of thirty-one days. On October 19
it returne<l to New York with fifty Moravians on
board. Among the number were Bishop Nathanael
108 MORAVIAN CHURCH IN NEW YORK
Seidel, who returned to America to become the suc-
cessor of Bishop Spangenberg as President of the
Executive Board, which had its headquarters at Beth-
lehem, and the Rev. Frederick von Marschall, who
had been chosen General Superintendent of the Mo-
ravian Church in North Carolina. They were ac-
companied by their wives. The day after their ar-
rival the whole company was entertained at dinner
in the assembly-room connected with the parsonage,
Cornells Tiebout, a member of the Society, defray-
ing the expenses. The married people and the single
women lodged in the parsonage, while the single
men spent the night on board the Hope. On the
following morning, the Seidels, Marschalls and a
number of single men left for Bethlehem by way of
Staten Island. On the two succeeding days the
others left for the same place by way of New Bruns-
wick.
With the growth of the work in the city it became
increasingly diflScult for the pastor to look after
the needs of the members living on Staten Island,
and they in turn found it impossible to attend the
meetings in the church as often as they wished on
account of the distance. Therefore it was decided
to ask the Church authorities to appoint a minister
to take charge of the Staten Island portion of the
membership. The letter containing this request
was signed by the following persons: Richard
Connor, Stephen Martino, Jr., Tunis Egbert, Jacob
Vanderbilt, Aaron Cortelyou, Matthias Enyard,
John Beatty, Cornelius Cortelyou, Cornelius Van-
derbilt, Cornelius Van Deventer, Mary Stillwell,
CHURCH BUILT AT NEW DORP 109
Cornelius Martino, and Peter Perine. This petition
was granted. On March 2, 1763, plans for the church
on Staten Island were submitted to Yarrell, and
three weeks later Henry Van Vleck and Jacob Mon-
tany accompanied the pastor to the Island for the
purpose of selecting, in conjunction with the local
residents especially interested, a favorable site for
the church. The hill upon which the present New
Dorp Moravian Church stands marks the location
chosen as the site of the first church-building. Be-
fore the brethren from the city returned home,
Richard Connor, Cornelius Vanderbilt, Cornelius
Van Deventer and Cornelius Cortelyou were dele-
gated to serve as Building Committee, the last named
being appointed Treasurer. No time was lost in
beginning operations, and on June 7 of the same
year the Rev. Thomas Yarrell laid the cornerstone
of the first Moravian Church erected on Staten Is-
land. His text for the occasion was Isaiah 28: 16,
"Thus saith the Lord God, Behold, I lay in Zion for
a foundation a stone, a tried stone, a precious corner-
stone, a sure foundation." On August 3 the Rev.
Hector Gambold arrived in New York from Bethle-
hem to take charge of the work on Staten Island.
On December 6 of the same year Yarrell consecrated
the new church, and preached from the text, "We
preach Christ and Him crucified." — I. Corinthians
1 : 23. The little flock remained in connection with
the New York congregation for some years longer.
The first stewards were appointed on September 14,
1766, when also rules and regulations were adopted.
But it was not until May 18, 1788, that a complete
110 MOKAVIAN CHUKCH IN NEW YORK
orgaaization of the congregation was effected. Up
to that time the communicants of Staten Island par-
took of the Lord's Supper in the New York church
unless hindered as indicated in the following record
of January 8, 1775: 'The Staten Island brethren
and sisters of our Communion, namely Hector and
Eleanor Gambold, James and Catherine Colon,
Christian Jacobsen, Catherine Connor, and Elizabeth
Inyard, on account of the inclemency of the weather,
celebrated the Sacrament in the place of their abode."
The first Board of Elders was elected on May 18,
1788, and consisted of the following persons : Rich-
ard Connor, Sr., Edward Beatty, Lewis Ryers, John
Dorset and James Colon.
On October 12, 1765, Yarrell closed his pastorate
in New York, remaining in the city, however, ten
days longer for the purpose of acquainting his suc-
cessor, the Rev. Greorge Neisser, with the work to
which he had been called. Altho Neisser was no
stranger to some of the older people in the con-
gregation, having labored in the city for three periods
of brief duration before the church was organized,
he was confronted with much that was new to him.
During YarrelPs pastorate there had been an en-
couraging increase in membership, there being, at
the close of the year 1764, under the care of the
Brethren 273 souls, of which 83 were communicants,
36 non-communicants, 84 society members, and 70
children. Yarrell was very popular with the people
among whom he labored for eight years and three
months, therefore they were very sorry to see him
leave. A petition signed by the leading members
NEISSER SUCCEEDS YARRELL 111
and a number of letters from private individuals
were sent to the authorities at Bethlehem earnestly
requesting that he be allowed to remain as the pas-
tor of the congregation. All these efforts were in
vain. His wife had been in ill-health for some time,
having frequently sought to recuperate her strength
on Long Island without avail, and no doubt the
state of her health had something to do with Yar-
rell's removal. On October 18 Neisser and his wife
Theodora were formally introduced to the people
at a love feast of the Society. On the following
Sunday he preached his introductory sermon based
on Deuteronomy 33: 3, ''Yea, he loved the people;
all his saints are in thy hand: and they sat down
at thy feet; every one shall receive of thy words."
In the afternoon Yarrell preached his farewell ser-
mon. His text was Song of Solomon 5 : 9, "What is
thy beloved more than another beloved?" Two days
later he and his wife left for Bethlehem for a much
needed rest. Later they returned to England, where
they served several congregations.
When Neisser began his pastoral labors the Mo-
ravian Church was well known in New York. It
enjoyed the respect and confidence of people gener-
ally. Friendly relations existed between it and the
Dutch Reformed and Presbyterian Churches as well
as the Anglican clergy and other denominations rep-
resented in the city. That the relations between
the Moravians and the Anglican Church were
cordial is evident from the following record in the
diary under date of October 29, 17G5: "The Rev.
John Ogilvie, the Anglican Church minister, (ap-
112 MORAVIAN CHURCH IN NEW YORK
pointed assistant minister in Trinity Church the
year before) paid Brother Neisser a visit, and sig-
nified that as the parents of Mrs. Susanna Clemm
insisted upon her staying with them to help the
family they had signified that they would not hinder
her in the least from attending our public, private,
and choir meetings in case she would stay with her
parents, which they thought was her filial duty.
He was also pleased to declare with what caution
and circumspection he proceeded in admitting Roe-
bucks to the communion of the Church of England."
This extract speaks for itself, and needs no comment.
November 1, 1765, was an eventful day in the city,
but fortunately none of the Moravians had a share
in the wild excesses of the mob, however much they
may have resented the action of the British Govern-
ment which brought them about. This being the day
appointed for the Stamp Act to go into effect, the
Sons of Liberty, a secret organization numbering
several thousands, marched to the Fort and de-
manded the stamps w^hich had been sent there. When
their request was refused they proceeded to erect
a gibbet, made an effigy of Dr. Cadwallader Colden,
the unpopular Lieutenant Governor, and suspended
it from the cross-piece. After a time the image was
taken down and carried together with the gibbet in a
torch-light procession to the gates of the Fort. Here
a part of the wooden fence enclosing Bowling Green
was torn down for the bon-fire into which "the effigy,
Colden's coach, a single horse-chair, two sleighs,
and several light vehicles were cast and consumed."
Other acts of violence showed the temper of the
MORAVIANS ADDRESS GOVERNOR 113
populace. All English products or merchandise were
taboo, and this more than anything else, perhaps,
caused Sir Henry Moore, the newly appointed Gov-
ernor, to realize upon his arrival in the city on
November 13 that discretion was the better part of
valor, and the hated Stamp Act was not enforced.
About a month later the Rev. George Neisser, Henry
Van Vleck, Captain Jacobsen and John Doehling
waited upon the Governor and placed in his hands
a written address from the Moravian Church in New
York, containing best wishes, assurances of faith-
ful support, a respectful request that he grant the
Church his favor and protection, and other matters
which a document of this kind usually included.
His Honor received the deputies most graciously and
assured them he would be pleased to show their
Church the favor which it merited. His answer was
in written form, and was afterwards published in
the New York Gazette.
On November 19, 1765, the Hope arrived in New
York after a passage of eight weeks. Among the
passengers were Bishop David Nitschmann, Jr.,
sometimes styled "the Syndic/' and his wife,
and the Rev. Joseph Neisser and his wife. They
were entertained at dinner in the home of Henry
Van Vleck, and in the afternoon came to the par-
sonage. Nitschmann was a member of the General
Board of Syndics and was sent by his Board to make
a thoro investigation of Moravian affairs in Amer-
ica, as well as to explain the enactments of the recent
General Synod. On November 24 the congregation
celebrated a love feast in honor of the European
114 MORAVIAN CHURCH IN NEW YORK
visitors, at which Bishop Nitschmann gave a simple
account of conditions in the congregations abroad
and of the Synod held the year before. This Synod
was especially important because it was the first
convened after 1760, the year of Zinzendorf s death.
As long as Zinzendorf lived the government of the
Church in a great measure depended upon him. It
was therefore necessary for the Synod of 1764 which
met at Marienborn to work out some definite plan
for the adjustment of the affairs of the Church. It
was decided to frame a Constitution on the basis of
a theocratic republic, in accordance with which the
Moravian Church was regarded as a Unity in all its
parts, and governed by a General Synod. The ex-
ecutive administration of the affairs of the Church
was committed to a Board elected by Synod and
known as The Directory, which in 1769 took the title
of the ''Unity' s Elders' Conference'' Subordinate
boards were appointed to superintend the work of
the Church in America and Great Britain. There-
fore the visit of Bishop Nitschmann was marked
with more than ordinary interest, and the New York
congregation realized the significance of what he
had to say. Nitschmann remained in America until
September, 1766, visiting during his stay most of the
congregations as well as the Indian Missions.
Soon after Neisser assumed the pastorate of the
congregation George Seneff, who had come from
Europe on the Irene in 1755, became the teacher of
the school conducted for the children of members.
In accordance with a resolution passed by the Pro-
vincial Synod of 1766 the children received weekly
FRUITFUL PASTORAL LABORS 115
catechetical instruction. At this time the combined
membership of the Society and Congregation num-
bered 345 souls, ninety of this number being children.
The consecrated labors of Neisser and his helpmeet
bore rich fruit. Altho faithfully attending to his
pastoral duties, he also found time for labors with
his pen. In addition to the diary kept by him Neis-
ser left a number of carefully prepared membership
lists, and a wealth of material bearing upon the
early history of Moravian labors in New York, for
which future generations owe him a lasting debt of
gratitude. His task as pastor of the congregation
was not an easy one. Altho he kept the members
together and faithfully advanced the best interests of
the Church, it was not without much prayerful labor
that this end was accomplished. At this time the
Methodists were very active in making proselytes,
and by their uncharitable activities succeeded in
persuading a few of the Moravians to join their com-
munion. That there were other distracting circum-
stances is evident from the following item of in-
terest taken from the records of the year 1770 : "As
a matter of thankfulness it is to be remarked that
in an uproar which took place in this city in January
between the inhabitants and soldiery the God of
Peace kept the members of the Brethren's flock not
only from being drawn into it, but preserved their
hearts and minds in Christ Jesus.'' This conflict
took place on January 18. It is known as the ^^Bat-
tie of Qolden Hill/' in which a number of citizens
were severely wounded and one killed. It may be
said that in the revolutionary struggle the first blood
116 MORAVIAN CHURCH IN NEW YORK
was shed in New York. Golden Hill was the name
applied to John Street, where formerly golden wheat
was supposed to have grown.
Believing that some people wall be interested to
know the names of the members constituting the con-
gregation in 1774, the following list is here inserted :
Communicant Members: Henry and Jane Van Vleck,
Jacob and Jane Reed, William and Mary Pearson,
John and Mary Doehling, Abraham and Anne Wil-
son, Francis and Mary Conrad, Lawrence and Judith
Killbrunn, John and Elenora Van Vleck, Abraham
and Aletta Florentine, William and Rebecca Nixon,
Daniel and Vrow^tje Van Vleck, Daniel and Agnes
Jacot, George and Mary Seneff, Peter and Anne
Clement Durand, August and Philippa Christina
Steur, James and Catherine Colon; Married Men:
John Cargill, Robert Thomas, Edward Eastman,
Christian Jacobsen; Married Women: Mary Mar-
comb, Jane Welsh, Margaret Schmidt, Jane a Ne-
gress, Margaret Boemper, Jane Bouquet, Anne King,
Eva Ross, Margaret Campbell, Catherine Cornwall,
Catherine Ward, Gertje Knickerbocker, Anne a Ne-
gress, Hannah Giles, Catherine Connor; Widows:
Elizabeth Runcey, Elizabeth Banvard, Mary Pell,
Jane Boelen, Mary Van Dyck, Anne Bowie, Catherine
Hugonoit, Hannah Mann, Jane Pearse, Mary a Ne-
gress, Isabella Lepper, Jane Groves, Hilah Waldron,
Teuntje Waldron, Elizabeth McMenomy, Charity
Henry, Mary Barbara Zoeller, Sarah Everett, Nieltje
Peterson, Elizabeth Inyard, Christina Skuyler a Ne-
gress; Single Women: Esther Pell, Helena Nuss-
baum, Catherine Boelen, Elenora Burgher, Rosina
A LIST OF MEMBERS 117
Brown, Elizabeth Van Deursen, Henrietta Anton;
Non-Communicants: Samuel and Catherine Van
Vleck, John and Elizabeth Faulkner, Philip and
Mary Sykes, Abraham and Elizabeth Van Vleck,
Isaac Van Vleck, Judith Eastman, Tenetje Cargill,
Sabina Allen, Phoebe McLean, Johanna Flora Bowie,
Margaret Cornwall, Margaret Steur, Catherine
Elizabeth Zoeller^ Rachel Kingston, Elizabeth Bond,
Jane Waters, Rebecca a Negress, Joseph a Negro.
Memhers of the Society: Stephen and Mary Allen,
David and Anne Burgher, William and Matje Pear-
son, John and Sarah Campbell, John and Gertrude
Weyly; Married Men: Ludwig Boemper, Abraham
Knickerbocker, Benjamin Ross, James Giles, Mon-
son Ward, Thomas Price, and Thomas Welsh ; Mar-
ried Women: Catherine Wessels, America a Ne-
gress, Agnes Hamilton, Mary Minthorn, Margaret
Van Vleck; Widows: Catherine a Negress, and
Elizabeth Sleght; Single Men: James Mann, Sam-
uel Zoeller, Peter Conrad, Matthew Sleght, Jacob
Reed, Michael Zoeller, Anthony Dodain, Abraham
Bueninger, John Waldron, Daniel Bowie, Thomas
Reed, and John Pierce; Older Boys: Daniel Waldron,
James Christopher Durand, John Reed, John Seneff,
Abraham Knickerbocker, John Wilson, Thomas Flor-
entine, and John Faulkner; Single Women: Eliza-
abeth Van Vleck, Anne Bowie, Jane Waldron, Cath-
erine Banvard, Catherine Embury, Mary Peai*son,
Susanna Pearson, Anne Doehling, Mary Cargill,
Anne Florentine, Elizabeth Wessels, Margaret Lynn,
Margaret Morcomb, Mary Conrad, Jane Cargill,
Mary Banvard, Catherine Van Vleck, Jane Banvard,
118 MORAVIAN CHURCH IN NEW YORK
Anne Oargill, Margaret Sippener, Margaret Camp-
bell, Jane Sneed, Mary Welsh, Margaret Fleming,
Elizabeth King, and Mary Cargill; Little Boys:
Richard Wessels, William Allen, Kerkem Groves,
John Thomas, Thomas Wilson, Peter Embury,
Abraham Ward, George Faulkner, Abraham Thomas,
Stephen Allen, Stephen John Allen, Daniel Banvard,
Nicholas Burgher, Thomas Campbell, Isaac Seneff,
David Burgher, David Jacot, James Wilson, Abra-
ham Diemer, Jacob Seneff, Isaac Ward, James
Campbell, William Price, Henry Van Vleck, John
Allen, Lawrence Van Vleck, and John Van Vleck;
Little Girls: Mary Doehling, Mary Seneff, Phoebe
Cargill, Elizabeth Seneff, Judith Durand, Jane
Steward, Cornelia Giles, Jane Wyley, Jane Waters,
Sarah Campbell, Margaret Pearson, Mary Allen,
Elenora Van Vleck, Catherine Wyley, Jane Camp-
bell, Rachel Seneff, Catherine Jacot, Jane Van Vleck,
Mary Wyley, Jemima Campbell.
Having served the congregation for a little over
nine years, George Neisser received a call to the
pastorate of the church in Philadelphia, and in
January, 1775, he and his wife closed their labors
in New York, the Rev. Oswald Gustav Shewkirk be-
coming his successor.
CHAPTER IX
THE CONGREGATION DURING THE
REVOLUTIONARY WAR
When Shewkirk arrived in New York on January
12, 1775, to take charge of the congregation, the most
northerly street on the west side of Broadway was
Reade Street, and on the east side Catherine Street.
The city had about twenty-five thousand inhabitants.
More than two hundred souls comprized the mem-
bership of the congregation. Altho this number was
destined to dwindle to fifty-seven, of which only
twenty-seven were communicants, this decrease was
not due to inefficiency on the part of the pastor.
Such were the exigencies of the times that it would
not have been surprising if the congregation had
been blotted out entirely. A few facts concerning
the man who was the pastor at this critical period
will be of interest. Originally his name was Schau-
kirch, which English-speaking people found difficult
to pronounce correctly. Such called him Shaukirk
or Shewkirk, and eventually the owner of the name
adopted the latter spelling and became known as
Shewkirk. He was bom at Stettin, Prussia. After
spending some time in England, he emigrated to
America in 1774, where he married Mrs. Herr, a
widow of Bethlehem, Pennsylvania. At the close of
his pastorate in New York he received a call to the
Danish West Indies. In 1785 he was consecrated a
119
120 MORAVIAN CHURCH IN NEW YORK
Bishop of the Moravian Church. He died in 1805 at
Herrnhut, Saxony. Shewkirk was not only an ear-
nest Christian worker, but a man of exceptional at-
tainments. His diary of the revolutionary period,
which is preserved in the archives of the First Mo-
ravian Church of New York City, is one of the most
complete chronicles of conditions and events in the
city to be found anywhere.
Altho a man of unquestioned ability, Shewkirk
failed to discern the times. This was due not so
much to any error of judgment as to the fact that
his residence in America was of such short duration.
Having recently come from England, it is perhaps
natural that he should have been an ardent royalist,
espousing the cause of the mother country rather
than that of the colonists in their struggle for free-
dom. That a breach should occur between him and
some members of the congregation whose sympathies
were wholly with the patriots was inevitable. At
the same time, his sound common sense would not
allow him to antagonize needlessly those who en-
tertained views different from his own, and even
during the American occupation of the city both he
and the congregation remained unmolested. While
many of his members moved to the country or fled
the city in times of special danger, Shewkirk stood
bravely at his difficult post, faithfully maintained
the services in his church at times when all other
churches were closed, and ministered impartially to
the sick and suffering among civilians and soldiers,
to British and American alike, without obtruding
his opinions anywhere. During the occupation of
SHEWKIRK EFFECTS CHANGES 121
the city by the British the little Moravian Church
on Fulton Street was the only church not taken to
serve as hospital or barracks, "because the com-
manding officer observed that for some weeks of
the greatest demoralization it was the only church
in which divine services were regularly conducted.''
Preaching his introductory sermon from Matthew
11 : 28-30, on Sunday, January 15, 1775, Shewkirk
took hold of the work with a strong and capable
hand. Despite many adverse conditions and dis-
turbances in the city the congregation showed signs
of growth during the first year of his pastorate. The
Church Council, which had not functioned for a
number of years, was restored and a meeting for the
transaction of business held once a month. A new
seating arrangement, whereby the men sat on one
side of the church and the women on the other, was
proposed and put into effect. A children's meeting
after the Sunday morning service was instituted.
The pastor's salary, which had hitherto depended
upon the uncertainty of a stated offering, was defi-
nitely fixed at one pound and seven shillings a week,
and raised by popular subscription. A more satis-
factory arrangement for raising money for foreign
missions was likewise effected. But it was not a
time for fruitful church-work. Tom by rival fac-
tions, the city was in constant commotion, and the
War, not religion, was the theme uppermost in the
minds of all. When news of the Battle of Lexington
reached New York, the people went wild with ex-
citement. Soldiers were enlisted, the port closed,
citizens seized the keys of the Custom House, and
122 MORAVIAN CHURCH IN NEW YORK
for a week business was at a standstill. Some of
the people fled to the country. In the face of a com-
mon danger the inhabitants were drawn together,
and all agreed to unite for the common defense. On
May 1 a General Committee was chosen for the ad-
ministration of local affairs. The citizens were
urged to perfect themselves in military discipline,
and to provide themselves with arms and ammu-
nition.
On June 25 Washington, who had been recently
appointed commander-in-chief of the American
Army, arrived in the city on his way to New England,
and received an enthusiastic welcome. It was Sun-
day, but few people attended church that day. The
Moravian services were poorly attended, but those
who were present remained to the end. This was
not the case in one church, where the people, hearing
the noise of welcome outside, all withdrew, leaving
the oflSciating minister alone in the sanctuary. It
may be taken for granted that the clergyman like-
wise hastened to join the crowd outside after his
last hearer had forsaken him. A great disturbance
occurred in the city on the night of August 24, when
the militia took away the cannons from the battery.
Captain Vandeput of the Asia, a man of war lying
at anchor in the harbor, watched these movements,
and at midnight opened fire, which was promptly
returned by the militia. Some were wounded on
both sides, and a British sailor killed. Twenty-one
cannons were removed by the militia. On the follow-
ing day many of the people, four Moravian families
among the number, moved to the country. So many
DISTURBANCES IN THE CITY 123
fled from the city that some of the streets with the
houses in them shut up, looked as if they had been
visited by the plague. All men between sixteen and
fifty years of age were now divided into ward com-
panies. This arrangement caused George Seneff,
the teacher of the Moravian school, to remove with
his wife and seven children to Philadelphia. William
Nixon and his wife left for Bethlehem, where thev
made their future home. Not all the Moravians
were non-combatants, as evident from the fact that
some of the younger men took up arms in defense
of American liberty. Among the number was a
son of John Cargill, who narrowly escaped being
shot to death by accident, a member of his company
carelessly forgetting to remove the shot from his
gun before going to the drilling-ground. Many of
the Moravians found a refuge at Second River, a
creek near Newark. When the excitement died
down the refugees usually came to the city on busi-
ness. In the beginning of December a Lancaster
Moravian named Dickert visited New York and
brought with him a letter from the Rev. Christian
Krogstrup containing the information that on
November 25, "the saw and corn mill at Lititz to-
gether with a quantity of grain had burned, entail-
ing a loss of about two thousand pounds." At the
close of the year 1775 Shewkirk made the following
record in the diary: "In our private and public
meetings we have enjoyed our Saviour's nearness in
a peculiar manner. We trust the testimony of Jesus'
redemption has not been heard in vain by the stran
gers. That we have been able to keep our meetings
124 MORAVIAN CHURCH IN NEY YORK
without disturbance in these troublous times, we
acknowledge as a particular favor with bowed
hearts." At this time the membership of the con-
gregation numbered 160, of which 66 were com-
municants, 20 non-communicants, 36 society mem-
bers, and 38 children.
As time went on matters grew worse in the city.
When in February, 1776, General Charles Lee "ar-
rived with his troop, the inhabitants began to move
away in a surprising manner.'' At this time forty
Moravian families left the city. The Sunday fol-
lowing was a gloomy day. The streets were full
of carts laden with the household effects of people
moving to the country. American soldiers took
away all the guns from the battery and Fort George.
In some of the churches there were no services at
all, and in others hardly any people. Shewkirk
preached in the morning and afternoon, ''and both
times had more people than he expected under the
circumstances." On March 13 a packet arrived
from England and brought a large number of letters.
However, it was not without difficulty that they were
brought on shore. The City Postmaster would not
allow them to be delivered for fear they might be
seized without the postage being paid. Only those
who took a solemn oath not to reveal what was going
on in the city were permitted to board the packet
to get the mail. Shewkirk received a package from
England post-free. It became mixed in somehow
with certain government despatches, therefore it was
delivered at the parsonage by a messenger in the
King's sendee who had come over as a passenger.
UNPLEASANT EXPERIENCES 125
Some of the members of the congregation had un-
pleasant experiences. Mrs. Killburn and Mrs. Hi-
lah Waldron had soldiers quartered in their houses
for a time, and both properties were considerably
damaged by the unwelcome guests. On Sunday eve-
ning, March 14, Francis Conrad, a shop-keeper, was
sitting quietly in his home with his wife and family
when several soldiers came and asked him to sell
them certain articles. Not having in stock what
they wanted all left with the exception of one, w^ho
stole upstairs without being detected. When later
in the evening the daughter of the house went to
lock the back-door the ruffian came down and blew
out her candle. Her call for help attracted the par-
ents to the scene. The soldier struck the mother a
hard blow in the face, tore the pocket off her dr-ess,
and snatching Conrad's cap from his head dashed to
the street, whither the shopkeeper followed him in
great haste. Here he was confronted by another
soldier, who joined his comrade in beating the old
man unmercifully, and then both fled into the niglit.
Not all the soldiers in the city, however, were of this
type, for many of them attended the Moravian serv-
ices and listened attentively to the message from the
pulpit. Whether the Conrads were Tories and in
some way gave offense to the soldiers is not known.
It is quite possible that they were. In that event
the rough treatment they received wtuild be ex-
I)huned. It was a time when a British sympathizer
had to weigh his words very carefully. Several
weeks after the affair at Conrad's a number of Tories
were draggcnl thru the streets. Each one had a
126 MORAVIAN CHURCH IN NEW YORK
lighted candle forced into his hand, or pushed into
his face. Many were severely burned. Others were
stripped of their clothes, carried about on sharp
rails, and otherwise abused. The mob-spirit was at
its height, and General Putnam and his men had all
they could do to quell the riot and disperse the mob.
Troops came pouring into the city, and on June 18
members of the ward-companies were drafted as
soldiers in the American Army. Robert Thomas
and Abraham Van Vleck were among those drafted.
It was possible for a drafted man to hire another to
act as his substitute. All these events caused another
exodus from the city. The shop-goods and household
effects of some of the Moravians were seized by a
man of war as they were being transported to Paulus
Hook, now Jersey City, but were later restored to
their owners.
On July 9, in the open space where City Hall
now stands, the Declaration of Independence
was read to the soldiers in New York by order
of Washington, and on the evening of the same
day the gilded and equestrian statue of King
George III was torn from its pedestal in
Bowling Green and taken to Litchfield, Connec-
ticut, where the lead was turned into patriotic bul-
lets. Three days later the English fleet began to
arrive in the harbor. Two ships sailing up the North
River when even with Trinity Church fired upon
the city and killed six men, who were later buried
in one grave in Bowling Green. "The smoke of the
firing drew over Fulton Street like a cloud, and the
air was filled with the odor of powder." At noon
ARREST AND ACQUITTAL 127
on July 18 the Declaration of Independence was
read before the general public at City Hall, then
located at the head of Broad Street, and the Coat of
Arms of the King burned. Two days later Admiral
Howe sent a deputy to General Washington to ar-
range, if possible, terms of peace. The interview
took place in a house at the foot of Broadway. When
the British deputy left Washington and his staff he
said : *'Sir and Gentlemen, let it be remembered that
the King has made the first overture for peace. If
it be rejected, you must take the consequences." Feel-
ing against the British and their sympathizers ran
high, and about this time John Wilson and his son,
members of the Moravian congregation, were ar-
rested on the charge of being dangerous persons who
had done much mischief by speaking against the
American cause. The charge could not be proved,
and the case was dismissed. Many Tories were com-
pelled to leave the city at this time.
During the first week of August Shewkirk brought
the comforts of religion to a number of sick soldiers
at the camp on the East River, which was not far
from the parsonage, and officiated at the burial of
Ensign Evans of Connecticut. On August 21 there
was a heavy thunderstorm in the evening. Referring
to the storm Shewkirk writes: "It lasted for sev-
eral hours, till after 10 o'clock; an uncommon dis-
play of lightning; one hard clap of thunder after
the other; heavy rain at times accompanied by a
storm like a hurricane. The oldest inhabitants can
hardly remember such a tempest. It was worse
than the one twenty years ago when lightning struck
128 MORAVIAN CHURCH IN NEW YORK
Trinity Church. It was an awful scene. Three of-
ficers were killed in one of the camps; also one of
the New England soldiers in a house on the square.
Several others were hurt, and the mast of one of the
row gallies mashed to pieces." On Thursday and
Friday of the same week the British, twenty thou-
sand strong, or nearly five to one of the Americans^
landed on the southwestern shore of Long Island.
On August 27, the day on which the Battle of Long
Island began, a few members of the little Moravian
congregation met in their church on Fulton Street
for a fast and prayer-day service appointed by the
Provincial authorities. Shewkirk's discourse was
based on Jeremiah 48: 17-18. While the prayers of
the faithful little band ascended to the God of Peace
the boom of heavy guns was heard in the distance.
The result of this battle is well known. Before leav-
ing the city the Americans removed all their sick,
as well as their stores and ammunition. ^'They like-
wise took the bells of all the churches and carried
them away." A large portion of the American forces
deserted in companies and squadrons to the enemy.
On September 15 the British took full possession of
the city. The diary for the day contains the follow-
ing account: "Soon in the morning when the tide
served, more ships passed up the North River and
East River. Tho what was still in town of the
American troops got away as fast as they could,
they fired again on the ships, as they did likewise
from Paulus Hook (Jersey City), which caused a
cannonading that shook the houses; the sound of it
was terrible. One large ball, supposed to have come
AFTEE BATTLE OF LONG ISLAND 129
from Paulus Hook, flew against the North Church,
just opposite the Moravian Chapel, broke, and a part
of it went back into a neighboring cellar kitchen,
badly frightening a Negro woman who came running
over to the kitchen of the chapel-house, where the
Syphers' family had found shelter, as they lived
near the Fort, where the houses were most exposed
to the firing. After some time the firing ceased, and
at the usual time we had the forenoon's preaching
in all stillness; the only service kept in the city. By
this time the King's troops had landed on Manhat-
tan Island. There was some slaughter and the
Americans were forced to retreat towards Harlem.
In the afternoon at three o'clock the congregational
meeting was held, but the evening preaching was
omitted."
On the following day the houses of those who
had taken part in the rebellion were marked as for-
feited. Among the number were those of Mrs. Kill-
burn, Mrs. Hilah Waldron, Mrs. Bouquet, Isaac Van
Vleck and other Moravians. The royalist pastor
'^afterwards wrote to Grovernor Tryon, congratulat-
ing him on the late happy event, and at the same
time interceded in behalf of the two widows' houses."
On the following day the city was fairly quiet. Pris-
oners in large numbers were constantly brought in
and lodged in the North Dutch Reformed Church on
William Street, and in the Middle Dutch Reformed
Church, which stood on the site where the Post
Office was later located. The horror of those British
prisons cannot be described. In the former edifice
eight hundred men were incarcerated, and in the
130 MORAVIAN CHURCH IN NEW YORK
latter three thousand. They were without fuel or
bedding in the coldest winter weather. There was
not a pane of glass in the windows. Whatever food
the prisoners received was of the poorest quality.
Thousands died from cold and starvation. For
weeks the '^dead-cart" visited those prisons daily
to collect from eight to a dozen corpses, which were
taken to the outskirts of the city, where they were
dumped into ditches with no more ceremony than
if they had been the carcasses of animals. Mean-
while, the British officers and their wives fared
sumptuously every day. On September 21, about
an hour after midnight, the whole city was thrown
into confusion by a fire which broke out in a low
dram-shop occupied by fallen men and women near
Whitehall Slip. The fire was undoubtedly of incen-
diary origin, as soon after flames were seen bursting
from widely separated buildings. Ordinarily the
alarm would have been sounded by the ringing of
bells, but the bells had been carried off by the Amer-
ican soldiers. The fire company being broken up
and the fire engines out of commission, no organized
effort could be made to fight the flames. In a few
notable instances a bucket brigade rendered valuable
service. A stiff wind rapidly spread the conflagra-
tion, whose fury was not spent until a thousand
buildings, or one-fourth of the city, had been de-
stroyed. Trinity Church was reduced to ashes, en-
tailing a loss of twenty-five thousand pounds. The
Moravian church was at no time in danger, altho
a building near-by caught fire. Shewkirk ordered
the ladders of the congregation to be taken to the
FIRE ADDS TO HORRORS OP WAR 131
scene, water was carried in buckets to the roof, and
after a time the flames were extinguished. Some of
the Moravians suffered considerable loss from the
fire. Widow Killbrunn lost two houses. Pell three,
Jacobsen one, and Widow Zoeller her home. Lepper,
Eastman and others lost part of their goods. After
the fire about two hundred people were arrested as
incendiaries, but proof was lacking in each case,
therefore all were dismissed.
By the month of November thousands of prisoners
had been brought to the city and quartered in
churches and other public buildings. The Dutch
Reformed and Presbyterian as well as the French
and Baptist churches were already used as barracks
or hospitals, and for a time it seemed as if the turn
of the Moravian church would come next. About
eleven o'clock on Monday morning, November 18,
two British officers and several other men came to
see the church and house connected with it. Shew-
kirk showed them about with rapidly beating heart,
fearing the worst had come. One of the officers in-
quired whether services were regularly conducted
in the church, and receiving an affirmative reply he
said, "Then it would be a pity to take it." Mean-
while, iinother officer made a thoro investigation of
the pi'emises. When they were gone the pastor im-
mediately set out to interview General Robertson,
the Commanding General, and also Governor Tryon.
Unfortunately the fonm^r was not at headquarters,
and altho the latter receive<l him courtiM)usly he as-
siire<l him that as Governor he could do nothing in
the matter because all power was now lodged in the
132 MORAVIAN CHURCH IN NEW YORK
army. But he offered to write a few lines to the
General, recommending a favorable consideration
of Shewkirk's request to leave the Moravian church
unmolested. That day two thousand or more pris-
oners taken after the fall of Fort Washington were
brought to the city. About four o'clock Shewkirk
saw the street in front of the parsonage filled with
soldiers. A sergeant came to the door and said : "Is
this the Moravian meeting-house?" Upon hearing
that it was, he declared that he had been ordered to
quarter four hundred prisoners in it. After ex-
amining the church the Major in command of the
prisoners was of the opinion that the building was
too small for the purpose they had in mind. Never-
theless, immediate steps were taken to remove all
the portable furniture to make room for the accom-
modation of the prisoners. Meanwhile, the Major
sent word to the Deputy Barrack Master, who was a
Jew, asking what should be done. This man sent
word that no mistake had been made, and that the
prisoners should be quartered in the chapel. The
Major was not yet satisfied. He decided to see
General Robertson in regard to the matter. When
he returned he informed Shewkirk that they w^ould
trouble him no longer, and the prisoners were forth-
with taken to the North Church.
On Sunday afternoon, December 1, a number of
officers came to the parsonage seeking quarters for
themselves. They assured Shewkirk that they would
not interfere with the services in the church. One
of them actually selected a room for himself, and
demanded that it be cleared that very afternoon.
SHEWKIRK AVERTS A DANGER 133
After they were gone Shewkirk went to General
Robertson and asked him whether the action of the
ofiScers had his sanction. The General received him
kindly and assured him that he knew nothing at all
of the matter, adding that he had no intention of dis-
turbing any church in which services were con-
ducted. The officers did not return to the parsonage.
On the following day the city papers contained a
proclamation of the King which declared that all
who had rebelled against his authority might return
to the city without fear of punishment or forfeiture
of property, provided they were willing to take the
oath of allegiance to His Majesty. A great many
people availed themselves of the opportunity to re-
turn to their homes. Evidently Shewkirk's unwel-
come visitors of the day before knew of the royal
proclamation and the influx it would occasion, and
for this reason had tried to get settled before the
people would return in any great numbers. At all
events, the proclamation made it less easy for the
military men to take houses at will. The pastor's
wife was among those who returned to the city at
this time. The streets were not altogether safe in
the day-time, much less at night, holdups and rob-
beries being common occurrences, therefore the con-
gregation had its last service of the year at four
o'clock in the afternoon on December the thirty-first.
Under date of January 14, 1777, the diary contains
the following record : "Upon the request of General
Howe for the loan of our benches for the entertain-
ment on the QucHin's birthday anniversaiy several
wagon-loads were taken away to-day." Six days
134 MORAVIAN CHURCH IN NEW YORK
later the diarist mentions the fact that "the loaves
of bread are larger," and doubtless this happy cir-
cumstance gave the inhabitants greater satisfaction
than the recent birthday celebration could afford.
That sectarianism was little in evidence at this time
is indicated by the presence of a large number of
clergymen who attended the funeral service of the
Rev. Dr. Samuel Auchmuchty, the late Rector of
Trinity Church, on March 4, 1777. The Moravian
pastor was one of the pall-bearers. On June 4 the
front of the Moravian parsonage was illuminated
with forty-eight candles, which "made a fine sight to
the satisfaction of the beholders," the occasion being
the celebration of the King's birthday. When noisy
tenants next to the church disturbed the services, the
Moravian trustees overcame the difficulty by renting
the building for twelve pounds a year and ousting
the trouble-makers. The summer of 1777 was very
unhealthful, and as a result a great many people,
especially children, died. There were seven or eight
burials every day, and once seventeen. At the close
of the year the pastor made this record: "The un-
happy circumstances and calamities of the country
have continued. We acknowledge it a singular
mercy of the Lord that we have been undisturbed
in our public and private congregational courses.
No attempt was made to lodge any person in
either parsonage or chapel. We are deeply grate-
ful to our dear brethren in London for so faithfully
interesting themselves in our welfare, having in-
terceded in our behalf and securing government
protection for us. This shows what it means to
AN OFFICIAL VISITATION 135
belong to a Unity. We have also had less sickness
than many others. Some of our members have re-
turned to the city, but not as many as we expected."
Altho it was impossible to carry on an extensive
correspondence between Europe and America, the
authorities of the Moravian Church in Germany were
sufficiently informed in regard to the circumstances
of their American brethren to fill their hearts with
deep concern. It was therefore decided to send one
of their number to America to give to the congre-
gations the needed official instructions and to in-
stitute such measures as the times required. Bishop
John Frederick Reichel was entrusted with this im-
portant commission. He was accompanied by his
wife and a number of other persons. Among these
was the Rev. Frederick William von Marschall, one
of the delegates to the General Synod of 1775, who
with others had been delayed in Europe by the war,
and was now returning to Salem, North Carolina,
with his wife and daughter. Others in the party were
Anna Dorothea de Watteville, daughter of Bishop
John de Watteville and grand-daughter of Count
Zinzendorf, who came to be the bride of the Rev. John
Christian Alexander de Schweinitz; Jacob Van
VIeck, the son of Hendrick Van Vleck, the New York
merchant, who had been taking a course in the Theo-
logical Seminary at Barby in Saxony; Siegmund
Leschinsky, who became connected with the manage-
ment of the Single Brethren's House at Bethlehem ;
John Jacob Swihola, who became the pastor of the
Emmaus congregation, serving in this capacity dur-
ing the latter part of the American Revolution ; and
136 MORAVIAN CHURCH IN NEW YORK
Dr. Christian Frederick Kampmann, who was sent
to be the physician at Hope, New Jersey. On
October 9, 1778, this company arrived in London,
where royal passports were procured, as well as let-
ters of introduction to Benjamin Franklin from his
friends Bishop Spangenberg and Mr. James Hutton.
On Christmas Day they set sail on the good ship
Hannah. They arrived in New York on March 26,
1779. Shewkirk welcomed "the pilgrims" and con-
ducted them to the chapel-house, where tea was
served, and a short service conducted by Bishop
Reichel. On the following day, which was Saturday,
numerous letters were written, and "after the rest of
the Sabbath Day the pilgrim-sisters began a great
wash which took up some days." On Maundy Thurs-
day forty-one persons partook of the Holy Com-
munion, there being thirty-one communicant mem-
bers of the congregation in the city at the time. At
the Great Sabbath love feast Jacob Van Vleck played
the organ, accompanied by John Swihola on the
violin, while the pilgrim sisters sang " ^Most Holy
Lord and God,' and some other selections in a very
sweet manner." After a sojourn of three weeks,
less one day, the pilgrims left for Bethlehem. The
Custom House official examined the baggage at the
chapel-house. "He trusted the honesty of the com-
pany, and opened nothing. Half a guinea was given
to him." Jacob Vanderbilt's flag-boat carried the
company and the baggage to Elizabeth Town for
ten dollars.
Two papers preserved in the Bethlehem Archives
are of interest in this connection. They show how
PASSING AMERICAN LINES 137
the pilgrims were able to pass thru the American
lines and also the good services rendered by the
patriot Brother Henry Van Vleck. He was sent to
Philadelphia by the Bethlehem authorities to inter-
view Joseph Reed, a member of the Continental Con-
gress and President of the Pennsylvania Supreme
Executive Council, who readily furnished the fol-
lowing letters:
Philadelphia, April 8th, 1779.
Sir.
The bearer hereof, Mr. Van Vleck, has applied to
me in behalf of a Mr. Marschall, his Lady and 2
daughters, (one and de Watteville's daughter) the
Revd. Mr. Reichel and his Lady, Mr. Jacob Van
Vleck, Mr. Campman and Messrs. Leshinsky and
Swihola, all of the Society of Moravians. These
persons are now at New York and are desirous to
proceed to their Friends at Bethlehem, for which
they have my free Consent and Permission so far
as the same may be consistent with your convenience
and the good of the Service. If therefore there is no
difficulty on that Account, you will be so obliging
as to favour their Views by permitting them, their
Servants and necessary Baggage to pass the Lines.
I am with much Regard
Your most humble Serv't
Jos. Reed.
To Brigadier General Maxwell
Command'g Officer
at
Elizabeth Town.
138 MORAVIAN CHURCH IN NEW YORK
Unfortunately the address is torn off the following
letter, but it is supposed to have been directed to the
Commander-in-Chief :
Dear Sir.
The Bearer hereof, Mr. Van Vleck is a respectable
Member of the Moravian Society and a Gentleman
of amiable Character. Some Concerns of the So-
ciety as well as of a private Nature may make it
necessary for him to wait upon your Excellency. If
so I beg Leave to recommend him to your favorable
Notice, being assured he has no desires but what
are perfectly xronsistent with the Interests of Amer-
ica. I am with the greatest Respect and Regard
Dear Sir
Your most obedient and
very humble Serv't
Jos. Reed.
Philadia April 9th 1779.
With these letters in their possession the "pil-
grims" reached Bethlehem on April 17, having met
with no diflaculties on the way. That the British
authorities knew where the sympathies of Van Vleck
lay is evident from the following record in the diary
of the congregation : "Tuesday, July 16. — Br. Henry
Van Vleck has been on Staten Island a fortnight,
but can get no permit to come to town, and now
has been ordered by General Jones, the Com-
mandant, to leave the Island, and go back to Penn-
sylvania." Van Vleck, however, was not easily
frightened, for it was not until July 9 that Shew-
BRITISH SINS CONDEMNED 139
kirk was able to make the following record: "Br.
Henry Van Vleck went at last. He left for Beth-
lehem yesterday, and well it is. There has been so
much ado by writing and going to and fro of various
persons during his stay on Staten Island that one
had reason to be apprehensive it might give alarm.
When he came to Elizabeth Town the things he had
from here were to a considerable extent taken away.''
Altho Shewkirk was a royalist he was first of all
an earnest Christian gentleman who condemned the
sins of the British no less than those of the Amer-
icans. On Thursday, August 19, he made the follow-
ing record: "Early this morning before daybreak
the rebels made an attack on Paulus Hook. The
reports of the effect vary, but they have again taken
some of our people prisoners. Another instance of
the great carelessness and security on our side, when
on the other hand the military gentlemen amuse
themselves with trifles and diversions. Lately the
walk before the ruins of Trinity Church and its
grave-yard has been railed in, painted green, benches
placed there, and many lamps fixed in the trees, for
the gentlemen and ladies to walk and sit there in
the evening with a band of music, while the Com-
mandant is there, etc. A sentry is placed there
that none of the common people may walk there. A
paltry affair! A house opposite is adapted to ac-
commodate the ladies or officers' women, while many
honest people, both of the inhabitants and refugees,
cannot get a house of lodging to live in and to get
their living. Such things make one sigh to the
Lord that He would have mercy on this land, and
140 MOEAVIAN CHUKCH IN NEW YORK
make an end of these calamities and the many in-
iquitous practices. Murders have been perpetrated
again lately; but they are quashed. Isaac Noble,
the only surviving son of the well-known Thomas
Noble of this city, a blessed beginner and promoter
of our Saviour's work here in the hands of the Breth-
ren, who was a commissary of stores, and lived
some miles out of town near Turtle Bay, hath been
lately murdered while he was returning from a visit
to one of his friends."
Altho the exigencies of the times made it impos-
sible to increase the membership of the congregation
to any great extent, Shewkirk made good use of the
abundant opportunities for Christian service. He
was favorably known among the inhabitants as well
as among the soldiers quartered in the city, and was
frequently called upon to minister to the sick, and
to perform other ministerial functions among people
not in connection with the congregation. A great
many strangers attended the preaching services.
Among the number were some Hessian soldiers who
formerly belonged to the Diaspora* of the Moravians
in Germany. From time to time a room in the chapel-
house was rented to various oflScers of the British
Army. During the fall of 1779 there was much sick-
ness in the city and on the islands, Shewkirk being
a victim. He suffered from pleurisy, and for a time
it was thought he would not recover. A French doc-
tor named Fisgard attended him, ^'bleeding him
♦The Diaspora of the Moravian Church is the name given to about
70,000 awaliened souls scattered throughout the Protestant Churches of
Europe. These Christians are served by Moravian ministers, but retain
their membership in the State Gburcb.
SICKNESS AND SUFFERING 141
twice, applying a blister-plaster, and giving such
treatment in general as was customary in that day."
Not only the members of the congregation but a great
many other people showed a deep interest in his
welfare, and when he recovered there was general
rejoicing. If Shewkirk had died the Moravian
church would have undoubtedly met the fate of other
churches in the city.
During January and February of the year 1780
intensely cold weather prevailed. "The oldest in-
habitants declared that they had experienced nothing
like it since the year 1740.'' Wood was scarce and
many people froze to death. According to the diary
the East River was frozen over, enabling people in
some places to cross over to Long Island on the ice.
During the first week in February sleighs came over
the ice from Staten Island to the city, which was
unusual to say the least. While the city was shiver-
ing from the cold the Hannah in command of Cap-
tain Watson was driven hither and thither on the
boisterous waves of the sea. On board were the
following Moravians : the Rev. John Andrew Hue-
bener and his wife; David Zeisberger, Jr., and his
wife; John Michael Kern, the widow Barbara Mar-
tens, and Jeppe Nielsen. The Hannah sailed from
Portsmouth the latter part of October. The passage
as far as Newfoundland was comparatively smooth.
After leaving there, however, storms and contrary
winds were encountered, and for nine or ten dreary
weeks the ship was driven about along the coast.
The passengers suffered greatly from sea-sickness.
Finally the drinking-water gave out and the pro-
142 MORAVIAK CHURCH IN NEW YORK
visions were all gone, but before the worst came a
favorable wind drove the ship into New York har-
bor, where on February 27 the passengers landed
after being on the water for eighteen weeks. Soon
after their arrival "the pilgrims" put forth the
necessary efforts to secure the proper passes, but
it was not until March 26 that they were able to
leave for Bethlehem, where they arrived safely sev-
eral days later.
An outstanding event of the year 1781 was the
visit of Bishop John Frederick Reichel, who with his
wife, the ten-year-old Christian Frederick de
Schweinitz, Miss Anna Yarrell, and John Francis
Oberlin with his wife, arrived in New York on Au-
gust 10, from Bethlehem, which they had left four
days before. The Henrietta, on which they sailed
for Europe, had to wait a long time for a convoy,
and consequently was unable to leave port until
December 8. During the intervening months Bishop
Reichel visited all the members of the congregation
in the city and on Staten Island, held private in-
terviews with the membership, preached frequently,
acquainted the congregation with the results of the
last General Synod, and presented to the congrega-
tion the system of rules and regulations for the con-
duct of the Christian life known as the "Brotherly
Agreement/'* On November 4 this Agreement was
formally adopted by the congregation. Bishop
Reichel's visit greatly strengthened the church in
New York.
•The system of rules and regulations adopted by the Moravian Church
for the conduct of the Christian Life of its membership.
MURDER OF CAPTAIN JACOBSEN 143
On January 19, 1782, the congregation sustained
a great loss by the shocking death of Christian Ja-
cobsen of Staten Island, who had rendered invalu-
able services to the Moravian Church as Captain of
the Irene and its successors, as well as in numerous
other ways. After nightfall of the fateful day three
armed men waylaid his Negro servant, stripped him
of his clothing, and commanded him to get for them
the money which they alleged Jacobsen had secreted
in his cellar. Reaching the house about half-past
ten o'clock one of the bandits followed the Negro
into the cellar, another stood guard at the street-
door, while the third went into the kitchen. Jacob-
sen was in bed, but hearing a noise he quickly dressed
himself and hastened to the kitchen, where one of
the bandits shot him down in cold blood, the ball
entering his chest and passing out thru his back.
Three hours later he breathed his last. The report
of the pistol brought the Rev. Hector Gambold and
other neighbors to the scene of murder, but the mur-
derer and his accomplices had fled. They were never
brought to justice. The motive of their crime was
clearly robbery. The widow of the victim was incon-
solable in her grief. She bitterly lamented that "her
good husband should have been struck down by the
agents of Satan.'' Captain Jacobsen was univer-
sally beloved, and his neighbors united in saying
that they had lost one of their best friends. The
funeral services three days later were attended by a
large number of people.
At the close of the year 1782 Shewkirk wrote:
"This year has been in many respects the hardest
144 MORAVIAN CHURCH IN NEW YORK
since I began my pastorate in New York." And the
following year was no better. Business was at a
standstill, and the prices asked for foodstuffs and
other necessities were exorbitant. It may be some
consolation to present-day inhabitants of New York
to know that their fathers in the Revolutionary War
period passed thru even worse experiences than they.
Shewkirk informs us that '^the rents of houses in the
city were raised in an extravagant manner, one
member of the congregation in looking about for a
house being asked twenty-five pounds a month for a
single room.'' Wood sold at thirty-two dollars a
cord. A new fence was badly needed around the
Fresh Water burial-ground of the congregation, but
on account of the great scarcity of fuel the building
of the fence was postponed for fear it might be torn
down and burned. After the Provisional Treaty of
Peace was signed at Paris in November, 1782, and a
cessation of hostilities declared by Washington in
January, 1783, business troubles increased. Falling
prices brought about the usual crop of business
failures. Shewkirk undoubtedly expressed the sen-
timents of all who had suffered at the hands of the
heartless profiteer who had preyed upon the helpless
inhabitants, when he wrote, "Flour, rum, molasses,
coffee and other commodities sold at auction have
fallen in price surprisingly, which is proof that the
deamess of many articles has been artificial. Some
men will now meet with great losses, and that de-
servedly, for their avarice, forestalling, and extor-
tion." Under the circumstances the congregation
found it extremely difficult to make ends meet. How-
CHUECH RECEIVES LEGACIES 145
ever, matters were helped by legacies left by the
deceased Catherine Boelen and John Feldhouse, who
had been faithful members of the congregation. In
this way the trustees were able not only to make
the necessary repairs on the church-property, but to
liquidate the debt resting upon the congregation. At
least, they imagined they could make the needed
repairs. However, when one half of the church-roof
had been newly shingled, it was found that the
money set aside for repairs was all gone, therefore
the other half had to be left for a later day. On
April 8, 1783, the King's Proclamation concerning
the cessation of hostilities was read at City Hall,
and in the following months many of the members
of the congregation returned to the city. Some
members, however, were permanently lost to the
Moravian Church. The fortunate turn of political
events brought no happiness to the staunch royalist
pastor. Evidently he had no desire to witness the
evacuation of the city by the British, for he and his
wife went to Bethlehem eight days before Washing-
ton and his troops marched into New York to take
possession of it. Altho Shewkirk returned after an
absence of two weeks and assisted in the work of
the church for several months, he really closed his
pastorate on November 13, four days before he went
to Bethlehem, when the Rev. Albrecht Russmeyer, a
former pastor, took temporary charge of the work,
serving in this capacity until the latter part of April
of the following year, when he in turn was succeeded
by the Rev. James Birkby, who had recently arrived
from the Danish West Indies, where he and his ^ife
had served as missionaiies.
CHAPTER X
PROGRESS OF THE WORK IN SPITE OF
HINDRANCES
Moravian labors in New York from the year 1736
to the close of the American Revolution were not
unsuccessful. Under the most adverse conditions
the Moravian ministers, evangelists and their co-
workers zealously ministered to the religious needs
of all classes of people, including Negro slaves, and
hundreds of souls were won for Christ. But the
statistics of the congregation were at no time en-
couraging. The actual enrollment never exceeded
the three hundred mark, and for the most part fell
below it. The religious indifference and unsettled
conditions of the times naturally militated against
any phenomenal church-growth. These things, how-
ever, do not wholly explain the small membership.
The root of the matter lay in the policy pursued by
the Moravian Church during the first century or
more of its activities in America. The Moravian
minister had no thought of winning members for
his Church. He was charged by the authorities to
lead souls to Christ and provide for them spiritual
nurture. If any of his converts could lay claim to
the remotest church-connection, it was his business
to keep them from joining the Moravian Church.*
•The Moravians of this period regarded their Church as being "a Church
within the Church/* whose special duty it was to labor for the spread of
the gospel.
146
PURSUING A WRONG POLICY 147
They were urged to remain in their respective
Churches as a salt, to have their children baptized
by their pastor, and to partake of the Holy Com-
munion in their particular Church. Any one not
connected with the Society of the congregation had
to receive special permission to attend even the So-
ciety meetings. It was extremely difficult to be-
come a member of the congregation, and even those
who succeeded in being admitted had to be exceed-
ingly careful of their conduct because the slightest
impropriety on their part would bring about their
exclusion. Naturally the membership remained
small. •)^-^\
Had the seat of church government been in Amer-
ica, a different policy might have been pursued after
the Revolutionary War. But it was in Germany,
where conditions were altogether different. In 1782
a General Synod was held at Berthelsdorf, Saxony,
and altho no deputy from America was present,
American affairs were considered and various enact-
ments relating to them resulted. At the time when
the American Colonies had thrown off the yoke of
foreign rule and were about to set up a free and
independent nation, American Moravians were
stripped of what little power in governing their af-
fairs they previously possessed, and their congre-
gations and stations placed under the immediate
control of the Unity's Elders' Conference in Ger-
many. A feature of this policy was the abandon-
ment of church extension, and the growth of those
congregations already in existence was restricted by
the system of making admission to membership sub-
148 MORAVIAN CHURCH IN NEW YORK
ject to the lot, and by imposing upon them such
regulations as to make it almost impossible for any
one to become a member of the Moravian Church. A
record covering a long period of years and contain-
ing the names of candidates for confirmation and
reception into the congregation is preserved in the
Archives of the First Moravian Church of New
York City. These persons had expressed their de-
sire to join the congregation, for in those days no
Moravian minister was allowed to ask anybody to
become a member of the Church. Many on the list
mentioned were never received because the lot nega-
tived their reception.
It was decided that "in no sense shall the Societies
of awakened persons affiliated with the Church as
the fruit of the former extensive itinerations be re-
garded as preparatory to the organization of congre-
gations, and that membership in these societies shall
not imply communicant membership or preparation
for it." In regard to Society members it was de-
clared that these people had been grouped into so-
cieties "because their attachment to the Brethren
had caused their exclusion from the communions of
which they had been formerly adherents. Our
Brethren have therefore refrained from administer-
ing the sacraments among them." The unfortunate
part of it all is the fact that the times and conditions
demanded that Christians should organize and found
churches everywhere. This exotic policy was not
wholly abandoned until the year 1856, which ex-
plains not only the slow growth of the congregation
in New York, but the comparatively small member-
WAR'S AFTERMATH 149
ship of the Moravian Church at the present time.
During the last half century or more Moravian
Church growth has been quite satisfactory, and in
proportion to membership fully equal to that of
other denominations.
It was no easy task that lay before the Kev. James
Birkby when he assumed the pastorate of the New
York church. During the war the membership was
divided into more or less outspoken loyalists and
patriots, and naturally these divisive elements did
not disappear as soon as the struggle was over. The
congregation had dwindled away until only a hand-
ful remained, and many of the remnant had cooled
considerably in their ardor for the cause of Christ,
while some were wholly indifferent to religion.
This spirit of indifference was especially found
among the young people, who had imbibed much of
the free and easy and even ungodly spirit of the
times. Some of the young men had been in the army,
and ordinarily a soldier's life does not tend to make
a man religious. The bloodshed and cruelties of
war usually have a reverse effect. Prices were ex-
orbitant and labor exceedingly scarce, therefore it
was not an uncommon thing to find people in prison
for debt, a lot shared by some of the Moravians. Not-
withstanding these and numerous other difficulties
which he had to face, Birkby entered upon his labors
with enthusiasm, and by bis consecrated tact and
ceaseless activities did iiuicli toward counteracting
the injurious cllects of war and its aftermath. At
the evening service on April 24, 1784, he preache«i
his introductoiy sonnoii from the text, ''Repent ye
150 MORAVIAN CHURCH IN NEW YORK
therefore, and be converted that your sins may be
blotted out." — Acts 3 : 19. Russmeyer, his predeces-
sor, with his wife, left for Bethlehem two days later.
In May the Rev. Hector Grambold, who had been in
charge of the Staten Island work since 1763, had to
relinquish his labors on account of broken health. He
retired to Bethlehem, which laid the added burden
of this part of the field on Birkby's shoulders for
some months. He was relieved of this burden on
September 21, when the Rev. Edward Thorpe took
charge of the Staten Island congregation. Thorpe
served in this capacity for three years, when he was
succeeded by the Rev. John Frederick Moehring.
Altho Birkby^s work lay for the most part along
spiritual lines, other duties sometimes required his
attention. He had barely arrived on the field when
some of the members voiced their suspicion that the
owner of the lot adjoining the burial-ground had
reset the line-fence to his advantage. The church-
lot was therefore properly surveyed, which revealed
the fact that the ungodly neighbor had appropriated
more than eight feet of Moravian ground. The fence
was set back where it belonged. By necessary re-
pairs and improvements the church-property was
made as attractive as the slender means of the con-
gregation permitted, and by the earnest preaching
of the gospel many strangers were attracted to the
services. Ambassadors and members of Congress
were frequent attendants. Following the custom of
the day the pastor kept the membership informed of
the events that transpired in other congregations and
on the mission-field. Gradually the church recov-
MOB STORMS CITY HOSPITAL 151
ered from the effects of war and grew in grace as well
as in numbers. Church-music was improved by a
band of singers which met statedly for "choir-prac-
tice." As the old-time love for Christ deepened, the
members became interested in the religious welfare
of their neighbors. An unsuccessful attempt was
made to establish a preaching-place at New Vytrick,
Long Island, nine miles from Brooklyn. Birkby
preached statedly at the Poor House. In 1787 a
school-house was built by the congregation on the
lot adjoining the church at a cost of about fifteen
hundred dollars.
On April 14, 1788, David Burger, a member of the
congregation, was shot during a riot in the city. It
had been rumored for some time that dead bodies
had been stolen from various grave-yards by doctors
and medical students. On Sunday morning, April
13, some adventurous boys finding a ladder left by
workmen the day before, placed it at the side of the
city hospital on Broadway, between Duane and An-
thony Streets, climbed up and looked in at a window
to ascertain what was going on inside. They were
horrified to see a young medical student busily en-
gaged in dissecting a dead body. The boys went
down the ladder much faster than they had ascended,
and as their gruesome tale spread, excitement ran
high, and soon a mob was storming the hospital.
Doors were battered down and large quantities of
bones and other parts of the human body discovered.
The doctors fled to the jail, where they were pro-
tected by the militia. The mob swore vengeance on
all doctors in the city. After raging all day, the
152 MOKAVIAN CHURCH IN NEW YORK
excitement died down, and it was thought the matter
had ended. But on the following morning a larger
mob appeared on the scene. The rioters stormed the
jail, threatening to drag out the medical men and
hang them. Governor Clinton, Mayor Duane, and
other prominent citizens, including Alexander Ham-
ilton, vainly tried to appease the fury of the mob.
Then the soldiers were ordered to fire upon the riot-
ers. As a result five persons were killed and seven
or eight badly wounded, among the latter being
David Burger who, according to the diary, "hap-
pened to pass the prison when the firing began. He
was shot in nine different places, and brought to his
home by two men. However, the timely assistance
of a surgeon saved his life." A number of arrests
were made, but in the event the rioters were par-
doned. "It was said that three cart-loads of parts
of dead bodies were taken from the hospital and
buried in the Trinity burial-ground." Dame Rumor
was evidently running true to form. Either the re-
port grossly exaggerated matters, or the carts were
very small. It was not until January 3, 1791, when
eighteen patients were admitted, that the building
was used for general hospital purposes.
New York was one of the last States in the Union
to ratify the Constitution of the United States
adopted in 1787 by the Constitutional Convention,
which was held in Philadelphia. On June 17, 1788,
the New York Convention met for the discussion of
ratification. The leading advocates of the measure
were Alexander Hamilton, John Jay, and Chancellor
Livingston, while the opposition was headed by
CONSTITUTION RATIFIED 153
George Clinton, the War Governor of New York,
Melancthon Smith, Robert Yates, and John Lansing.
Altho the great constitutional battle was still raging,
New York City celebrated the adoption of the Con-
stitution on July 23, the appointed day. It was a
gala time. Public places and private residences were
fittingly decorated in honor of the occasion and all
classes of citizens, including many members of the
Moravian Church, joined the Federal procession,
which formed at eight o'clock in the morning. "The
various branches of business had their colors and
mottoes as grand as they could invent." A ship on
wheels representing the ''Ship of State" was drawn
thru the streets of the city by ten white horses. Alex-
ander Hamilton's name was painted in large letters
on the platform upon which the ship rested. The
clergymen of the city marched with the rest, and
joined in the dinner given on the "Federal green a
little out of the city." The Moravian pastor was
indisposed and therefore could not take part in the
great event. Three days later ratification was finally
carried by the New York Convention. The victory
of the great constitutional battle was signalized by
the ringing of bells and the firing of cannon, which
continued until long after midnight. Sleep was at a
premium that night, but the majority of inhabi-
tants enjoyed the noise and only the few were dis-
turbed.
Altho the authorities of the Moravian Church wore
keenly interested in the birth and (loveh)pinout of
the Nation, oth<M- matters weighed lieavily on their
hearts. In 1771 the (irand Council of the Delawaros
154 MORAVIAN CHURCH IN NEW YORK
put at the disposal of the Moravian Church a large
tract of laud in the Tuscarawas Valley in Ohio. In
due time Indian mission-stations were established
here which received the names Schoenbrunn,
Gnadenhuetten, Lichtenau and Salem. The work
flourished greatly until the Revolutionary War
broke out. Both the Americans and British looked
upon the mission with suspicion, the former because
they unjustly believed the stations harbored Indians
in British pay and served as the rendezvous of raid-
ers ; the latter because they ascribed to the influence
of the Moravian Indians the only restraint which
prevented large masses of Delawares from enlisting
in the English army. The suspicions of both parties
were unfounded, because the Christian Indians had
no share whatever in the war. While their heathen
brethren were on the war-path, they zealously pur-
sued the arts of peace. On August 10, 1781, one hun-
dred and fifty Indians and white soldiers under the
command of British oflScers appeared at Salem. This
number was soon increased to three hundred. Both
the missionaries and their charges were made prison-
ers and the mission-houses plundered. The prison-
ers were marched into the wilderness, where they
were deserted by their captors. Soon after the mis-
sionaries were summoned to Detroit for trial as
American spies. They responded to the summons,
and after a thoro examination they were acquitted
of the charge. Meanwhile, the refugees in the wilder-
ness faced starvation. Naturally their thoughts
turned to their homes, where they had left five thou-
sand bushels of unharvested corn when they were
GNADENHUETTEN MASSACRE 155
dragged away. One hundred and fifty Christian In-
dians obtained permission from the neighboring sav-
ages to return to their plundered settlements for the
purpose of gathering what they could find of their
harvests. They found an abundant supply, and on
March 7, 1782, they were prepared to return to their
brethren in the wilderness. Just then a company of
American soldiers under the command of Colonel
Williamson appeared on the scene. The Christian
Indians voluntarily placed themselves under Wil-
liamson's protection, and on the following day, like
a bolt from a clear sky, they were massacred in cold
blood by the soldiers. Twenty-nine men, twenty-
seven women, and thirty-four children lost their lives.
The others of the foraging party escaped into the
wilderness. Such was the Gnadenhuetten massacre
in Ohio.
Soon after peace had been declared the Moravian
authorities addressed a petition to Congress asking
for an indemnity for the flourishing mission settle-
ments which had been destroyed by the American
soldiers. On May 19, 1785, Congress passed an Act
"reserving the sites of these settlements together
with as much land as Thomas Hutchins, the Geog-
rapher of the United States, might see fit, for the
benefit of the Christian Indians and their children
forever." Twelve thousand acres of land were even-
tually set apart by the Government as indemnifica-
tion for the ruin of the missions in the Tuscarawas
Valley. On July 12, 1788, James Birkby had an in-
terview with the Geographer General concern! n*:: the
congressional grant, and a month later Hutchins
156 MORAVIAN CHURCH IN NEW YORK
called at the Moravian parsonage saying he would
soon leave for the west to make the survey. However,
the Geographer died the following year, which to-
gether with the distracted state of the Indian coun-
try delayed the completion of the survey. It was
not until the year 1796 that the grant was confirmed
and turned over in trust to the Society for Propa-
gating the Gospel among the Heathen. Two years
later the patent was duly signed by the President of
the United States. Bishop John Ettwein and the
Rev. John Heckewelder were largely instrumental
in bringing the negotiations to a satisfactory con-
clusion. Birkby, the local pastor, likewise played a
prominent part.
Altho Moravian brethren continued to arrive
in America from Europe after the Revolutionary
War, there were no large colonies as in earlier years.
They usually arrived in smaller or larger companies,
never exceeding fifteen at one time. Those who came
were as a rule single men. Very few unmarried
women arrived. The diary mentions five Moravian
men who landed in the city on September 29, 1788,
having made the passage from Amsterdam on the
brig Nymphy commanded by Captain Palmer. The
party consisted of John Frederick Frueauff, Charles
von Forstier, Gottlieb Masslich, Christian Peisert
and Henry Landmann. The members of the congre-
gation gave the pilgrims a warm welcome. They
had to secure a permit at the Custom House to have
their baggage transferred to the boat which carried
them to Elizabethtown. They left for Bethlehem on
October 3 under the guidance of John Campbell, a
PRESIDENT-ELECT ARRIVES 157
member of the congregation, who volunteered to con-
duct them to their destination.
The year 1789 was a memorable one. With-
out waiting for North Carolina and Rhode
Island to come to their senses the eleven States
already in the Union proceeded to organize the
Government under the Constitution. On the first
Wednesday in January Presidential electors were
chosen, and on the first Wednesday in February
George Washington, the Father of his Country,
was elected President, and John Adams of Massa-
chusetts Vice President of the United States.
March 4 had been set for the inauguration, but the
members of Congress were so slow in coming to-
gether that a quorum of both Houses could not be
obtained for a number of weeks. Therefore the in-
auguration proceedings had to be postponed. The
churches in the city made preparations for the great
event. On April 20 the Rev. Dr. Livingstone, pastor
of the Dutch Reformed Church, called at the Mo-
ravian parsonage to acquaint the pastor that all
the denominations would meet in their respective
houses of worship at nine o'clock in the morning of
the day when Washington would take the oath of
office, for the purpose of offering special prayer in
behalf of the Nation, the President, and the Vice
President. In the afternoon of the same day, at four
o'clock, Adams arrived in the city. Three days later
Washington came at three o'clock in the afternoon.
A large crowd of people were at the dock to see the
President-elect come on shore. In the evening all
the public buildings and homes, including the Mo-
158 MORAVIAN CHURCH IN NEW YORK
ravian parsonage, were brilliantly illuminated. On
April 30, the day of inauguration, the Moravian con-
gregation together with other city churches had a
prayer service at nine o'clock in the morning. At
noon the President-elect took his place on the bal-
cony of Federal Hall, on the corner of Wall and Nas-
sau Streets, and in full sight of the assembled multi-
tude laid his right hand on the open Bible while
repeating the constitutional oath of office, after
which he reverently kissed the page. Chancellor Liv-
ingston turned down the corner of the page toward
the words of Genesis 49 : 24, the passage which reads,
"His bow abode in strength, and the arms of his
hands were made strong by the hands of the mighty
God of Jacob." After this solemn ceremony a great
shout went up from thousands of throats: '^Long
live George Washington, President of the United
States/^ amid the ringing of bells and the firing of
cannon. When he had delivered his inaugural ad-
dress in the Senate Chamber, the President and
others proceeded to St. Paul's Chapel on Broadway,
where Bishop Provost, the Chaplain of the Senate,
conducted a brief service. Before Congress ad-
journed a resolution requesting the President to
issue a proclamation recommending the people of
the United States to observe a day of thanksgiving
and prayer in recognition of the successful organ-
ization of the new Government, was unanimously
passed. The most brilliant fireworks that the city
had ever witnessed were displayed in the evening.
The President took up his residence in a house on
the corner of Cherry and Pearl Streets, or where is
WASHINGTON AND MORAVIANS 159
now Franklin Square. A huge abutment at the up-
per end of the slope of Brooklyn Bridge covers the
spot where the Presidential mansion stood.
Washington entertained a kindly regard for the
Moravians, and they in turn were deeply interested
in all that concerned his welfare. This friendship
had its origin in the gracious services rendered by
the Moravians to the sick and wounded during the
Revolution. From December 3, 1776, to March 27,
1777, and from September, 1777, to June, 1778, the
General Hospital of the American Army was at
Bethlehem. From December 19, 1777, to August
28, 1778, the Lititz congregation rendered similar
services. From August, 1777, to March, 1778, Hes-
sian prisoners of war were harbored in the Moravian
Church at Hebron, Pennsylvania. In the Bethlehem
hospital Bishop John Ettwein served as volunteer
chaplain. These and other services rendered by Mo-
ravians were deeply appreciated by General Wash-
ington. In the Summer of 1782 he visited Bethle-
hem. Concerning that visit the diary of the Bethle-
hem congregation gives the following account:
"July 25, 1782. — Quite unexpectedly and very quietly
His Excellency, General Washington arrived here,
accompanied by his aids de camp, but without escort.
Brother Ettwein and other brethren immediately
went to pay their respects to him. After partaking
of a meal, he inspected the choir-houses (Brethren's
House, Sisters' House and Widows' House) and
other points of interest in the place, and attended
the evening service, at which Brother Ettwein de-
livered a discourse in Englisli on the text: 'In all
160 MORAVIAN CHURCH IN NEW YORK
things approving ourselves as the ministers of God.'
— II Cor. 6 : 4. The choir rendered some fine music
both at the beginning and at the close. The General
manifested much friendliness, and the pleasure and
satisfaction which the visit afforded him were clearly
to be inferred from his utterances." He spent the
night at the Sun Inn, and "at a very early hour of
the following morning he proceeded on his journey
by way of Easton. Brother Ettwein, who had ex-
pected to go to Hope, New Jersey, accompanied him
to the first-named place, and then rode on ahead to
make some preparation for his entertainment at
Hope, where he dined later and looked about the
place with pleasure."
In the year 1787 the old Missionary Society or-
ganized in 1745 was resuscitated at Bethlehem under
the title of ^'Tlie Society for Propagating the Gos-
pel among the Heathen/^ This organization, which
is still in existence and in flourishing condition, is
the oldest missionary organization in America. Its
re-organization gave occasion to renewed communi-
cations between the Moravians and Washington.
Bishop Ettwein wrote him a letter and enclosed a
copy of the constitution and rules of the Society,
together with a treatise of his own on Indian Tradi-
tions, Languages and Customs. Under date of May
2, 1788, Washington wrote the following letter in
acknowledgment of the receipt of these documents :
"Dear Sir,
I have received your obliging letter of the 28th of
March, inclosing a copy of some remarks on the
WASHINGTON AND MORAVIANS 161
customs, languages &c of the Indians, and a printed
pamphlet containing the stated rules of a Society
for Propagating the Gospel among the Heathen, for
which tokens of polite attention and kind remem-
brance I must beg you to accept my best thanks.
So far as I am able of judging, the principles upon
which the Society is founded, and the rules laid
down for its government, appear to be well calcu-
lated to promote so laudable and arduous an under-
taking; and you wiU permit me to add that if an
event so long and so ardently desired as that of con-
verting the Indians to Christianity and consequently
to civilization can be effected, the Society at Bethle-
hem bids fair to bear a very considerable part in it.
With sentiments of esteem
I am your most obedient humble servant,
George Washington."
On July 10, 1789, the Directors of the Society for
Propagating the Gospel among the Heathen framed
the following congratulatory address and sent it
to the Rev. James Birkby, the pastor of the New York
Moravian Church, charging him to deliver it into
the hands of Washington:
"To His Excellency George Washington, President
of the United States of America.
The Address of the Directors of the Society of
the United Brethren (Moravians) for Propagating
the Gospel among the Heathen.
Sir,
The Directors for the Society of the United Breth-
162 MORAVIAN CHURCH IN NEW YORK
ren for Propagating the Gospel among the Heathen
do in the name of the Society and in the name of all
the Brethren's Congregations in these United States
most heartily congratulate you on your being ap-
pointed President of the United States of America.
Filled with gratitude towards God and our
Saviour, unto whose goodness and kind interposition
we ascribe this great and joyous event, we rely on
His mercy and on the influence of His good Spirit
when we expect that your administration will prove
salutary and a blessing to that Nation whose unani-
mous voice has called you to preside over it.
We embrace this opportunity to present to you a
small treatise which contains ^An Account of the
Manner in which the Protestant Church of the
Unitas Fratrum or United Brethren preach the
Gospel and carry on their mission among the
Heathen.'
Permit us at the same time to recommend in a
particular manner the Brethren's Mission among
the Indians in the territory of the United States
which is at present at Petquotting on Lake Erie
and in a very dangerous situation, to your kind no-
tice and protection, and to lay before you the ardent
wish and anxious desire we have of seeing the light
of the glorious Gospel spread more and more over
this country and great multitudes of poor benighted
heathen brought by it to the saving knowledge of
Christ our Saviour Who gave himself a ransom for
all and Who will have all men to be saved and to
come to the knowledge of the truth.
We fervently pray the Lord to strengthen your
WASHINGTON AND MORAVIANS 163
health, to support you daily by His Divine assistance,
and to be Himself your Shield and great Reward.
Signed in behalf of the Society of the United Breth-
ren for Propagating the Gospel among the Heathen
and in behalf of all the Brethren's Congregations
in the United States.
John Andrew Huebener,
Han Christian v. Schweinitz,
Frederick Peter,
Charles Gotthold Reichel,
Paul Muenster,
David Zeisberger.
Bethlehem, July 10, 1789."
In response to this communication the following
letter in Washington's own hand was received on
August 20, 1789, at Bethlehem, Pennsylvania :
"To the Directors of the Society of the United
Brethren for Propagating the Gospel among the
Heathen.
I received with satisfaction the congratulations
of your Society, and of the Brethren's Congregations
in the United States of America. You may be per-
suaded that the approbation and good wishes of
such a peaceable and virtuous comiiuiiiity cannot
be indifterent to me. You will also be pleased to
receive my thanks for the Treatise which you pre-
sent, and to be assured of my patronage in your
laudable undertakings.
In proportion as the General Government of the
United States shall acquire strength through dura-
164 MOEAVIAN CHURCH IN NEW YORK
tion, it is probable they may have it in their power
to extend a salutary influence to the Aborigines in
the extremities of their Territory. In the meantime
it will be a desirable thing for the protection of the
Union to co-operate as far as the circumstances may
conveniently admit, with the disinterested endeavors
of your Society to civilize and Christianize the sav-
ages of the wilderness.
Under these impressions, I pray Almighty God to
have you always in His holy keeping.
G. Washington."
After the excitement which attended the inau-
guration of the President of the United States, New
York City once more settled down to routine busi-
ness, and the little Moravian congregation continued
the even tenor of its way. From time to time the
membership suffered from such diseases as small-
pox and influenza. The ravages of the former had
been considerably checked, even then, by inoculation
or vaccination. Quite a number of the New York
Moravian boys and girls attended the Church schools
at Nazareth and Bethlehem. There are frequent
references in the diary of the congregation covering
this period, to parents who wanted to place their
boys in Nazareth Hall and their girls in the Young
Ladies' Seminary at Bethlehem, but the pastor had
to inform them that the schools were full, and for
the time being no new students could be entered.
After a pastorate of over nine years during which
the communicant membership doubled itself, the
Rev. James Birkby was transferred to Staten Island,
PASTORAL CHANGE 165
where in the latter part of October, 1793, he entered
upon his new labors. The Rev. Christopher Godfrey
Peter, who had come to America from Europe two
years before, succeeded him in the pastorate of the
New York church. The new pastor preached his in-
troductory sermon on Sunday afternoon, October the
twentieth.
CHAPTER XI
THE PASTORATE OF CHRISTOPHER
GODFREY PETER
Christopher Godfrey Peter was an exceptional
man. He was a good student, an excellent speaker,
and an ideal pastor. Combining these qualifications
with rare common sense and a kindly disposition,
he was an influential factor in the congregation and
in the city at large. He was the friend of everybody
and everybody was his friend. Being on terms of
the most intimate friendship with all the clergymen
of the city, these men were frequent visitors at the
parsonage, while he was often the honored guest in
their homes. The most cordial relations existed be-
tween the churches. All the bigotry and sectarian-
ism of a former day had died away. The ministers
and laymen of the various churches met frequently
for the purpose of planning united efforts for the
advancement of the cause of Christ in the city and
throughout the country, and Peter was always
among the number, his word counting as much as
that of the most distinguished person in the assem-
bly. Several times he dined with the Mayor, at an-
other time he was the dinner-guest of the Governor
of the State, when His Excellency entertained the
members of the Assembly, and once he and his wife
took tea with the Governor and his Lady in their
palatial residence. All these honors had no power
166
PETER VISITS A PRISONER 167
of spoiling this unassuming servant of the Lord.
They rather stimulated than hindered his untiring
activities among his own people.
The homes of the members were faithfully visited
and always brightened by his presence. He had the
courage of his convictions, but he showed his con-
victions in such a kindly spirit that no one was
antagonized even tho of a different mind. The most
contagious disease had no terrors for him. He felt
that the sick needed him and any services he could
render were freely placed at their disposal. His
brotherly heart went out to those in distress whether
they were members of his flock or not. When a cer-
tain John Young shot down in cold blood Robert
Berwick, the deputy sheriff, Peter made use of the
first opportunity to visit the murderer as he lay in
the dungeon with both legs securely chained to the
floor. Sight of the prisoner filled his heart with
unbounded compassion. Excusing himself to Young
that he as a perfect stranger should visit him, and
giving as his only plea the great pity he felt for the
prisoner, and an earnest desire to do something that
might afford him comfort, the heart of the criminal
was touched at once, and he immediately stretched
forth his hand in friendly greeting, assuring the
good man he was only too glad he had taken the
trouble to look him up. But Peter had come to save
as well as to comfort the unfortunate young man.
"Sir," he said, "excuse me for asking a very per-
sonal question. Your time is short. How do you
feel at the thought that you must soon appear be-
fore your Maker to give an account of the deeds done
168 MORAVIAN CHURCH IN NEW YORK
in the body?" The young man replied, "I am pre-
paring for the awful event as fast as I can. But
I would be so glad if you would pray for me." And
Peter prayed as he had never prayed before. The
heart of the prisoner was deeply touched, and with
tears in his eyes he begged his visitor to call again
at an early day. Peter was only too glad to accept
the invitation, and in the event, there is reason to
believe, "a brand was plucked from the burning."
Under Peter's fostering care the congregation
flourished. Members and friends attended the
church services in large numbers. At a certain love
feast two hundred and sixty buns had been provided,
but this provision proved inadequate, and forty per-
sons remained unserved. On special occasions not
all who desired to attend the services could be ac-
commodated. Had the regulations governing ad-
mission to church membership been less strin-
gent the numerical growth of the congregation
would have been unprecedented. As it was, many
souls were added to the membership during Peter's
four years' pastorate, and when he laid down his
labors there were over two hundred people under the
care of the church. In addition to his pastoral labors
Peter conducted a school for the children of the con-
gregation in a building rented from the Dutch Re-
formed Church. This building was known as "the
school-house." For nearly four years he was alone
in his school labors. Toward the end of his career,
when failing strength made it impossible to do jus-
tice to the work, he associated with himself a young
assistant in the person of James Perine, of whom
THE SHADOW OF DEATH 169
he spoke in the highest terms of praise. During the
year 1797 Peter was frequently incapacitated by ill-
ness, and once while on a brief visit at Bethlehem,
whither he had gone to attend the annual meeting
of the Society for Propagating the Gospel among
the Heathen, he was suddenly taken with a hemor-
rhage, which, however, was checked by calling to his
aid timely medical assistance. After returning to
New York he took up his work with old-time vigor,
but as the weeks passed and the condition of his
health became more and more precarious, he asked
the Church authorities to send him an assistant. In
answer to this request the Kev. Benjamin Mortimer
of Nazareth, Pennsylvania, was sent to New York,
but when he arrived, on November 3, Christopher
Godfrey Peter had already laid down his earthly
labors to join the Church Triumphant.
On October 21 Peter asked his physician for per-
mission to conduct one or two services, but his condi-
tion was such that his request could not be granted.
Weak as he was he faithfully kept up the church
diary to the end. On October 23 he wrote, "Brother
Peter began a new medicine strongly recommended.
The doctor said, 'One cannot but give it a fair trial.'
Sister Wjidc arrived from Bethlehem to assist Sis-
ter Peter." On October 25 the record states that
"Brother Pet(»r had an agreeable visit from the Kev.
Dr. Stanford, and the preceding day Irom the Kev.
Dr. McKnight." Two days later he inserted in the
diary the words whicli were destined to be his last:
^'Brother Hii-kby arrived with us to ofticiatt* for
Brother Peter next Sunday." On that very day
170 MORAVIAN CHURCH IN NEW YORK
the faithful pastor had gone to the school-house, but
his strength was unequal to the task, and he had to
dismiss the children. When he came home he went
to bed, and two days later at a quarter past ten
o'clock in the evening the greatly beloved man of
God took an affectionate leave of his faithful wife
and two little children, Joseph and Sally Ann, then
peacefully fell asleep in the arms of the Saviour
whom he had served so faithfully and well.
The funeral services were conducted on October
31 at half-past four in the afternoon, the Rev. James
Birkby officiating. All the members of the congre-
gation and a large circle of friends were in at-
tendance. Nine clergymen of other Churches were
present to show their love and esteem for their de-
parted friend and brother. The text of the funeral
sermon was John 12 : 26, — ^'AVhere I am there shall
also my servant be." On November 5 the Rev. Dr.
John Stanford, the pastor of the Baptist Church,
conducted a memorial service in honor of the late
Moravian pastor. His text was, "For he was a
good man." — Acts 11: 24. Dr. Stanford delivered
a well deserved eulogy and in closing said, "I and
all the ministers in the city, as well as every mem-
ber of my church and of the Moravian congregation,
may well follow the example of the Rev. Mr. Peter
in piety and in true Christian benevolence." He
also added this tribute to the Church of the departed
brother: "I love the Moravian Church because its
members seem to love the Saviour with all their
heart." This service was likewise largely attended.
Under date of November 23 the following item of
NOTED SOCIETY ORGANIZED 171
interest is recorded in the diary: "Dr. Stanford
sent us for revision some records of the life and
character of the late Brother Peter, which he in-
tends to publish in the next volume of his Pocket
Library."
The diary of Peter's pastorate contains many
matters of interest. These will be given in their
chronological order. On January 20, 1794, the Rev.
John Stanford, D.D., the Baptist minister previously
mentioned, presented to Peter a plan for a "Society
for Propagating Christian Knowledge among the
Poor" which he had drawn up. The object of the pro-
posed society was to render support to the poor in
general, to missionaries among the Indians, and to
establish schools on the frontier. In the evening
Peter and Henry Tenbrook, a prominent member of
the congregation, attended a meeting at the home of
the Rev. Dr. Linn, a Presbyterian minister. The
proposed Society for the support of the poor was
discussed, and a committee appointed consisting of
the Rev. Dr. Stanford, the Rev. Dr. Benjamin Moore,
the Rev. Dr. Linn, the Rev. Mr. Mason, the Rev.
Christopher G. Peter, and Judge Ogelvie. After
this committee had met several times, it was decided
to call a more general meeting of those interested
in the project. This meeting was held on April 4
at City llall. On May 1 the following constitution
was unanimously adopted by fifteen clergymen and
ten laymen :
"We whose names are hereunto annexed deeply
sensible of the importance of promoting Christian
knowledge and piety among the poor and instructing
172 MORAVIAN CHURCH IN NEW YORK
children in the interior and frontier parts of the
State in useful learning do hereby form and con-
stitute ourselves into a social union, that under the
blessing of Almighty God, we may be instrumental
in the accomplishment of these benevolent purposes.
The object of this institution is to distribute the
Holy Scriptures and other religious books among
the poor, to assist missionaries in diffusing gospel
knowledge, and to give such countenance and assist-
ance to schools which may be established in the re-
mote parts of the State as circumstances will permit.
The accomplishments of these objects, it is hoped,
will have a happy tendency to lay a foundation of
useful knowledge, virtue and happiness among
those who are now destitute of the means of instruc-
tion, and thus to benefit the community and advance
the interests of the blessed Redeemer's Kingdom.
With these views and hoping for the divine blessing
on our endeavors, we adopt the following as the
fundamental ARTICLES OF THE SOCIETY :
I. The Name of the Society shall be ^The New
York Society for Promoting Christian Knoioledge
and Piety/
II. A President, Vice President, Treasurer and
Secretary shall be annually elected by ballot. The
President, or in his absence the Vice President, shall
preside at the meetings of the Society, as well as
of the Standing Committee. In case of the absence
of both, a chairman shall be chosen who shall preside
pro tempore.
III. Persons of all Christian denominations may
be elected members of this Society, and those whose
CONSTITUTION OF SOCIETY 173
place of residence may render it inconvenient to
attend the meetings of the Society, may be consid-
ered as Honorary Members, they being subject to
the terms prescribed in the next article. The mem-
bers shall be elected by ballot.
IV. Each person upon becoming a member shall
pay a sum of not less than Two Dollars and Fifty
Cents every quarter towards the fund of the Society,
and the members may solicit and receive annual sub-
scriptions or occasional benefactions from the benev-
olent and well-disposed.
V. The Society shall meet once every quarter, viz.
on the first Friday in June, September, December,
and March, and at such other times as the Standing
Committee hereafter named shall judge necessary.
Fifteen members shall form a Quorum and the meet-
ing shall be opened and closed with prayer by the
President.
VI. The four officers mentioned in the second
Article and five other members of the Society to be
called assistants, and who are to be elected at the
same time and in the same manner, shall constitute
a Standing Committee, which shall have the sole
power of proposing persons to the Society for mem-
bership, and shall have it in charge to execute all
the laws and resolves of the Society, and shall render
an account of all their transactions and expenditures
at each quarterly meeting of the Society. Five of
them shall be sufficient in number to proceed to busi-
ness. The minutes and books of the Committee shall
be open to I he inspection of all the members of the
Society.
174 MORAVIAN CHURCH IN NEW YORK
VII. The intention of this Institution in regard
to the distribution of books is to procure and dis-
perse among the poor such tracts as tend to incul-
cate the doctrine of the Holy Trinity, the depravity
and condemnation of mankind by original and actual
sin ; their recovery by the meritorious life, sufferings
and death of the adorable Redeemer, the sanctifica-
tion of the soul by the operations of the Holy Ghost,
the blessings and eflScacy of the Sacraments of the
Christian Church, the necessity of holiness of heart
and practice, the certainty of a future state of eter-
nal happiness or misery, and such other subjects as
have a tendency to deter from vice, to improve the
morals and to conduct to the true knowledge of the
glorious gospel of Christ. The books may be in Eng-
lish, German, Low Dutch, or French as the Society
may judge most expedient for promoting its benevo-
lent purposes. No books are to be distributed which
are of a controversial nature, or which breathe the
spirit of party.
VIII. The Standing Committee shall have the
sole power of proposing books to the Society for their
approbation and shall provide and distribute them
agreeably to the Directors of the Society.
IX. In each of the books which shall be distributed
by the Society shall be inserted: ^Tlie Gift of the
New York Society for Promoting Christian Knowl-
edge and Piety/
X. The foregoing Articles shall be considered un-
alterable unless in the following manner: A pro-
posal for an alteration shall be introduced in writing
at a quarterly meeting of the Society and shall lie
OFFICIAL CORRESPONDENCE 175
over for consideration to the next quarterly meet-
ing, and if it be then approved it shall be adopted
and ratified."
The above copy of the constitution of The New
York Society for Promoting Christian Knowledge
and Piety is found in the diary of the congregation,
and is here inserted because of the part which the
Moravian Church in New York had both in the
formation and promotion of this one of the earliest
inter-denoniinational organizations for tract dis-
tribution in America. Peter was a member of the
Standing Committee of the Society. On August 5,
1795, this committee drafted and sent to the Di-
rectors of the Society for Propagating the Gospel
among the Heathen the following letter: "Last
year a Society was formed under the title of 'The
New York Society for Promoting Christian Knowl-
edge and Piety.' The object of the Society will be
seen by the copy of the constitution herewith trans-
mitted. We have made a small beginning to accom-
plish the design of the Society and its benevolent
views. We have distributed 12 dozen of Bibles and
1,000 copies of Dr. Watt's Divine Songs for Chil-
dren, and we have in the press and nearly ready for
delivery, 'Doddridge's Rise and Progress of Religion
in the Soul.'
''The opening of a correspondence with Societies
of a similar nature was thought conducive to the
furtherance of our purposes, and for this reason we
take the liberty by appointment of the Society to
commence a correspondence with your incorporated
Society for Propagating the (Jospel among the
176 MORAVIAN CHURCH IN NEW YORK
Heathen. You will therefore please communicate
this letter and our intention to your Society at the
next general meeting.
"We hope that such a correspondence will be at-
tended with the most salutary consequences. It
will remove prejudices. It will more closely unite
those of different denominations, nevertheless of one
mind relative to the leading and saving doctrines of
the Gospel; yea, establish true Christian love, fel-
lowship, and peace.
"From such a correspondence another advantage
will accrue to us. We shall be informed by you
concerning that great and important work of the
Lord, your Missions among the Heathen, in various
parts of the world; especially we shall receive in-
formation concerning your Mission among the In-
dians in North America. Some of us have read with
pleasure and edification the affecting story of the
same lately published in London.
"We praise and adore the Lord with you for what
He hath hitherto done thru your instrumentality,
imploring Him to increase the number of faithful
servants who may proclaim His Gospel at the ends
of the earth. May He crown your endeavors with
success, that many thousands of lost and undone
sinners may be saved, and that the glorious prophecy
may be speedily accomplished: 'He shall see of the
travail of His soul, and shall be satisfied.'
"We commend ourselves and our Society to your
kind remembrance and prayer before the Lord, and
will be happy on every occasion to cooperate with
you in the good work in which you are engaged. In
CONGREGATION INCORPORATED 177
the name of the Committee of the New York Society
for Promoting Christian Knowledge and Piety, we
are, Your affectionate brethren in Christ."
In answer to this communication the Society for
Propagating the Gospel sent a cordial reply. Stated
letters passed between the two Societies to the mu-
tual benefit and satisfaction of both.
On April 4, 1794, the congregation elected a Board
of Trustees in accordance with an Act recently
passed by the State Assembly. The certificate of
the election was delivered to the civil authorities and
duly recorded on April 18. Both the certificate and
the record are herewith given :
"We the subscribers duly nominated and elected
by the members of the United Brethren's Church in
the City of New York to hold an election for trustees
of the said Church and to be the returning officers of
the said election do hereby certify that pursuant to
the Act entitled, 'An Act to enable all the Religious
denominations in this State to appoint Trustees
who shall be a Body Corporate for the purpose of
taking care of the Temporalities of their respective
Congregations and for other purposes therein men-
tioned,' the members of the said Church assembled
and met at their usual place of public worship and
then and there duly elected by a plurality of voices
the following persons to serve as Trustees for the
said Church, to wit, John Campbell, Henry Ten-
brook, Abraham Wilson and Abraham Bininger.
And we do further certify that it was then and there
unanimously agreed that the said persons so elected
and their successors in office shall forever be styled
178 MORAVIAN CHURCH IN NEW YORK
and named the Trustees of the Corporation of the
United Brethren's Church in the City of New York.
In witness whereof we have hereunto set our hands
and seals the fifth day of April in the year of our
Lord one thousand and seven hundred and ninety-
four.
Dan. Bowie (L.S.)
Frederick Devoue (L.S.)"
"Be it remembered that on the seventh day of
April in the year of our Lord One thousand seven
hundred and ninety-four, before me, John Sloss
Hobart, one of the Justices of the Supreme Court of
the State of New York, came the within named
Daniel Bowie and Frederick Devoue and acknowl-
edged that they signed and sealed the within written
certificate for the uses therein mentioned wherefore
I do allow it to be recorded.
Jno. Sloss Hobart."
When this matter was reported to the Helpers'
Conference at Bethlehem, the Conference informed
the congregation that what had been done was un-
necessary because the title to the church-property
had been previously vested in the Society for Propa-
gating the Gospel among the Heathen at the direc-
tion of the authorities of the Church at Bethlehem
and with the consent of the congregation. The mem-
bers raised no objections to this view, and so mat-
ters rested until seven years later. (Vid. next chap-
ter.)
During the war between England and France the
sympathies of some of the members of the congrega-
CHURCH INCREASES INCOME 179
tion who were of French descent were with the lat-
ter. Under date of March 12, 1794, Peter made
this record in the diary : "We were pained to hear
that some of our people had joined the French in
expressing their joy over the recapture of Toulon.
They marched hand in hand with the French in a
procession thru the city, and later dined with them."
There were others in the country who watched the
struggle with keen interest, and it was with diflSculty
that the administration kept the United States out
of the conflict. About this time the outlook was ex-
ceedingly gloomy. Active preparations were made
for war. Governor's Island was strongly fortified,
troops raised, and an embargo placed on all foreign
navigation. Business was at a standstill, and high
prices prevailed. Under the circumstances the con-
gregation decided to increase its financial resources
by leasing part of the ground connected with the
burial-place at Fresh Water Pond. A number of
members availed themselves of the opportunity and
erected dwellings on the newly-laid out lots. Among
them were the Brethren Simonson and Moses Egbert.
The committee authorized by the Directors of the
Society for Propagating the Gospel to grant leases
consisted of the pastor, Henry Tenbrook and John
Campbell. The ground was leased for a term of
twenty-one years with the understanding that after
the expiration of this time the leases might be re-
newed, or the congregation would pay a reasonable
sum for the houses and other improvements on the
lots. Simonsen's lot was 42 feet in front and 27 feet,
4 inches in the rear, and Egbert's 25 feet in front
180 MORAVIAN CHURCH IN NEW YORK
and 27 feet in the rear. In case the leases should
not be renewed the congregation agreed to pay Si-
monson |25 for the first term of seven years, |60 for
the second, and |90 for the last seven years, and
Egbert $15 for the first term of seven years, |40 for
the second, and |60 for the third period. Before
building operations began the whole burial-ground
was surveyed, and it was found ^'that towards
Bayard's Lane our neighbor had encroached upon us
about six or seven feet." This plot of ground lay at
the corner of Mott and Pell Streets, and is now cov-
ered by what is known as Chinatown, where property
owned by the congregation was a source of revenue
for many years.
It seems strange to Moravians of the present day,
when communicant members of other denominations
are at all times welcome to participate in the Com-
munion of a Moravian congregation, to learn that
Dr. John Stanford, the devout Baptist minister who
"loved the Moravians," had to have special permis-
sion from the Church authorities at Bethlehem to be
a spectator at the celebration of the Maundy Thurs-
day Communion in the church of New York. Such
were the regulations at that time. It was no un-
common occurrence for clergymen of some of the
leading city churches to attend Moravian services
on special occasions. This was largely the result of
their deep interest in the work of the Moravian
Church at large and its extensive mission-work. It
was generally agreed among ministers of other de-
nominations that the Moravian Church stood first
and foremost in proclaiming the Gospel to the
TRIBUTE TO MORAVIAN LABORS 181
heathen, consequently they were eager to learn all
they could of the results achieved by the Brethren
on the mission-field and elsewhere. Peter had fre-
quent calls for mission histories, congregational re-
ports, copies of the Church Constitution, and even
the Church hymn-book. These were studied with
the hope of learning the secret of Moravian success.
The Rev. Dr. John C. Kunze, at the time professor
of Oriental languages in Columbia University, wrote
the following interesting letter to the Moravian pas-
tor after reading a report of a Ministers' Conference
held at Herrnhut:
"Respected Brother in Christ : In the presence of
our common Lord whom I serve with gladness of
heart since He graciously called me in 1763 when
He demanded and conquered my heart, I hereby tes-
tify that the writings which I now thankfully re-
turn, contain the same sentiments I have, and that
I know of no writings, besides the Holy Scriptures,
which afford me so much delight and edification as
these and others of that kind. I am convinced that
the truth is followed by those dear Brethren whose
thoughts are contained in these leiives, and which
the elected, chosen, and faithful servants of God,
thus assembled, have supported in their conferences.
I beg for the future to be again honored with such
communications. They excite my soul to the praise
of my glorious Saviour. Whatever is handed me
from the Brethren 1 read with an ardent desire of
my soul. For these many years I have been con-
vinced that tlM» most effective means to edify and
strengthen souls is by cominunicating spiritual ex-
182 MORAVIAN CHURCH IN NEW YORK
periences to one another, for He who opens the
hearts, works by them such resolutions as these:
'I will follow the same example, or some such con-
viction ; thus it is with me.' I am very much pained
about it that in the Church in which my Great Shep-
herd and Head does not let me labor without bless-
ing, the reading of such historical accounts of the
leading of other souls, is not practicable, nor to be
imitated. I shall not omit to testify by a letter to
the Ministers' Conference that I am of one mind
with them. May the blessing of the Lord rest upon
the whole institution and particularly its earnest
activity to acquaint those with their salvation who
before did not know that a Saviour was given to the
world. — John Christoph Kunze." The original let-
ter was in German and translated as here given by
the recipient. The diary states that "the Rev. Dr.
Rodgers of the Presbyterian Chui^ch perused the
'History of the Moravian Mission among the In-
dians,' and expressed his satisfaction with tears."
Surely a great change had been wrought since the
day when the Moravians in New York were stoned
and persecuted.
In the "Annual Register of the Baptist Churches
for the year 1793" appeared numerous extracts from
the '^Periodical Accounts of Moravian Missions/'
and also a letter written by Christian Ignatius La
Trobe of the Moravian Church in England in re-
sponse to the request of the Baptist editor. The an-
swers of La Trobe to two questions included in this
request deserve a place in this connection. The first
question was, ''What qualifications are especially
MISSIONARY QUALIFICATIONS 183
requisite in missionaries?'' La Trobe wrote, "To
this question we Moravian Brethren should answer
simply thus : The love of God shed abroad in their
hearts by the Holy Ghost. From love and gratitude
to Him who hath purchased them with His own blood
they should be truly and wholly devoted to His
service, assured that in life and in death they are
the Lord's forever. They should be void of self-love,
self-seeking, self-complacency, and the whole poison-
ous system of self; conscious of numberless wants
and infirmities, but by experience acquainted with
the saving power of Jesus, and the sanctifying merits
of His precious Atonement ; filled with love to their
fellow-men as being bought with an inestimable
price, consequently, precious in the sight of the
Saviour, however depraved and corrupted, and how-
ever despicable in the sight of men; shunning no
danger, no trials, no persecution, when engaged in
the cause of the Saviour, always hoping, always
believing; unweariedly following the poor straying
sheep ; and even without prospects, relying upon the
gracious promise that the Word of the Lord shall not
return unto Him void, but shall accomplish that
which He pleases in due time and prosper in the
thing whereunto He has sent it. Those of our mis-
sionaries whose labors the Lord has blessed have had
these qualifications. A true Christian has always
those accomplishments that he needs; he is kind,
courteous, gentle, peaceable, and full of good will.
"In the second place, ^Whut advice should he given
to the missionaries?' When the Brethren first went
among the heathen they were advised that they must
184 MORAVIAN CHURCH IN NEW YORK
first enter upon an explanation of the greatness,
justice, omnipresence, and love of God; of the hein-
ousness of sin, and the like. But they soon found
that to know nothing among them save Jesus and
Him crucified was the right way. The Word of the
Cross proved the power of God unto salvation and
every other good thing followed. The minds of the
converts were by degrees open to all other religious
subjects. Therefore our advice is as to doctrine,
that they should preach the Crucified Jesus; that
they look more for real conversion of heart in the
few committed unto their care than for numbers;
that they carefully and kindly maintain discipline,
excluding transgressors, yet not forsaking them, but
endeavoring by God's grace to lead them gently
back into the right way; that they are continually
watchful to prevent hurt to the souls of men; that
they become acquainted with every individual and
baptize none but those in whom a change of heart is
visible. That as to external support they be satis-
fied with whatever Providence may appoint and fru-
gally manage their housekeeping. The Lord be
praised who has hitherto given us such persons for
our missions."
Under date of September 16, 1794, the diary con-
tains the following record: "To-day there is great
alarm about the yellow fever prevailing in the city,
having been brought here by a vessel which came
from the West Indies." With the coming of cooler
weather the fever abated, but broke out again with
great virulence during the following summer and
raged until late in October. This time the epidemic
YELLOW FEVER EPIDEMIC 185
claimed a toll of 726 lives in the city. Many mem-
bers of the congregation suffered from the fever, and
two died as the result of it. Services for prayer and
humiliation were held in all the churches. As many
as thirty-one persons died in one day, and Peter
mentions that one whole family, with the exception
of a little baby, was wiped out by the terrible
scourge. "In many places in the city they burned
tar in the night." For a month Philadelphia stopped
all intercourse with the city, not however before the
good people of the City of Brotherly Love had sent
thru their Mayor, Matthew Clarkson, the handsome
sum of seven thousand dollars to aid the metropolis
in its distress. With the coming of the fall rains and
cooler weather the fever abated, but only to break
out with increasing virulence during the succeeding
years. Many of the city ministers became victims
of the disease. Altho he fearlessly visited among
the fever-stricken members of the congi-egation, Peter
escaped.
The city at this time suffered not only from disease,
but from many destructive fires. On December 3,
1795, the little Moravian church was in danger of
being destroyed. Peter writes, "In the morning
about 8 o'clock a fire suddenly broke out in the shop
of our neighbor, John Gilmore. In the beginning it
appeared quite against us. The fence between him
and us was immediately in flames ; so was the school-
house, and the house of Sr. Reed. The church was
in greatest danger. Several times the building
caught fire. Bui the engine conslMntly playing a
stream of water upon it succeeded in saving it from
186 MORAVIAN CHURCH IN NEW YORK
destruction. Eleven houses were burned in about
two hours. The exertions of our fellow-citizens on
this occasion were extraordinary. Br. and Sr. Peter
moved everything into the front part of the house;
little Joseph Peter lay very sick with the measles.
Our fence around the burial-ground was torn down
as well as the little hen-house." The cost of repairing
the damages done to the church-property amounted
to nearly one thousand dollars, toward which
amount the Nazareth congregation contributed over
one hundred dollars. There were so many destruc-
tive fires during this period that a fire-plot was sus-
pected. The city authorities offered a reward of
$500 for the discovery of the incendiaries, and the
inhabitants took turns in keeping a watch at night.
Several other matters relating to Peter's pastorate
deserve mention. The little text-books for 1796
reached the congregation in a roundabout manner.
The ship Joy, in which they were sent from England,
when thirty hours' sail from its destination was
caught in a storm and driven to the island of An-
tigua, where it finally landed in a disabled condition.
On March 5, 1796, Peter received a letter from Mis-
sionary Ishirpe in Antigua saying that on January
27 a text-book and a Moravian tune-book had been
offered him for sale by a merchant who told him that
he had others on hand, if more were desired. In the
event it was learned that the Joy had been obliged
to put in at St. Johns, where it was condemned and
her cargo sold. The merchant in question had pur-
chased the case of books directed to John Schropp
of Bethlehem, Pa., for eight dollars. Ishirpe paid
DROUGHT CAUSES SUFFERING 187
the merchant ten dollars and shipped the books to
New York, where they arrived on March 5. Peter
states, "We received the box of books this afternoon
without any custom house expense, the Captain hav-
ing put in at New Haven, where the authorities de-
clared them free from duty because they were books
of divinity." About this time Henry Tenbrook, a
member of the congregation, presented the church
with two lots in the Bowery. In August, 1795, a
great many people died as the result of the intense
heat which prevailed in the city. One day the ther-
mometer registered 124 degrees in the sun. The
diary also contains an interesting reference to a
drought of seven weeks in the fall of the following
year. Under date of December 6 Peter writes, "We
had a refreshing rain. There was hardly anybody
in the city supplied with rain-water. Most inhabi-
tants had heen obliged to purchase sea-water for
washing. In the country the people hardly remem-
ber a drier season. They have to fetch water a dis-
tance of from fourteen to twenty miles."
CHAPTER XII
IN THE DAWN OF THE NINETEENTH
CENTURY
After Peter's death in October, 1797, the Rev.
James Birkby, assisted by Benjamin Mortimer,
served the congregation as well as the Staten Island
church until December 10, when he became for the
second time the regular pastor, the Rev. Frederick
Moehring succeeding him on Staten Island. On
December 12 Mrs. Peter and her children, accom-
panied by Brother Mortimer, left for Bethlehem,
where she made her future home. Birkby's pastorate
was destined to be short and full of trouble. In
August, 1798, another epidemic of yellow fever laid
its fatal grip upon the city, bringing business to a
standstill, closing the schools and most of the
churches, and leaving more than a thousand deaths
in its wake. At the appearance of the terrible
scourge a large proportion of the inhabitants, in-
cluding all but nine members of the congregation,
fled to the country. Polly, the daughter of Isaac
Van Vleck, died of the disease. Washington Square,
which had been purchased by the City in 1796 as a
burial-place for the poor, became a potter's field in-
deed. However, not only strangers and poor people
by the hundreds, but many persons of distinction
were buried within its limits. By the end of October
the plague had spent itself and those who had taken
refuge in the country began to return to the city,
188
DEATH OF PASTOR'S WIFE 189
among the number being "the merchants whose fall
goods had arrived from Europe, and demanded at-
tention." On the whole, the congregation was
graciously preserved from the disease, and on Novem-
ber 14 Birkby conducted a solemn service of thanks-
giving and praise for the preservation of his flock.
During the following summer and fall there was
a recurrence of the disease, and as a result another
extensive exodus from the city took place. For-
tunately the attack this time was milder in charac-
ter, and the deaths fewer than in the preceding year.
Feeling that he could not endure the strain of
another siege as severe as the former one had been,
Birkby registered an earnest prayer that the disease
might not be permitted to repeat its dreadful rav-
ages, concluding in his heart that, if the worst came,
he, too, would have to leave the city. His fears were
not realized, and on Sunday morning, October 6,
he entered his pulpit with a heart full of faith and
gratitude, and preached an earnest sermon from
the text, "The memory of the just is blessed." —
Proverbs 10 : 7. He had no thought that even then
death was casting its somber shadow over his own
home. Next morning at eight o'clock his wife had
a stroke of apoplexy which rendered her speechless,
and in the afternoon between four and five o'clock
she quietly passed away. The earnest hope of the
husband that her speech might return, if only for
one word of farewell, was not realized, but he com-
forted himself with the thought, "The Lord gave,
and the Lord hath taken away," and humbly sub-
mitted himself to the divine will.
190 MORAVIAN CHURCH IN NEW YORK
A messenger was immediately sent to the pastor
of the Staten Island congregation, asking him to
oflSciate at the funeral on the following day. Moeh-
ring hastened to the city as soon as possible, but
arrived a short time after the hour set for the serv-
ice. Fearing that his colleague might have been
prevented from coming at all, Birkby asked Dr.
Kunze, who was present, to take charge of the serv-
ice. However, before the liturgy was concluded
Moehring appeared, and preached a comforting ser-
mon from the text, ^'There remaineth a rest for the
people of God." Bishop Provost of the Episcopal
Church was present at the service. The deceased
was fifty-six years of age when she was called away.
Being unable to find any one to take his place, the
bereaved pastor had to conduct the services himself
on the following Sunday. But he found it impossible
to continue single-handed the labors in which his
faithful helpmeet had so loyally supported him,
therefore he announced to the congregation on
November 10 that he would retire, at least tem-
porarily, and that the Rev. John Meder of Phila-
delphia would succeed him in the work. On Decem-
ber 18 Meder and his wife arrived in New York,
and on the following Sunday morning Birkby
preached his farewell sermon from II Thessalonians
3 : 5 in the presence of a large and sympathetic con-
gregation. Next morning, accompanied by his niece,
Miss Hannah Fearnley, and Henry Tenbrook, he
left for Bethlehem, where on April 10, 1803, he
closed his earthly labors.
Meder's pastorate was likewise short. On Decern-
A NOTABLE CELEBRATION 191
ber 22, 1799, he preached his introductory sermon,
and on February 7, 1802, he announced to the con-
gregation that he had accepted a call to become the
pastor of the church at Lititz, Pennsylvania. Two
important events, however, transpired during his
brief stay in New York. One was the fiftieth anni-
versary of the laying of the corner-stone of the
church, and the other was the receipt of certain
monies from the State for school purposes. The
former took place on June IG, 1801. The church had
been previously repaired and painted and the walls
of the auditorium white-washed for the occasion.
The festival speaker was the Rev. Charles Gotthold
Reichel of Nazareth, Pa., a member of the General
Helpers' Conference. All the services of the day
were largely attended by members and friends. The
Staten Island congregation joined in the celebration.
At the afternoon love feast a letter of felicitation
from the Rev. Jacob Van Vleck, a child of the con-
gregation, was read. The historical address de-
livered by the pastor showed that during the half
century four hundred and sixty-two adults and chil-
dren had been baptized, two hundred and sixteen
persons received into the congregation, and one hun-
dred and forty-seven admitted to the Holy Com-
munion. Forty-two marriages had taken place, and
since 1754 two huiidre<l and eighty-two bodies had
been interred in the grave yards of the congregation.
(These statistics do not include the period of Mo-
ravian labors in tlit* city j)ri()i- to the laying of the
corner-stone.) Thre(» persons wlio liad !)een present
at the hiying of the corner-stone were privih'ged to
192 MORAVIAN CHURCH IN NEW YORK
attend the jubilee services. They were Jane Reed,
Ann Bowie, and Vroutje Van Vleck. Hilah Wilson,
another witness of the corner-stone laying, had like-
wise looked forward to the anniversary, but died
unexpectedly only three days before the cele-
bration.
On April 8, 1801, the State Legislature passed the
following Act : "Be it enacted by the people of the
State of New York represented in Senate and As-
sembly, that the Mayor, Aldermen and Commonality
of the City of New York, in Common Council con-
vened, be and are hereby directed, on or before the
first of August next, to pay to the vestry of the Epis-
copal Church, the vestry of Christ Church, the trus-
tees of the First Presbyterian Church, the ministers,
elders and deacons of the Dutch Reformed Church,
the trustees of the Methodist Episcopal Church, the
trustees of the Scotch Presbyterian Church, belong-
ing to the Associate Reformed Synod, and to the
trustees of the African School, and to the trustees
of the United German Lutheran Church, the trustees
of the German Reformed Churches, the trustees of
the First Baptist Church in the City of New York,
and to the trustees of the United Brethren or Mora-
vian Church, each one eleventh part of all the money
which remains in their hands, which they have re-
ceived by virtue of the Act entitled 'An Act for the
Encouragement of Schools,' passed the 9th day of
April, 1795, and the Act entitled 'An Act to raise a
Sum of Money for the use of this State by tax and for
the further support of Government,' passed the 3rd
day of April, 1799.
CHURCHES GET STATE MONEY 193
"And be it further enacted, that it shall be the
duty of the vestry, trustees and minister, elders and
deacons of the aforesaid, to put at interest on real
security, the whole amount of the respective shares
which shall by them respectively be received and the
said vestry, trustees and minister, elders and dea-
cons, shall annually expend in the instruction of
poor children in the most useful branches of common
education, the whole of the annual interest which
shall accrue on their respective shares; and shall
on the second Tuesday of July in every year make
return to the Common Council aforesaid, stating in
writing the amount and manner in which they have
disposed thereof, and how they have applied the
income thereof, and such of the said vestry, trustees
and minister, elders and deacons, who shall not ap-
ply such income as herein before directed, or who
shall fail in complying with the other injunctions of
this Act, shall forfeit to the said Common Council
such share or shares as by them shall have been so
received, and on refusal to return the same, it shall
be the duty of the said Common Council to sue for
and recover such share or shares as shall so become
forfeited, in any Court having cognizance thereof,
and the said Common Council are hereby directed
to divide the amount so recovered among the other
Free Schools in the said City, in equal proportions.
"And be it enacted, that the fifth section of the
Act entitled 'An Act for the Encouragement of
Schools,' passed the 9th day of April, 1795, and the
Act entitled *Au Act further to amend the Act en-
titled An Act for the Encouragement of Schools
194 MORAVIAN CHURCH IN NEW YORK
passed the 10th day of March, 1797, be and the same
are hereby repealed."
A Church entrusted with money from the State
could carry out the purpose of this Act either by
establishing its own free school for poor children,
or by uniting with another Church in an enterprise
of this sort, or by placing poor children under its
care in some school conveniently located near their
home, and paying for their instruction. The Mo-
ravian congregation adopted the plan mentioned
last, the poor children for which it was responsible
being too widely scattered to be gathered in a school
of their own. Furthermore, the money allotted by
the State was insufficient to cover the cost of a
school of this kind, and the congregation had no
available funds to make up the difference. It will
be remembered that after the congregation was in-
corporated in 1794 the Bethlehem church authorities
declared it unnecessary because the title to the New
York church-property was vested in the Society for
Propagating the Gospel among the Heathen. Ac-
cepting this decision, the congregation apparently
made no effort to exercise the rights and privileges
of a corporate body. It was compelled to do so, how-
ever, when this matter of receiving school money
from the State presented itself. Therefore Church
Council, on August 5, 1801, duly elected, in accord-
ance with the laws of the State, Henry Tenbrook,
Frederick Devoue, Abraham Bininger, Philip Sykes,
Leopold Beck, and Bernhard Symerson Trustees of
the church. Henry Tenbrook was elected Treasurer
of the congregation. At this time also a seal for the
SEAL OF CHUKCH COKPORATION 195
corporation was chosen. It contains two hands
joined, signifying union or united, a dove, and the
words, ^'United Brethren's Church in New York,''
The following certificate was prepared by the trus-
tees : "At a meeting of the Trustees of the United
Brethren's Church in New York, otherwise known
by the name Moravian Church, the 21st day of Au-
gust, 1801, it was ordered that Henry Tenbrook,
the treasurer of this corporation, be and hereby is
authorized to receive from the treasurer of the City
of New York the sum of |1,565.77, being the propor-
tion of money directed to be paid pursuant to an
Act of the Legislature of this State entitled ^An Act
directing Certain Monies to be applied to the use
of free schools in the City of New York,' passed the
8th day of April, 1801." Provided with this au-
thority Henry Tenbrook called at the office of the
City Treasurer on August 24 and received the money
allotted to the congregation. This money was prop-
erly invested and the interest applied toward the
education of deserving poor children in the congre-
gation. The interest was more than sufficient to
supply the need because the State Legislature in
appropriating more money to the Churches in July,
1814, omitted the grant to the Moravian Church on
the ground that "the congregation maintained no
particular school and spent no more annually than
the yearly interest accruing from the grant already
made." The deeds to the church-property were in
the hands of the Directors of the Society for Propa-
gating the Gospel among the Heathen until October
1, 1816, when, at the request of the Trustees, they
196 MORAVIAN CHURCH IN NEW YORK
were turned over to the congregation by the Rev.
Charles G. Reichel.
Altho Meder announced the acceptance of his call
to the Lititz pastorate in February, he remained in
charge of the New York congregation until Septem-
ber 26, 1802, when he preached his farewell sermon.
The Rev. John Holmes of Yorkshire, England, had
been announced as his successor, but for some reason
the original plan was not carried out, and the Rev.
James Bardill, formerly a missionary on the island
of Antigua, succeeded him. The new pastor preached
his introductory sermon on the same day that Meder
delivered his farewell discourse. His text was Luke
16: 17, "Come, for all things are now ready.'' In
the latter part of November the following single
brethren from Germany passed thru the city on
their way to Bethlehem: Charles Gotthold Blech,
John G. Fuchs, Frederick Kaske, Hans Peterson,
and Martin Hanson. In spring of the following year
the Rev. Frederick Moehring received the call to the
pastorate of the Schoeneck congregation, near
Nazareth, Pa. He was succeeded on Staten Island
by the Rev. Nathaniel Brown.
In July, 1803, the city authorities ordered the con-
gregation to level off the hill on which the Fresh
Water burial-ground lay. To meet the expense in-
volved by this operation the trustees decided to lay
out four more building-lots fronting on Mott Street.
Under the direction of Bernhard Symerson the bodies
that had been interred in that part of the burial-
ground were carefully removed and "buried near the
gate to the ground.'' In the same month yellow fever
YELLOW FEVER EPIDEMIC 197
again broke out, and a great many people, including
a number of Moravian families, went to the country.
The first case was announced July 20. All the Dutch
Reformed ministers left the city during the epidemic.
For a time the Moravian Church was the only one
open for public worship, altho the services were at-
tended by more strangers than members. On Sun-
day, September 4, Mr. Conrad, the school-master and
organist of the German Reformed Church, presided
at the organ. There was little work to be had in the
city, and not much to eat, therefore the distress
among the poor was indescribable. On October 25
Bardill officiated at a burial in St. Paul's church-
yard because no Episcopal clergyman was in the
city at the time. "From July 29 to October 26 there
were 596 deaths from yellow fever, of which 365
were males and 231 females." The entire toll ex-
acted by the epidemic was more than eight hundred.
On October 27 a stable in Dutch Street, which was
only twenty feet from the Moravian property, burned
to the ground. Fortunately there was no wind and
the heroic labors of the fire-company kept the flames
from spreading. On December 21 the churches of
the city observed a day of prayer and thanksgiving.
At the close of the year 1803 the total membership
of the congregation numbered one hundred and sev-
enty souls.
The diary for 1804 records a number of matters of
general interest. Among these was the incori)oni-
tion of the Society forPropaj^ating the Gospel among
the Heathen in accordance witli the hiws of the State
of New York, the Kev. Jacob Van Vleck and the Rev.
198 MORAVIAN CHURCH IN NEW YORK
Andrew Benade bringing it about at Albany in the
month of February. On May 7, at one o'clock in the
morning, the Bardill family, together with many
others in the city, were disturbed in their sleep by
a severe earthquake shock. At three o'clock they
were awakened again, this time by the fire-alarm.
^'The State prison about two miles out of town had
been set on fire by the prisoners after they had con-
fined the prison-keepers. The bells were rung for sev-
eral hours. The fire consumed a considerable part
of the building, and a number of prisoners made their
escape. The militia was called to the scene." On
May 12 there was great rejoicing in the city over the
Louisiana Purchase. The firing of cannon, ringing
of bells, parades headed by bands of musicians, and
speech-making marked the celebration. A less cheer-
ful event is recorded on July 12 and 14. The record
states, "At two o'clock in the afternoon General
Alexander Hamilton died of a wound received yes-
terday in a duel with Colonel Aaron Burr (at Wee-
hawken, N. J.) on which account the church-bells
kept tolling the greater part of to-day, and also
on the 14th from six o'clock in the morning until
almost three o'clock in the afternoon. On the latter
day, at ten o'clock in the morning, commenced the
funeral procession* of the late General Hamilton,
attended by uncommon military honors, and by all
societies and classes of citizens, with great solemnity,
and lasted until three o'clock in the afternoon.
Brother Bardill having been invited, as were all
•Hamilton's home was on Washington Heights, and his body was laid
to rest in the Trinity grave yard.
NOTABLE EVENTS 199
the clergy of the dififerent denominations, attended
the same in company with about thirty clergymen."
On August 1 Bardill records that twenty-four Osage
Indian Chiefs visited the city, and "in honor of the
event the volunteer companies and artillery dis-
played military tactics."
On November 7, 1805, Bardill was succeeded by
the Rev. John Molther, who served the congregation
as pastor until the latter part of December, 1812.
Under date of June 2, 1807, the diary contains the
information that "the little church-steeple which had
become leaky and otherwise out of repair was taken
down, and the roof of the church provided with a
sufficient number of scuttles for the purpose of ad-
mitting light and air." An event of greater impor-
tance took place in fall of the same year. On October
2 the Moravian College and Theological Seminary,
now located in Bethlehem, was founded at Nazareth,
Pa. Altho Molther undoubtedly did his best, a se-
ries of misunderstandings for which both parties
concerned were equally to blame, made his pastorate
one that was not altogether happy. One day he had
an unenviable experience that was clearly beyond his
control, but for which some of the members never
wholly forgave him. Crossing North River in a
sail-boat, he went to Weehawken to make a call on
some friends. Altho he started on the homeward
way in good time, contrary winds drove his boat
far from its course when in the middle of the river.
As a result of this trick of the wind he was unable
to reach the parsonage before nine o'clock in the
evening. On any ordinary evening this would have
200 MORAVIAN CHURCH IN NEW YORK
been a matter of small importance. But this was not
an ordinary evening. At seven o'clock the communi-
cants of the congregation solemnly gathered in
church for the service preparatory to the Holy Com-
munion, which was to be celebrated on the following
Sunday. They waited over an hour for the minister
to make his appearance, and then went home. As
a result the Communion service was postponed a
month.
During the early part of 1812 the trustees made
strong efforts to have the Directors of the Society
for Propagating the Gospel among the Heathen turn
over to them the deeds of the congregation. The
Bethlehem authorities saw fit to decline the request.
Molther was the correspondent of the Trustees and
in the event differences arose between him and the
members of the General Helpers' Conference. As a
result, the congregation was notified in April that
the Rev. Benjamin Mortimer, Missionary among the
Indians at Goshen, Ohio, had been appointed pastor,
and would assume his duties as soon as a successor
could take charge of the Indian labors. It was fur-
ther announced that Nathaniel Brown of Staten
Island would serve both congregations until the ar-
rival of Mortimer. The trustees wrote to Bethlehem
expressing their willingness to welcome the newly
appointed pastor when he arrived, but they would
not consent to have Molther, for whom they had the
highest regard, leave before his successor came on
the field. The authorities raised no objection to this
plan, and Molther remained in charge of the con-
gregation until the latter part of December, when
MOLTHER LEAVES THE CHURCH 201
Mortimer with his wife, Bithia Warner-Mortimer,
and three children, arrived in the city. The trustees
paid Molther's salary to the close of the year.
Molther and his family left the Moravian Church.
He later took charge of a Lutheran congregation
near Troy, New York.
CHAPTER XIII
THE CONGREGATION OUTGROWS ITS
QUARTERS
Mortimer delivered his first public discourse as
pastor of the congregation in connection with the
Christmas Eve celebration, thereby beginning a pas-
torate extending over a period of more than sixteen
years ; therefore very much longer than that of any
of his predecessors. Under his able leadership the
congregation increased in numbers and in influence.
Altho the people especially committed to his charge
received his first attention, Mortimer's influence ex-
tended far beyond the narrow confines of his parish.
His field was the world. Like Zinzendorf his one
passion was Christ. This passion led him in his
younger days to labor for the conversion of the In-
dians, and after he became pastor of the congrega-
tion his zeal for the evangelization of the world was
not less great. His enthusiasm for Christian mis-
sions at home and abroad was caught in a greater
or lesser degree by the congregation as well as by
friends whose interest he enlisted. During his pas-
torate the congregation contributed |8,657.13 for
missions and other benevolences. Since the year
1771 half-yearly missionary meetings had helped to
foster the missionary spirit among the members.
Under the inspiring leadership of Mortimer these
semi-annual gatherings greatly increased in useful-
202
INTEREST IN MISSIONS 203
ness. Friends of the Moravians attended them in
large numbers. These meetings were announced in
the city newspapers, the first notice appearing in
May, 1819. The diarist expresses the opinion that
this was the first time a Moravian missionary service
and offering were brought to the attention of the
public either in America or Europe by means of a
newspaper notice. Be that as it may, it paid to ad-
vertise, as it always does. When the Missionary
Intelligencer^ the first official periodical published
by the Moravian Church in America, made its ap-
pearance in January, 1822, the congregation gave it
a warm welcome, and in less than two years it had
five hundred and thirty subscribers in New York
City. The Rev. William Henry Van Vleck was the
first editor of this periodical.
Some time before Mortimer took charge of the
congregation the trustees sought to insure a more
punctual attendance at the monthly board meetings
by passing a resolution requiring a dilatory member
to pay a certain fine. A record of these fines pre-
served in the archives shows that the treasury was
enriched by no inconsiderable sum. It is quite likely
that this unique regulation gave rise to misunder-
standing, at all events it was discontinued on Febru-
ary 2, 1813, by action of the board. Under date of
May 25, 1814, the diary contains the following in-
teresting record: "In the afternoon Brother Mor-
timer visited by request the New York Free School
No. 1 to open the usual weekly catechisation of the
scholars, about six hundred in nnnil)or, by a public
prayer. In this excellent institution about twenty
204 MORAVIAN CHURCH IN NEW YORK
different ladies of the Christian denominations serve
gratis every Tuesday afternoon. They instruct the
children in the catechism of the Churches to which
they belong, previous to which some clergyman to
whom they have applied for the purpose, leads in
prayer. This plan of instruction was introduced by
the pious widow of the late well-known General Al-
exander Hamilton, who also herself assists thereat.
The school is conducted according to the Lancaster
system by a Mrs. Smith from England." In 1814
the church-property was insured in the Washington
Mutual Assurance Company for $8,000. This was
the first time that the church and parsonage were
covered by fire insurance. In May, 1815, a new or-
gan purchased from John Geib, the organ-builder
of New York, for nine hundred dollars, was installed
in the church. The money was raised by subscrip-
tion. Those who contributed to the organ fund were
Abraham Bininger, John Dash, Daniel Bowie, Henry
Tenbrook, William Cargill, Michael Miller, Robert
McMenomy, David Jacot, David Cargill, Isaac Van
Vleck, Henry Peters, and Josiah Sturges. The old
organ was sold to the Staten Island congregation
for one hundred dollars. In the latter part of the
same year Fulton Street was widened by the city
authorities, and the congregation assessed |171.50
as its share of the expense.
On August 31, 1815, a fire consumed all the build-
ings on the six lots of the congregation in Mott
Street. In August of the following year it was de-
cided that "the tombstones in our burial-ground are
in the future not to exceed eighteen inches in height."
SUNDAY SCHOOL ORGANIZED 205
According to regulations previously adopted a grave-
stone was not to exceed five feet in length and two
feet in width, while graves had to be seven feet six
inches in depth. Later the depth was increased by
six inches. It is a rule of the Moravian Church to
this day to maintain simplicity and uniformity of
the gravestones and of the inscriptions as far as
possible. The object of this is to show that all be-
lievers are on an equality before the Lord. In
October, 1816, the burial-place in Mott Street was
closed, and the ground laid out in lots, which were
leased. The bodies were removed to the plot in
Orchard Street which was then used for burial pur-
poses. The first Sunday School of the congregation
was organized on April 14, 1816. This school was
for girls, and the teachers were young women. The
superintendent was Miss Elizabeth Harrison. The
girls' Sunday School had its first session on April 21.
A Boys' Sunday School was next organized. This
school was conducted by young men, and had its
first session on May 19. The first Superintendent
was Henry Tenbrook. The total enrollment of Sun-
day School scholars was forty. In October of the
same year the women of the congregation organized
a society for the purpose of supplying needy chil-
dren, belonging to the Sunday Schools, with cloth-
ing.
Declining health compelled Henry Tenbrook to
hand in his resignation as the treasurer of the con-
gregation. He had filled this important ollice with
great fidelity for twenty-eight years. John B. Dash
became his successor, entering upon his duties on
206 MORAVIAN CHURCH IN NEW YORK
January 1, 1817. He served in this capacity until
the day of his death four years later, when his son
Daniel was elected to take his place. In the summer
of 1819 the church was closed for a month on ac-
count of another epidemic of yellow fever. To es-
cape the disease many of the members went to the
country, and the pastor and his family lived in the
congregation-house of the Staten Island Church.
Three years later there was a more violent recurrence
of the disease. This time Charles Mortimer, a son
of the pastor, was stricken with it. Altho brought
to the point of death, he fortunately recovered. The
diary states, ^'According to a laudable custom
Brother Mortimer sent written requests to various
ministers in the city, asking their congregations to
unite with his son in returning thanks to Almighty
God for his recovery from the yellow fever." Upon
the advice of the physician the Mortimer family went
to Staten Island to get away from the pestilence, as
it was constantly spreading. The churches, includ-
ing the Moravian, were closed for twelve weeks.
Some of the members were stricken with fever, but
all recovered. In 1823 Miss Charlotte Mortimer,
the oldest daughter of the pastor, opened a private
school in the parsonage by permission of the board
of trustees. This school turned out to be very suc-
cessful, but unfortunately it had to be given up
after five years, because the teacher broke down in
health. Many of the pupils had been won for the
Christian life.
Under date of January 5, 1821, the diary contains
the following record of more than ordinary interest :
BURIAL OF AN ESKIMO CHILD 207
"Brother Mortimer made the unexpected discovery
of an Eskimo family of three persons who are
at present exhibited here as a show for money. The
man left some years ago the Moravian Mission Sta-
tion at Hopedale, Labrador, where he had lived
about six years. He had been taught by the mis-
sionaries to read and write in his own language,
but could not read English. He was well acquainted
with all the Moravian settlements in Labrador, and
mentioned by name his teachers and the baptized
Eskimos with whom he was formerly associated."
The Eskimo child was sickly and died. It was buried
in the Lutheran grave-yard on February 19, the Rev.
Dr. Schaefer, assisted by the Moravian minister,
officiating. A committee, of which Mortimer was a
member, was appointed by the Mayor to make ar-
rangements to have the Eskimos sent back to Labra-
dor, but the well-meant effort had to be abandoned
because the man and woman had contracted evil
habits, and absolutely refused to be deported.
It is a pleasing fact that the New York congrega-
tion has always been ready to render assistance to
other churches soliciting funds for building-enter-
prizes, or to congregations in distress at home or
abroad. At the same time, it is a matter of record
that the congregation has at no time asked the as-
sistance of other churches in any building enterprize
of its own. When in August, 182:^, two-thirds of
the Moravian settlement at Sarepta, located a thou-
sand miles southeast of St. Petersburg, now known
as Petrograd, was destroyed by tire, and more than
three hundred people were rendered homeless, the
208 MOKAVIAN CHURCH IN NEW YORK
congregation in New York, under Mortimer's lead-
ership, was instrumental in raising more than one
thousand dollars for the sufferers in distant Russia.
This spirit of helpfulness is characteristic of the
congregation to-day.
November 4, 1825, was observed as a holiday in
New York City and thruout the State. The occasion
was the completion of the Erie Canal, connecting
the Hudson River with Lake Erie at Buffalo. The
canal is three hundred and sixty-three miles in
length. It was begun in 1817 and completed eight
years later at a cost of |7,602,000. The first boat
from Buffalo arrived in New York City on Novem-
ber 4. ^'Brother Mortimer accepted the invitation
given by the City authorities to all the clergy of the
city to accompany them on the steamboat Washing-
ton to Sandy Hook. Governor Clinton and many of
the most distinguished men in the State were on the
boat. The display of decorated steamboats and
other vessels at this celebration was grand beyond
description."
In the fall of 1826 the old wood-burner in the
church was replaced by a stove for burning Schuyl-
kill coal. But more was needed than a new stove
to meet the demands of the growing congregation.
The pastor and people had seen for some time that
a new church was necessary, and finally on February
28, 1828, the trustees decided to erect a new church
and parsonage whenever a sufficient sum of money
should be subscribed for the purpose. One Sunday
morning in December of the same year Mortimer
made the following announcement to the congrega-
NEW CHURCH AND PARSONAGE 209
tion : "I have been requested by the trustees of the
church to inform the congregation that by a resolu-
tion passed by them on the fifth of December they
have in contemplation the erection of a new house
for the residence of the minister on the vacant lot
in Dutch Street. As soon as this building is ready
for occupancy, they will proceed to build a church in
place of the old one. They trust that the members
will heartily unite with them in the undertaking,
and respectfully solicit the aid of all those who are
interested in the welfare of the Moravian Church.
The committee appointed to call on the members for
subscriptions consists of Michael Miller, Daniel B.
Dash, and Michael Van Beuren."
The response to the appeal for subscriptions was
so hearty that before the close of the year the con-
tract for the parsonage was given to Banvard and
Hollinsead for |3,100, and by the first part of the
following July the house was ready for occupancy.
But Mortimer and his family did not move into it.
A letter, dated April 25, 1829, from the General
Helpers' Conference announced to the trustees and
congregation that the Rev. William Henry Van
Vleck, pastor of the Nazareth congregation, had
been appointed to the pastorate of the New York
church. This announcement came as a complete
surprise to the congregation. In those days pastoral
changes were brought about by the central authority
at Bethlehem without consultation with either the
minister or congregation concerned, a method no
longer pursued save in the appointment of a pastor
to a home mission church. The appointment of
210 MORAVIAN CHURCH IN NEW YORK
Mortimer's successor came so unexpectedly that the
trustees were constrained to spread on their minutes
the following record : "The trustees cannot refrain
from noting in tliese minutes that nothing was ever
urged on their part, or even proposed, to bring about
a pastoral change. It was altogether a circumstance
emanating from the Head of the Church, and di-
rected by Him who orders all things in wisdom.
Brother Mortimer retires from his long and useful
service in our little congregation with the unanimous
good-will and best wishes of all his pastoral flock."
On June 28 Mortimer preached his last sermon as
pastor of the congregation, and two days later he
and his family removed from the old parsonage,
104 Fulton Street, to the house at 53 Charlton Street,
"being unable to accept the friendly offer of the
General Helpers' Conference to go to Nazareth, Pa."
The total membership of the congregation was at
this time 215, of which 47 were communicants, 81
non-communicants and society members, and 87
children. When the Rev. Dr. Schaefer of St. James^
Lutheran Church passed away Mortimer filled the
pulpit of that church for a time.
Reference has been made to the newspaper no-
tices announcing the semi-annual missionary meet-
ings and offerings. The notice for the meeting on
April 27, 1828, evidently attracted the attention of
people who were more interested in the offering than
in the service. At two o'clock in the morning after
the meeting, there was a loud rap at the parsonage
door. Opening his chamber window Mortimer saw
in the moonlight four men who were standing on
MISSIONARY OFFERING IN DANGER 211
the porch-steps. One of them told the pastor that
Daniel Jacot, one of the trustees of the congregation,
was at the point of death in his home on Greenwich
Street, and that the pastor's presence was desired
at once. The men offered to wait for Mortimer and
go with him to the Jacot house, but this offer was
graciously declined, the good pastor not wishing to
put anybody to trouble on his account. When he
reached the home of the man supposed to be lying
at death's door, he' found the whole family sleeping
peacefully, and Jacot not sick at all. Mortimer was
not the victim of a mere hoax. It was the consensus
of opinion of those who heard of the occurrence that
the men were robbers who had come to the parson-
age for the generous mission offering taken in church
tlie evening before, thinking that when the pastor
came out of the house they would overpower him,
and then take possession of the money in question.
Fortunately the rapping at the parsonage door also
awakened some of the nearby neighbors, who, hear-
ing the noise, opened their windows to see what it
was all about. This neighborly curiosity in the dead
of niglit undoubtedly frightened the robbers away.
Under date of November 27, 1828, the diary states
that "in the evening Brother and Sister Mortimer
were taken to the house of our friend, Robert Mc-
Meiioiny, in Doniinick Street, where Brother Mor-
timer and the Very Reverend Doctor Power of the
Roman Catholic Church, c^ch separately, according
to the wishes of the bridegroom and the bride and
their respective relations, married the single man
»Io!iU Cronlv, a Human Catholic, to the single woman
212 MORAVIAN CHURCH IN NEW YORK
Eliza Loskiel Benade McMenomy. Each minister
was to perform the marriage ceremony strictly ac-
cording to the usages of his own Church, which they
did, and as it happened without seeing each other."
On January 1, 1829, Mortimer writes : "This morn-
ing we had the usual New Year's Day service. This
was followed by the election of trustees. There was
no other service to-day, the time being devoted as
usual to the visiting of friends to wish one another
a happy new year. Altho the weather was rainy,
all the principal streets of the city were for some
time crowded with persons who were on this errand.
It is believed by many that this ancient custom of
paying visits on New Year's Day is in no large city
in this country so generally observed as here. Some
after attending divine services in the morning spend
the entire remainder of the day in making New
Year's visits, as they are called, whereby some im-
portance is attached to the visits being made on just
that day in preference to any other. Females usually
remain at home in order that they may receive their
friends. The same is true of men in public stations.
Ministers of the gospel have many callers on this
day from members of the congregation, and other
friends. On their part it is expected that they, if
possible, return all these visits before the end of
January. In our congregation it was formerly the
custom to have a love feast on this day, but for
many years past this has been, by the general desire
of our brethren and sisters, discontinued, as it was
found to be attended with various inconveniences."
Mortimer regularly paid the Mayor of the city a call
CALLING ON NEW YEAR'S DAY 213
on New Year's Day to extend to His Honor the com-
pliments of the season. On January 11, 1814, he
called on another distinguished person. The diary
states, ^'Brother Mortimer waited upon Commodore
Perry of the United States Navy to return thanks
for his kindness to our missionaries at Fairfield, in
Upper Canada, recently, and had an agreeable and
satisfactory conversation with him. This distin-
guished officer has a particular regard for the Mo-
ravians."
CHAPTER XIV
THE CONSECRATION OF THE NEW CHURCH
William Henry Van Vleck and his wife Anna
Eliza Kampmann Van Vleck, together with their
little son Henry Jacob, left Nazareth on July 1,
1829, and arrived in New York two days later.
They were cordially welcomed by the trustees and
members of the congregation, and took up their
residence in the old parsonage until July 13, when
they removed to the new minister's house in Dutch
Street. At the morning service on July 5 Daniel
B. Dash, a trustee, read the letter of introduction
sent by the General Helpers' Conference, after which
Van Vleck preached his introductory sermon from
the text, "I determined not to know anything among
you save Jesus Christ and him crucified." At first
the trustees planned to remodel the church, but after
a thoro examination of the building it became ap-
parent that it would be best to raze it to the ground
and erect a new church on the site of the old. Ban-
vard and Hollinsead received the contract. They
agreed to erect a brick building with white marble
front, forty by seventy feet in dimension, for |6,000
and the material from the old church. On July 26
the last service was held in the little church which
had been a veritable house of prayer for seventy-
seven years, and on the following day the organ and
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THE NEW YORK
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TrLDEf^ FOUNDATIONS
CORNER-STONE LAYING 215
portable furniture were removed to the new parson-
age and workmen began to demolish the building.
The session room of the Murray Street Presby-
terian Church at 38 Chapel Street had been secured
by the congregation as a temporary place of worship.
Here the first service was held on Sunday morning,
August 2, the Rev. Charles Van Vleck, of Newport,
R. I., who was visiting his brother, the pastor,
preaching the sermon. The evening service was con-
ducted by the pastor. In an incredibly short time
the old church was demolished and the ground-work
of the new completed. On August 13 the corner-
stone was laid by the Rt. Rev. John Daniel Anders,
President of the General Helpers' Conference. The
corner-stone of the old church not being found in
time, a block of brown sandstone was prepared with
a cavity to receive the leaden box in which certain
documents were placed. At four o'clock in the
afternoon the trustees met at the parsonage and in
their presence there were deposited in the leaden box
an English Bible printed in New York in 1829, an
English Moravian Hymn Book, a copy of the ^'Epit-
ome of Christian Doctrine," the Statutes of the
Brethren's Unity, an English text-book for the cur-
rent year, a document setting forth the transactions
of the day elegantly engrossed on parchment, and
finally some newspapers containing the announce-
ments relative to the occasion ; also a few coins. The
box was then closed and soldered.
At five o'clock Bishop Anders, accompanied by
Brother Van Vleck, the Rev. (Jeorge A. Hartman of
the Staten Island congregation, and the Trustees,
216 MORAVIAN CHURCH IN NEW YORK
repaired to the ground, where a large congregation
had assembled. Ministers of other denominations
had been invited, but were unable to be present.
The hymn, "As long as Jesus Lord remains," had
been printed on leaflets for the occasion. After the
singing of this hymn Bishop Anders prayed a part
of the church litany. The pastor then delivered a
brief address, which was followed by the reading of
the Moravian Confession of Faith in the Easter
Morning litany, by the Rev. Mr. Hartman. The of-
ficiating ministers then took their station at the
northwest corner of the wall, where the stone had
been placed, and, having put the leaden box into the
cavity. Bishop Anders said, "In this faith we now
lay this corner-stone of a new church of the United
Brethren in the name of the Father, and of the Son,
and of the Holy Ghost." A layer of Roman cement
was then spread over the surface of the lower stone
and Bishop Anders, assisted by the pastor, laid it
upon the upper slab. He then gave three strokes
on the top with a hammer and pronounced the words,
"Other foundation can no man lay than that is laid,
which is Jesus Christ," in which he was followed by
the Brethren Van Vleck and Hartman. After a
hymn by the congregation and a prayer by the pas-
tor, the doxology was sung, and the service closed
with the benediction. When the old corner-stone
was later found and opened it was discovered that
the cavity contained nothing but two pieces of wood
embedded in dust, this being the only thing remain-
ing of the case in which the records had been placed
seventy-eight years before. The old stone was placed
CONSECRATION OF NEW CHURCH 217
at the southeast corner of the new church, a short
distance above the ground, and distinguished by
an appropriate inscription.
The work on the new building was prosecuted with
vigor, and by Sunday, November 22, the church was
ready to be consecrated. The following Moravian
ministers were present at the consecration services :
Bishop Anders, and the Rev. Louis David de
Schweinitz, of Bethlehem; the Rev. Peter Wolle of
Philadelphia; the Rev. Charles Van Vleck of New-
port, R. I., and the Rev. George Hartman of Staten
Island. The choir, augmented by singers from
nearby churches, had been trained for the occasion
by Jacob Bininger, the organist, and a musician
named Dyer. The weather was ideal and all the
services on the day of consecration were largely at-
tended. At the morning service Bishop Anders
solemnly dedicated the new church to the worship
of the Triune God, after which the Rev. Louis de
Schweinitz preached the sermon from Exodus 20 : 24,
^'In all places where I record my name, I will come
unto thee, and I will bless thee.'' The Rev. Charles
Van Vleck and the Rev. Peter Wolle preached in
the afternoon and evening respectively. The choir
rendered six different selections during the day. At
the close of the evening service the pastor baptizerl
little Jane Moore Ballantine and David Cargill
Sturges. Strange to say, the Rev. Benjamin Mor-
timer, the former pastor, had no part assigned to
him in the services of the day, altho he faithfully at-
tended them all. The Rev. Dr. Milnor of St. George's
Episcopal Church, and the Rev. William Brigham
218 MORAVIAN CHURCH IN NEW YORK
of the American Bible Society, attended the evening
service. The offering for the day amounted to one
hundred and thirty dollars.
Originally it was planned to connect the church
and parsonage with a closed passage-way. At the
suggestion of the contractors this connection was
made to consist of an intermediate room, which was
used for Sunday School and other purposes. On
Monday evening, November 23, at seven o'clock, this
room was formally opened with appropriate services,
the Rev. Louis de Schweinitz preaching the sermon.
At an expense of two hundred and sixty dollars gas
lighting might have been introduced, but evidently
the congregation felt that for the time being enough
money had been spent, because the old chandelier
was placed in position, and the auditorium illumi-
nated with spermaceti candles. The total cost of the
parsonage and church amounted to |9,808.11. Those
who subscribed to this fund were the following per-
sons : Hannah Bowie, Michael Van Beuren, Michael
Miller, Ann C. Dash, Daniel B. Dash, Anthony Ar-
noux, Abraham Cargill, Daniel Galsner, Lucretia
Brasier, Henry Tenbrook, Benjamin Mortimer, Jr.,
David Jacot, Sarah Halligan, Agnes Clark, Abraham
Bininger, Jacob Bininger, Richard Varick, John J.
Astor, Daniel McCormick, Nancy Jay, Maria Banyer,
Nathaniel Smith, Stephen Allen, John Low, Frances
Taylor, Richard Taylor, Peter Embury, Mrs. Lewis,
Abraham Van Nest, George Lorillard, Peter Loril-
lard, L. Baum, Hannah Moore, four unnamed friends,
Philip Embury, William Briggs, Rebecca Bokee,
Jane Moore, Hilah Bokee, and John Sharit. Abra-
CHURCH MEMBERSHIP 219
ham Bininger, Michael Van Beuren, Daniel Dash
and Hannah Bowie each gave a thousand dollars to
the building-fund, the other subscriptions ranging
all the way from five dollars to five hundred dollars.
At the time of the consecration of the new church
the congregation consisted of the following com-
municant and society members: Benjamin and
Bithia Mortimer, 53 Charlton Street; Daniel and
Elizabeth Banvard, 68 Center Street; Abraham and
Catherine Bininger, 164 William Street; Michael
and Catherine Miller, 104 Duane Street; Jacob and
Harriet Bininger, 83 Chambers Street; John and
Frances Sharit, 318 Washington Street ; Daniel and
Anzonetta Dash, Laight and Varick Streets; John
and Susan Diemer, Chapel and Duane Streets
Daniel and Maria Banvard, Cincinnati, Ohio, tem
porarily; Andrew and Catherine Runels, Fishkill
William and Abigail Cargill, 124 Nassau Street
Michael and Ann Van Beuren, 127 Bleecker Street
Josiah and Rebecca Sturges, 219 Fulton Street ; Ben
jamin and Eliza Mortimer, Jr., 307 Pearl Street
William and Margaret Hollinsead, 130 Wooster
Street; Abraham and Matilda Cargill, 232 Water
Street; Anthony and Gertrude Arnoux, Varick and
North Moore; David and Eleanor Beck, 306 (Jrand
Street; William and Eliza Beck, 96 Rivington
Street; Amos and Theodosia Rooke, 28 Downing
Street; Issachar and Mary Ann Cozzens, Jr., An-
thony Street and Broadway; John and Margaret
Graham, 180 Greenwich Street; Henry and Jane
Sturges, 21 Whilohall Street; Abraham and Ann
Asten, 101 Duane Street; Charles and Mary Mor-
220 MORAVIAN CHURCH IN NEW YORK
timer, 109 Fulton Street ; Esau and Agnes Drayton,
Third Avenue; John and Mary Burns, Duane and
Caroline Streets; William and Mary Beattie, 172
Reid Street; William and Eliza Briggs, 86 Bayard
Street; Christian Daniel and Juliana Lilliendahl,
34 Maiden Lane; William Henry and Anna Eliza
Van Vleck, 14 Dutch Street; David Jacot, Green-
wich and Harrison Streets; Moses Egbert, Staten
Island; George Miller, 136 Duane Street; John M.
Hoeber, Fourth Avenue and Mercer Street ; Elizabeth
Lane, 118 Barrow Street; Hester Leonard, 503
Broadway; Agnes Clark, 122 Liberty Street; Re-
becca Booth, 83 Tillery Street, Brooklyn; Hannah
Moore, 151 Wooster Street; Jane Ayres, 177
Laurens Street; Helen Ballentine, 142 Sullivan
Street; Susanna Galsner, 233 William Street; Ju-
liana Lawrence, Newtfen, Long Island; Henry Ten-
brook, 144 Grand Street; Philip Sykes, 37 Orchard
Street ; John William Petri, 10th Street and Avenue
D ; Jane Moore, 46 John Street ; Hannah Bowie, 217
Fulton Street; Rebecca Mead, 68 Center Street;
Frances Taylor, 365 Water Street ; Mary Ann Lock-
wood, 162 William Street; Elizabeth Colon, 123
Orchard Street; and Sarah Halligan, 217 Fulton
Street. These names and addresses are given for
the purpose of showing who belonged to the con-
gregation and where the members lived at that time.
The sexton of the church bore the distinguished name
of Peter Stuyvesant. At this time the city had about
200,000 inhabitants.
CHAPTER XV
SIXTEEN YEARS IN THE SECOND CHURCH
ON FULTON STREET
The erection of a new church is an event of far-
reaching importance in any congregation. Altho
God delights to reveal Himself in any place where
His people worship Him in spirit and in truth, He
can take no pleasure in an out-of -repair or tumble-
down church, if the membership is financially able
to make the needed repairs, or to replace the old
building with a new one. Any church edifice that
is a fitting expression of devotion to God exerts a
reflex influence on those who have a share in its
erection. It tends to deepen interest in the things
for which the Church stands. The building of a
church has also a unifying effect. Concentrating on
a common purpose and directing their efforts toward
the accomplishment of a common end, the members
are closely united and become a strong working-
force. Having worked together for months in a
cause to which they contributed of their energies
and means, they are prepared to unite with en-
tluisiasm in other church activities. As a rule,
therefore, a new church signalizes the dawn of a
new era. This was true of the congregation when
the new church was erected in Fulton Street. There-
fore William Henry Van Vleck began his pastorate
at an opportune time. Building on the foundation
221
222 MORAVIAN CHURCH IN NEW YORK
laid by his immefliate predecessor and others before
him, he carried the work forward with vigor.
Before he had been on the field two months Van
Vleck organized weekly Bible Classes for men and
women, which increased in popularity as the years
passed. "The young people were placed under a
competent music teacher for instruction in singing
the stately church-tunes." For the accommodation
of strangers who attended the public services,
thirty new hymn-books were procured from Bethle-
hem, the members in those days bringing their own
hymnals to church. Evidently the Sunday School
mentioned in Mortimer's diary failed to secure a
foothold. At all events, a new school was organ-
ized on May 9, 1830. Miss Anna Lockwood was
elected Superintendent of the Girls, and Jacob
Bininger Superintendent of the Boys. On May 20
rules and regulations were adopted, and a resolu-
tion unanimously passed to join the New York
Sunday School Union. The Sunday School had its
first session on May 23 at nine o'clock in the morning.
There were present six male teachers and seventeen
boys, and nine female teachers and twenty-three
girls. Several representatives of the New York
Sunday School Union were also in attendance. The
teachers met each week for the study of the lesson
under the direction of the pastor. At the first an-
niversary of the Sunday School John Lidger, one
of the scholars, delivered the address of welcome.
Bishop Anders, who had been invited for the oc-
casion, responding. Two days later the school joined
in the anniversary exercises of the New York Sunday
VISIT TO CAMDEN VALLEY 223
School Union, held in the chapel of St. George's Epis-
copal Church, to which the teachers and scholars
marched in a body, the pastor. Bishop Anders, and
the Trustees of the congregation heading the pro-
cession. The teachers were addressed by the Rev.
Dr. Milnor, and the scholars by the Rev. Mr. Mc-
Ilvaine. Van Vleck led in j)rayer, and Bishop An-
ders closed the exercises with the benediction.
In September, 1830, the General Helpers' Con-
ference requested Van Vleck to make a tour of in-
vestigation to Camden Valley, in Washington
County, almost on the border-line of Vermont, and
between forty and fifty miles north-east of Albany.
It was here that Abraham Bueninger had settled
in 1770 after retiring from the mission-field. Some
of his descendants had emigrated to New York City,
where they became prominent members of the Mo-
ravian congregation. Others remained in the val-
ley, and from these and a number of Moravian
settlers from England the request came to the
authorities at Bethlehem for the services of a Mo-
ravian minister. Jacob Bininger (Bueninger) of
the New York church accompanied Van Vleck to
Camden Valley. On September 19 two services
were conducted in the Camden School House, and at
the request of "the few communicants from England
the Holy Communion was administered at Van
Vleck's lodgings." In June of the following year
Van Vleck again visited Camden Valley, this time
"preaching at eight different places to an eagerly
listening people." A year later it was decided to
grant the people's request for a resident minister,
224 MORAVIAN CHURCH IN NEW YORK
and on August 30 the General Helpers' Conference
called Charles A. Bleck, formerly a teacher in the
Theological Seminary at Nazareth, and at the time
assistant minister of the New York congregation,
to take charge of the Camden Valley work. Mar-
ried in October to Miss Sophia Louisa Krause of
Bethlehem, Bleck and his bride commenced their
labors in Washington County on November 30. He
preached statedly at Camden Valley, as well as at
Sandgate in Vermont and at ^'The Mills" on the
Battenkill, two neighboring communities. After a
time a congregation was formally organized, and on
September 29, 1834, a church consecrated by Bishop
Anders. In a short time the number of stated hear-
ers had grown to one hundred and thirty. "The peo-
ple were poor, the conditions for agriculture unfavor-
able, and very diversified religious views were rep-
resented in the sparse community." For this reason,
the undertaking did not prove a permanent success,
and after some years it had to be abandoned.
On January 16, 1830, the congregation suffered
the loss of one of its most highly respected members
by the death of Henry Tenbrook, who had served
the church in various ways for a long term of years.
He was a successful business-man, but took no
pleasure in merely accumulating money. To him
money was only the means to an end. His generous
heart constantly went out to those in need, and un-
known to his most intimate friends many needy per-
sons received at his hand the required assistance.
He was deeply interested in Moravian Missions, as
well as in the work of the local church. The Orchard
DEATH OF HENRY TENBROOK 225
Street burial-ground, in which his body was laid on
January 18, was his gift to the congregation. To-
gether with others he had long felt the need of hav-
ing the rules and regulations of the congregation in
printed form, but it was not until the spring of the
year in which he died that five hundred copies, in-
cluding the Brotherly Agreement, were printed and
circulated among the membership.
Like his predecessor Van Vleck enjoyed the friend-
ship of the leading ministers in the city, and took
an active interest in the various interdenominational
movements of his day. On May 13, 1830, he was
elected a life-member and director of the American
Bible Society thru the generosity of Arthur Tappan,
Esquire, who unknown to Van Vleck contributed the
necessary money to make this election possible.
That the most cordial relations existed between Mo-
ravian ministers and clergymen of other denomina-
tions is evident from the following record given in
the diary under date of March 15, 1831 : "Brother
Van Vleck was invited to the house of the Rev. Dr.
Schaefer, pastor of St. James' Lutheran Church, who
was nearing his end. By special request Brother
Benjamin Mortimer administered the Holy Com-
munion to the dying man and several members and
friends of the family." Van Vleck was frequently
called upon to preach and deliver missionary ad-
dresses in other churches in the city and elsewhere,
and he in turn had some of the ablest divines in his
pulpit at the time of the half-yearly missionary
meetin^^s. During the first half of the year 1831
there was "unusual interest in religion not only in
226 MORAVIAN CHURCH IN NEW YORK
the congregation, but in the city and other parts of
the country as well." On July 3 of the same year
the death of a Moravian minister occurred in which
both the pastor and congregation had an affectionate
and sympathetic interest. This minister was the
Rt. Rev. Jacob Van Vleck, a child of the congrega-
tion and father of the pastor. Jacob Van Vleck had
the distinction of being the first American-born Mo-
ravian to be consecrated a Bishop of the Moravian
Church.
On Sunday, September 11, 1831, the pastor suf-
fered an attack of bilious fever which brought him
to the brink of the grave. Realizing that it would
be a long time before Van Vleck could resume his
labors, the trustees wrote to the General Helpers'
Conference, asking for the services of Charles A.
Bleck, a teacher in the Theological Seminary, as
long as the pastor was incapacitated. Bleck arrived
in New York on September 22 and on the following
Sunday took charge of the work. By October 30
Van Vleck had sufficiently recovered from his sick-
ness to travel, and upon the advice of his physician,
Dr. H. McLean, went to Bethlehem to recuperate.
On Sunday, November 20, the church was closed,
Bleck having gone to Bethlehem, where he was or-
dained a deacon of the Moravian Church by Bishop
John Daniel Anders. On December 1 Van Vleck re-
turned to the city, but being unable to resume his
pastoral duties, Bleck was appointed assistant pas-
tor of the congregation. He held this position about
one year before leaving for his labors in Camden
Valley. At the end of 1831 the total membership of
CHOLERA EPIDEMIC 227
the congregation was two hundred and thirty-three,
of which number sixty-three were communicants.
In August, 1831, a severe tornado swept over the
island of Barbadoes, leaving the Moravian Mission
stations in ruins. The church at Sharon was com-
pletely wrecked and the mission-house seriously
damaged. At Mount Tabor both the church and
mission-house were completely destroyed, the mis-
sionaries barely escaping with their lives. When
the disastrous news reached Europe and America,
steps were immediately taken to raise the needed
money for the rebuilding of the stations. The con-
gregation in New York City contributed over three
hundred dollars for this purpose. Van Vleck pre-
sented an appeal for help in various city churches
and elsewhere, meeting everywhere with a liberal
response. A struggling little African Congrega-
tional church at New Haven, Connecticut, showed
its sympathetic interest by sending without solicita-
tion, the sum of five dollars. While the Barbadoes
disaster was still fresh in memory danger threat-
ened nearer at hand. What this danger was is re-
vealed by the following record in the diary : "That
destructive disease, the cholera, which has com-
mitted such awful ravages in Asia and Europe, hav-
ing recently made its appearance in Canada and
causing great alarm in this city, on June 24 (1832)
a prayer was inserted in our litany relative to this
subject of painful apprehension." elune 2G was ob-
served by the churches as a day of humiliation and
prayer. About fifteen Moravian families moved to
the country. By the middle of July the disease was
228 MORAVIAN CHURCH IN NEW YORK
widespread. On the 16th it was officially reported
that more than one hundred deaths had occurred
within twenty-four hours. Some members of the
congregation became victims of the disease, and
Mrs. Frances Sharit and John Matthew Hoeber, a
son of the late Rev. Nicholas Hoeber of Nazareth,
Pa., died from the effects of it.
While many ministers left the city during the
epidemic. Van Vleck faithfully remained at his post,
and diligently brought the consolations of religion to
his sick people. An offering was taken by the con-
gregation for the benefit of needy members afflicted
with the disease. August 3 was observed by the
churches as a day of humiliation and prayer. By
the end of this month the Moravian families who had
gone to the country began to return to the city. Be-
fore the cholera had spent itself it claimed a toll of
three thousand five hundred and thirteen lives. In
spite of the interruption to church-work as a result
of the epidemic, seventeen new members were added
to the list of communicants, bringing the total com-
municant membership to seventy-five. On December
10 a Female Missionary Society was organized "for
the purpose of fostering missionary enthusiasm and
of aiding in the support of mission-work." The first
regular meeting of the Society was held on January
3, 1833, at three o'clock in the afternoon. On March
19 the Society had "a little exhibition and sale of
fancy articles made by the members. The proceeds
were sent to Jamaica for the benefit of the new mis-
sion station at Malvern called New Bethlehem."
As a rule, the annual sale of the Society was held on
HOME MISSION SOCIETY 229
Thanksgiving Day. By the year 1843, when this
organization was still in existence, it had con-
tributed more than fifteen hundred dollars to mis-
sions. Van Vleck was a missionary pastor, and
many of his members caught his enthusiasm. Other
Churches were likewise interested in Moravian Mis-
sions. One day the Rev. Dr. Jacob Brodhead, pas-
tor of the Dutch Reformed Church, called at the
parsonage and left in Van Vleck's hands the neat
sum of fifty dollars, which the ladies of his congre-
gation had contributed for the benefit of Moravian
Missions.
In June, 1833, certain Germans in the city re-
quested the Moravian pastor to preach for them oc-
casionally. This request was granted as the time
and strength of Van Vleck permitted. The enormous
influx of Germans and the inadequacy of German
Church provisions in the city attracted much atten-
tion at this time. The impositions practised upon
the poor and ignorant among the German immi-
grants called forth the assistance of benevolent
people, which resulted on August 15, 1836, in the
organization of ''The Strangers' Friendly Society of
New York/' of which Van Vleck was a member. The
first consideration of this matter led to the idea of
forming a Home Mission Society in tlie congregation.
On August 13, 1833, an organization of this kind
was effected under the title, ''The Home Mission So-
ciety of the United Brethren's Church of New York."
The main purpose of the Society was '^to suj)pleniont
(he aid given to ininislers in needy diarges and
struggling n(;w work by the central snstentation at
230 MOKAVIAN CHURCH IN NEW YORK
Bethlehem, Pennsylvania." When the constitution
was adopted it was immediately signed by fifty per-
sons as life members or annual subscribers. Before
the close of the year the Treasurer was able to send
six hundred dollars to Bethlehem. For eleven years
the Home Mission Society rendered valuable assist-
ance to the Church at large and to the congregation
of which it was a part. After that time it disbanded,
at least discontinued its activities, but not from any
lack of interest, as the following record taken from
the minutes of the Board of Managers conclusively
proves : "Resolved, That the Home Mission Society
suspends its collections until the members are in-
formed by their agent at Bethlehem that there is
need of further aid and support from them, the
amount of funds in the hands of the Society's agent
at the commencement of the year 1843 being Fifteen
Hundred Dollars."
In 1834 the cholera reappeared and carried off
nearly one thousand persons. This time, however,
none of the Moravians became victims of the disease.
Nevertheless, the congregation lost during the year
two of its most distinguished members. On April
10 death claimed Abraham Bininger, a son of the
Moravian missionary of that name. His age was
eighty-four years, two months, and twelve days.
Born at Bethlehem, he received his early education
at that place. When fourteen years old he removed
with his parents to New York City, and later to
Camden Valley, N. Y. In 1779 he united with the
New York congregation, and at the time of his death
he was one of the oldest members. He was an
DEATH CLAIMS TWO MEMBERS 231
earnest Christian and a life-long patron of Mora-
vian Missions. Mrs. Isabel Hoffmire, a highly es-
teemed member of the First Church, is a lineal
descendant, on her father's side, of the distinguished
Bininger (Bueninger) family. A death mourned by
even a greater number of people was that of the Rev.
Benjamin Mortimer, whose long pastorate and resi-
dence in the city endeared him to a large circle of
friends in the congregation and other churches. He
passed away on November 10 after much suffering
caused by an intestinal disease. Altho of English
parentage, he was born at Glamorgan, in the county
of Antrim, Ireland, where his father was at the time
the pastor of the Moravian congregation. He re-
ceived his early education at Fulneck, England.
After leaving school he became the private secretary
of a Bedford gentleman, in which capacity he served
seven years. In 1791 he was called to America,
where he became a teacher at Nazareth Hall. Dur-
ing his early teaching days he was ordained a dea-
con of the Moravian Church. In 1798 he accepted a
call to service as a missionary among the Indians,
locating in the following year at Goshen, Ohio,
where he remained fourteen years, when he became
the pastor of the New York congregation. His age
was sixty-six years, eleven months, and two weeks.
His funeral was attended by many prominent citi-
zens, including most of the clergy of the city.
The diarv for the vear ISIU records that "several
mem!)erH of tlie congregation and a valued friend of
the church contributed I wo hundred and fifty dol-
lars towarrl the support of ;i inissionary in the north
232 MORAVIAN CHURCH IN NEW YORK
of France, from whom an interesting report in the
French language was received." Mention is also
made of the fact that the Sunday School superin-
tendents and teachers began to hold prayer-meetings
on the second Monday evening of every month to im-
plore a blessing upon their labors and the cause of
Christ in general. The young people of the congre-
gation organized a ^'Sacred Music Society'^ for the
purpose of learning to sing in four parts the church
tunes and anthems. At the close of the year the
communicant membership numbered eighty-six.
Before dawn on August 12, 1835, a destructive fire
broke out in the neighborhood of the church. The
church and parsonage, as well as the North Dutch
Reformed Church and the house of the American
Bible Society across the street, were threatened with
destruction. Fortunately the flames were extin-
guished before much damage was done to the church-
property. However, the new organ recently pur-
chased from Hall and Erben of New York was com-
pletely destroyed. Another organ was built at an
expense of |1,750, and consecrated on Sunday, Sep-
tember 6. The old organ was disposed of in part
payment for five hundred dollars. On December 16
a disastrous fire swept over the first ward east of
Broadway, below Wall Street, destroying six hun-
dred and forty-eight of the most valuable stores, the
Merchants^ Exchange, and the South Dutch Re-
formed Church ; in short, property valued at more
than 118,000,000. In this calamity not a few mem-
bers of the congregation suffered great loss.
In 1835 Van Vleck was frequently absent from
INTEREST IN MISSIONS 233
his pulpit. After Eastertide he went to Boston and
Providence, with the sanction of the General Help-
ers' Conference, for the purpose of presenting the
cause of Moravian Missions. He preached in various
Episcopal and Orthodox Congregational Churches,
and collected nearly fifteen hundred dollars for mis-
sions. In the meantime, his own pulpit was ac-
ceptably filled by ministers of other churches. The
half-yearly missionary sermons were preached by
distinguished clergymen of other denominations, and
large offerings were taken. At the monthly mission-
ary meetings interesting letters from missionaries on
the field were read, and once the congregation was
addressed by a Cherokee Indian who had been edu-
cated in a Moravian Mission School. The Provincial
Synod of 1835 commended the Home Mission Society
of the New York congregation for its splendid
achievements, and urged other congregations to fol-
low its example. In fall of the same year Nazareth
Hall celebrated its fiftieth anniversary. At that
time eleven boys of the New York church were en-
rolled in the school, and five girls attended the
Young Ladies' Seminary at Bethlehem. Both insti-
tutions were in a flourishing condition. At the close
of the year the congregation had ninety-four com-
municants, of which ^'eighteen lived out of town,
and nine in the city were unable to attend because
of physical infirmities, distance from the church, and
other causes." There were twenty-five male and
sixty-nine female communicants. The total member-
ship numbered two hundred and forty-two souls.
Originally the church was forty feet wide and sev-
234 MORAVIAN CHURCH IN NEW YORK
enty feet deep. By an Act of the City Council passed
in 1836 for the widening of Fulton Street, it became
necessary either to move the church back from the
street or to take off from it a sufficient portion to al-
low the required width of the street. The latter plan
was adopted. In June of the same year the altera-
tions were commenced whereby eight feet were cut
off from the front of the church. The corner-stone
laid on August 13, 1829, was placed in the north-
west corner of the new front, on June 25, in the
presence of the pastor and Abraham Cargill. While
these alterations were in progress the congregation
worshipped in the Consistory Room of the Dutch
Reformed Church on the corner of Nassau and Ann
Streets, which had been kindly offered for the pur-
pose. At the last service held there, on September
11, the pastor, suffering from throat trouble, was
unable to do more than pray the litany. Therefore
the Rev. Joseph Cooke, Assistant Rector of St.
George's Episcopal Church, preached the sermon.
An Episcopalian clergyman preaching the sermon
at a Moravian service in a Reformed Church was a
pleasing example of the friendly relations which ex-
isted between ministers of the different ecclesiastical
persuasions in the city. On May 1 of the same year
the Rev. Dr. De Witt of the Reformed Church
preached the half-yearly missionary sermon. The
Rev. Mr. Forrest of the Associate Reformed (Scotch)
Church in Delaware County, New York, the Rev.
Prof. Schmucker, a Lutheran clergyman of Gettys-
burg, Pa., the Rev. Joshua Leavitt of the ''New York
Evangelist" and the Hon. Samuel Hubbard of Bos-
CHURCH REMOVAL CONSIDERED 235
ton took part in the service. The Rev. Jacob Zorn,
of Jamaica, W. I., was also present and gave an in-
teresting description of his work, to which his dis-
tinguished hearers listened with rapt attention. The
church was filled to overflowing. ^'The offering for
the occasion amounted to three hundred and fifty
dollars, including a bank-note of one hundred dol-
lars, and another of fifty dollars." The alterations
at the church were completed by the middle of Sep-
tember, and on the eighteenth of the month the
building was formally re-opened for divine worship.
The seating capacity of the church was as large as
before. During the summer months the Moravian
and Reformed Sunday Schools had held joint ses-
sions.
When the new church on Fulton Street was built
on the site of the old, the members did not realize
how rapidly the aggressive growth of business would
crowd churches as well as dwelling-houses out of the
neighborhood. Because of the increasingly unde-
sirable surroundings, and the removing of one family
after the other to upper parts in the city, it became
evident that sooner or later the church would have
to be located farther up-town so as to be more easily
accessible to the majority of the members and to
strangers who might be attracted to the services.
As early as July 12, 1836, the following minute was
adopted by the Board of Trustees: "As it may be-
come more and more desirable to locate our place of
worship in the upper part of the city, Brother Mi-
chael Miller and Brother Abraham Cargill were ap-
pointed a Committee to keep ffiis object in view,
236 MORAVIAN CHURCH IN NEW YORK
and if an opportunity should offer for the purchase
of a suitable lot, to report to the Board."
After a successful pastorate of seven years and
three months, Van Vleck accepted a call to Salem,
North Carolina. On November 13, 1836, he preached
his farewell sermon from Acts 20 : 32, and announced
that his successor would be the Rev. Charles Freder-
ick Kluge, at the time Principal of Linden Hall
Seminary for Girls, and temporary pastor of the
Lititz congregation. On November 20 Van Vleck
was consecrated a Bishop of the Moravian Church.
At Salem he was not only pastor of the congregation
but also President of the Provincial Helpers' Con-
ference of what was then known as the North Caro-
lina District. On December 2 Kluge arrived in the
city, and on the following Sunday preached his in-
troductory sermon. Under the leadership of his
predecessor the communicant membership had more
than doubled itself. Kluge found two hundred and
sixty-nine members, of which one hundred and six
were communicants. Altho his pastorate did not
cover quite two years, the congregation made a
worth-while contribution to the mission-field during
his brief stay. In 1837 William Prince, the efficient
Superintendent of the Sunday School, and his wife
Sophronia left for Jamaica, where they entered the
mission service of the Church. The congregation
felt the effects of the financial panic of 1837. It
caused not only a falling off in contributions, but
the removal of an unusually large number of mem-
bers to other places.
Having been appointed warden of the Nazareth
NEW SEATING ARRANGEMENT 237
congregation, Kluge preached his farewell sermon
on October 7, 1838, and left for his future labors
three days later. He was succeeded in New York by
the Rev. Charles A. Bleck of Camden Valley, N. Y.,
who began his pastorate on October 28. In the brief
interim between pastorates the Rev. John C. Brig-
ham, D.D., Assistant Secretary of the American
Bible Society, filled the pulpit. "In 1839 no less than
four church buildings in the city were destroyed by
fire." In 1840 on the occasion of an official visit of
Bishop Andrew Benade, a member of the Provincial
Helpers' Conference, the subject of the removal of
the church was again discussed at a meeting of the
Board of Trustees, but no definite action was taken.
At this time, too, the question was laid before Bishop
Benade whether it would be permissible to make a
change in the usual mode of sittings in church, so
that all the members of a family might occupy the
same pew. Benade referred the question to the
Provincial Helpers' Conference. In October the
Conference replied there would be no objection on
their part if the congregation desired to make the
change. Meanwhile the matter had been referred to
the congregation. Some of the members were
strongly opposed to the innovation, feeling sure that
a procedure of this kind would bring harm to the
church. Therefore the change was not effected at
this time. By a majority vote of the membership in
April, 1845, the change was at last brought about,
but not without strong opposition on the part of
some. Fifty-seven were in favor of the change, and
forty-nine against it.
238 MORAVIAN CHURCH IN NEW YORK
In 1841 it was decided to have special services at
a convenient place for those who had removed to the
upper part of the city, and others who might be dis-
posed to attend. A room at the Lyceum, a hall in
the Bowery and the chapel of the University were
successively inspected, and the last named was
finally chosen. The first of these subsidiary services
was held on October 3, 1841, Bishop Andrew Benade
of Bethlehem officiating. His son William, a teacher
at Nazareth Hall, was officially appointed to take
charge of this work. It was hoped that the project
would be successful and render the removal of the
church in Fulton Street unnecessary, at least for
the time being. After giving the matter a year's
trial, however, it was found best to abandon it. The
cause of the failure of the mission was partly finan-
cial, many of the down-town members strongly op-
posing the project on the ground that the trustees
had no right to use for it money raised by the mem-
bership for the expenses of the congregation. After
the novelty of these subsidiary services had worn
off they were poorly attended, and this was the main
reason why they were given up.
Having accepted a call to Salem, North Carolina,
Charles A. Bleck preached his farewell sermon on
September 18, 1842, and soon after left with his
family for the South. He was succeeded by the Rev.
David Bigler, of Philadelphia. The congregation
had reached a critical stage in its history, but for-
tunately Bigler was gifted with exceptional wisdom
and tact, and under his strong leadership matters
were adjusted and brought to a satisfactory con-
REMOVAL OF THE CHURCH 239
elusion. At a meeting of the Board of Trustees on
September 7, 1843, the removal of the church to a
more central location was once more discussed, and
it was unanimously decided to get the sense of the
whole congregation on the subject. It was an-
nounced from the pulpit that the members should
record their opinion for or against the measure in
books left at the parsonage. On September 22 the
trustees met for the purpose of ascertaining the re-
sult of the vote. It was found that of the number
entitled to vote eighty-five had registered their
opinion, sixty expressing themselves in favor of re-
moval of the church, and twenty-five voting against
it. The result of the vote was announced to the con-
gregation on the following Sunday morning. Twelve
members living in Brooklyn had previously sent in
a formal protest against the removal of the church.
However, the majority had spoken, and in accord-
ance with their voice the Board of Trustees ap-
pointed Michael Miller and Abraham Clark a com-
mittee to select a suitable location for a new church
and parsonage, and to report.
In January, 1844, Clark reported for the commit-
tee that suitable ground could be obtained on the
.south-west corner of Houston and Mott Streets. Sev-
eral other places were likewise mentioned, but the
board finally approved the one first named. On Feb-
ruary 12 three lots were purchased for the sum of
112,750. On March G the property on Fulton Street
and Dutch Street was put up at auction in the Mer-
chants' Exchange, bnt the bids ran too low, therefore
it was withdrawn. In July estimates for the pro-
240 MORAVIAN CHURCH IN NEW YORK
posed church and parsonage were received from five
different contractors, and on the 11th the contract
was awarded to Merrill and White for |17,700. On
July 15 ground was broken for the foundation of
the church. It was necessary to dig down thirteen
feet to find a solid foundation. On July 22 a work-
man began digging for the corner-stone of the old
church, the intention being to place it under the new
building, and on the 24th it was found at a depth of
seven feet below the curb. The contents of the box
inside the stone were found in a state of perfect
preservation. The corner-stone of the church built
in 1751 was likewise removed. It was the original
intention to use the stone laid in 1829, but the
mason who tried to enlarge the cavity sufficiently to
accommodate the additional documents to be placed
into it, had the misfortune of breaking it, therefore
a new stone had to be provided. However, the two
old ones were likewise put in the foundation.
On August 13, 1844, at two-thirty in the afternoon
the Trustees met at the parsonage with Bishop An-
drew Benade and the Brethren David Bigler and
Henry G. Clauder, the latter being pastor of the
Staten Island congregation, and the pastor placed
into the leaden box provided for the purpose the
following articles : The box taken out of the corner-
stone of the Fulton Street church, with its original
contents, having the following inscription on it,
"This box was placed in the corner-stone of the
church in Fulton Street August 13, 1829; taken up
July 24th and placed in this one August 13, 1844 ;" a
document engrossed on parchment setting forth the
COKNER-STONE LAYING 241
transactions of the day; a copy of the document
which was placed in the corner-stone of the first
church of the Brethren, laid in 1751 ; a copy of the
city directory; a hymn-book of the latest edition; a
text-book for 1844 ; a communion hymn-book ; a copy
of the hymn prepared for the occasion and printed
on parchment; three religious periodicals, namely,
''The New York Observer," "The Christian Intel-
ligencer," and "The Sunday School Journal;" three
newspapers, "The Courier and Inquirer," "The Com-
mercial Advertiser," and "The Morning Express."
These documents having been placed in the metal
box, it was closed and soldered by a man employed
by Abraham Cargill, assisted by Valentine Car-
gill.
The Trustees then repaired to the ground, the
clergymen following in a carriage. Between three and
four hundred people had gathered for the occasion,
among the number being the Rev. Dr. De Witt of
the Dutch Reformed Church. The service was
opened with the following hymn composed for the
occasion by Abraham Bininger Clark, one of the
trustees :
"Thou Triune God, to Thee we raise
Both heart and voice to offer praise
For all thy gifts, which ever flow
In streams of love on us below.
"And now another boon we pray, —
A blessing, Lord, we crave this day
Upon this church, but now begun,
To rest upon this corner-stone.
242 MORAVIAN CHURCH IN NEW YORK
" 'Tis on Thy Word, great God, we build, —
That Living Rock, which ne'er shall yield;
To that in faith we'll ever cleave.
While life and breath our bosoms heave.
*'Our covenants, Lord, we would renew.
The old paths we would pursue.
Thy walk on earth we'd imitate,
Our ways to Thine would elevate.
"Here staunch the wounds which sin has riven,
And raise the drooping soul to Heaven ;
Here let Thy glory radiant shine,
And set on all Thy seal divine.
"To God, the Father, and the Son,
And Holy Spirit, three in One,
Be honor, praise, and glory given.
By all on earth and all in Heaven."
A portion of the church litany was then prayed,
and another hymn sung. After an address by Bishop
Benade, the pastor read a list of the contents of both
boxes. Then the Confession of Faith contained in
the Easter Morning litany was repeated, after which
Bishop Benade said, "In this faith we now proceed
to lay this corner-stone." The pastor having placed
the box in the cavity of the stone, the Bishop added
the words, "In the name of God, the Father, and the
Son, and the Holy Ghost." A workman spread ce-
ment over the stone and placed a covering slab upon
it. The Bishop then struck the stone three times
with a wooden hammer, saying, "Other foundation
can no man lay than that is laid, which is Jesus
Christ," in which he was followed by the Brethren
CORNER-STONE LAYING 243
Bigler and Clauder. The congregation then joined
in the hymn sung at the corner-stone laying of the
Fulton Street church in 1829, after which the pastor
led in prayer and Bishop Benade pronounced the
benediction. The following record appears in the
diary: "The new corner-stone was placed in the
foundation on the northwest corner of the church
about three feet below the curb. Being embedded in
the foundation, it is not perceptible from without.
But on digging two and one half feet below the curb
and breaking out about six inches in the corner of
the foundation it will be seen.'^ Why this strange
thing was done, the records do not explain.
On December 8, 1844, workmen began to take up
the bodies in the old graveyard back of the Fulton
Street church, and by the 18th they had secured the
remains of thirty persons, which were placed in
tightly sealed boxes and deposited in the vault under
the new church. On January 15, 1845, the Fulton
Street church-property, together with that in Dutch
Street, was sold for |29,750 in the Merchants' Ex-
change by Wilkins and Rollins, auctioneers. The
church and lot brought |24,200, and the parsonage
and lot |5,550. On February 9 the last service was
held in the old church. On the following day the
organ, pulpit, communion table, pews and other
articles were removed from the church, and the
demolition of the building began. On February 23
the first service was held in the lecture room of the
Houston Street church. On the preceding Sunday
the pastor conducted a morning and evening service
for the Brooklyn members at the homes of the Breth
244 MORAVIAN CHURCH IN NEW YORK
ren Robert Prince and Thomas Harvey respectively.
Both services were well attended. Altho the Brook-
lyn Moravians had been strongly opposed to the
removal of the church to a place still farther away
from their homes, they remained faithful to the con-
gregation and attended, the services in the new
church as regularly as distance allowed.
It is recorded that on March 9 a very heavy rain
caused nearly half the yard back of the old parson-
age to slide down into the cellar dug on the site of
the old church for new buildings. Props had to be
placed inside as well as outside the parsonage, which
added inconvenience to danger. Bigler and his
family had to take refuge temporarily in the home
of George Miller, a member of the congregation.
From March 13 to 19 the Biglers were engaged
in removing their household effects from the old to
the new parsonage, 522 Houston Street. After much
delay and considerable misunderstanding with the
contractors the new church was at last finished, and
on Sunday, June 29, 1845, it was consecrated by
Bishop Andrew Benade. There were three services
during the day, and all were largely attended. The
Rev. Peter Wolle of Lititz preached in the morning,
and the Rev. George F. Bahnsen of Lancaster in the
evening. The afternoon sermon was delivered by the
Rev. Emanuel Rondthaler of Philadelphia. The
front of the church on Houston Street was fifty-eight
feet, and the side on Mott Street seventy-five feet.
The body of the building was of brick, while the
foundation walls were of highland granite. The out-
side woodwork was painted a granite color and the
CONSECRATION OF CHURCH 245
inside white, while the doors to the church and at
the entrance to the basement were done in imitation
oak. The parsonage also fronted on Houston Street.
It was twenty-four feet in width and forty feet in
length. The front and the steps of the house were
of brownstone, while the other walls were of granite.
The Board of Trustees, consisting of Christian D.
W. Lilliendahl, George Miller, Abraham Clark, Al-
fred Beatty and John Addoms, constituted the
Building Committee.
The names of the contributors to the building-
fund are the following: Hannah Bowie, Abraham
Bininger, Michael Van Beuren, Jacob Bininger,
Daniel B. Dash, Michael Miller, Ann C. Dash, David
Jacot, Daniel Gassner, Anthony Arnoux, Peter Em-
bury, Henry Tenbrook, Jr., Nathaniel Smith,
Stephen Allen, Abraham Cargill, Mrs. Lewis, Mrs.
Abraham Clark, William Briggs, Rebecca Bokee,
George Lorillard, Peter Lorillard, L. Baum, Han-
nah Moore, Sarah Halligan, Lucretia A. Brasier, Mr.
Van Ness, Philip Embury, D. McCormick, M. Petrie,
John J. Astor, Richard Varick, Nancy Jay, Mrs.
Banyer, Benjamin Mortimer, Jr., Mrs. Taylor, C. D.
W. Lilliendahl, George Miller, Abraham Clark, Al-
fred Beatty and John Addoms. With the removal
of the church to Houston Street a new era began in
the history of the congregation. At this time the
city had about 400,000 inhabitants.
CHAPTER XVI
THE CHURCH IN HOUSTON STREET
The history of the Houston Street church covers a
period of twenty years. The first decade of this
period constituted the most prosperous years, the
membership growing before the close of David Big-
ler's pastorate in 1855 to the maximum of its record.
The popular semi-annual missionary meetings of the
congregation continued to hold the interest of many
people outside the Moravian Church. Among the
noted preachers on these occasions were men like
Dr. Knox, Dr. Alexander, Dr. Muhlenberg, Dr.
Tyng, and other leading representatives of various
denominations. The Moravian pastor was con-
tinually called upon to represent his Church and its
Missions at large meetings in other places, and to
participate in the famous gatherings of various or-
ganizations at the Broadway Tabernacle and else-
where. During these fruitful years the congregation
not only grew in influence and in numbers, but it
was privileged to see a number of congregations come
into existence under its fostering care.
Altho no one could doubt the wisdom of removing
the church from its undesirable surroundings in
Fulton Street to a more favorable locality in the
upper part of the city where most of the members
had taken up their residence, this removal took the
church still farther away from the Brooklyn mem-
246
TIIK
lOUSTON STRF.KT CHURCH
THE
iVk^f
-SS',*-"-'
MEETINGS IN BROOKLYN 247
bers, and naturally they objected quite strenuously
to the move. For a time it looked as if this op-
position would crystallize into enmity, but Bigler
knew how to throw oil upon the troubled waters,
and under his wise leadership matters were amicably
adjusted. In the fall of 1843 he began cottage prayer-
meetings in Brooklyn with the hope that in this way
these members might be retained in the Moravian
Church and would eventually become the nucleus of
a separate congregation. Some of those most inti-
mately concerned entertained the same hope. When
Bishop Benade was in New York for the corner-stone
laying of the Houston Street church, the Brooklyn
members informed him of their desire to have a
church of their own. However, no official action was
taken at that time. Altho they retained their mem-
bership in the congregation and attended the Sunday
services as faithfully as circumstances permitted,
they never for a moment lost sight of their pur-
pose.
On January 19, 1846, they started a building-fund.
Mrs. Wichelhausen circulated a subscription-list,
and in one day secured the encouraging sum of
twelve hundred dollars in pledges. This amount was
increased by two hundred dollars before the week
was ended. On February 4 the Brooklyn women or-
ganized themselves into a society for the purpose of
raising money for the building-fund. It was forth-
with decided to have a fair and festival as soon as
possible. In September the lots on Jay Street, where
the present church and parsoiijige stand, were pur-
chased for |3,000. On Thanksgiving Day the women
248 MORAVIAN CHURCH IN NEW YORK
had their fair and festival, and before the end of the
month the first installment of one thousand dollars
was paid on the amount owed for the lots. The last
payments were made in August, 1848. While no
stone was left unturned to raise money by fairs and
collections among themselves, they also appealed to
the congregations in the Province for aid. Mrs.
John Davenport and Mrs. Emilius Marx went to
Philadelphia and presented the cause. In the fall
of 1847 the Brooklyn Moravians received permission
to hold their week-day and Sunday evening meet-
ings in the lecture room of St. Ann's Episcopal
Church, of which Dr. Cutler was the rector. This
was their meeting-place until Passion Week of the
following year, after which they resumed their meet-
ings in private houses, principally at those of Robert
Prince and Mrs. John Davenport.
To increase the revenue of the earnest little flock
it was decided to build two dwelling houses on the
front of the Jay Street lots, leaving a space of ten
feet in width between the buildings for a passage-
way leading to the church, which they proposed to
erect in the rear. At this time the congregation of
which they were still a part showed its financial
interest by contributing thru its Home Missionary
Society the sum of six hundred dollars. Having se-
cured a school-room on Clinton Street at a rental of
ten dollars a month, regular services were held on
Sunday evenings. The first service in the school-
room was conducted on February 13, 1852, John F.
Warman, formerly a missionary in Surinam and at
the time a member of the New York congregation in
SUNDAY SCHOOL IN BROOKLYN 249
the employ of the American Tract Society, officiat-
ing. Bigler held the Friday evening meetings for
the Brooklyn members as hitherto. At this time a
Sunday School was organized with Robert Prince
as Superintendent. This happy arrangement was
somewhat interfered with in March of the following
year when Warman with his family removed to a
little farm which he had purchased near Paterson,
N. J. Some time before his removal the room on
Clinton Street was given up, and the meetings of
the little flock were held at the homes of the people
until October, 1852, when they were transferred to
the Mission Sunday School room on Concord Street,
near Hudson. For several months Warman was in-
capacitated by illness, and Bigler took his place
whenever possible.
Meanwhile a plot of ground, 100 feet square, had
been purchased on Schermerhorn Street, one hun-
dred feet east of Nevins Street, for |4,400, with the
idea of erecting a church in this rapidly growing
section of the city. At this time it was reported that
the Rev. J, F. Schroeder, D.D., Rector of St. Thomas
Episcopal Church, Bridge and Willoughby Streets,
found his church too small to accommodate the con-
gregation and would like to sell the property. On
September 21, 1852, a meeting was called at the home
of Robert Prince to consider the advisability of buy-
ing this church. It was decided to make the pur-
chase, provided the church could be had for |5,000,
as had been reported, and the two lots fronting on
Jay Street would be accepted in part payment.
When Dr. Schroeder was interviewed he informed
250 MORAVIAN CHURCH IN NEW YORK
the Moravians that the vestry asked |7,000 for the
church, including the organ, or |6,500 without the
organ. It was impossible to pay this price, and the
matter was dropped. At a meeting, "probably the
most solemn ever held in Brooklyn among our peo-
ple," conducted by Bigler on October 25, it was
decided by the Lot to build a church on the Jay
Street plot of ground. Having only one thousand
dollars on hand toward the project, Bigler went to
Bethlehem, where he was successful in securing a
loan of |5,000 at six per cent.
On March 11, 1853, the Brooklyn congregation
was organized at the home of Robert Prince. It was
a stormy evening, and only the Brethren David Big-
ler, John Warman, Robert Prince, Thomas Harvey,
Emilius Marx, and Joseph Roworth, besides two
stated hearers and contributors, John Davenport
and Daniel Tryon, were present. The trustees
elected were Robert Prince, Thomas Harvey, and
Emilius Marx. On April 5 a certificate of this elec-
tion was acknowledged before a commissioner and
recorded by the County Clerk with a view to the
incorporation of the congregation. The infant con-
gregation consisted of thirty-three members, includ-
ing children. On May 16 Robert Prince was au-
thorized by the Board of Trustees to sell to the Cen-
tral Presbyterian Church for five thousand dollars
the lots owned by the congregation on Schermerhorn
Street. This deal was consummated and the Presby-
terian Church paid down |1,000 in cash, giving a
mortgage on the ground amounting to |4,000. The
incorporation of the congregation was effected on
CHURCH IN BROOKLYN 251
August 29 under the title of "The United Brethren's
Church in the City of Brooklyn."
On November 29 the contract for a church to be
erected on Jay Street, near Myrtle Avenue, was
awarded to J. F. Booth for |1,125, "the church to be
in all respects like one built for the Dutch Reformed
Church in the town of Flat Lands, Long Lsland."
The contract called for a building twenty-five feet
in width and thirty-six feet in length. On May 16,
1854, Bigler informed the Trustees that the Rev.
Joseph Kummer had been appointed pastor of the
congregation. By July both the church and parson-
age were ready for occupancy. The erection of the
parsonage had been begun as the church was nearing
completion. On September 4 the pastor-elect and
his wife arrived in Brooklyn. The church was con-
secrated on Sunday, September 10, the Rt. Rev.
John C. Jacobson, President of the Provincial Board,
officiating. Under date of September 10 Bigler made
the following record in the diary of the mother
church : "Alas, the day so long wished for and so
pleasantly anticipated, when the church in Brook-
lyn was to be consecrated, was ushered in by a most
violent northeast storm. The wind and rain set
in during the course of the night and continued
with unabated violence until three o'clock this after-
noon. At nine-thirty in the morning we entered a
carriage and, accompanied by Sister Bigler and fam-
ily, we drove to Brooklyn. At ten o'clock not more
than a dozen people had assembled. We waited until
eleven o'clock, and by that time the number had in-
creased to thirty." The pastor of the congregation
252 MORAVIAN CHURCH IN NEW YORK
was installed and the church consecrated at this
service, but the services which had been announced
for the afternoon and evening were postponed until
the following Sunday, when the Rev. Dr. Richard
Storrs of the Congregational Church, and the Rev.
Dr. Cutler of the Episcopal Church, were the princi-
pal speakers. Kummer preached his introductory
sermon in the morning of the second Sunday on
which the congregation worshipped in the new
church.
After serving the Brooklyn congregation for four
years, Kummer accepted a call to Lancaster, Pa.,
and Edward T. Kluge became his successor. In 1860
Kluge was succeeded by Edwin E. Reinke, who had
recently returned from Jamaica. After a six months'
pastorate Reinke was called to the congregation in
New York, and Herman A. Brickenstein took his
place in Brooklyn. Brickenstein served in this ca-
pacity four years, when he removed to Bethlehem,
Pa., where he became ^^Secretary of Publications."
He was succeeded in Brooklyn by Isaac Prince, who
in turn was succeeded on September 3, 1865, by Ed-
ward Rondthaler, who served the congregation eight
years. A month after Rondthaler's arrival the par-
sonage was damaged by a fire originating in a third-
story bedroom. Firemen quickly extinguished the
flames. The loss sustained was not great and fully
covered by insurance. A fire on September 24, 1868,
was more destructive. On that day a little paint-
shop on Myrtle Avenue, separated from the parson-
age by nothing more than a carpenter-shop and
stable, burst into flames, and before the fire had
SECOND BROOKLYN CHURCH 253
spent itself the parsonage was in ashes and the
church practically destroyed. Plans for rebuilding
were made immediately, and by June 4, 1869, it was
possible to lay the corner-stone of the new church.
While the building operations were going on the con-
gregation worshipped and conducted its Sunday
School in the Washington Street Methodist Episco-
pal Church. On October 15, 1871, the new church
was consecrated by the Rt. Rev. Amadeus A. Reinke,
the pastor of the mother church in New York. The
offering of the day amounted to |3,07G. The sub-
stantial brick church and parsonage built at that
time have rendered good service ever since. Those
who served the Brooklyn congregation after Edward
Rondthaler are the following: Bishop Henry A.
Shultz, temporarily in 1873; Charles B. Shultz,
1874-1877; Charles A. Ricksecker, 1877-1879; Wil-
liam Henry Rice, 1879-1880 ; Edward S. Wolle, 1880-
1889; Clarence E. Eberman, 1889-1893; Albert
Oerter, 1893-1894; Clarence E. Romig, 1894-1903;
Paul M. Greider, 1903-1913 ; John Greenfield, 1914-
1916; Walter E. Besiegel, 1916-1918; Francis E.
Grunert, 1918 to the present time.
During the years immediately preceding the or-
ganization of the Brooklyn congregation other im-
portant events transpired in the Moravian Church
of New York. Altho one of them may seem to us a
minor matter, it was not so considered by those who
were called upon to decide it. At the time two cus-
toms obtained in the Moravian Church whicli have
long since become obsolete. One was the "Kiss of
Peace" in connection with the celebration of the
254 MORAVIAN CHURCH IN NEW YORK
Holy Communion, (Vide page 103) and the other
the wearing of little white caps by the women. The
white caps were a reminder of former days when
Moravian women wore a uniform head-dress called
"Haube," with ribbons of different colors distin-
guishing the choir divisions of a congregation.
These colors were the following : Blue for married
women ; white for widows ; pink for single women ;
dark-red for young girls ; and light-red for children.
In the early days of Herrnhut one style of "Haube"
was adopted, and even the female members of Count
Zinzendorf's family wore it. This custom of wear-
ing nothing but the "Haube" on the head never ob-
tained among the Moravian women in New York.
They wore the head-dress in vogue except in church
on Communion and several other occasions. Gradu-
ally this custom and that of giving the "Kiss of
Peace'' became distasteful to the members of the
congregation, as well as elsewhere in the Moravian
Church, and various infractions of the rule ensued.
At last it was decided to bring both matters before
Church Council. At the meeting held on April 11,
1849, remarks on "the refractions of our rules at
the Holy Communion by some of the female mem-
bers of the congregation wearing bonnets" gave
rise to an animated discussion not only on the sub-
ject of female head-dress, but of the Kiss of Peace
as well. After considerable debate the following
question was submitted to the Council : "Shall the
wearing of bonnets by women at the Holy Com-
munion be left to the discretion of the women?"
This question was decided in the affirmative by a ma-
CONSTITUTIONAL CHANGES 255
jority vote. At this meeting it was also decided that
the right-hand of fellowship should be substituted
for the Kiss of Peace.
In the summer of 1848 a General Synod was held
at Herrnhut. It was attended by David Bigler as
one of the American representatives. During his
absence from May 2 to October 17 his place in New
York was taken by the Rev. Edward H. Reichel.
This Synod effected such constitutional changes as
to make the government of the American Province
practically autonomous. The American Church au-
thorities were now unhampered, and definite plans
were immediately formulated for the prosecution of
home mission work on a scale hitherto impossible.
On March 31, 1849, a Home Missionary Society was
organized at Bethlehem, Pa. To this Society the
Provincial Synod, held in the following June, com-
mitted the general oversight of the work of Church
Extension. The formation of auxiliary societies in
the congregations was recommended by Synod.
Therefore the Home Missionary Society of the
United Brethren's Church in New York was organ-
ized on November 7, 1849. That the members of
the congregation were interested in Home Mission
work is evident from the fact that pledges amount-
ing to four hundred and sixty dollars were received
at the time of organization. This amount was in-
creased to seven hundred dollars before the close of
the year. The Trustees of the Congregation consti-
tuted the Board of Managers of the Society.
The pioneer home missionary of the Moravian
Church in America was elohn Frederick Fett, who
256 MOKAVIAN CHURCH IN NEW YORK
was formerly active in the Diaspora circles of
Switzerland and South Germany. In 1848 he was
employed as a home missionary among the Germans
in Philadelphia. After the Synod of 1849 he was
called to undertake a tour among the Germans in
Wisconsin and Illinois. In the middle of October
he arrived in Milwaukee, where he made the acquain-
tance of Andrew M. Iverson, a native of Norway,
who became acquainted with the Moravian Church
thru the Diaspora in Europe. Iverson was minis-
tering to a small congregation of Scandinavians in
Milwaukee, and with them had previously applied
to be received into the Moravian Church. Fett not
only recommended the granting of this application,
but urged the ordination of Iverson to the Moravian
ministry. He also found a number of Germans who
had been formerly connected with the Moravian
Church in Europe, and urged the church authorities
to send a home missionary to Milwaukee to organize,
if possible, a German congregation in the city or its
environs. In June, 1850, Fett visited Green Bay,
Wisconsin, a town of about two thousand inhabi-
tants, including a great many unchurched Germans.
Here a Moravian congregation was organized on
October 12, 1851. Fett came to New York City to
collect money for the erection of a church at Green
Bay. The New York congregation responded gen-
erously to his appeal. Its contribution amounted
to nearly seven hundred dollars. Bigler introduced
Fett to William B. As tor, who presented two lots
in Green Bay for the church and parsonage. While
in New York Fett conducted a German service in
HOME MISSION ACTIVITIES 257
the lecture room of the Houston Street church.
About twenty-five Germans were in attendance.
Ever since the pastorate of Van Vleck Moravian
pastors in New York had made sporadic efforts to
minister to the German immigrants in the city.
Many of these Germans had learned to know the
Moravian Church in Europe. It was not until the
fall of 1851, however, that systematic efforts were
put forth by the Church. On October 1 John G.
Kaltenbrunn, formerly of the Silesian Diaspora, to-
gether with his wife and two sons, arrived in the
city and took up his residence in rooms at 134 De-
lancey Street. He had been appointed by the Beth-
lehem Home Missionary Society to establish a Home
Mission among the German immigrants. Kalten-
brunn began his labors by visiting and distributing
German tracts procured from the American Tract
Society. On October 8 he was formally introduced
to the Board of Managers of the Home Missionary
Society of the congregation. The Board pledged
the Society for three hundred dollars toward his
support, promised to pay the rent of his house, and
voted him twenty-five dollars to cover his expenses
after arriving in the city. The Society also pur-
chased furniture for him with the understanding
that while he should have the use of it, the furniture
should be considered the property of the Society.
The lecture room of the church was placed at his
disposal for German services on Thursday and Sun-
day evenings. Kalteubninn preached his first ser-
mon in the city on October 16 at a service attended
by about fifteen Germans.
258 MORAVIAN CHURCH IN NEW YORK
In January, 1852, a little chapel was rented in
Houston Street for six months, and a small congre-
gation organized. The first service in the new place
of worship was held on the 18th of the month. There
were about thirty people present. Sunday morning
and Sunday evening services were now instituted,
and plans made to organize a German Sunday
School. Before long Kaltenbrunn's eyes turned west-
ward, and on February 14 the Board of Managers
of the Home Missionary Society met to consider his
suggestion that the Society should purchase a tract
of about three thousand acres of land in Michigan
for the purpose of establishing a congregation there.
The Board declined to act upon this suggestion, but
pledged the Society to contribute two hundred dol-
lars toward his support for one year, if he should
locate in Michigan. The Brethren Abraham Clark
and Bowman promised as individuals to provide the
money needed for the purchase of a quarter section
of land to be used in part for church and parson-
age grounds, and in part for farming by the
pastor. For some reason Kaltenbrunn was unable
to accept this kind offer, and continued his labors in
the city about a year longer. In the meantime he
abandoned his plan of going to Michigan. On March
30, 1853, he left for Watertown, Wisconsin, to select
a place for his little congregation. During his ab-
sence Ulrich Guenther, formerly of Neudietendorf,
Germany, and now a colporteur of the American
Tract Society, looked after the mission work in New
York.
Returning from the west Kaltenbrunn reported
HOME MISSION ACTIVITIES 259
to the Board of Managers of the Home Missionary
Society that he had found a suitable location for
himself and little flock a short distance from Water-
town, Wisconsin, and that he and his family, to-
gether with five German households, would remove
there in May. The Board voted to contribute one
hundred and fifty dollars toward his support for
one year, and Clark and Bowman promised to pur-
chase forty acres for a church and parsonage. At
that time land brought five dollars an acre in Wiscon-
sin. In this way the Ebenezer congregation, near
Watertown, was founded. Kaltenbrunn's place as
home missionary in New York was taken by Guen-
ther, who soon added to his labors here an outpost
at Greenville, N. J. He also preached every Sunday
afternoon to unchurched Germans in the neighbor-
hood of Hamilton Ferry in Brooklyn. On Sunday,
July 31, 1853, he was ordained a deacon of the Mo-
ravian Church at Lititz, Pa. In October of the fol-
lowing year he relinquished his labors in New York,
and with the consent of the Provincial authorities
took charge of a German congregation in Newark,
N. J., under the auspices of the Presbyterian
Church. He was succeeded by John G. Praeger, who
for a year had assisted the Rev. Philip Gapp in
Philadelphia, where he was ordained to the Mo-
ravian ministry on November 5, 1854, by Bishop
Jacobson.
Praeger with his wife and mother arrived in New
York two days after his ordination, and on Sun<lay,
November 12, preached his introductory sermon.
At this time the little German flock numbered thirty
260 MORAVIAN CHURCH IN NEW YORK
persons. At the celebration of the Holy Communion
on the last day of the year twelve new members were
received. On March 8, 1855, a board of trustees,
consisting of the Brethren Charles Bachmann,
Henry Wolff, John Grayer, Jacob Hellriegel and
John Rice, was elected. According to the certifi-
cate of election recorded on May 5 the meeting was
held at Stanton and Essex Streets. The congregation
was incorporated under the title of ^^The First Mis-
sion Church and Congregation of the United Breth-
ren's Church of the City of New York/' John
Kilian and Christian Jenna were the first elders
of the congregation. Praeger labored with marked
success until the year 1858, when he was succeeded
by Adolph Pinckert. Unfortunately the work of the
Mission suffered a serious setback under the leader-
ship of Pinckert, whose intemperate habits brought
about his dismissal from the ministry. For a while
the congregation was without a pastor, the Rev.
Edwin T. Sensemann, of the English (First) church,
rendering it such service as time and his regular
labors permitted. It looked for a time as if the
German Mission which had started out so success-
fully might have to be abandoned. However, the
Home Missionary Society of the local congregation
and the Home Mission Board at Bethlehem revived
the work, and in the fall of 1860 the Rev. P. F. Rom-
mel was placed in charge of the Mission church.
After three years he was succeeded by M. Adam Erd-
mann, who remained in charge for five years. Altho
a good man, Erdmann was injudicious in his dealings
with his superiors as well as with some of his mem-
.. THE GERMAN CONGREGATION 261
bers. As a result, he got into serious difficulties with
the mother congregation, and later with the Provin-
cial Elders' Conference, in consequence of which he
left the Moravian Church altogether, and took up
work in another Church in the city. This unfortunate
trouble resulted in working great detriment and
loss to the little congregation and to the Moravian
Church at large. At this time the Rev. Dr. William
Augustus Muhlenberg, a sincere friend of the Mo-
ravians, was putting forth strenuous efforts to in-
terest different denominations to contribute suffi-
cient funds to build a ^^ Union Church to the Testi-
mony of JesuSy' which was to be presented to the
Moravian Church. This project failed ^'because of
the recalcitrant spirit manifested by Adam Erdmann
toward the Provincial Elders' Conference at a time
when he stood high in the estimation of the clergy
in the city." The liberal contributors who responded
to Muhlenberg's appeal "refused any longer to aid a
Church which they imagined failed to sustain and
encourage its own faithful worker."
From January to September, 1869, the German
congregation was served by Gotthold Neef. In
November, 1869, Theodore Sondermanu succeeded
Neef and served the congregation under great dif-
ficulties, yet faithfully, for eiglit years. Those who
have since served the church are Morris W. Leibert,
1877-1885; William H. Rice, 1885-1892; J. Erik Her-
mann, 1892-1899; Theodore Weingarth, 1899-19()();
Conrad E. Hermsted, 1900 191.S; Edward S. AVolle,
19i;{ to the present time. For the first nineteen
years of its existence; the (Jerman congregation had
262 MORAVIAN CHURCH IN NEW YORK
no permanent place of worship. The different meet-
ing-places in these years of wandering were on Hous-
ton Street, Orchard Street, Rivington Street, Elev-
enth Street near Avenue B, and the corner of Avenue
C and Fourth Street. During Sondermann's pas-
torate a house was purchased on East Sixth Street
from John Hirsch and his wife for |10,000. In this
building, 636 East Sixth Street, a small chapel was
consecrated on February 19, 1871, by the Rev. Lewis
F. Kampman. This remained the seat of the congre-
gation until 1906 when, on account of the encroach-
ments of Hebrews and other foreign-speaking people,
the property was sold to a Hebrew congregation for
118,000. For a short time the congregation held its
services in the Reformed Hungarian Church at 121
East Seventh Street, after which it removed to the
Bronx, where the trustees purchased the "Church
of the Reformation" and parsonage, at Jennings
Street and Wilkins Avenue, from the Lutherans for
$25,000, including the organ. Here the congrega-
tion, now known as the Second Moravian Church of
New York City, has carried on its work for the last
fifteen years. All the services of this church are
now conducted in the English language. Altho it
had a clear field in the beginning, its growth is now
retarded by circumstances not unlike those which
made its removal from Sixth Street a necessity.
At the close of 1854 Bigler made the following
record in the diary: "An event of interest and en-
couragement, and connected with pleasant results,
has been the successful prosecution of the Home
Mission work and the enlargement of the field of
THE FRUITFUL MOTHER CHURCH 263
operations during the last twelve months. Our own
immediate field in this city is now under successful
culture at the hands of our zealous and faithful mis-
sionary, Brother Praeger. Out of the numbers col-
lected thru the agency of the three missionary breth-
ren successively employed by the Home Missionary
Society of the Congregation three new and regular
Home Mission stations have been opened and are
now in encouraging operation. These stations are
at New Haven, Connecticut ; Utica, New York, and at
Ebenezer, near Watertown, Wisconsin. There is now
a zealous missionary at each of these places. In ad-
dition to these a congregation numbering nearly two
hundred persons, organized a few years ago in
Newark, N. J., under the auspices of the Presby-
terian Church, has recently called to its service, with
the sanction of the Provincial Board, our Brother
Guenther, who is now laboring there with marked
success. Thus our little society under the blessing
of God has been directly instrumental in opening and
cultivating four other mission-stations besides its
own." In the memorabilia for the year, he says:
^'Another subject of gratulation is the encourage-
ment which we have received recently in our Sunday
School. Owing in part to our location, the class of
inhabitants around us, and other causes over which
we could exercise no control, our Sunday School had
dwindled down to the small number of thirty-three
scholars. So discouraging had it become that the
idea of discontinuing the school altogether forced
itself upon our mind. Within the last two or three
months, cliieliy thru the agency of a young man, a
264 MORAVIAN CHURCH IN NEW YORK
native of Greece, who is preparing himself for the
ministry at the Union Theological Seminary in this
city, our number of scholars has increased to sixty-
five, so that we now have eight classes and employ
eight teachers." The employment of a church-
worker was not new. The congregation had done so
from time to time as far back as the year 1760.
On January 31, 1855, the congregation held a
meeting of Church Council for the purpose of elect-
ing delegates to the Provincial Synod which con-
vened at Bethlehem in May. The Brethren Bigler
and Clark were chosen to represent the congrega-
tion at this Synod after Church Council had decided
hy a majority vote that the women should he al-
lowed to vote on this or any other matter relating
to the best interests of the congregation. A com-
mittee consisting of the Brethren Bigler, Bininger,
Clark, Van Pelt, and Neidlinger was then appointed
"to take into consideration such instructions as
might be necessary to confide to the delegates to
Synod." This committee brought before a subse-
quent meeting of Church Council a number of rec-
ommendations which were embodied in the following
memorial to Synod : "In view of the present state,
the requirements, and the future state of our Church
in the United States, it is the opinion of the Mora-
vian congregation in New York that the Church in
America should undergo a radical change in its
government, canons, and legislative capacity. It
believes that the time has come when the Church
here should be entirely free and independent of, and
untrammeled by, any extraneous body in its civil
CHANGES PROPOSED 265
and ecclesiastical affairs. It is of the opinion that
no measure short of this can give to the Church the
spiritual life, vigor, and activity within, and place
it in a proper condition to carry out the intentions
and designs of our blessed Redeemer and Saviour of
the world in the work of evangelizing the people and
in the extension of His Kingdom in this country.
^'The experience of a century has fully shown that
a government centered in the heart of Europe, where
the language, laws, customs, habits, and genius of
the people are essentially different from those pre-
vailing here, cannot with the most sincere intention
either understand or properly provide for our wants
and exigencies, and that even were it possible the
distance is too great to act always, if ever, with suf-
ficient promptitude. It would recommend and ad-
vise in view of these important considerations that
the Church in this country. North, South, East and
West, unite in a general convention at a central
place, so that a plan of government and code of
laws, or constitution, may be formulated which
shall be adapted to the requirements of each and
all quarters of the Church, and that, if possible, it
may be unanimously and harmoniously adopted. It
would further observe that whatever action be taken
is merely of a preliminary and provisional character
intended to result in unity and in the formation of
plans which shall form a basis and material for a
General Synod to work out, elaborate, and mature.
That the Church as hitherto constituted has proved
itself in many respects inefficient, unwieldy, and
not subservient to the best interests of the Church,
266 MORAVIAN CHURCH IN NEW YORK
its unflourishing condition being partly due to this
cause, therefore be it
Resolved First, That Synod consider if the whole
system of church government in this country might
not with great profit undergo an entire change, and
be it
Resolved Second, That the title of the Church shall
be ^The Moravian Episcopal Church in the United
States of America/
Resolved Third, That the Church be divided for the
purpose of convenience, economy, and sectional ne-
cessities into three Provinces, namely, a Northern,
Southern, and Western Province, each one having
its separate government for the conduct of its local
and internal affairs, over which shall be placed a
Bishop and a Vice Bishop, the choice of whom shall
be determined by an election of the congregations
which comprize the Province.
Resolved Fourth, That the spiritual interests, wel-
fare, and happiness of the Church be enhanced by
the elevation and promotion of the office of a Bishop,
so that he may be more actively and intimately em-
ployed in the spiritual affairs of the Church, his
functions being no longer merely that of ordination,
but of an overseer of the flock of Christ, a visitor and
promoter of love, unity, and uniformity among the
congregations, who incites them to do their duties in
prosecuting the cause and promoting the welfare
and extension of the Church.
Resolved Fifth, That to promote and insure unity
of purpose and action in the whole Church in this
country, and for the common good and welfare there
CHANGES PROPOSED 267
shall be convened a General Convention or Synod of
the Church as often as circumstances require, such
convention or synod to be composed of a suitable
number of ministerial and lay delegates from each
Province of the Church.
Resolved Sixth, That the bishops together with
the vice bishops shall constitute an Upper House
called the House of Bishops. (1) They shall elect
one of their number as President, who shall have
only a casting vote in case of a tie-vote; (2) No
measure shall originate in the House of Bishops,
but it shall be the duty of this House to canvass,
review, and consider all measures passed by the
Lower House, and its approval shall make them
laws; (3) Should the members of the Upper House
disagree, they shall return the bill with written ob-
jections; the same, however, shall become a law,
either by coinciding with the House of Bishops, or
by a majority of two-thirds of the members present
at a meeting of the Lower House.
Resolved Seventh, That, as experience has shown
that the Lot may be abused in its employment, its
use be dispensed with in the future administration
of the affairs of the government of the Church.
Resolved Eighth, That the constitution and the
laws of the Church be duly digested, codified, and
published in a convenient form so that there may be
no uncertainty or misapprehension concerning them.
Resolved Ninth, That a standard form of church
worship be agreed upon, and that it shall be incum-
bent upon every minister of a congregation to adopt
and use it.
268 MORAVIAN CHURCH IN NEW YORK
Resolved Tenth, That the English language be the
acknowledged tongue of the Church, and that suit-
able efforts be taken to use it on all consistent and
practical occasions. . . .
Resolved Eleventh, That if possible a weekly
church paper be established."
The memorial contained two additional resolu-
tions bearing upon the Theological Seminary and the
library connected with it. Altho Synod was un-
willing to adopt a diocesan form of government, a
committee was appointed to recast tentatively the
constitution of the Church, so as to meet American
requirements. This committee, to whom the me-
morial of the New York congregation was referred,
consisted of the following ministers : David Bigler,
Samuel Reinke, Henry A. Shultz, Philip Goepp, and
William Eberman; and the lay brethren, Jacob
Blickensderfer, Sr., and Jacob Blickensderfer, Jr.
The former title of the Church was retained, but
such constitutional measures were adopted as to
provide for Provincial self-government. Supreme
authority was vested in the Provincial Synod com-
posed of ministers and lay-men, and the executive
administration devolved upon a collegiate confer-
ence of ministers known as the Provincial Elders'
Conference, Resolution Eleven of the New York
congregation was adopted by Synod, and ^^The Mo-
ravian" became the official weekly church-paper
with the Rev. Edmund de Schweinitz, then pastor of
the Philadelphia church, its first Editor. The first
issue of Tlie Moravian appeared on January 1, 1856.
Synod also effected a change in the administration
SOME CHANGES EFFECTED 269
of Home Missions. The control of them was taken
from the Home Missionary Society of Bethlehem
and given into the hands of a Provincial Home Mis-
sion Board. This Board consisted of the Provincial
Elders' Conference and eight other men elected by
Synod. Those chosen were Charles F. Seidel, Henry
A. Shultz, David Bigler, Sylvester Wolle, Francis
Holland, and Francis WoUe, as ministerial repre-
sentatives, and the lay brethren, Abraham Clark, of
New York City, and Frederick Wilhelm of Phila-
delphia.
On August 2, 1855, Bigler received the call to the
pastorate of the Bethlehem congregation to take the
place of the Rev. Lewis F. Kampman, who took
charge of the Lancaster church. On September 5
the Trustees of the New York congregation passed a
formal resolution accepting the Rev. Edwin T. Sense-
man of West Salem, Illinois, as Bigler's successor.
On November 18 the beloved pastor, who for more
than thirteen years had guided the affairs of the
congregation and Home Mission activities in the
city, which resulted in a substantial increase in mem-
bership and in the organization of a number of new
congregations, preached his farewell sermon from
II Corinthians 13: 11 to a large circle of members
and friends who were loath to see him leave the
city. At the farewell love feast in the afternoon
the lecture room of the church was crowded with
members of the congregation and Sunday School,
and many representatives of the Brooklyn and Ger-
man congregations. During the week Bigler left
with his family for Bethlehem, and on December 6
270 MOKAVIAN CHURCH IN NEW YORK
his successor, with his sister Miss Emma Senseman,
arrived in New York and took up his residence at
the parsonage, 522 Houston Street. On the follow-
ing Sunday Senseman was installed as pastor by
Bishop Peter Wolle, a member of the Provincial
Elders' Conference, and preached his introductory
sermon from II Corinthians 4: 5.
Senseman was a widower when he came to the
city, but his sister kept house for him, therefore
the women of the congregation, desiring to make the
parsonage as comfortable and attractive as possible,
held a fair and festival on March 11 and 12, 1856,
in several rooms of the Mercantile Library building
at Astor Place and Eighth Street, for the purpose
of raising money to refurnish the parsonage. In
June of the same year Christian Bentel, a member
of the congregation, was ordained a deacon of the
Moravian Church, and in July took charge of the
newly organized Home Mission at Olney, Illinois.
On January 5, 1857, Senseman was married to Miss
Sarah Lueders, a teacher in the Young Ladies' Sem-
inary at Bethlehem, Bishop Jacobson officiating.
During the following summer he attended the Gen-
eral Synod at Herrnhut. In his absence the pulpit
was supplied by the Brethren Henry A. Shultz,
David Bigler, Peter Wolle, C. F. Seidel, Edward T.
Kluge, and Amadeus Reinke. Two noteworthy
events of the year 1858 are mentioned in the diary.
One is the great religious revival which affected
nearly all branches of Protestantism during this and
the succeeding year. The work of grace had its be-
ginning at a Union Prayer Meeting held in January
WEEK OF PRAYER INSTITUTED 271
in the old Dutch Reformed Church on Fulton Street
immediately opposite the site of the former Mo-
ravian church. The revival spread thruout the coun-
try and to other parts of the world. It was nowhere
more successful than in New York City. Naturally
the congregation felt its gracious influence. The
other event was the successful laying of the Atlantic
cable. On August 17 complete connections of the
cable with the receiving instruments and land-wire
were made and the following message sent over the
wire: ^'Europe and America are united by tele-
graph. Glory to God in the highest ; on earth, peace
and goodwill towards men." Messages between the
Queen and President of the United States, and other
officials followed. The great event was enthusias-
tically celebrated in New York as elsewhere on both
sides of the Atlantic.
When reports of the remarkable religious awaken-
ing in the United States reached India the members
of the Presbyterian Mission of Lodiana issued a
call for a universal concert of prayer to be held an-
nually during the first week of January. This call
met with a hearty response, and the Moravian con-
gregation in New York joined other churches thru-
out the world in observing the first Week of Prayer
in the year 18G0. Senseman was always ready to
follow any good suggestion for the advancement of
the cause of Christ. He was also prepared to under-
take any work to which he believed himself called
by the Lord. Therefore he cheerfully accepted the
editorship of "The Moravian/' beginning his editorial
labors in January, 1859. After the dismissal of
272 MOKAVIAN CHUECH IN NEW YORK
Pinckert he likewise consented to look after the
work of the German Mission church until the ap-
pointment of a regular pastor. In September, 1860,
he accepted the call to the pastorate of the Staten
Island congregation, and in October he left for
his new field of labor. He was succeeded in the city
by the Rev. Edwin E. Reinke, a great grandson of
Abraham Reinke, the second settled pastor of the
congregation. Reinke remained only a short time. In
the summer of 1862 he was transferred to Olney, Il-
linois, the Rev. Joseph Horsfield Kummer, a great
grandson of Timothy Horsfield, who was active in the
early years of Moravian labors in New York City,
succeeding him. On August 3 Kummer preached his
introductory sermon from Isaiah 40: 9, and then,
according to custom, the church was closed for a
month. At this time there was no Sunday School
in the congregation, altho a mission school on Sun-
day afternoons rendered some service in the com-
munity. On September 14 Kummer commenced a
morning Sunday School with nine scholars and four
teachers. The communicant membership at this time
numbered seventy-four.
The latest edition of the Discipline and Rules of the
Congregation having been issued in 1830, a new and
revised edition was drawn up in accordance with the
recent constitutional changes wrought in the Mo-
ravian Church at large, and published in neat and
attractive form in the summer of 1863. In July of
the same year the work of the congregation was
greatly disturbed by the excitement attendant upon
the Draft Riots. On the approach of the Civil War
A CHILD MARTYR 273
many people in the city favored the South, and in
January, 1861, Mayor Wood proclaimed secession
"a fixed fact." He proposed that an independent
commonwealth to be called ''Tri-InsuW should be
formed out of Manhattan, Long and Staten Islands.
Altho the city as a whole loyally supported the Union
during the War, in July, 1863, the Draft Riots took
place. They lasted four days, during which business
was brought to a standstill, property worth more
than 11,500,000 destroyed, and more than one thou-
sand persons killed. Among the lives lost was that
of little Joseph Reed, a member of the Sunday School
of the Episcopal congregation then in possession of
the church at Lexington Avenue and Thirtieth
Street, which was later purchased by the Moravians.
A memorial tablet placed on the north wall of the
lecture room remains to this day. It bears the fol-
lowing inscription : "A child martyr, we hold in
memory Joseph Reed, aged 7 years, a scholar in the
infant class of this school. Died from injuries re-
ceived during the riot, July 23, 1863. 'His child was
caught up unto God, and to His Throne.^ Rev.
12 : 5."
In view of the great services which Brother
Charles Augustus Zoebisch rendered the congrega-
tion in later years it may be of interest to record that
he was elected a trustee of the church for the first
time on December 23, 1863. For the purpose of
stimulating greater interest in Foreign Missions the
Rev. Philip Schaff, D.D., preached a missionary ser-
mon in the Houston Street church on April 10, 1864.
In June of the same year an efi^ort was made to start
274 MORAVIAN CHURCH IN NEW YORK
a Sunday School at Williamsburg, where a number
of members of the congregation lived at the time.
After a while the project was abandoned. Altho
the congregation made progress for the first ten
years after its removal from Fulton Street, it was
not long before it became apparent that the new
location of the church was not as desirable as first
supposed. There were a great many Roman Catho-
lics in the community and only a few unchurched
Protestants. For this reason the Sunday School
never flourished. As the better class of citizens re-
moved to more agreeable localities, a less desirable
element came into the community. After a time it
was not at all pleasant for people to attend evening
meetings in the church. The services were fre-
quently disturbed by children and young people in
the street outside. Once a stone was hurled thru a
church window while a service was in progress.
Complaint was made to the police captain, who
promised to station one of his men outside the church
during the hours of service. However, matters did
not improve very much. It became increasingly
apparent that it would be best to remove the church
to another neighborhood. On December 29, 1858,
Church Council earnestly debated the matter of re-
moval, but there was strong opposition to the pro-
posed change, and consequently no definite action
was taken. At last the situation became insuffer-
able, and in August, 1865, by a majority vote, the
property was sold for |30,000. The last service in
the Houston Street church was held on Sunday,
September the third.
CHAPTER XVII
THE HOMELESS YEARS OF THE
CONGREGATION
It was a great mistake for the congregation to
remain so long in Houston Street. In the last few
years at that location there were few, if any ac-
cessions to the church, the communicant membership
dwindled to fifty-nine, the Sunday School had to be
given up for want of scholars, and in every way the
work suffered greatly by delaying the removal of
the church to a more desirable locality. The home-
less years which ensued after the sale of the church-
property added further to the detriment already
suffered. It is always unwise to give up or sell a
house before another has been engaged or purchased,
and this was especially true in this case. Before
the sale of the church-property the Trustees made
temporary provision for the congregation by renting
the dismal and by no means clean Hall of the College
of Physicians and Surgeons on the corner of Fourth
Avenue and Twenty-third Street. On September
10 the first service was held in this place. The rental
was five hundred dollars a year with the right of
using the hall on Sunday morning and evening, and
on one week-day evening. When this temporary ar-
rangement was made it was thought a comparatively
easy matter to find a suitable church-site or building
as well as a parsonage. The event belied the sup-
position.
275
276 MOKAVIAN CHURCH IN NEW YORK
Kummer having laid down his work, the Rev.
Amadeus A. Reinke, a brother of Edwin E. Reinke,
was called to take his place. On November 19 he
preached his introductory sermon. His text was,
"Brethren, pray for us, that the word of the Lord
may have free course, and be glorified." — II Thess.
3 : 1. The newly appointed pastor surely needed the
abundant prayers of his brethren under the trying
circumstances which attended the entrance upon his
labors. In spite of the most earnest efiforts put
forth by the trustees and real estate agents whose
aid had been enlisted, it was impossible to find any-
where a house for the minister, to say nothing of
securing a building for a permanent church-home.
The rents were exorbitant, and the price asked for
building-lots prohibitive. Brother Reinke had to
leave his family at Bethlehem, Pa. While in the
city he stayed at the homes of different members,
but principally at the hospitable home of Brother
C. A. Zoebisch on Clinton Street, Brooklyn.
At last thru the kindness of a friend, Edward
Banker, Sr., of Staten Island, he secured the promise
of a house at 41 West 23rd Street at a rental of
$1,200 a year, which was exactly |500 less than the
rent paid for similar houses in the neighborhood.
However, this house could not be had before the fol-
lowing May, and that time was still distant. In the
meantime. Brother Reinke made serious efforts to
remain in the city for the purpose of visiting the
members of the congregation, but for some reason,
principally financial, this was found impracticable.
Naturally the enforced residence of the pastor out-
EFFORTS TO SECURE A CHURCH 277
side the city proved detrimental to the work. Sev-
eral members left the church altogether, while others
became careless and indifferent about attending
services. Surely the lot of the conscientious pastor
was not a happy one. Once when a general strike
among the cab-drivers added to his inconvenience
on Sunday, he and Brother Zoebisch had to walk all
the way from South Ferry to Twenty-third Street,
and back. The exercise was no doubt beneficial, but
rather vigorous before and after conducting a
preaching service. At length May came, and by the
25th of the month the pastor and his family were
comfortably settled in their new home, a two-story
frame house on West Twenty-third Street.
Efforts to secure a church were vigorously con-
tinued, but without success. A Unitarian church at
Madison Avenue and Twenty-eighth Street was for
sale, but the price asked was $70,000. The French
Episcopal church on Twenty-second Street could
have been purchased for |100,000, but prices like
these were beyond the means of the congregation,
and could not be considered. Building lots were
sold at $15,000 each. While the quest for
a church-home continued with unremitting zeal,
the congregation made some progress. On October
9, 1866, a Sunday School was organized with
ten scholars present. The profiteer was at large
then as now, and on March 13, 1867, the pastor
was notified that from henceforth his rent would
be $1,700 a year. For the time being there
was nothing to do but to pay it. The price of real
estate was going up by leaps and bounds. The rents
278 MORAVIAN CHURCH IN NEW YORK
of stores on Broadway jumped from |10,000 to |40,-
000 per annum. At this time it was decided to leave
the Hall of the College of Physicians and Surgeons.
It was daily used as a lecture-room for about two
hundred students, and when the congregation met
for the Sunday services the room was in no desirable
condition. The cabinet organ of the church had to
be crated or boxed during the week to save it from
destruction. The hall had the further drawback of
being removed from the street by two long flights of
stairs, one outside and the other inside the building,
besides being in a neighborhood where three large
Methodist, Episcopal and Presbyterian churches
were at work. Therefore the last service was held
there on May 19, 1867, the Rev. Lewis P. Clewell,
then on a collecting tour for a church in Iowa,
preaching the sermon. Three weeks later the con-
gregation met in the Chapel of the Home of the
Friendless on the north side of Twenty-ninth Street,
between Madison and Fourth Avenue. The rental
of the Chapel was |700 a year. The children in the
Home attended the Moravian Sunday School, and
continued to do so for some time after the congre-
gation had found permanent quarters.
On March 11, 1868, the pastor celebrated his forty-
sixth birthday anniversary. This celebration was of
more than ordinary importance. The evening before
the members gave him a pleasant surprise, and as a
mark of their esteem presented him with a gold
watch worth two hundred dollars. Among the many
friends who came to felicitate the pastor on the an-
niversary day was the Rev. Dr. William T. Sabine,
THE CHURCH OF THE MEDIATOR 279
rector of the Episcopal Church, at Madison Avenue
and Twenty-eighth Street. Out of the abundance of
the heart the mouth speaketh, and before long
Brother Reinke told his friend what a hardship it
was not to have a church-home. Dr. Sabine said the
'^Church of the Mediator'' at Lexington Avenue and
Thirtieth Street was for sale, and suggested that an
effort be made to purchase it. This church was
built by the Baptists, from whom it was purchased
by J. D. Wolfe and his sister to serve as a home for
an Episcopal Mission congregation. The mission
did not prove successful, and after a time the edifice
was given to the Episcopal congregation served by
the Rev. Dr. Stephen H. Tyng, Jr., on condition that
Wolfe must be consulted should the congregation at
any time desire to dispose of the property. The
Moravian Trustees weighed the matter carefully,
and finally authorized Brother Reinke to send a
letter to Dr. Tyng, offering |30,000 for the church.
Altho this letter was mailed on April 22, it was not
answered until October the fourth.
It was a long, weary wait for the pastor, but not
wholly unrelieved. There were other troubles to
engage his more immediate interest and attention.
The house in which he lived having been sold, he
was obliged to spend much of his time tramping
about on the streets in quest of another dwelling-
place. After a weary search he at last found a house
at 147 East Twenty-seventh Street which rented
for |2,000 a year. The price was exorbitant, but
there was no alternative, and so it was paid. On
May 1, 1868, the pastor and his family removed to
280 MOKAVIAN CHURCH IN NEW YORK
the newly rented house, in which the mother of the
landlord, being too feeble to be moved, retained a
room. Finally the eagerly awaited letter from Dr.
Tyng made its appearance. The cause of the delay
was the absence of Mr. Wolfe in Paris. The trus-
tees were informed that ^'the price of the Church of
the Mediator was |35,000, and not a dollar less."
They were not prepared to pay this price, therefore,
after some delay, a congregational meeting was held
on December 31, at which it was decided to make
the purchase. After further negotiations with the
Episcopalians the church was at last purchased on
February 1, 1869, for the sum of |35,000, the pur-
chasing price including the organ and fixtures. At
the time of purchase the Episcopal mission con-
gregation worshipping in the church was served by
the Rev. Mr. Homans. The church was painted and
repaired at an early day, and all these expenses and
the purchasing price could be paid in cash, leaving
the congregation without a cent of debt. Two years
later the congregation was offered |45,000 for the
property, but the members had been without a regu-
lar church-home for three years, seven months, and
fifteen days, therefore this proposition was not con-
sidered for a moment.
On Sunday, April 18, 1869, the congregation held
its first service in the newly acquired church.
Bishop David C. Bigler, a former pastor, officiating.
His sermon was based on the words, ^^And yet there
is room." The Rev. Dr. S. I. Prince also spoke at
the morning service. In the afternoon the Rev. A. R.
Thompson preached an eloquent sermon from the
NEW HOME OF CONGREGATION 281
words, "Rooted and grounded in love." The Holy
Communion was celebrated in the evening, one hun-
dred and twenty persons partaking. This number in-
cluded communicant friends from other churches. At
this service Sarah Elizabeth Reinke, the daughter of
the pastor, and later the wife of Mr. Judson T. Fran-
cis, was admitted to the communicant membership of
the congregation by the rite of confirmation by Bishop
Bigler. Mrs. Francis has been a highly esteemed
member of the congregation ever since. At the same
service, Olivia, the wife of Henry Schroeder, was
received from the Lutheran Church by the right hand
of fellowship. The choir, assisted by a Maennerchor,
under the direction of Prof. Henry Haar, the organ-
ist, rendered excellent music thruout the day. The
soloist was Miss Rokohl. Miss Tillie Anstatt, now
Mrs. David B. Nedwell, was a member of the choir.
It was a happy day for pastor and people, and the
work of the congregation received a new impulse.
Altho the pastor was seriously handicapped by
conditions beyond his control in the homeless years
of the congregation, his earnest efforts and faithful
visiting among the people bore fruit. When he
took charge of the work the membership was not
only small, but more or less disaffected. Under his
consecrated leadership the scattered forces were
brought together and remained a unit thruout the
years of his long, fruitful pastorate. Altho the bur-
den of the homeless church rested heavily upon him,
he yet found time to further the interests of the Mo-
ravian Church at large. When on October 18, 1865,
a hurricane left only eight houses standing in Blue-
282 MORAVIAN CHURCH IN NEW YORK
fields, Nicaragua, and these half in ruins, and se-
riously damaged the second ^'Messenger of Peace/'
a small schooner used in carrying on Moravian mis-
sion-work on the Moskito Coast, where Brother
Reinke had been one of the pioneer missionaries, he
used both voice and pen to arouse interest and to
raise money for the rehabilitation of the sorely af-
flicted mission. Stirred by these glowing appeals
a third ^^Messenger of Peace" was purchased by
money largely contributed by the young people in
the American Moravian Churches. Several Sunday
Schools in the city likewise contributed to this cause.
CHAPTER XVIII
THE CHURCH AT LEXINGTON AVENUE AND
THIRTIETH STREET
The pastorate of Brother Amadeus A. Reinke was
by far the longest in the history of the congregation.
It extended over a period of nearly twenty-three
years and nine months. That these years were
not marked by any phenomenal growth in mem-
bership was not due to any lack on the part of the
pastor. His large heart, genial disposition, generous
spirit, excellent judgment, unselfish service, sincerity
of purpose, and whole-hearted consecration to the
Saviour whose cause it was his sole purpose in life
to advance, made him a man universally beloved by
the members of the congregation, and by a large cir-
cle of friends in the city and elsewhere. In at least
two instances the friendship of non-Moravians
brought unexpected financial returns. On December
12, 1872, Daniel Marley, a second-hand furniture
dealer, died, and when his will was read it was
learned that he had left, as a token of his regard
for the pastor, a legacy of |5,000 to the congregation.
A certain Miss Merritt, who altho she was not a Mo-
ravian had enjoyed the sympathetic ministrations
of Brother Reinke during her last illness, willed him
personally the sum of five hundred dollars. No one
was more surprised than the pastor when these facts
were revealed. When he took charge of the oongre-
283
284 MORAVIAN CHURCH IN NEW YORK
gation it was in anything but a flourishing condi-
tion. The church had remained too long in Houston
Street. By staying there after conditions had become
well-nigh insufferable, it seriously damaged its
strength and prestige. This detriment was in-
creased by the homeless wanderings after the church-
property had been sold. It was therefore like start-
ing afresh when the little congregation began its
labors at Lexington Avenue and Thirtieth Street.
Then as now a number of strong and influential
Churches ministered to the immediate community
with its large percentage of Roman and Greek Catho-
lics. At the same time, the membership of the con-
gregation was scattered far and wide thruout the
city, Long Island, and Jersey City.
Altho conditions were adverse to church-growth,
Brother Reinke had the joy of receiving a goodly
number of people into the congregation as the result
of his earnest efforts. According to the records of
those years church attendance was the same as it is
to-day. The enrollment of the Sunday School fluc-
tuated, and was never large. The members lived too
far away from the church to attend two services on
the Lord's Day, therefore no Sunday evening service
could be held except on special occasions. A week-
day meeting was held on Friday, instead of Wednes-
day evenings, as is customary at the present time.
Among the organizations in the congregation were
the Young People's Hope Society, and the Dorcas
Sewing Circle, both of which rendered efficient serv-
ice. Then as now there was a paid choir which fur-
nished special music at the Sunday morning service.
CHURCH ACTIVITIES 285
That the congregation was greatly attached to the
pastor is evident from the fact that it refused to let
him go when in July, 1875, he received a call to the
pastorate of the church at Lancaster, Pennsylvania.
A special meeting of Church Council was called at
which a petition was drawn up and unanimously
adopted, asking the Provincial Elders' Conference
to allow Brother Reinke to remain in New York.
This petition was granted. Perhaps, the greatest
tribute to the efficiency of Brother Reinke's labors
is the fact that the whole membership remained loyal
to the church during the pastorless year following
his death, concerning which mention will be made
later on.
It will be of interest to note a number of events
that transpired during Brother Reinke's pastorate.
Three weeks after the opening service in the church
on Lexington Avenue the pastor left for Europe as
one of the American delegates to the General Synod
at Herrnhut. During his absence Brother Edward
Rondthaler of the Brooklyn church, together with
other Moravian ministers, supplied the pulpit.
When he returned from Synod in September he re-
moved with his family to the house at 256 East
Thirty-third Street, two doors from Second Avenue,
which was the only available place to be found at
the time. In April, 1870, the Scripture mottoes or
texts, which still decorate the walls of the lecture
room, were made and neatly framed by Brother Wil-
liam Higgins, an Elder of the congregation. On Au-
gust 28 of the same year Brother Reinke was con-
secrated a Bishop of the Moravian Church in the
286 MORAVIAN CHURCH IN NEW YORK
Bethlehem church, the Brethren David Bigler, Peter
Wolle, John Jacobson, Samuel Reinke, and Henry
Shultz officiating. The humility of the man is evi-
dent from the fact that he only consented to be thus
honored after much prayer and hesitation inspired
by a feeling of unworthiness to clothe so sacred an
office. Among the many Moravian ministers enter-
tained in his hospitable home was the greatly be-
loved Doctor Augustus Schultze, since gone to his
eternal reward, whom Bishop Reinke met at Ho-
boken Pier upon his arrival in this country from
Germany, on November 29, 1870, as the newly-ap-
pointed Professor in the Theological Seminary at
Bethlehem.
On May 30, 1871, Bishop Reinke had an interview
with the Rev. Dr. Charles Force Deems, pastor of
the Church of the Strangers, in regard to the con-
templated purchase of the "Alexander property"
near the grounds of the New Dorp church on Staten
Island. At this time Cornelius Vanderbilt had in
mind to honor the memory of his mother, who had
been a member of the New Dorp church, by erecting
a Boarding School on the property mentioned. It
was his intention to place the proposed school under
the management of the Moravian Church. The gift
to the Church was to be made under certain condi-
tions. These conditions the Moravian authorities
were not ready to meet. After a time the negotia-
tions came to an end, and soon after Vanderbilt gave
$1,000,000 to the Methodist Episcopal Church for the
founding of a co-educational institution of learning
now known as Vanderbilt University, at Nashville,
PROPOSED SCHOOL AT KEW DORP 287
Tenn. This institution has subsequently received
numerous gifts from members of the Vanderbilt
family amounting to about |600,000 in all. What-
ever regrets present-day members of the Church
may have that the fathers allowed an oppor-
tunity of this kind to escape, it is only just to say
that they were not altogether to blame that the ne-
gotiations came to an unsuccessful end. While the
Church of the Strangers was undenominational, Dr.
Deems was originally a Methodist minister. Bishop
Reinke records that Deems had great influence
with Commodore Vanderbilt, first thru Mrs.
Vanderbilt, who was a Southern woman, and
later by the force of his own personality. It
was Vanderbilt who asked Dr. Deems to seek an
interview with Bishop Reinke to ascertain what
Moravian he thought would be most competent to
place at the head of the proposed school. Concern-
ing this interview Bishop Reinke says, ^'While very
courteous in his manner, it seemed evident to me
that Dr. Deems' application to me was forced, and
that he would be willing to divert the money in some
other direction." This impression was deepened at
a later interview. The event would indicate that
Brother Reinke's suspicions were not without some
foundation. The statement of these facts is made
not with any intention of casting sinister reflections
on Dr. Deems, who was a good man, but to show that
the Moravian authorities were not altogether to
blame for not receiving the munificent Vanderbilt
gift.
On September 7, 1871, T. Oliver Carter sold the
288 MORAVIAN CHURCH IN NEW YORK
Orchard Street property of the congregation for
142,500, for which he received a compensation of four
hundred dollars. This ground had been originally
intended for burial purposes. The greater portion
of it, however, was laid out in building-lots on which
houses were erected. At the time of sale there were
one hundred and one graves in the section reserved
for burials. ^'At a meeting of the Board of Health
of the Health Department of the City of New York
held on the 25th of October, 1871, it was resolved
that a permit be and is hereby granted to disinter
the dead bodies buried in the Moravian Cemetery in
Orchard Street and to remove them from the city,
the same to be done after the 1st day of December
and before the 1st day of February, 1872, and under
the supervision of the City Sanitary Inspector,"
The disinterment began on December 11 and by the
28th of the month the work was finished. Thomas
Harvey had oversight of the labor, which was ren-
dered especially difficult because of the cold weather
that prevailed. For several days the thermometer
registered 14 degrees above zero, and one morning
the mercury dropped to 4 degrees below. Some of
the bodies exhumed were claimed by relatives and
by them interred elsewhere. The remaining bodies
were carefully placed in strong boxes prepared for
the purpose, which together with some grave-stones
were then loaded on a wagon and conveyed to the
New Dorp Moravian Cemetery, where ground had
been previously purchased. The transfer was made
on December 30. The wagon containing the bodies
left Orchard Street at ten o'clock in the morning,
BURIAL-GROUND ABANDONED 289
and an hour later it was on the Staten Island boat.
It was a cold and snowy winter day. The road be-
tween the Ferry and the cemetery was in bad con-
dition. As a result the horses gave out, and had to
be replaced by a yoke of oxen. The twenty -two boxes
of various sizes which contained the bodies were
buried in two trenches, the one 13 feet long, 4 feet
wide, and 6 feet deep, or the equivalent of four large
graves, and the other 12 feet long, 4 feet wide, and
6 feet deep, or the equivalent of two large graves,
and on a lot of ground on Avenue West containing
150 square feet. The ground last mentioned had to
be prepared after the dead bodies had arrived, be-
cause the boxes required more space than at first
supposed. All this work was done with the utmost
care and to the entire satisfaction of the relatives
concerned.
The house in which the pastor and his family
lived at this time was very unsanitary, and on Sun-
day, November 12, it was discovered that the pas-
tor's wife had a virulent type of small-pox. For
five weeks she hovered between life and death. The
rest of the family were confined to the lower part
of the house, while the patient was placed in a room
on the third floor, where sheets soaked with carbolic
acid were liung at the door. Brother Reinke was
her sole attendant, no one else being allowed to
come near her room. It taxed his strength severely,
but he remained unflinchingly by her side until she
recovered sufliciently to have others render assist-
ance. The disease left Mrs. Reinke very weak, and
for more than eight montlis slie was confined to the
290 MORAVIAN CHURCH IN NEW YORK
house. It became apparent that the pastor had to
have another house. On January 24, 1872, an inter-
view was had with Dr. White, the owner of the house
next the church on Thirtieth Street. This house was
the parsonage when the Baptists were in possession
of the church. Dr. White had spoken of selling, and
the Trustees offered him |14,500 for the building,
but he declined the offer, and later declared that for
the time being he would not sell at any price. The
quest for a suitable residence for the pastor con-
tinued, and finally on April 16 the trustees pur-
chased the house at 112 Lexington Avenue from Mrs.
Buckman for |22,375, including mirrors, gas-fixtures,
shades, oil-cloths, etc. On April 29 the pastor and
his family removed from Thirty-third Street to their
new home. Here they lived until April 12, 1883,
when, at the request of the pastor, the house
was rented by the trustees, and Bishop Reinke and
his wife, the son and daughter being no longer at
home, removed to an apartment at Thirty-sixth
Street and Third Avenue. The old parsonage is
still in the possession of the congregation, altho it
has not been occupied by the pastor since Bishop
Reinke's day, with the exception of ten years when
the late Bishop Leibert and his family lived in it.
The property is very valuable, but the house is too
large for a small family. It consists of three stories,
a basement dining-room and kitchen, and a sub-
basement.
From February 7 to April 16, 1876, Moody and
Sankey held revival meetings in the Hippodrome,
which was then where is now Madison Square Gar-
EVANGELISTIC MEETINGS 291
den. At the first prayer meeting in the Hippodrome
Bishop Reinke offered the opening prayer. The first
public meeting was held on the following evening.
These revival meetings were profitable and far-
reaching in effect. The Moravians were faithful in
their attendance, and the congregation derived
much spiritual benefit. Some of the young men of
the church were ^'workers'' in the meetings. Bishop
Reinke writes : "While many souls were awakened
and thoro conversions occurred, the really great
and effective work accomplished by the evangelists
was to give the clergy and Christians generally more
'backbone.' The earnestness and humility of Mr.
Moody are worthy of all praise, while the wonderful
tact he displays, both in managing the masses and
in leading the clergy associated with him, is some-
thing admirable. The effect of his sermons on the
unconverted is very marked.'' Friday afternoon
meetings were held to advocate the cause of temper-
ance. On September 24 of the same year an upheaval
of another sort took place. At 2 :30 p. m. the great
explosion took place which destroyed Hallet's Point
Reef, connected with Hell Gate in the East River,
leaving a depth of twenty-six feet at low water over
the site of the reef. The three signal reports of can-
non, as well as the explosion, were distinctly heard
at the Moravian parsonage.
From September 29-30, 1875, a Moravian District
Conference was held in the church, Bishop Reinke
acting as Chairman. The delegates were entertained
at the homes of members. On April 8, 1877, Robert
W. Herbst was ordained to the Moravian ministry in
292 MORAVIAN CHURCH IN NEW YORK
the church by Bishop Reinke. On Maundy Thursday
evening, April 10, 1879, Brother Samuel J. Dike,
who has so efiSciently served the church for many
years in an individual and official capacity, was re-
ceived into the congregation from the Congrega-
tional Church, by the right hand of fellowship. He
is a graduate of Amherst College, and one of the most
highly esteemed members of the congregation.
When James A. Garfield died from the effects of
the murderous bullet fired by Charles Guiteau on
July 2, 1881, a memorial service was held on Sunday,
July 25, in the Moravian Church. The text of the
sermon was, "Know ye not that a prince and a great
man in Israel is fallen." The impressiveness of the
service was increased by the fact that the church was
draped in mourning for the occasion by David B.
Nedwell, whose willingness and ability were laid
under contribution for years whenever special
church decorations were desired.
On October 6, 1881, Miss Sarah Elizabeth, the only
daughter of the pastor, was joined in marriage, in the
church, to Judson T. Francis, Bishop Reinke officiat-
ing. Another marriage of more than ordinary im-
portance was solemnized in the church on Tuesday,
January 10, 1885, when Miss Carrie Yost, "a most
worthy and devout member of the congregation," be-
came the bride of the Rev. William H. Weinland, one
of the first Moravian missionaries in Alaska, the pas-
tor performing the ceremony at three o'clock in the
afternoon. The Brethren Edward S. Wolle, William
H. Vogler and Clarence Eberman acted as ushers.
On January 27 Brother Weinland gave an illus-
TWO CHURCH MARRIAGES 293
trated lecture in the church on ^'Alaska," a subject
in which he was not only deeply interested, but one
with which he was thoroly acquainted because he
had made, in company with Missionary A. Hart-
mann, during the previous year, an exploratory visit
to that distant field. Brother Clarence Eberman
operated the lantern. There were over two hundred
people at the lecture. The offering for the Alaska
Mission amounted to one hundred and thirty-three
dollars. On March 20 the congregation tendered
the young missionary couple a farewell reception,
and soon after they left for Alaska, where they la-
bored with exemplary fidelity for two years, when,
on account of broken health, they had to relinquish
the work. Later they began their labors among
the Indians in California, where they have remained
ever since. No tongue or pen can adequately describe
the great, unselfish and self-sacrificing work which
this consecrated couple has rendered the cause of
Christ in general, and the Moravian Church in par-
ticular.
On July 3, 1885, the congregation lost a valuable
member by the death of Sister Elizabeth Miller-Ned-
well. Bishop Reinke says of her, "She was a
truly good woman, humble, liberal to the cause of
Christ, and a very mother in Israel." Her husband,
William Nedwell, preceded her to the eternal home
on November 19, 1879. His pastor left the following
record of him : "A very faithful man, and the most
diligent reader of the Bible I have ever known. How-
ever fre(inently I might call at his home, I always
found him reading the Bible." Natn rally, he had
294 MORAVIAN CHURCH IN NEW YORK
been greatly interested in the distribution of Bibles
thruout the earth. Miss Harriet Nedwell, a daugh-
ter of this worthy Christian couple, is a highly es-
teemed member of the congregation at the present
time.
Under date of October 31, 1885, the diary makes
reference to an article which had just appeared in
the New York Independent on the subject of ^^Mora-
vian Hymnology/^ written by Professor Bird of Le-
high Universit}^, South Bethlehem, Pa. The writer
made the absurd statement that James Mont-
gomery was not a Moravian. The Rev. Dr. Armi-
tage, pastor of the First Baptist Church, in
discussing this matter with Bishop Reinke assured
him that he had known Montgomery personally
while living at Sheffield, England, and that he was
a Moravian, the contention of the learned professor
to the contrary notwithstanding. Armitage referred
Bishop Reinke to the Rev. Samuel Beedle, a Method-
ist minister at Hull, Massachusetts, for further in-
formation on the subject. In a letter to Brother
Reinke dated November 15, 1885, ' the Rev. Mr.
Beedle wrote the following: "I think I was about
ten years old, which would be in 1821, when I be-
came a resident of Sheffield, England, and there I
first saw James Montgomery, Esq. He was at that
time Editor of one of the Sheffield papers. Because
of his excellent qualities as a Christian gentleman
and his preeminent talent as a poet, he was at that
time, and during the rest of his life, much respected
and exceedingly popular. The people were proud of
him as a citizen. He was universally regarded as a
JAMES MONTGOMERY 295
catholic-minded man. He seemed to love every one
and everything that was good and true.
^'I became a scholar in the famous Hill Sunday
School, which Mr. Montgomery often visited and
addressed. It was on one of these occasions that I
first saw and heard him, and tho I remember nothing
that he said at the time, yet as a child, my memory
was impressed with the sweetness of his spirit, as
seen in his countenance and heard in the affectionate
words he uttered. ... I love to think and write of
him, and while I write the silvery tones of his voice
seem to be sounding in my ears. At the great mis-
sionary anniversaries of the Wesleyan Methodist
Church in the Sheffield circuit, Mr. Montgomery was
generally invited to preside and speak, which he did
with grace and dignity. It was generally under-
stood by the people in Sheffield that Mr. Montgomery
was a Moravian. This I often heard asserted, and
never heard disputed. I was greatly surprized at
the statement in your letter that a writer in The
Independent had recently denied Montgomery's con-
nection with the Moravians. I could scarcely be
more surprised if some man, to show his wonderful
acuteness, had denied that General Washington was
the Commander of the Revolutionary Army. . . .
I remained in Sheffield until 18157, when I came to
the United States. . . . My reminiscences on the
subject of your inquiry are mostly of a general char-
acter and will add little to your previous knowledge.
But, as to his connection with the Moravian Church,
there can be no doubt. You are at liberty to make
any use you please of tliis coimnuiiicatiou. I have
296 MORAVIAN CHURCH IN NEW YORK
always been attached to the Moravian Church, as
Methodist ministers generally are. . . . Yours faith-
fully, Samuel Beedle."
On December 8, 1885, AVilliam H. Vanderbilt died
suddenly. Because of the early connection of his
ancestors with the Moravian Church on Staten Is-
land he bequeathed |100,000 to the New Dorp
congregation. It may be of interest to know that the
fund of the congregation at Lexington Avenue and
Thirtieth Street had grown by this time, thru the
careful management of the Treasurer, Brother
Charles Augustus Zoebisch, to |89,907.39, which
amount has been since increased. About this time
Bishop Reinke became greatly interested in a Chi-
nese Sunday School in Catherine Street, where he
went weekly for a number of years to teach a class.
The diary records that the American Tract Society,
in addition to substantial financial assistance given
toward the publication of Moravian Missionary
literature, contributed annually, for at least three
years, the sum of one hundred dollars to the Bo-
hemian Mission of the Moravian Church. After a
serious illness of nine weeks the worthy wife of the
pastor was called to her eternal home on April 5,
1888, leaving her husband and family, as well as the
congregation, sorrow-stricken. "The cause of her
death was double pneumonia and gastritis." Brother
William H. Rice, assisted by Brother Edward S.
Wolle, conducted the funeral service, which was
largely attended by members of the congregation
and friends from the city, Brooklyn, Staten Island,
and elsewhere. The interment took place at Beth-
THE SHADOWS OF DEATH 297
lehem, Pa. Sister Reinke had been a great help to
her husband in his labors, and her removal from his
side was a severe blow to him. William Higgins, a
life-long member and an Elder of the congregation
for more than twenty years, passed away on April
24 of the same year. Some one said of him, "If I
were permitted to engrave an epitaph on the tomb-
stone of my beloved Brother Higgins, it would con-
sist of these three words: ^Faithful unto death/
He had a simple, childlike, unostentatious faith, an
unfaltering trust in God and in His Christ, and this
faith made him faithful in duty. As an Elder he
faithfully served the church, identifying himself
closely with all its interests, and anxious for its
spiritual and external prosperity." Before the year
was ended another prominent official of the congre-
gation was called away. This was David Nedwell,
a member of the Board of Trustees, who died on
December 12, aged 43 years, 11 months, and 5 days.
"All his relations to the church were characterized
by strong fidelity to his duties. He was an ardent
Moravian as well as a sincere and loyal disciple of
Christ.'' His widow, Mrs. Otilie Anstatt-Nedwell,
is one of the most loyal and efficient members of the
congregation at the present time, as she has been
from her youth.
At the Synod of 1888 Bishop Reinke was chosen a
Provincial Elder, and his colle^igues made him
Prcsidiint of the newly elected Provincial Elders'
Conference. He continued, however, to reside in
New York as the pastor of the congregation. Altho
in poor health, he decided, with the approval of his
298 MORAVIAN CHURCH IN NEW YORK
physician, to attend the General Synod held at
Herrnhut in 1889. On May 12 he preached his last
sermon to the congregation from the text, "For who-
soever shall do the will of my Father who is in
heaven is my brother and sister and mother," little
thinking that this would be his final pulpit message
to his beloved people. In the evening of the follow-
ing day he boarded the steamer Eider and left for
Europe, after bidding farewell to a large number of
his friends who had come to the pier to see him off.
One of these friends writes: "How sorely we tried
to keep back the tears at parting from him because
of the unspoken fears that Ve should behold his
face no more.' " Arriving at Herrnhut, Bishop
Reinke attended several sessions of Synod, but
found himself too weak to take part in the discus-
sions. After a time he was confined by sickness
to his room in the home of Bishop Richard at
Berthelsdorf, near Herrnhut. When Synod ad-
journed most of the American delegation left Herrn-
hut, but Bishop Reinke had to remain behind a help-
less invalid, hoping against hope, however, that the
Lord would yet permit him to return home at the
appointed time. On July 11 he dictated his last
words to his loved ones in New York. "My dear
Children," he said, "Let not your heart be troubled,
neither let it be afraid. Ye believe in God, believe
also in Christ. If it be His will to take me to the
Father's House, it will be a blessed thing for me. I
shall see Him whom my soul doth love; and her
whom He took home before me. But it may be His
will, and so I still feel, to spare me yet a time, that
LAST WORDS OF BISHOP REINKE 299
I may see you and consult with you once more, and
have a happy reunion around the common fireside
and table. We will leave that matter to Him who
doeth all things well, and makes no mistakes in His
all-wise Providence. I have not a doubt nor a fear
in regard to the future. My sins are forgiven, and I
am accepted in the Beloved, and therefore can feel
no possible condemnation. His ways are not our
ways; but all things, we know, shall work together
for good to them that love God. Hold fast to the
truth, as it is in Jesus. Be not afraid to show your
flag. We can trust Him for the future for us all.
''My love to everybody in the congregation, old and
young. May they all hold fast to the Saviour. May
those who have been indifferent become more loyal
to the Church; and may one and all seek to follow
the principles which I have taught them. And now
farewell, dear children. Be of good cheer, in the
hope, tho perhaps I dare not entertain it so strongly,
yet still in good hope, that I shall see you on earth
once more." This loving epistle was tremblingly
signed by his own hand. His hope of returning to
his home in America was not fulfilled. When he
took a turn for the worse word was sent to his daugh-
ter, Mrs. Judson Francis, who immediately sailed
for Europe, and by the grace of (lod reached her
father's bedside in time to smooth his dying pillow,
and to speak the last earthly farewell. On Saturday
evening, August 10, I his man of (Jod peacefully fell
asleep in .lesus, and on the following Wednesday
morning his remains were laid to rest in the grave-
yard on the Uutberg at llerrnhul. On Sunday after-
300 MORAVIAN CHURCH IN NEW YORK
noon, October 13, a memorial service was held in
the church at Lexington Avenue and Thirtieth
Street, Brother William H. Rice, pastor of the Ger-
man congregation, presiding. The following minis-
terial brethren of the Moravian Church and of
other denominations took part in the service:
Bishop J. Mortimer Levering of Bethlehem, Pa.,
the Rev. E. N. Schwarze of Elizabeth, N. J., the
Rev. William H. Vogler of New Dorp, Staten Island,
the Rev. Robert Herbst of Graceham, Maryland, the
Rev. Clarence E. Eberman of Castleton Corners,
Staten Island, the Rev. Andrew A. Smith of Brook-
lyn, the Rev. George L. Shearer of the American
Tract Society, the Rev. H. B. Chapin of the Evan-
gelical Alliance, and the Rev. Dr. William T. Sabine
of the Reformed Episcopal Church. Letters of sym-
pathy and esteem were received from the Rev. Dr.
George U. Wenner of the Lutheran Church, the Rev.
Dr. Thomas W. Chambers of the Dutch Reformed
Church, the Rev. Dr. William M. Taylor of the
Broadway Tabernacle, and the Rev. Dr. John Hall of
the Fifth Avenue Presbyterian Church, all of whom
expressed regret that, because of services in their
own churches, it was impossible to be present at
the memorial service. Brother Rice read a memorial
paper prepared by him at Bishop Reinke's own re-
quest in one of his letters from Herrnhut. Ad-
dresses were delivered by Bishop Levering and the
Rev. Dr. Sabine. A quartet of male and female
voices directed by Prof. Henry Haar, the organist
of the church for nearly thirty years, rendered three
selections with sweet solemnity. The only floral
REINKE MEMORIAL SERVICE 301
decoration was a representation of the arched gate-
way at the entrance to the Hutberg at Herrnhut. In
the arch was set the word '^Eutherg^' ; across the
closed gateway were the initials "A. A. R.," and on
the base of the whole design were the words ^^ Sweet
Rest" in German. This beautiful decoration was
immediately in front of the pulpit and had a simple
setting of evergreen plants. It was sent as a tribute
of love and esteem by the Sunday School and mem-
bers of the German congregation.
Amadeus Abraham Reinke was born at Lancaster,
Pa., on March 11, 1822. His parents were the Rt.
Rev. Samuel Reinke and Susan Theodora Eyerle-
Reinke. After his graduation from the Moravian
Theological Seminary in 1841 he taught school, first
as Head Master of the Bethlehem Parochial School,
and then at Nazareth Hall. On March 2, 1844, he
was called to enter mission service in Jamaica, West
Indies, as a teacher in the Normal School at Fair-
field. In 1847 he made an exploratory visit to Blue-
fields on the Moskito Coast, where a successful mis-
sion was established. In the fall of the same year
he returned to the United States. On March 5,
1848, he was ordained a deacon of the Moravian
Church by Bishop Peter Wolle in the church at
Lititz, Pa. After his ordination he became the as-
sistant pastor of the congregation at Salem, N. C.
On June 21, 1849, he was joined in marriage to Miss
Eleanor Elizjibeth Rice of Bethlehem, Pa. He then
became pastor of the congregation at Gracehani,
Maryland. After five years of service at that place
he became pastor of the New Dorp congregation on
302 MOKAVIAN CHURCH IN NEW YORK
Staten Island. Here he labored for six years, when
he was transferred to the pastorate of the First
Church in Philadelphia. In the fall of 1865 he came
to New York City to take charge of the First Church,
then known as the English congregation to differen-
tiate it from the German Mission church. During
his long pastorate of over twenty-three years in this
congregation he was not only indefatigable in serving
the members of his flock, but engaged in many other
labors for the advancement of the cause of Christ.
He was a regular contributor to "The Moravian'^
and for years the Editor of "The Little Missionary,'^
He was a member of the Board of Managers of the
Evangelical Alliance of the United States ; oflBcially
connected with the American Bible Society, and took
an active part in the work of the American Tract
Society. After attending a service in the Hall of
the College of Physicians and Surgeons a prominent
member of another church expressed the conviction
that "the Rev. Mr. Reinke was one of the best preach-
ers in the city."
For about one year after the departure of Bishop
Reinke the congregation was without a pastor. Dur-
ing this time the pulpit was supplied by ministers
in New York and by brethren from Bethlehem. It
was a strong tribute to the late pastor's labors that
the well trained membership kept up the various
activities of the congregation. Nevertheless, the
congregation rejoiced to hear that the Rev. Edward
T. Kluge, the gifted pastor of the Nazareth church,
had accepted the appointment to become the suc-
cessor of Bishop Reinke. The newly appointed pas-
E. T. KLUGE BEGINS LABORS 303
tor arrived in the city with his family on April 30,
1890, and took up his residence at The Lexington,
an apartment house at 126 East Nineteenth Street.
On Sunday morning, May 4, he preached his intro-
ductory sermon to a goodly number of members who
had braved a rain-storm to hear and welcome him.
An eloquent preacher, a faithful pastor, and an
earnest worker, the new pastor soon won the hearts
of the membership. Because the members lived at
great distances from the church, no evening service
on Sundays had been attempted for years. Brother
Kluge made strenuous efforts to restore the evening
service, putting his resolution into effect for the
first time on October 26, 1890. The attendance was
quite encouraging. It took a very short time, how-
ever, for the novelty to wear off, and altho the good
pastor prayed earnestly and worked hard to arouse
interest, the Sunday evening service was at best a
losing proposition, and failed to elicit the support it
deserved on the part of the few members who lived
within easy reach of the church. After a time the
idea had to be abandoned. On October 26, 1890,
the Sunday School was conducted in the morn-
ing for the first time. Hitherto the sessions
had been held at three o'clock in the after-
noon. During the first week in December, 1890,
tlie bronze tablet bearing the inscription, ''First
Moravian Church of New York, Founded A. D,
i7//<S/' was placed on the right-hand side of the
church-front on Lexington Avenue. Uitherto there
had been much complaint that people had dilliculty
in finrling the church. To a certain extent this dif-
304 MORAVIAN CHURCH IN NEW YORK
ficulty was obviated by the tablet. On Christmas
Day at four o'clock in the afternoon of the same year
lighted wax tapers were distributed in connection
with the Christmas exercises. The diary states,
"This was the first time that this pretty and very
significant Moravian ceremony was held here and all
appeared pleased. Ninety candles were distributed."
On March 29, 1891, another tablet giving the name
of the church, pastor, time of services and a cordial
welcome to all was placed on the outside of the
church. The same year the pastor started a singing
school for the Sunday School scholars, which was
very successful. Then as in former times and now,
the congregation felt the necessity of having a lay-
worker in the community, and a worker was em-
ployed, from time to time, during Brother Kluge's
pastorate, with good results.
On January 29, 1892, the first King's Daughters'
Circle of the congregation was organized. The pas-
tor's wife was the leader. On March 23 of the same
year the congregation lost one of its most faithful
members by the death of Mrs. Charles A. Zoebisch,
maiden name Beitel. She was born at Schoeneck,
near Nazareth, Pa., where she was joined in marriage
to Brother Zoebisch in 1844, and came with him to
New York City three years later. Soon after her ar-
rival in the city she identified herself with the con-
gregation of which "she was a faithful and much
esteemed member until the time of her departure.
For twelve years before her death she was an invalid,
but always patient and uncomplaining under many
severe trials." On November 20, 1892, Mrs. John
LECTURE ROOM RENOVATED 305
Kilbuck, who with her husband was a pioneer
in the Alaska Mission Field, delivered an inspir-
ing missionary address in the church. In Feb-
ruary, 1893, the lecture room was refurnished, and
on the 9th of the month this event was marked by a
love feast. This was the first love feast celebrated in
the Lexington Avenue Church. The improvements
consisted of new chairs, gas-fixtures, window-shades,
a pulpit, three pulpit chairs, and carpet on the plat-
form. The King's Daughters' Circle paid for the
pulpit, pulpit chairs, carpet, and a Bible out of the
proceeds of a concert given in December, the trus-
tees defraying the other expenses. Brother Kluge
presided at the love feast, and Brother Clarence E.
Eberman of Brooklyn delivered the address. Brother
Erik Hermann, pastor of the German congregation,
ofl'ered a German prayer. The Synod of 1893 elected
Brother Kluge a member of the Provincial Elders'
Conference, of which body he was chosen President
by his colleagues. On July 23 he preached his fare-
well sermon, and in the following week removed with
his family to Bethlehem, Pa. The pulpit was sup-
plied by the Brethren Henry Bachman, Jesse Blick-
ensderfer, and J. Taylor Hamilton until October 8,
when the Rev. Herman A. Gerdsen, the son-in-law
and successor of Brother Kluge, preached his intro-
ductory sermon from Acts 5 : 20.
Brother Gerdsen and his wife took up their resi-
dence in The Lexington at 12G East Nineteenth
Street. The new pastor attacked the work with con-
secrated zeal, and during his pastorate of ten years
and four montlis accomplished a great deal. He
306 MORAVIAN CHURCH IN NEW YORK
worked hard to make the church more attractive
in outward appearance and to bring the work of the
congregation to the attention of a larger number of
people in the city, and had the satisfaction of see-
ing a marked improvement in both respects. The
latter end was largely accomplished by making ex-
tensive use of newspapers in advertising the church,
its services and its activities. In the summer of
1894 the church was renovated, receiving "a thoro
overhauling from roof to foundation. The audi-
torium was frescoed and the floor and pulpit plat-
form re-carpeted." The congregation had a paid
choir or quartet for a number of years while Bishop
Reinke was pastor, but during the last years of his
ministry there was none, from a supposed lack of
funds. Appreciating the value of good music in a
church service. Brother Gerdsen left no stone un-
turned to re-instate a paid choir, and his efforts were
not in vain. On February 2, 1896, a quartet con-
sisting of Miss Anna Haar, Soprano, Miss Myra
Graff, Alto, Mr. Armbrusher, Tenor, and Richard
Nitzschke, Basso, made its initial appearance. An
effort was made to introduce a Sunday evening serv-
ice without results. The annual custom of the
King's Daughters to entertain the Sunday School
scholars and their friends in the latter part of June
was continued. The Sunday School picnic, an in-
stitution of long standing, was held at some distant
or nearby resort later in the season. In October,
1898, a certain Mr. Wunderlich offered to give the
congregation two houses and a lot, 100 x 200 feet,
for an orphanage in Brooklyn. Altho the trustees
THE SESQUI CENTENNIAL 307
considered the matter carefully, nothing came of it.
In this year the congregation decorated the church
auditorium for Christmas for the first time since
its removal from Houston Street, the decorations
being confined hitherto to the lecture room.
Moravians make a great deal of Christmas every
year, but the Christmas of 1898 was of special in-
terest to the church in New York because it marked
the one hundred and fiftieth anniversary of the or-
ganization of the congregation. Great efforts were
put forth to make the celebration worthy of the
event, and the fondest hopes of the hard-working
pastor and his loyal people were amply realized.
The first service of the celebration was held on
Christmas morning. Brother Kluge, the only former
pastor living, had promised to preach the sermon
at this service, but a severe attack of sickness made
it impossible for him to be present. Altho the peo-
ple were disappointed by this unexpected turn of
events, they greatly enjoyed the able sermon de-
livered by the Rev. J. Taylor Hamilton, the Resident
Professor of the Theological Seminary at Bethlehem.
At the morning service four gifts as memorials to
departed friends were received and dedicated to
the service of God. The first was a massive oak
communion table given by the congregation in mem-
ory of the late Bishop Amadeus A. Reinke; the
second, a beautiful brass lectern from the members
of the Wessels family in memory of their father,
Brother Gerhard Wessels, who was a highly es-
teemed member of the church for many years; the
third, a handsome pulpit Bible from the Nedwell
308 MORAVIAN CHURCH IN NEW YORK
family in memory of William and Elizabeth Nedwell,
and their son David Nedwell ; the fourth, a handsome
Bible for the lectern from Mrs. Hugh Pickering
in memory of her mother, Sister Jane Ander-
son. These beautiful tributes of love were greatly
appreciated then as they are at the present time.
At the liturgical service in the evening lighted wax
tapers were distributed among those present, and
Prof. Hamilton delivered an appropriate address.
At four o'clock in the afternoon of the following day
the Christmas celebration by the Sunday School
took place. The last anniversary service was held
on Tuesday evening. Ideal weather conditions and
extensive newspaper announcements helped to bring
together a large number of people. All the pastors
and many members of the neighboring Moravian con-
gregations were in attendance. There were also
visitors from Bethlehem, Nazareth, and Emaus, Pa.,
and Salem, N. C. Bishop J. Mortimer Levering of
Bethlehem delivered an impressive historical ad-
dress. A second address was delivered by the Rev.
David Burrell, D.D., pastor of the Marble Collegiate
(Dutch Reformed) Church. Special music was ren-
dered at all the services connected with the anni-
versary. The impressive celebration gave a new
impulse to the work of the congregation. On April
27, 1899, the pastor organized a Young People's
Society for "the advancement of the devotional,
literary and social attainments of our people, and
to aid indirectly the pastor in extending the in-
fluence of the church." This Society flourished for
many years, and while in existence fully justified its
THE THIRD MORAVIAN CHURCH 309
organization. The meetings were held on the first
and third Thursday of each month.
At the dawn of the twentieth century there were
known to be between three hundred and four hun-
dred West Indian Moravians in New York City.
Some of these found their way to the services of the
First Church and the Brooklyn Church. A number
of them were received into these congregations. On
November 25, 1900, Bishop Edwin C. Greider of
St. Thomas, West Indies, who was in the States on
furlough, conducted a service for the colored breth-
ren in the lecture room of the First Church. Similar
services were subsequently held at the same place.
In February, 1901, a delegation of West Indian Mo-
ravians called at the home of Dr. Gerdsen for the
purpose of discussing with him the matter of organ-
izing a congregation on the West Side. Toward
this end the pastor of the First Church had been
directing his efforts for some time, therefore he as-
sured the delegation that he would do all in his
power to further the project. Among other things,
he brought the matter to the attention of his con-
gregation, which showed its interest in the work
among the colored brethren by giving some financial
assistance, and by contributing a number of copies
of "The Office of Worship and Hymns.'' Dr. Gerd-
sen also enlisted the interest of the First District
Board, of which he was a member, and in many
other ways contribiiled to the success of the under-
taking.
In the riicaiilime, Brother Victor (I. Flinii, a
graduate of the 'IMieological Seminary in 1900, had
310 MORAVIAN CHURCH IN NEW YORK
become interested in the project. While waiting
for a caU to some Moravian pastorate, he served as
"a visitor" of Christ Presbyterian Church. His work
required him to look up unchurched families living
on the West Side, and to connect them, if possible,
with the Church. In this way he was brought into
touch with the Federation of Churches, of which
the Rev. Dr. Walter Laidlaw was then the efficient
Secretary. Thru the agency of the Federation of
Churches Brother Flinn discovered a great many
West Indian Moravians whom he readily interested
in the proposed organization of a congregation. In
the spring of 1901 it was decided to secure a place
for religious meetings. After a long search a lodge
room near Seventh Avenue and Thirty-fifth Street
was discovered. It was not very desirable, but the
best that could be found. Dr. Laidlaw then came
to the rescue. He told Brother Flinn and others
that the field for their proposed activities was not
in the neighborhood of West Thirty-fifth Street, but
in West Sixty-third Street, where they would find
a large number of Moravians from the West Indies.
Thru Dr. Laidlaw's influence pleasant quarters
were secured in the building of the Children's Aid
Society at 224 West Sixty-third Street, where the
work was begun and has centered ever since. At a
meeting of colored people on Friday evening. May
19, 1901, twenty-eight of them signed a written
agreement, pledging themselves to support to the
best of their ability any work that should be estab-
lished in their behalf. The first service in the Chil-
dren's Aid Society building was held on the follow-
THE THIRD MORAVIAN CHURCH 311
ing Sunday. The text of the sermon was especially
significant, expressing as it did the chief purpose of
the undertaking. It was this, "As we have therefore
opportunity, let us do good unto all men, especially
unto them who are of the household of faith." —
Galatians 6: 10. The anniversary sermon has been
delivered by many noted ministers, and for at least
sixteen years after the founding of the work the
above text was always employed. On August 4 the
Sunday School was organized. The actual organ-
ization of the congregation took place on Sunday,
October 13, 1901. It was effected by Bishop Edmund
A. Oerter, President of the Provincial Elders' Con-
ference, who ordained Brother Flinn to the Mo-
ravian ministry on the same day at the morning
service in the First Church. Brother Flinn became
the pastor of the newly organized congregation,
which became known as "The Third Moravian Church
of New York City," and for more than sixteen years
the work flourished greatly under his efficient leader-
ship.
Out of this congregation grew the equally flourish-
ing congregation known as Beth-Tphillah or the
Fourth Moravian Church of New York City. This
church was organized on July 12, 1008, and is now
located at 124 West 13()th Street. The founder and
pastor of the congregation is the Rev. Charles Mar-
tin, D.D., who is a worlliy exponent of his race and
of Moravian Missions in tlic WVst ln<lies. Brother
Flinn was succeeded in the pastorate of the Third
Church by Frederick T. Trallord, who not only con-
tinued the good work of his predecessor, but by his
312 MOKAVIAN CHURCH IN NEW YORK
energetic efforts succeeded in increasing the building-
fund of $3,000 or more to about |15,000. In Septem-
ber, 1921, Brother Trafford was transferred to the
pastorate of the South Side Moravian Church at
Bethlehem, Pa., and in the following month the Rev.
Paul T. Shultz, pastor of the congregation at Staple-
ton, S. I., and formerly a missionary in the West
Indies, took charge of the Third Church. By the in-
domitable energy and wholehearted consecration of
Dr. Martin and his people the Fourth Church is en-
tirely free from debt, having been privileged on Sun-
day, November 6, 1921, to burn a heavy mortgage pre-
viously cancelled. The total membership of the
Third Church is 514, and that of the Fourth Church
431 souls.
In March, 1901, Dr. Gerdsen assumed in addition
to his pastoral duties the editorship of The Mora-
viariy which office he ably filled for nearly three years,
when he resigned "because he felt that his editorial
work interfered too much with his pastoral duties."
In February, 1901, by authority of the Board of
Trustees, he rented an apartment in The Marie at
61-69 East Eighty-sixth Street, to which he removed
with his family soon after. In 1902 the pipe organ
in the church was rebuilt at a cost of six hundred
dollars. Altho Dr. Gerdsen had reason to feel en-
couraged over the progress made by the congregation
in the face of many difficulties, when the Provincial
Elders' Conference in the fall of 1903 tendered him
a call to the pastorate of the Lancaster congrega-
tion, he followed this call as coming from the Lord,
and on Sunday, January 24, of the following year
M. W. LEIBERT BEGINS LABORS 313
he preached his farewell sermon in New York. On
the following Thursday he left for his new field of
labor by way of Nazareth, where he enjoyed a brief
rest. Altho Dr. Gerdsen left the city more than
eighteen years ago, he is still remembered with affec-
tion by many members of the congregation.
The Rev. Morris W. Leibert, pastor of the Castle-
ton Corners Church on Staten Island, and a member
of the Provincial Elders' Conference, succeeded Dr.
Gerdsen in the pastorate of the First Church.
Brother Leibert and his family at first occupied the
apartment vacated by Brother Gerdsen and his wife.
On Sunday, February 7, the new pastor preached
his introductory sermon from John 17: 21. On
Wednesday of the same week the Young People's
Society tendered the new laborers a reception in
the lecture room of the church. Having begun his
ministry as pastor of the German congregation on
Sixth Street, Brother Leibert was no stranger to the
city or city-work. This experience, coupled with his
exceptional ability, gave promise of the successful
pastorate which followed. Appreciating the value
of printer's ink, he followed the example of his pre-
decessor and not only advertised the services of the
church, but published numerous articles relating to
the Moravian Church and its work, in the city papers.
No stone was left unturned to stiinuhite the growth
of the congregation and to increase its efificiency. As
the records show, these efforts were not in vain.
The Sunday on wliirh Brother Leibert preached
his inti'(Hlnctory sermon marked I he dose of Mr.
Otio draff's etticient service as cliurch organist, a
314 MORAVIAN CHURCH IN NEW YORK
position held by him for many years. His successor,
William Ostermayer of Brooklyn, entered upon his
duties on the following Sunday. In September a
new board was placed on the outside of the church,
containing the additional or explanatory words
^^Protestant Episcopal in connection with the name
Moravian Church. One of the most important events
of the year was the congregation's contribution of
|3,600 towards the increase of the Sustentation Fund
of the Moravian Church. Three thousand dollars
of this amount was contributed by the Zoebisch fam-
ily. Anxious that the church should render a greater
service to the immediate community. Brother Lei-
bert, in March, 1905, compiled from the oflQcial
voting-list of the city an accurate record of all resi-
dents living in the neighborhood of the church. In-
vitations to attend the services were later sent to
those on the list who were of the Protestant faith,
but "there was little, or no response." In June,
1906, the pastor and his family removed from East
Eighty-sixth Street to 130 Manhattan Avenue, where
they resided for three years. On Saturday, May 1,
1909, they removed to the parsonage at 112 Lexing-
ton Avenue, which had been rented by the Trustees
for a period of twenty-six years. Having been con-
secrated a bishop of the Moravian Church on Septem-
ber 13, 1908, at the Provincial Synod held at Lititz,
Pa., Bishop Leibert in his episcopal capacity at-
tended the General Synod of 1909 at Herrnhut. He
sailed for Europe on May 6 and returned on August
28. On November 10 the Young People's Society
of the congregation was converted into a Christian
MEMORIAL PULPIT 315
Endeavor Society, those concerned believing that in
this way the organization of the young people might
be preserved, while at the same time a more dis-
tinctive religious purpose would be served. These
hopes, however, were not fulfilled, and the life of
the Christian Endeavor Society was of short dura-
tion. A regular mid-week service was then insti-
tuted, which has been continued with indifferent
success ever since. On Sunday morning, November
21, the Second, Third, and Fourth Churches united
with the congregation in a union service, at which
Bishop R. Vouillaire of the Surinam Mission de-
livered an address. On the following Saturday the
handsome pulpit in the church was delivered and
placed in position. It was the generous gift of the
Wessels family in memory of their mother, and bears
the inscription, "In memoriam Emily Elizabeth Rice
Wessels.— 1834-1909."
The old system of soliciting contributions for the
current expenses of the congregation having lapsed,
efforts were made in the spring of 1911 to remedy
this weakness. To this end the following circular
was sent to the members by the Elders and Trustees :
"It is felt by many in the congregation that we are
not as active as we ought to be. Our own good and
the cause of Jesus Christ, our Saviour and Master,
urge us to do better. Our membership is widely
scattered, and the population of the section of the
city in which we are located is either of a shifting
character or connected with otlier churches. Yet
we should have a stronger hold on the neighbor-
hood, and more of its residents should be in our
316 MOKAVIAN CHURCH IN NEW YORK
services and Sunday School than is the case. All of
us can render some assistance for the increase of
our influence and the improvement of our condition.
We are surrounded by men, women and children
overlooked and uncared for, who would be helped, as
we would be profited, by their attendance at our
worship and in our school. The Church Council took
up this matter some weeks ago, and decided that
every communicant or friend whom we can reach
should contribute a certain amount each year for
the specific purpose of engaging a visitor or mis-
sionary to canvass the homes of the vicinity, to se-
cure new scholars, to aid families in need or trouble,
and to bring to all our cordial invitation to attend
our church or to become pupils in our Sunday
School.
^'The present income of the congregation is not
sufiScient to permit of this expenditure. In order
to raise the money required, and to make it easy for
all to give, envelopes will hereafter be placed in the
pews. These envelopes may be taken home, marked
as desired, and may be deposited with the offerings
in the collection plates, weekly, monthly, or yearly,
entirely at the convenience of the giver. The
amounts so contributed will be regarded as dues
towards the support of the church, and will be
credited to the givers in the accounts of the congre-
gation. No one shall be compelled to give. None
shall be asked to give beyond their means, or in a
manner that may be burdensome or distasteful. By
giving in this way, much or little, all will have a per-
sonal share in doing the work of our Church, and
APPEAL TO THE MEMBERSHIP 317
will at the same time fulfill those financial obliga-
tions which the law requires of the voting members
of the church. It is confidently believed that the
adoption of this method of taking a hand in the re-
ligious work of the congregation will bring us that
larger attendance and that greater activity, the lack
of which we so often deplore. We are in danger of
loitering at ease in our Zion, and of forgetting that
there is still much land to be occupied. We must
become more live to the fact that we are really the
stewards of our God, and that we are solemnly bound
by our Christian profession to use those means and
opportunities which He has entrusted to our keep-
ing for the highest good of our fellow-men, and for
the greater glory of Him whose we are and whom
we serve. In the name of the Church Council, we are
cordially your Brethren,
S. J. Dike
J. T. Francis,
Elders,
C. A. Zoebisch
C. T. Zoebisch
J. M. Jackson
James M. Beck
H. A. Knoll,
Trustees.
Morris W. Leibert,
Pastor.
On Saturday, May 13, 1911, the congregation lost
one of its most influential members by the death of
Charles Augustus Zoebisch at 362 Clinton Street,
318 MORAVIAN CHURCH IN NEW YORK
Brooklyn. The funeral services were conducted at
his late residence by Bishop Leibert on the following
Tuesday evening at eight o'clock. As a token of the
high esteem in which the congregation held the de-
parted brother a handsome floral cross was sent by
the church. Many of the members attended the
funeral service. The church choir sang appropriate
selections. On the following morning at eleven
o'clock ''a parting service" was held around the cas-
ket in the presence of only the nearest relatives and
most intimate friends, and the interment followed
in the family plot in Greenwood Cemetery, "thus
ending the long career of eighty-seven years on earth
of one of the most notable and efficient members that
the First Moravian Church in New York City ever
had." The following memoir, prepared and read by
Bishop Leibert at the time of the funeral, deserves
a place in this history: "The Moravian Church in
America has lost the service of a good and faithful
servant in the departure of Brother Zoebisch to his
eternal rest and reward. At the time of his death
he was the senior official of the Province, and had
rounded out a longer term of stewardship than any
contemporary. He was born in Markneukirchen,
Saxony, May 9, 1824. Carefully reared in the Church
and school in his native town, he was initiated, as
the eldest son, into every detail of his father's busi-
ness, and formed those attachments for the people
and associates of his birthplace which clung to him
to the last. But his lot was cast for other surround-
ings and for wider activities.
"After a great conflagration had swept over the
BIOGRAPHY OF C. A. ZOEBISCH 319
village in which he otherwise might have spent his
life, it was decided that he should go to America to
seek the expansion of its industries and the better-
ment of his own prospects. He sailed from Bremen
in October, 1841, and arrived in New York on Janu-
ary 20, 1842. After living in Pennsylvania and
traveling in the United States for a season, he was
united in marriage with Maria Louisa Beitel of
Schoeneck, Pa., in 1844. In 1847 he established his
home in New York City, living for fourteen years
in Manhattan, and then taking up his residence in
Brooklyn, where he occupied the home in which he
died within two months of fifty years. By strict at-
tention to affairs, he became successful as a manu-
facturer and importer of musical instruments,
gained prominence as a merchant, and won recog-
nition and esteem in financial circles. And the uni-
versal respect and confidence he enjoyed among
those of his own generation was never diminished, as,
one by one, his associates passed on before, and he be-
came identified with a second and a third generation
of men. Everywhere and always, he maintained an
enviable reputation as an honorable, responsible and
conservative gentleman of the old school, keenly alive
to the progress of the times and alert to changes of
every kind, only as the years began to weigh heavily
finding it ditlicult to reconcile many of the practices
of our day with the methods prevailing in his youth
and prime.
"His experience, his judgment, liis personality
made him a desirable man for positions of trust and
counsel, and for tasks re(iuiriiig fiusiness sagacity
320 MORAVIAN CHURCH IN NEW YORK
and executive ability. Consequently we see him
chosen as a director of the Germania Fire Insurance
Company, of the German American Bank, long serv-
ing the latter as a Vice-President, all of them New
York institutions of the highest grade. Restlessly
active, and conscientiously devoted to the discharge
of his duties, he held himself pledged to the preserva-
tion of the unsullied name and the unassailable rec-
ord of these corporations, even when too feeble to
do more than to be present at stated meetings. For
sixty-four years he was actively connected with the
First Moravian Church of New York City, assum-
ing responsibility as a Trustee and as its Treasurer
at a most critical period. He succeeded in building
up its resources in such a manner that its members
will ever be under deep and large obligation to him.
He was concerned about its future quite as much as
he was interested in its past and fully as much as he
was solicitous for its immediate present. Seven
times he was a delegate to District Synod, twelve
times he represented his congregation at Provincial
Synod, and in 1889 he was a member of the General
Synod. Since its creation in 1876, he served on
the Board of Church Extension, and was continually
its treasurer until the day of his death. From 1878
he was on the Advisory Finance Board of the Church.
He was a trustee and President of the Board di-
recting the affairs of the Moravian Seminary for
Young Ladies at Bethlehem, Pa., since its formation
in 1893. In these capacities he was the best known
layman of the Moravian Church in America, and as
such esteemed by all and endeared to many.
BIOGRAPHY OF C. A. ZOEBISCH 321
ii^
Infirmities gathered round him in recent years.
On Maundy Thursday he communed for the last
time, and on Easter Day he closed his exemplary
record as a church-goer and as a devout worshipper
before the Lord. Then the shadows lengthened, and
he was stretched upon his bed. The horizon nar-
nowed, and his strength was consumed. Finally,
on Saturday, May 13, 1911, his spirit took its flight.
The measure of his life on earth was eighty-seven
years and four days. A widower since March 23,
1892, he is survived by a sister, a son, and two grand-
sons, while he is mourned by a large number of those
more distantly connected, and of those most inti-
mately associated. Some may have differed from
him in matters of opinion, others may have preferred
ways different from his, often our purposes may
have crossed, instead of running parallel, but there
is none to question for an instant the solidity and
the worth of his advice and support of his Christian
convictions and character. He will be missed in
various ways in many places. The truth of the in-
spired proverb is proven once more: 'Blessings are
upon the head of the righteous,' and once again we
bear witness to the fact that 'The memory of the
righteous is blessed.' "
On Sunday, October 1, 1911, the book entitled
"The Jjiturfjy, Office of Worship and Hymns' was
used in the church service for the first time, one hun-
dred and twenty-five copies having been previously
purchased. The ohl hymn-books hitherto in use were
j)resente<l to tlie Third and Fourth Churches. The
wider range of hymns in the new book increased the
322 MORAVIAN CHURCH IN NEW YORK
helpfulness of the service, and it was for this reason
that the change was made. It has always been a
problem of the church how best to make its influence
felt in the neighborhood. Altho this problem has
never been solved, an employed worker in the com-
munity has contributed more toward a solution,
perhaps, than any other effort put forth in this di-
rection. There having been no worker of this kind
for some years, the congregation engaged in the fall
of 1911 Mr. Arthur Howden, formerly a missionary
in China, and at the time a member of the Moravian
Church on Staten Island. He spent several days
each week in visiting among the people of the neigh-
borhood, distributing cards giving a brief account
of the Moravian Church, and extending an invitation
to people to the services of the congregation and to
the exercises of the Sunday School. He also dis-
tributed suitable tracts, and in some cases Bibles.
His labors extended from November 10 to May 1 of
the following year. Altho these efforts did not ma-
terially increase the church attendance, the Sunday
School was greatly strengthened, and much good was
accomplished in other respects. On January 6, 1912,
two handsome hymn-tablets were placed in the
church-auditorium by Brother Charles Meisel, a
member of the congregation, in memory of his wife,
Anna Caroline Stengel-Meisel, who had died in Janu-
ary of the preceding year. When the "Men and Re-
ligion Movement" swept over the country, the con-
gregation identified itself with it, and on Sunday,
February 18, 1912, the following "key-men" were
appointed : Samuel J. Dike for Bible Study, Judson
BROTHERHOOD ORGANIZED 323
T. Francis, Evangelism, Herman A. Knoll, Boys'
Work, Frank J. Leibert, Social Service, and H. G.
Poth, Foreign Missions.
On March 3, 1912, the church attendants were
pleased to see a handsome clock attached to the gal-
lery and facing the pulpit. It was the gift of Brother
August Orbel, a member of the German congregation
during Brother Leibert's pastorate. This gift is
greatly appreciated to this day. On April 15 of the
same year Prof. William Ahrens was engaged as
church-organist, a position which he has ably filled
ever since. On April 22 sixteen young people of
the congregation met at the parsonage and organized
"jTTie Clan Cordial for mutual advantage and for
the benefit of the congregation." After a flourishing
existence for a number of years this organization
disbanded. Under the inspiration of the Men and
Religion Forward Movement a Brotherhood was
organized, but for some reason the organization was
short-lived. On Sunday, February 9, 1913, a service
of unusual interest was held in the church. This
service marked the twenty-first anniversary of the
Whatsoever Circle of King's Daughters.* The
church was beautifully decorated with the colors
of the Order, and Bishop Leibert preached a ser-
mon appropriate to the occasion. At the special
meeting of Church Council on Wednesday, March 5,
of the same year, called for the purpose of electing a
delegate to the Provincial Synod, it was decided to
take steps to prepare for publication a ''Manual/'
embodying a brief history of the Moravian Church
*The King's DaughterH' Circle was orgaDlzed on Janaary 29, 1892.
324 MORAVIAN CHURCH IN NEW YORK
at large, and of the congregation, as well as the rules
and regulations of the church recently revised and
adopted. For some reason this "Manual" was never
published. The same 3^ear a "Church Monthly" or
parish paper was seriously discussed, but wisely or
unwisely, it was decided that the disadvantages of
such a publication outweighed the advantages, and
consequently the expense involved would hardly be
justified.
For more than a year, however, a discussion of
another matter prevailed, and this discussion re-
sulted in making substantial improvements in the
basement of the church. Back of the lecture room
was a large space hitherto utilized for storing boxes,
ash-cans and all sorts of junk. Under the leadership
of the pastor the trustees called in Mr. James Gru-
nert, an architect, and in the event the lecture room
was thoroly renovated, and the space hitherto re-
served for storage and rats transformed into a
beautiful church-parlor. The floor was made of con-
crete, and the walls were tastefully decorated. The
King's Daughters attended to the furnishing of the
room. A handsome oak library table was presented
by Mrs. August Herrlich as a memorial to her hus-
band ; a handsome Bible for use at the King's Daugh-
ters' meetings was given by the same person; the
beautiful sectional bookcase was presented by Miss
Louise Trautwein and her sister, Mrs. Kate Bleyer,
as a memorial to their mother, Sister Barbara Traut-
wein, and the handsome picture of the Appian Way
by Mrs. Mary Yost in memory of her husband, Fer-
nando Yost. On the walls hang portraits of leaders
KING'S DAUGHTERS' ROOM 325
in the Moravian Church who were active in the
early years of the Church in America, pictures of
the second, third and present church of the con-
gregation, and other pictures of historic value. Be-
cause of their valuable contributions to the church
parlor it is commonly spoken of as ''The King's
Daughters' Room'' Here the boards and various
organizations of the congregation hold their meet-
ings. The extensive renovations and improvements
made at the same time included among other things
the preparation of a room for kitchen purposes, the
installation of electric lights, a steam-heating plant,
etc. By the end of October, 1913, these improve-
ments were completed. All who had a share in the
work deserve great credit.
From the spring of 1914 to the spring of 1918
Miss Assunta Anna D'lncalci, a young Italian
woman, labored in the interests of the congregation
among the Italian women and children in the neigh-
borhood of the church. On June 24, 1915, Miss Marie
Howard, the daughter of the Rev. Jacob Howard,
formerly a missionary in the West Indies, held her
first Mothers' Meeting in the church. Miss Howard
is a missionary of the New York Bible Society, and
her field being in the neighborhood, the Trustees
granted her permission to conduct her inotliers' and
children's meetings in the clmrcli. She exercised
this privilege until the beginning of 1920, when she
transferred her meetings to the Adams Memorial
Church on East Thirtieth Street. While Bishop
Leibert was in Europe as a delegate to the (ienenil
Synod of 1911 I lie Brethren Paul de Sehweinitz,
326 MORAVIAN CHURCH IN NEW YORK
Frederick R. Nitzschke, Edward S. Wolle, and sev-
eral students of the Moravian Theological Seminary
at Bethlehem, Pa., supplied the pulpit. On Decem-
ber 30 an organization of young boys was formed
which took the name of King's Messengers. The
Loyal Circle of King's Daughters and King's Sons
was organized on Saturday, February 6, 1915, and
has proved itself a valuable adjunct of the congre-
gation ever since. The Circle has given a number of
successful plays, which not only provided good en-
tertainment for a large number of people, but at
the same time replenished its treasury, as well as
that of the Whatsoever Circle of King's Daughters.
During the year 1916 various matters of interest
transpired. At the meeting of the January Church
Council it was decided that young men of the con-
gregation, instead of the Elders, should take the
offering at church services. On March 9 a new safe
was placed in the church parlor for the purpose of
properly preserving the church records. In con-
nection with the service on Palm Sunday morning,
April 16, the beautiful baptismal font of stone,
which the Whatsoever Circle of King's Daughters
presented to the congregation, was dedicated, and
used for the first time, Emma Morris Blake, the
wife of Brother Thomas J. Blake, being received into
the congregation by the sacrament of baptism. The
world war was making itself increasingly felt in
America, and on June 19 Harry Carlson, a member
of the congregation, left for Camp Wadsworth.
Others followed in due time and when the ''Honor
RoW of the church was complete it contained the
HONOR ROLL OF CHURCH 327
following names: Kenneth Leibert, Naval Reserve^
Axel Johnson, United States Navy, Walter Schmidt,
Naval Engineers, Harry Carlson, Field Artillery,
Edward Carlson, Military Police, Henry Olsen,
Coast Artillery, William Stahlschmidt, United
States Infantry, John Daggun, Military Police,
William Gerken, 71st Regiment, George Richardson,
Medical Corps. All these young men rendered faith-
ful service in the spheres to which their country and
patriotism called them. Altho some of them were
in the thick of battle, the life of every one was
mercifully spared, and after the war was over they
returned to their homes.
When in the summer and fall of 1916 the epidemic
of infantile paralysis was raging thruout the city
and country the Sunday School was closed. On
Christmas Eve the beautiful silver alms basins were
received by the congregation as the gift of Mrs.
Howard Gates Clark in memory of her husband. At
the service on the following morning the basins were
formally dedicated by the pastor. For a long time
a strong feeling in favor of the individual com-
munion cups existed in the congregation. This feel-
ing crystallized in the following action taken by the
Church Council on January 31, 1917: "Resolved,
that after an agitation of the matter extending over
a number of years, it is the sense of this Church
Council that, following the custom of the majority
of evangelical churches in America, and heeding the
wishes of the membershii) of the congregation for-
mally and ro])05ite(lly ex])ressed, the use of the com
nion comiininion cnps in (he Holy Coimminion he
328 MORAVIAN CHURCH IN NEW YORK
discontinued, and individual cups introduced, and
that the Elders and Trustees be urged to effect the
change at the earliest possible date, and that in
so doing they should provide for the preservation
in some suitable form in the new service, properly
inscribed, of the memorial pieces which have been
in constant use at our celebration of the Communion
for nearly a century." That the latter part of the
resolution might be fittingly carried out it was de-
cided on April 26 that "the old communion set be
melted, assayed and incorporated in the silver of
the new service." On May 25 racks for the com-
munion cups were placed in the pews, and two days
later, on the occasion of the Whitsuntide festival,
the individual communion cups* were used for the
first time. With the exception of a few the com-
municants expressed great satisfaction over the
change. With the accumulation of valuable silver-
ware it became necessary to make suitable arrange-
ments for its protection, therefore the upstairs safe
was purchased to meet this need.
*There are four silver communion trays. One tray is marked, " 'H. P.
to the Br's Ch.' Above inscription was engraved on the two CMnmunion
chalices of the First Moravian Church of New York City, the silver of
which is incorporated in this tray for individual cups. Whitsuntide, 1917."
A second tray bears the following words: " 'Hannah Bowie to the United
Brethren's Church in New York, 1831.' Above inscription was engraved
on the two communion flagons of the First Moravian Church of New York
City, the silver of which is incorporated in this tray for individual cups.
Whit Sunday, 1917." A third tray bears the inscription, "Presented to
the First Moravian Church by William Higgins, in memory of his uncle
William Higgins. Christmas, 1918." The fourth tray was purchased by
the trustees. The beautiful silver cover for the communion trays was the
gift of the Whatsoever Circle of King's Daughters at Christmastide, 1918.
The silver "basket" for the communion bread has been in use since
October 8, 1814, when it was presented to the congregation by Daniel
Bowie.
MORAVIAN CITY UNION 329
On Sunday, February 4, 1917, "a home visitation"
was made in connection with the evangelistic cam-
paign conducted in the city by Evangelist William
Sunday. The area in which the First Church is lo-
cated was covered by one hundred visitors, includ-
ing a number of members of the congregation. The
workers made the First Church their headquarters.
On March 6 of the same year the Whatsoever Circle
of King's Daughters presented Mrs. Edmund B. Rose
with a testimonial of esteem and appreciation in
honor of the twenty-fifth anniversary of her as-
suming the treasurership of the Circle. Mrs. Rose
still performs the duties of the office which she has
for so many years discharged with great credit to
herself and the organization. Two days later a com-
mittee of the New York group of Moravian ministers,
consisting of the Brethren Morris W. Leibert, Ed-
ward S. Wolle, and Ernest Hagen, met in the church
parlor and prepared the copy of the Passion Week
leaflets now in use in the Moravian congregations in
New York City and its environs. These leaflets were
published by the Moravian City Union. It will be
of interest to give in this connection some details
relating to the organization here mentioned. The
following record is taken from the Secretary's book
of the Union : ^'Moravians living in New York and
vicinity for a long time have felt the need of be-
coming better acquainted with each other. How
this might become possible had been often discussed,
but no conclusion was reached. The desire began
to take definite form, however, at the recent dinner
of the New York Alumni Association of the Mo-
330 MORAVIAN CHURCH IN NEW YORK
ravian College and Theological Seminary, when it
was voted to establish a Moravian City Union.
"It was decided to include in this Union the mem-
bers of the Moravian churches in the New York
district, and all other Moravians living in and
about the city. The following is the record of the
action taken at the annual meeting of the Alumni
Association on January 27, 1914, in the Martha
Washington Hotel at 29 East Twenty-ninth Street,
New York City: ^Resolved, that for the purpose of
increasing its efficiency, and for the advancement of
Moravian interests in New York and vicinity, the
Alumni Association, after ten years' experience,
favors the creation of a more inclusive body of Mo-
ravians in New York, and toward this end moves.
First, That those persons here present to-day be in-
vited to create such an organization. Second, That
it be created in accordance with the plans that have
been prepared by the Executive Committee as fol-
lows : The name shall be The Moravian City Union
of New York. The purpose is to supply the twenty-
five hundred Moravians now in New York with op-
portunities for better acquaintance, and when de-
sired, united action. To this end it is planned to
hold four meetings a year, as follows, 1. A meeting
in the First Church in April, the program to include
an address by some eminent speaker on a religious
or civic topic, which shall be preceded or followed
by a reception, possibly with refreshments. 2. A
union picnic in Summer. 3. A meeting in November
similar to that held in April. 4. A dinner in Janu-
ary, with suitable program, in one of the hotels.
MORAVIAN CITY UNION 331
The annual meeting and election shall be held in
connection with the dinner. To cover the expenses
of the Union for this introductory year a charge of
twenty-five cents each shall be made for attendance
at the April and November meetings, and a nominal
charge of |1.50 for the annual dinner as hitherto,
probably leading up to a later arrangement of annual
dues amounting to two dollars payable in advance
to cover all charges for the four consecutive events.
" ^To develop these plans for the ensuing twelve
months the following officers shall be elected to
serve for one year : A President of the Union, whose
duty it shall be to preside at all public meetings,
and to represent the Union in public should occasion
require; a Vice President y who shall preside in the
absence of, or at the request of, the President; a
Secretary, who shall keep a record of the meetings
of the Union, a list of those voting at the annual
meeting, and perform such duties as ordinarily de-
volve upon a Secretary; a Treasurer, who shall re-
ceive and pay out the monies of the Union as di-
rected by the Executive Committee. The Secretary
and Treasurer of the Union shall also act as the
Secretary and Treasurer of the Executive Commit-
tee. At a meeting called for the purpose by the
President, the four elected officers shall choose and
appoint a chairman of the Executive Committee,
and also two other members. These with the four
elected officers of the Union shall constitute the Ex-
ecutive Committee, and this committee shall have
entire charge of the selection of place, program, and
all other details connected with the four meetings
332 MORAVIAN CHURCH IN NEW YORK
of the ensuing year.' " (On November 13, 1919, the
following change in the constitution was made:
"The four elected officers of the Union shall choose
three members of the Union who shall constitute the
Program Committee. This committee shall choose
its own chairman, and shall have charge of the se-
lection of place, program, and all other details con-
nected with the four meetings of the ensuing year.
The President of the Union shall be ex-officio a mem-
ber of the Program Committee. The four elected
officers, together with the chairman of the program
committee, shall constitute the Executive Commit-
tee.") The first officers of the City Union were the
following: President^ Bishop M. W. Leibert, D.D.;
Vice President, Mr. Charles E. H. Harvey ; Secretary ,
the Rev. F. E. Grunert; Treasurer, the Rev. Paul
M. Greider. The chairman of the Executive Com-
mittee was the Rev. Victor G. Flinn, who was the
real founder of the Union.
In 1917 the American Flag and a Service Flag
were placed in the church ; also the Honor Roll con-
taining the names of the young men of the congre-
gation who were in service. In the first quarter of
the year the congregation lost two life-long members
of the Moravian Church by the death of Mrs. Mary
Brower Francis and that of Mr. Joseph M. Jackson
on January 22 and February 28 respectively.
Brother Jackson had been connected with the con-
gregation for forty years, and had rendered it ef-
ficient service in many ways. He had been a mem-
ber of the Board of Trustees for a long term of years,
and at the time of his death served as its highly
LENGTHENING SHADOWS 333
esteemed President. In June the congregation lost
another esteemed member by the death of Mrs. Rob-
ert Blake. From October 31 to November 2 the
State Convention of King's Daughters was held in
the church. At the close of the convention Bishop
Leibert, assisted by the Brethren Paul T. Shultz,
Frederick R. Nitzschke and Victor Flinn, celebrated
the Holy Communion. On the first two Sundays of
1918 the church was closed on account of frozen
water-pipes, which made it impossible to operate the
heating plant. Short sessions of the Sunday school
were held on these Sundays, and on the first, as
previously announced, Little's Gross and Crown Sys-
tem was introduced. The second week in January
the Moravian ship Harmony lay at anchor in the
harbor, and on Sunday, the 13th, Captain Jackson
and a Mr. Ford of Nain, Labrador, came to the
church to attend services, but unfortunately the
doors were still closed because of the frozen pipes.
The pastor, however, enjoyed a pleasant interview
with these men from the northland. On February
18, 1918, Charles Eisenhauer entered upon his du-
ties as Sexton of the church, Henry Riedemann hav-
ing resigned after many years of service in this
capacity.
About this time a portentous cloud settled over
the congregation as the result of Bishop Leibert's
precarious state of health. After laboring for a
long time under the greatest difficulties, he left the
city on April 11 for Battle Creek, Michigan, where
he entered a sanatorium for treatment. Finding no
relief he returned to the East, arriving on May 15
334 MORAVIAN CHURCH IN NEW YORK
at the home of his daughter, Mrs. Robert Noe, at
East Orange, N. J., where he spent some time.
Meanwhile his pulpit was supplied by the Brethren
F. R. Nitzschke, E. S. WoUe, F. E. Grunert, and the
Rev. Mr. Wynne, Field Secretary of the South Amer-
ican Inland Mission. Altho far from well. Bishop
Leibert by force of an indomitable will was present
at the opening service of the church on September
15, and preached the sermon. He also preached on
the Sunday following, but from that time it became
increasingly evident that the close of his earthly
labors was near at hand. Hoping against hope that
he might yet enjoy sufficient strength to receive into
the congregation the class of catechumens which he
had instructed earlier in the year, the day of con-
firmation was postponed to Sunday, October 13.
When the time drew near, however, it became ap-
parent that this pleasant duty had to be delegated
to another. Therefore Bishop Charles L. Moench,
President of the Provincial Elders' Conference, per-
formed the rite which made the following young
men and women communicant members of the
church: Edmund B. Rose, Jr., Frank Burch, Al-
bertina Jorss, Emily Wey, Sarah Ayello, and Irma
Heboid. At the celebration of the November Thir-
teenth Festival Bishop Leibert was able to preside
at the Holy Communion, but the elements were dis-
tributed by Bishop Moench, who also preached the
sermon at the preparatory service.
Altho unable to conduct the service on December
22, the faithful pastor, rallying what little strength
remained, was in attendance. The strain of this
MEMOEIAL GIFTS 335
effort was all the greater because he had to come to
church from 940 Park Avenue, on the corner of
Park Avenue and Eighty-first Street, whither he and
his family had removed in October. What lent
strength to his efforts was the desire to receive and
dedicate two beautiful silver communion pieces, one,
a tray presented to the congregation by Brother
William Higgins in memory of his devout uncle,
whose name he bears, and the other, a cover for the
trays given by the Whatsoever Circle of King's
Daughters in memory of the following King's
Daughters who had run their earthly race: Mrs.
Edward T. Kluge, the organizer of the Circle ; Miss
Elizabeth Margaret Nedwell, Mrs. Charles Meisel,
Miss Marjorie Blake, Mrs. Mary Francis, and Mrs.
Robert Blake. On Christmas Day the exercises of
the Sunday School were conducted by Brother Her-
man A. Knoll at four-thirty in the afternoon. Altho
very weak Bishop Leibert attended and led in prayer.
This was the last time he publicly ministered to the
congregation. When next he appeared in church a
large circle of friends gathered around his form, but
the lips which had uttered so many words of cheer
and comfort were silent. At ten-thirty o'clock, on
Saturday morning, January 11, 1919, the faithful
servant of God gently closed his eyes upon the sor-
rowing family gathered around his dying bed, and
his spirit went forth into the sunlight of the eternal
day, where there is no more death, neither sorrow,
nor crying, nor any more pain. The funeral services
were held on Tuesday afternoon, January 14.
Brother Edward S. Wolle, pastor of the Second
336 MORAVIAN CHURCH IN NEW YORK
Church, conducted a short service at the late home
of the departed. The service at the church was in
charge of Brother F. E. Grunert, pastor of the
Brooklyn Church. On this occasion the Rt. Rev.
Charles L. Moench, D.D., the Rt. Rev. J. Taylor
Hamilton, D.D., and the Rev. Paul de Schweinitz,
D.D., delivered messages of esteem, comfort and
encouragement. The choir sang "Face to Face,"
and "Rock of Ages," while the congregation joined
in singing one of the departed brother's favorite
hymns, "My Jesus, as Thou wilt." The services were
largely attended by members of the congregation,
and friends from other churches. The pall-bearers
were the Brethren E. S. WoUe, E. S. Hagen, F. R.
Nitzschke, P. T. Shultz, F. T. Trafford, and A. E.
Francke. Interment was made in the Moravian
Cemetery at New Dorp, Staten Island.
Morris William Leibert, son of the late William
and Cornelia Matilda Krause Leibert, was born at
Bethlehem, Pa., on Wednesday, August 22, 1855.
He was educated in the Moravian Parochial School
at Bethlehem and in the Moravian College and Theo-
logical Seminary, graduating from the latter insti-
tution in the year 1875. He taught for a year at
Nazareth Hall, and then took a year of special study
in the Union Theological Seminary of New York
City. He was ordained a Deacon of the Moravian
Church on Sunday, April 15, 1877, by the late Bishop
Edmund de Schweinitz, S.T.D., at Bethlehem, Pa.,
and a Presbyter by the same Bishop at Hope, In-
diana, on Sunday, October 13, 1878. He was con-
secrated a Bishop at the Lititz, Pa., Synod on Sun-
BIOGRAPHY OF M. W. LEIBERT 337
day, September 13, 1908, by the Bishops E. A.
Oerter, C. L. Reinke, Edward Rondthaler, and C. L.
Moench. On August 22, 1880, he was joined in mar-
riage to Miss Louise B. Hill of New York City, who
proved to be an efficient helper thruout his long min-
istry. He served as pastor of the German Mis-
sion or Second Moravian Church of New York City
from 1877 to 1885; at Bethlehem, Pa., from 1885
to 1901 ; at Castleton Corners, Staten Island, N. Y.,
from 1901 to 1904; and from February 1, 1904, to
the day of his death, he was pastor of the First Mo-
ravian Church of New York City. He served' as
President of various District and Provincial Synods,
and as President of the General Synod of 1899 ; he
also attended as one of the American delegates the
General Synods of 1909 and 1914. He was a member
of the Provincial Elders' Conference from 1893 to
1898, and again from 1903 to 1913, serving as Presi-
dent of that body for the last five years he remained
in office. He served on a great many important in-
ter-synodal committees and at the time of his death
was the Chairman of the Inter-Synodal Committee
on the New Hymnal of the Church.* In 1904 New
York University conferred upon him the honorary
degree of Doctor Divinitatis. He was identified with
the Federal Council of the Churches of Christ in
America and with the World Conference on Faith
and Order. His services within the Moravian Church
were distinguished and widespread. For nearly
fifteen years the First Church profited by his leader-
•The new Church Hymnal will be ready for distribution by the spring
of 1923. One bundrwl copies have been ordered by the First Church.
338 MORAVIAN CHURCH IN NEW YORK
ship, and he will be affectionately remembered as
long as those who were members in his time shall
live.
Before the congregation had recovered from the
shock of the pastor's death, word was received that
Brother Judson T. Francis, the son-in-law of the late
Bishop Amadeus A. Reinke, had passed away in
his home at Englewood, N. J., on Wednesday, Janu-
ary 15. Born on January 19, 1854, in New York
City, he was received into the communicant member-
ship of the congregation by the rite of confirmation
on May 29, 1873. He was the son of Hiram Howell
Francis and his wife, Mary Brower Francis. Deeply
interested in everything that pertained to the Mo-
ravian Church, Brother Francis contributed gen-
erously of his means to the various causes of the
Church at home and abroad. His hospitable home
was always open to Moravian ministers and mis-
sionaries. But the cause that lay nearest his heart
was his beloved First Church, for whose advance-
ment he was always ready to give his best efforts.
He served as an Elder of the congregation for a long
term of years. When a man of his consecration,
ability, and distinction exerts his influence in a
congregation for forty-eight years, words fail to
express the inevitable sense of loss felt at his de-
parture. The death of Brother Francis would have
been a severe blow to the congregation at any time,
but coming as it did within a week of the pastor's
home-going, the shock was all the greater. The
funeral services were conducted at the late home
of the departed on Saturday, January 18, and on
INSTALLATION OF NEW PASTOR 339
the following day, which was the sixty-fifth anni-
versary of his birth, his earthly remains were laid
away in Greenwood Cemetery, Brooklyn.
"God buries the worker, but carries on the work."
Nobody could take the place of either Bishop Leibert
or Brother Francis, but others had to assume the
responsibility of the offices held by these brethren,
and so Brother Allen W. Stephens was chosen to
succeed the latter as Elder of the congregation, and
the Rev. Harry E. Stocker, Ph.D., of the South Side
Moravian Church at Bethlehem, Pa., was called to
the pastorate of the First Church. The Brethren
F. E. Grunert, Charles L. Moench, William N.
Schwarze, Vivian W. Moses, Kenneth G. Hamilton,
William H. Vogler, Charles H. Romiger, and J.
Taylor Hamilton supplied the pulpit until Sunday,
April 27, when the new pastor was installed by
Bishop Moench, and preached his introductory ser-
mon from I John 3 : 16, "He laid down his life for
us, and we ought to lay down our lives for the breth-
ren." During the singing of "Blest be the tie that
binds" by the congregation, representatives of the
Board of Elders and the Board of Trustees pledged
their support by extending to the new pastor the
right hand of fellowship, and after the service the
members with characteristic loyalty gave him and
his wife a warm welcome, the sincerity of which
could not be doubted. Two matters of special im-
portance between pastorates deserve to be recorded.
On April 11 the Loyal Circle of King's Daughters
and King's Sons, under the leadership of Mrs. Mor-
ris W. Leibert, gave a dinner in honor of Harry Carl-
340 MORAVIAN CHURCH IN NEW YORK
son, Edward Carlson and John Daggun, who had
safely returned from overseas, where all rendered
distinguished service. This dinner of recognition
and welcome was given in the lecture room of the
church. At the Sunday School session on April 13
a portrait of the late Bishop Leibert was unveiled.
This token of esteem was the gift to the Sunday
School of the King's Messengers, the President of
the Circle, Henry Olsen, making the presentation
speech, and Acting Superintendent of the Sunday
School Brother Samuel J. Dike making a fitting re-
sponse. That the record of the "moveable parson-
age" may be complete, it should be stated that the
new pastor and his family arrived in the city on
April 23 and made their home in the apartment at
940 Park Avenue, previously occupied by their pre-
decessors.
On Wednesday evening, April 30, the congrega-
tion gave a public reception in the lecture room of
the church in honor of the pastor and his wife and
five-year-old son, Arthur Frederick Stocker. This
delightful affair was dignified by the performance
of the pastor's first marriage ceremony in the city.
At eight-thirty o'clock, in the presence of those who
attended the reception, August Beyer and Miss Rosa
Kugelmann, two strangers who had previously made
the necessary arrangements with the pastor, were
joined in marriage. Elder Allen W. Stephens and
Brother Frank J. Leibert, a trustee, acting as official
witnesses of the ceremony. After this pleasant in-
terruption the social fellowship was resumed, and
when at a late hour the numerous guests left for
SUNDAY SCHOOL ASSOCIATION 341
their respective homes the guests of honor felt that
they had come among warm Christian friends, which
the event has amply proved. At the request of the
pastor the teachers and officers of the Sunday School
met on May 15, and organized a Sunday School As-
sociation. The pastor and Brother A. W. Stephens
prepared the draft of a constitution which was
unanimously adopted at a subsequent meeting of the
Association. A Cradle Roll and Home Department
of the Sunday School were organized. Both these
departments met with a hearty response. The stated
mission offerings of the Church were assigned to
different months of the school year. That the scholars
might take a deeper interest in Missions, periodic
missionary talks were instituted and an aim set by
vote of the scholars and teachers as to what the
school's contribution to this or that cause should
be. These activities resulted in increasing the Sun-
day School offerings five-fold. Later more system-
atic instruction was undertaken, and Miss Ellen B.
Barrett was elected Missionary Superintendent of
the Sunday School. The first Sunday in the month
is designated ^'Missionary Sunday."' A Primary
Department was likewise organized. This necessi-
tated the purchase of little cliairs and a portable
organ. The chnrrh parlor or "King's Daughters'
Koom" is the raeeting-phice of the primary children.
Mrs. n. E. Stocker is the Supt^rintendent of the
Primary Department, and Mrs. Harry White her as-
sistant.
In tlio year IIMIJ tlic Larf/i r lAjv Movement of the
Moravian Church was born of God, and launclied by
342 MORAVIAN CHURCH IN NEW YORK
the Provincial Elders' Conference. As the name in-
dicates, the purpose of the Movement is the deepen-
ing of the spiritual life of the membership. All are
urged by it to make faithful use of the Means of
Grace, and to perform the duties that are incumbent
upon earnest-minded Christians. The Moravian
Church was born in prayer, therefore the Larger Life
Movement stresses prayer, and seeks to enlist all the
members of the Church in the Moravian Prayer
Union. When the Church was renewed, it experi-
enced a powerful baptism of the Holy Spirit. Under
the influence of this Spirit the fathers went forth
unto the uttermost parts of the earth, not to make
"Moravians," but to win souls for the Lamb that
was slain. Because the Lord so manifestly blest
these early Moravian evangelistic activities, the
Movement lays strong emphasis upon Evangelism.
Since Christians are in a special sense the stewards
of God, the Movement seeks to bring home to every
Moravian the thought of Christian Stewardship.
Naturally any movement within a Church as mis-
sionary in character as the Moravian Church lays
special emphasis upon Missions. Similarly, educa-
tion having been in a peculiar sense the handmaid
of the Church from the beginning, there is also an
Educational Department. Needless to say, any move-
ment of this sort must have publicity. That these
departments might function the Provincial Elders'
Conference placed a man at the head of each one.
Thus the Rev. Robert K. Stansfield is in charge of
the Prayer Union; the Rev. William Strohmeier of
Stewardship; the Rev. Ernest S. Hagen of Evan-
THE LARGER LIFE COMMITTEE 343
gelism; the Rev. Harry E. Stocker, Ph.D., of the
American Society in Aid of Moravian Missions; the
Rev. Arthur D. Thaeler, D.D., of Education; and
Bishop Karl A. Mueller, D.D., and the Rev. Charles
I). Kreider, the editors of the church papers, of Pub-
licity. These brethren, together with the Rev. John
S. Romig, D.D., the Secretaiy of the Movement, con-
stitute what is known as The Larger Life Commit-
tee. On Sunday, September 7, 1919, the pastor of
the First Church presented the matter of the Larger
Life Movement to the congregation, and called for
enlistment in the Prayer Union. As the result of
this appeal fifty-four persons were added to the
Union.
At a meeting of the Elders and Trustees on Sep-
tember 11, it was decided to purchase and place at
the disposal of the pastor for advertising purposes,
a Rotary Mimeograph, and also a large Bulletin
Board with moveable type for the outside of the
church. Both these purchases were made at an
early day, and on the 27th of the month the Bulletin
Board was fastened to the church, where it has ren-
dered good service ever since. On October 1 the
first mid-week service for two or three years was
held, and on the following Sunday Rally Exercises
of the Smidnv School were conducted. This was the
first time in liic liistory of the congregation that a
Snndav School KmIIv was held. For manv vears the
churcli enjoyed tlic sweet ministrations of Sister
Eliza I?e;ittie, who was one of those rare souls that
attract everybody by the j>o\ver of ;i |)l<»asing per-
sonality imbued by the Spirit of (Mirist. l/>ving
344 MORAVIAN CHURCH IN NEW YORK
everybody, everybody loved her. Unless prevented by
sickness, she never missed a public service of the con-
gregation. It was therefore a great loss when on
October 7, 1919, this faithful Christian woman peace-
fully fell asleep in Jesus. Her end did not come un-
expectedly. About four months previous to her de-
parture she suffered serious injuries from a fall
which eventually brought about her end. Altho she
suffered great pain, she never uttered a word of
complaint, and to the very last her thought was con-
stantly for others. The funeral services were held
in the church on Friday, the 10th, and interment was
made in the Moravian Cemetery at New Dorp,
Staten Island. She was nearly 86 years old.
Altho the Moravian Church has been active in
New York City for more than one hundred and
eighty years, it has always been a problem of the
congregation to make itself known in the immediate
neighborhood with its frequently shifting population.
Toward the solution of this problem a thousand
cards, announcing the services of the church and the
like, were printed in the early part of November,
and distributed in the community, not without some
results. On November 24 a committee of King's
Daughters, consisting of Mrs. H. E. Stocker, Mrs.
David B. Nedwell, and Mrs. Christina Wertz, packed
a large box of clothing which was shipped to the
sufferers in Czechoslovakia. On the Sunday before
Christmas a generous offering was taken for Ar-
menian and Syrian Relief. Several months pre-
vious to the annual meeting of Church Council held
on January 21, 1920, a committee consisting of the
DUPLEX ENVELOPE SYSTEM 345
pastor and the Brethren Frank J. Leibert, Samuel J.
Dike, and Allen W. Stephens, was appointed by the
Joint-Board of Elders and Trustees for the purpose
of preparing a budget for the congregation. This
Committee laid before Church Council a carefully
prepared budget which was unanimously adopted.
This action embraced the adoption of the Duplex
Envelope System. Subsequently "visitors" were care-
fully instructed, and every member of the church
interviewed by them, with the result that the pledges
received for Current Expenses and Missions aggre-
gated a total at least five times larger than any re-
ceived before. The every member canvass was
made on Sunday afternoon, March 7. At the same
meeting of Church Council it was decided to engage
a paid worker to labor in the interests of the con-
gregation among the people in the neighborhood of
the church.
In accordance with a plan carefully worked out
by the Provincial Evangelistic Committee evangelis-
tic services were conducted in nearly every congrega-
tion in the Northern Province of the Church during
the first quarter of the year 1920. These meetings
were conducted by the Provincial Evangelist, the
Rev. John Greenfield, and a number of pastors whose
services were called into requisition in order that
the series nii^ht be fiTiislied in a given time, (^n
Ash Wednesday, Febrnary IS, the Hcv. E. S. Ilagen,
the pastor of the New Doi-p congicgMtion, l)e«2:;ni a
ten-day Kcries of inct'tiiigs in tlie l*'irst Chnrcli. Alllin
the atten<lan('(' was not very large becanse of the
widely scattered membership, it was enconiaging.
346 MORAVIAN CHURCH IN NEW YORK
and the results achieved were not to be despised.
The pastor of the First Church conducted similar
meetings in the Stapleton Church in January, and
in the Second Church during the first part of Febru-
ary. On Sunday, January 25, the Rev. Frederick T.
Trafford, the pastor of the Third Church, who had
been temporarily released from pastoral duties that
he might visit the congregations of the Province
for the purpose of soliciting funds for the proposed
Memorial Science Building of the Moravian College
and Theological Seminary, presented this cause to
the congregation, and in the event the pledges of the
membership totalled over twelve hundred dollars.
On April 6 the King's Daughters' Convention of
the Manhattan and Bronx District was held in the
First Church, the pastor delivering the address of
welcome and conducting a brief devotional service.
The Rev. Arthur Butzin, Superintendent of the
Alaska Mission, delivered an address in church on
the following Sunday, and made an appeal for the
proposed Orphanage and School to be established in
Alaska as soon as the required funds are secured.
His appeal met with a generous response. On Sun-
day, May 9, the celebration of Mother's Day, insti-
tuted in the congregation the year before, lacked the
presence of a tender mother who had gone to her
eternal rest the day before. This mother was Sister
Mary Lange Shultz, the widow of the late Rev.
Charles B. Shultz, D.D., who had been a faithful
member of the congregation for nine years, never
missing a church service unless unavoidably de-
tained. By her departure the church lost a good
LARGER LIFE FOUNDATION 347
member and the pastor a sympathetic supporter.
The funeral services were held at the home of her
son, the Rev. Paul T. Shultz, pastor of the Stapleton
congregation, on Monday evening, May 10. Inter-
ment was made in the Nisky Hill Cemetery at Beth-
lehem, Pa., on the following day. Dr. Shultz, her
distinguished husband, preceded her to the eternal
home on July 21, 1911.
Meanwhile changes of a different character were
in operation. Altho the lease for the apartment at 940
Park Avenue was good until October first, extensive
renovations contemplated by the landlord made
it best to cancel the lease for a stipulated money con-
sideration, and on June 10 the pastor and his family
removed to an apartment four doors east of River-
side Drive at 309 West Ninety-third Street. The
removal to the West Side was hastened by the ap-
proaching Provincial Synod, which convened at
Bethlehem, Pa., on June 10. At this Synod it was
decided to launch a movement for the purpose of
creating a fund of |750,00() in the interests of various
Church causes. This fund was designated "T/ic
Larger Life Foundation.^' Eleven men, five clergy-
men and six laymen, were elected by Synod
to take charge of the gathering of the funds for
the Foundation. These men were the Rev. A. 1).
Thaeler, D.D., Chairman, Prof. Chirence E. Clewell,
Secretary, Prof. Albert O. Ran, Ph.D., Trrasurrr,
and the Hretlircn: Ifari'v 'T. Mevors, ICinil .1.
Bishop, S. Falls Smith, AlU'ii \V. Stephens, the Rev.
S. H. Oapp, D.D., the Kev. E. S. Hagcn, the Rev.
C. A. Weber, niul i]w Rev. F. W. Sfrnj^cl. T\w Tnis-
348 MORAVIAN CHURCH IN NEW YORK
tees of the Foundation who were elected are the
following : The Brethren M. H. Strehlow, C. Elmer
Smith, H. J. Meyers, G. W. Riegel, Eli Fischer, H.
S. Rominger, and A. W. Stephens. At a meeting of
the Foundation Committee the Rev. E. S. Hagen
was chosen Executive Secretary. It was decided by
Synod that the income of the Fund be distributed
as follows: "2-15 to the Society for Propagating
the Gospel, Foreign Mission Emergencies ; 1-15 to the
Board of Church Extension, Permanent Fund; 2-15
to the Moravian College and Theological Seminary;
1-15 to the Board of Church Extension, Old Home
Mission Fund; 4-15 to the Sustentation Fund; 1-15
to the Provincial Administration Account for Pub-
lications; 1-15 to the Linden Hall Seminary; 1-15
to Nazareth Hall; 1-15 to the Moravian Seminary
and College for Women; 1-15 to the Western Old
People's Home and Orphanage, and the Western Mo-
ravian Students' Home, to be divided equally between
the two when, or if established."
At a meeting of the Joint-Board of Elders and
Trustees of the congregation on September 9, 1920,
it was unanimously decided that "the pastor. Dr.
Stocker, be instructed to write a complete history
of the congregation at his convenience, said history
to be published by the Trustees as soon as the manu-
script shall be ready for the printer." The Joint-
Board also authorized the pastor to engage a church-
worker. As the result of the latter decision Miss
Mina Tweedie, a graduate of the White Bible
Teacher Training School (now known as "The Bib-
lical Seminary of New York City") on Lexington
CHURCH WORKER APPOINTED 349
Avenue, was secured for this position. She entered
upon her duties on October 11, and labored with
marked success until spring of the following year,
when a breakdown in health compelled her to relin-
quish the work. Her activities were especially suc-
cessful among children and young people. Her Boys'
and Girls' Meetings during the week were frequently
attended by between fifty and sixty children from
the community. Hitherto about seventy-five per
cent, of these children had no vital connection with
any Church or Sunday School. Her work was dis-
tinctly religious, and those under her care were
greatly profited by her instruction and companion-
ship. A number of young women of the Sunday
School were organized by Miss Tweedie into what
is known as ''The Alpha Beta Cluh/' which remains
in a flourishing condition as a reminder of her suc-
cessful labors. It was a distinct loss to the congre-
gation and community when ill health compelled her
to relinquish the work. On Monday, October 4,
1920, the pastor found in his morning's mail a letter
and a substantial check from Brother Samuel J.
Dike, an Elder of the congregation, with instruc-
tions that the money should be used for the purchase
of a first-class stereopticon for the cliurch. Tliis
generous gift was greatly appreciated, and on the
following Tlmrsdiiy afternoon the lantern wilh all
the necessary accessories was pnrchastMl for >fl)L'.r)0.
On WtMlnesday evening, Octoitcr 1L\ the stereopticon
was used for the first time in connection with an
interesting lecture on "Jerusalem." Since then the
congregation lias enjoyed the benefit of a monthly
350 MORAVIAN CHURCH IN NEW YORK
illustrated lecture. In the latter part of October
the pastor of the First Church again conducted a
series of evangelistic meetings in the Second Church.
On October 29 a Hallow E'en Social gave pleasure
to young and old in the lecture room of the church.
This was the first of a series of bi-monthly socials
of the congregation instituted by the Sunday School
Association. For the first time in many years the
church was open on New Year's Eve. At 8 :30 o'clock
the pastor gave an illustrated lecture on "Moravian
Missions in Nicaragua." The lecture was followed
by a social hour, after which the pastor conducted
a service appropriate for the last hour of the Old
Year. The attendance was encouraging.
During the first quarter of the year 1921 the con-
gregation gave much attention to the Larger Life
Foundation. The week beginning on Sunday, Feb-
ruary 13, and ending on February 20 was known as
"Foundation Week" thruout the Province. After
the Sunday morning service, on January 16, at
which Prof. Clarence E. Clewell of the University
of Pennsylvania and a member of the First Church
in Philadelphia, delivered an address, the following
Larger Life Foundation Committee of the Congre-
gation was appointed: Brother Frank J. Leibert,
Chairman J Brother Allen W. Stephens, Treasurer,
the Brethren Samuel J. Dike, William Ahrens, Harry
White, and Harry K. Thomas, and Mrs. H. E.
Stocker, Mrs. David B. Nedwell, Mrs. Edmund B.
Rose, and Miss Jeanette Wertz, with the pastor,
ex-officio a member. This action was ratified by the
Church Council on January 19. At the suggestion
P^OUNDATTON CAMPAIGN 351
of the Sjnodal Foiiiidation Committee the pastors
in the Province exchanged pulpits on Sundays pre-
ceding Foundation Week, so that the cause might
be presented from every angle. On Sunday morning,
January 30, the pastor preached at New Dorp while
Brother E. S. Ha gen conducted the services in the
First Church. On the subsequent Sunday the fol-
lowing team-workers were appointed : Dr. H. E.
Stocker and Brother A. W. Stephens ; Brother F. J.
Leibert and Brother S. J. Dike; Mrs. Edmund B.
Rose and Miss Charlotte Mechlin; Mrs. Judson T.
Francis and Mrs. David B. Nedwell; Miss Ellen B.
Barrett and Miss Edith J. Leibert; Brother Harry
White and Brother Paul Christiansen; Brother
Harry K. Thomas and Brother Frederick Jorss; and
Mrs. Harry White and Miss Jeanette Wertz. After
the Ash Wednesday evening service the pastor de-
livered a charge to the team-workers, and the Breth-
ren Frank J. Leibert and Allen W. Stephens gave
brief talks bearing on the visitation to be made.
After the campaign was over it was found that the
First Church had pledged the generous sum of
^12,050. Of this amount the Sunday School
pledged |250; the Whatsoever Circle of King's
Daughters fi^OO ; the Loyal Circle of King's Daugh-
ters and King's Sons ^125; and the Alpha
Beta (Jlub ^2."). The hii'gest single i)l(Ml«^^t' amounted
to |2,()00. The time for redefining these pUnlges is
extendcnl ovcm- a five year period. The quota set for
the First Church was ;?1(),U()0, therefore the congre-
gation exceeded the exi)ectation8 of the Provincial
Foundation Committei' bv more than two thousand
352 MORAVIAN CHURCH IN NEW YORK
dollars. Never in the history of the congregation
was so much money raised in one year, and every-
body rejoiced over the accomplishment.
At this time of praise and thanksgiving the con-
gregation was shocked to learn that Brother Clem-
ence Theodore Zoebisch, one of the oldest and most
highly esteemed members of the church, had passed
away early in the morning of Washington's Birth-
day at his rooms in the Hotel Gramatan, Bronx-
ville, N. Y. Altho he had suffered greatly for several
years previous to his departure, no one thought his
end so near. He was the son of the late Brother
Charles Augustus Zoebisch and his wife Maria Beitel
Zoebisch. The first two years of his life were spent
at Cherry Hill, near Nazareth, Pa., where he was
born on June 3, 1845. In 1847 the parents removed
to New York City, where he grew to manhood and
received his education. After graduating from
school he became associated with his father in manu-
facturing and importing musical instruments. As
Trustee and Treasurer of the First Church, like his
father before him, he rendered invaluable service.
For a number of years he also served the Church at
large in various capacities. He was well-known in
financial circles, and served as a director in nu-
merous enterprizes. On his birthday anniversary
in 1880 he was joined in marriage to Miss Ida Stut-
zer of Brooklyn, N. Y. The funeral service was
conducted by the pastor at the home of Brother Al-
fred Zoebisch, his younger son, at 59 Livingstone
Street, Brooklyn, on Thursday, February 24, at ten
o'clock. Interment was made in Greenwood Ceme-
NEW OFFICIALS CHOSEN 353
tery. Brother Zoebisch was a faithful church at-
tendant. By his departure the congregation sus-
tained a heavy loss. At a special meeting of the
Church Council on Wednesday, March 9, Brother
Carl Zoebisch was elected to succeed his father as
a Trustee of the church. At that time Brother A. W.
Stephens was chosen to fill the unexpired term of
the Hon. James M. Beck, whose removal to Washing-
ton, D. C, made it impossible to serve longer as a
Trustee of the church. As a token of esteem Brother
Beck, now Solicitor General of the United States,
was elected an Honorary Trustee of the congrega-
tion. Brother Harry White was chosen to take the
place of Brother Allen W. Stephens as Elder. Later
the Trustees met for organization, and Brother
Frank J. Leibert was chosen President of the Board,
Brother Charles Meisel Secretary, and Brother A.
W. Stephens Treasurer of the congregation, Brother
Carl Zoebisch declining to accept the treasurership
which his father and grandfather had held with
great fidelity for a long term of years.
On Easter evening the Sunday School rendered the
cantata entitled '^The Glad New Day.-' This was
the first time a cantata was given in the First
Church. On Sunday morning, April 10, a bronze
tablet ill memory of the late Bishop Morris W. Lei-
bert was unveiled. The tablet was the gift of the
congregation. On Sunday morning, June 5, the
service was conducted by Brother Edward S. Wolle,
of the Second Church, in the absence of the pastor,
who prt'aclied the baccalaureate sermon to the gradu-
ating classes of the Moravian College and Theo-
354 MORAVIAN CHURCH IN NEW YORK
logical Seminary at Bethlehem, Pa. While the
church was closed and the pastor at Fargo,
North Dakota, for his vacation, death once more
invaded the congregation and again took away one
of the most influential members of the church. This
time the one called away was Brother Charles
Meisel, an honored and forward-looking member of
the Board of Trustees. Less than three weeks before
his departure he was in perfect health. From a
small papula which appeared on his arm as the re-
sult of a supposed insect-bite, blood-poisoning set in,
and on Sunday, July 31, he passed away in the pres-
ence of his sorrowing family. In the absence of the
pastor the funeral services were conducted by the
Rev. F. W. Stengel, Principal of Linden Hall, and
a brother-in-law of the departed. Interment was
made in the Moravian Cemetery at New Dorp,
Staten Island. Brother Meisel was born on July 23,
1859, at Klingenthal, Saxony. As a young man he
came to New York City, where by his industry and
honest dealing he built up a flourishing business
as a dealer in musical instruments. On April 8,
1909, he transferred his membership from the Second
congregation to the First Church. At the time of
his death he was Secretary of the Board of Trustees.
On Sunday, October 9, the pastor conducted a me-
morial service in honor of Brother Meisel. As a
token of esteem the Trustees provided a large bou-
quet of flowers for the Communion Table on this
occasion. Charles J. W. Meisel, Esquire, was elected
to fill the unexpired term of his father as Trustee of
the church.
ARMISTICE DAY 355
On October 6 Miss Dixie Anders, a student in the
Biblical Seminary, was engaged as church-worker
in place of Miss Tweedie, resigned. The energetic
way in which Miss Anders took hold of the work
gave promise of good results, but unfortunately her
already impaired health was unequal to the strain
of double duty as a student and church-worker, and
after less than a month she had to leave for her home
in the South to recuperate. On October 31 Dr.
Stocker, upon invitation of the pastor and Joint-
Board of Elders and Trustees of the Second Church,
began for the third time a series of evangelistic
meetings in that congregation. In view of the con-
vening of the International Conference on the Limi-
tation of Armaments at Washington, D. C, on
Armistice Day, November 11, the congregation, in
conjunction with other Churches thruout the coun-
try, held a special service of prayer for the success
of the proposed deliberations, on the preceding Sun-
day morning. The subject of the sermon was "A
Warless World." On Armistice Day 15,000 people
attended a unique service in Madison Square Garden,
where everybody, with the aid of telephone ampli-
fiers, heard every word spoken and sung at the
burial service of the unknown soldier, brought from
France, in the Arlington Cemetery in Virginia. The
funeral address delivered by President Warren
Harding at Arlington was heard not only by the
vast concourse of people about him, but by thousands
in Madison Square Garden and in the Square outside,
as well as by a large throng in San Francisco. Tiio
pastor and his family as well as members of the First
356 MOKAVIAN CHURCH IN NEW YORK
Church were privileged to attend this truly wonder-
ful service in New York City.
In many respects the year 1921 was one of the
most remarkable in a financial way that the congre-
gation ever experienced. The expenses of the con-
gregation, including the purchase of a Chickering
Baby Grand piano for the lecture room and the lay-
ing of a hard-wood floor in the basement of the
church, amounted to |9,799.26. The year's contribu-
tions for Missions and Benevolences totalled
17,021.58. The Sunday School gave |298.50 for
Missions, and the benevolent contributions of the
King's Daughters' Circles and the Alpha Beta Club
amounted to |480. The Treasurer of the Larger
Life Foundation received from the congregation dur-
ing the year the sum of |4,047.34. The average per
communicant contribution for Missions and Benevo-
lences was 150.21 ; for Foreign Missions, |12.29, and
for Home Missions, |6.80. With the exception of a
Bazaar by the Whatsoever Circle of King's Daugh-
ters, an Ice Cream Festival by the Sunday School,
and a Strawberry Festival by the Loyal Circle of
King's Daughters and King's Sons, the contribu-
tions for benevolences consisted of the free-will of-
ferings of the membership.
The first half of the year 1922 contains a number
of events which deserve a place in this record. On
Wednesday evening, January 11, the Near East Re-
lief Committee brought a moving-picture machine
to the church and showed the picture entitled
"Alice in Hungerland," which gripped the interest
of those present. An offering was taken for the suf-
VACATION BIBLE SCHOOL 357
ferers in the Near East. At the annual meeting of
Church Council a Committee of Nine was appointed
for the purpose of making a careful survey of con-
ditions connected with the church- work. This Com-
mittee consists of the pastor, the Brethren Samuel
J. Dike, Frank J. Leibert, Allen W. Stephens, Harry
White, Benson Y. Landis, and Mrs. David B. Ned-
well, Mrs. Edmund B. Rose, and Miss Jeanette
Wertz. On Sunday, February 5, the Rev. John
Greenfield, the Provincial Evangelist, delivered the
morning sermon and presented an appeal for the
support of evangelistic work. The congregation
made a liberal response to his appeal. A very suc-
cessful bazaar held in the lecture room about the
middle of the same month netted the Whatsoever
Circle of King's Daughters over three hundred and
fifty dollars for charitable causes.
At Eastertide the Trustees authorized the pastor
to resume the advertisement of the church services
in "The Times;' and ''The Globe/' two influential
city papers. An illustrated lecture on the Oberam-
mergau Passion Play on the Wednesday evening be-
fore Passion Week attracted a large congregation.
A reception, the first of the kind given by the con-
gregation, was held in lioiior of the eleven now
members received into tlie church on Palm Sunday,
after the prayer meeting on Wednes(hiy evening,
May 3. At a meeting of the Joint-Hoard of Elders
and Trustees on .Jnne 5 it was (h'cided to liave a
Daily Vacation Hil)li' School in (he lecture room
from August 7 to Septenibur S, the expense of two
hundred and tiftv dollars to be met bv vohmtarv con-
358 MORAVIAN CHURCH IN NEW YORK
tributions and bj the church-envelope offerings of
July and August. It was also decided to put the
church-property into first-class condition during the
summer months, this improvement to include the
frescoing of the auditorium and the painting of the
inside and outside of the building.
Together with Moravians the world over, the con-
gregation celebrated the bi-centenary of the found-
ing of Herrnhut and the subsequent resuscitation of
the Unitas Fratrum. To this end three special
services were held. On Wednesday evening, May 31,
the pastor delivered an illustrated historical lecture,
and on Wednesday, June 14, at 8:15 p. m., an en-
thusiastic rally of New York Moravians was held in
the church, the Brooklyn, Second, Third, and Fourth
Churches uniting with the First or Mother Church.
Addresses were delivered by the Brethren E. S.
Wolle, F. E. Grunert, Charles Martin, Paul T.
Shultz, and H. E. Stocker. Special music was fur-
nished by the choirs of the Third and Fourth
Churches. There were about 450 people present.
The concluding bi-centenary service was conducted
on Sunday morning, June 18, at which time the
sermon was delivered by the Rev. Paul de Schweinitz,
D.D., Secretary of Moravian Missions, and member
of the Provincial Elders' Conference.
The Elders of the Congregation are the Brethren
Samuel J. Dike and Harry White. The Trustees are
Brother Frank J. Leibert, President, Brother
Charles J. W. Meisel, Secretary, Brother Allen W.
Stephens, Treasurer, and the Brethren Carl H. Zoe-
bisch and Alfred T. Zoebisch. The Hon. James M.
OFFICIALS OF THE CHURCH 359
Beck, the Solicitor General of the United States, is
an honorary member of the Board of Trustees. The
officers of the Sunday School are Brother Benson Y.
Landis, Superintendent ^ Brother Allen W. Stephens,
Assistant Superintendent , Mrs. Harry E. Stocker,
Superintendent of the Primary Department^ Brother
Harry D. White, Secretary and Treasurer, Brother
Samuel J. Dike, Librarian, Miss Ellen B. Barrett,
Missionary Superintendent, Mrs. Harry E. Stocker,
Superintendent of the Cradle Roll, and Mrs. David
B. Nedwell, Superintendent of the Home Depart-
ment, The Sunday School teachers are the Brethren
H. E. Stocker, Benson Y. Landis, and Samuel J.
Dike, and Mrs. H. E. Stocker, Mrs. Harry White,
Miss Harriet Nedwell, Mrs. David B. Nedwell, and
Miss Florence Davison. The officers of the What-
soever Circle of King's Daughters are Mrs. H. E.
Stocker, Leader, Mrs. A. L. Pickering, Vice Presi-
dent, Mrs. David B. Nedwell, Secretary, and Mrs.
Edmund B. Rose, Treasurer. The Leader of the
Loyal Circle of King's Daughters and King's Sons
is Mrs. Edmund B. Rose, and that of the Alpha
Beta Club Mrs. Harry White. From January first
to the end of May the pjiid church-worker in the
community was Miss Florence Davison, who suc-
ceeded Miss Dixie Anders. Prof. William Ahreus is
the church organist and Sinulay School pianist, and
the members of the paid choir are Mrs. AV. A. Smith,
Soprano, Miss Elinor Lineau, Alto, Mr. Charles H.
Graff, Tenor, and Mr. John Moeller, Bass. Brother
Charles Eisenhauer is Iho s(*xtoii of the clinrcli.
CHAPTER XIX
FRUITS OF MORAVIAN LABORS IN NEW
YORK CITY
The exotic policy of turning over to other
Churches hundreds of its converts, and of making
it exceedingly difficult for any Christian to become
a Moravian, kept the Moravian Church small in
numbers. This policy obtained for more than a
century after the first Moravians came to America.
If the Church had gathered its numerous converts
into congregations of its own, it might be to-day
one of the strongest denominations in the United
States. The exclusive spirit, nowhere more hurtful
than in New York City, militated against any great
numerical growth of the congregation. When at
last the church was unhampered in the prosecution
of its work, it found itself outdistanced and over-
shadowed by the churches of other denominations.
The time for building up a strong outward organ-
ization was when the city was small. Missing this
opportunity, the congregation has labored under a
handicap ever since. Altho it has enjoyed some of
the most aggressive ministerial leadership that the
Moravian Church could afford, it has found it im-
possible to increase its borders or to make its in-
fluence felt to any great extent.
This does not mean that Moravian labors in New
York City have been fruitless. Altho the years pre-
360
MORAVIAN INFLUENCE 361
ceding the founding of the congregation and the
decade immediately following that important event
were marked by a great deal of persecution, the
faithful preaching of the gospel by Moravian
ministers and evangelists not only turned the feet
of many into the paths of righteousness, but helped
to counteract the hurtful influence of the formalism
and sectarianism prevalent in that day. The suc-
cess of Moravian labors was regarded by many with
envy, and much of the persecution was born of jeal-
ousy. Some of those who declaimed most loudly
against the Moravians secretly admired their evan-
gelical zeal and sturdy Christian character. As the
years passed a more fraternal spirit manifested it-
self and ministers of other denominations sought
to learn the secret of Moravian missionary success.
They read Moravian history, studied mission and
congregational reports, listened with rapt attention
to returned missionaries whenever opportunity of-
fered, and even purchased the Moravian hymn
book that they might study the hymns and liturgies
of the Church. The missionary meetings in the Mo-
ravian Church were exceedingly popular, and the
Moravian pastor was frequently invited to other
pulpits that he might speak of the wonders wrought
on the mission field. The little Moravian congrega-
tion served for years as a leaven in the Christian
Church of the metropolis.
Altho the First Churcli has a membership which
niiinbers at present less than two liundred souls, it
enjoys the proud <listiiiction oi being tlu' mother of
a number of other congregations. Fifteen years
362 MORAVIAN CHURCH IN NEW YORK
after the founding of the congregation a pastor was
appointed to take charge of the Moravian labors on
Staten Island. The New Dorp church was the first
offspring of the congregation. Hampered by the
same difficulties under which the mother church
labored so long, this Staten Island church struggled
for nearly a century before it secured a firm foot-
hold. It was not until the year 1848 that it began
to branch out. About that time the Rev. Henry G.
Clauder established a preaching-place at Castleton
Corners. Here a church building was erected twenty-
five years later. In November, 1877, the Rev. Wil-
liam H. Vogler established another preaching-place
at Giffords, now Great Kills. Nine years later a
chapel was purchased at this place from the Dutch
Reformed Church, and eventually the Rev. William
H. Rice and the Rev. F. E. Grunert became asso-
ciated with the New Dorp pastor for the purpose of
ministering to the people living at Castleton Cor-
ners and at Giffords. Altho there is at present a
resident pastor at both Castleton Corners and at
Great Kills, the Moravians who worship in these
churches form a part of the New Dorp congregation,
which has a total membership of one thousand souls.
At present the congregation is served by the Breth-
ren Ernest S. Hagen, Frederick R. Nitzschke* and
William H. Fluck. Connected with this congrega-
tion is the New Dorp Moravian Cemetery, which is
one of the most beautiful burial-grounds to be found
♦After a fruitful pastorate of more than eleven years at Castleton Cor-
ners, Brother Nitrschke closed his labors at that place in June, 1922,
to take charge of the congregation at Gnadenhuetten, Ohio. His successor
at Castleton Corners is the Rev. C. A. Weber.
OFFSPRINGS OF MOTHER CHURCH 363
anywhere. There are three other Moravian congre-
gations on Staten Island. The one at Stapleton was
organized in 1889, and is now served by the Rev.
Clarence E. Romig. The Italian Mission congrega-
tion in the village of New Dorp has been in charge
of the Rev. Ettore Barletta since its organization in
1919, and the Midland Beach congregation, organ-
ized in 1920 by the Rev. E. S. Hagen, is served by
him in connection with his pastorate of the New
Dorp church. More than eleven hundred souls are
identified with the Staten Island churches.
The Jay Street Church in Brooklyn, the Second
Church in the Bronx, the Third Church on West
Sixty-third Street, and the Fourth Church on West
136th Street likewise owe their origin to the First
Church. The total membership of all the Mora-
vian congregations in Greater New York numbers
nearly twenty-eight hundred souls. The First
Church is also the mother of the congregation at
Ebenezer, Wisconsin, and of the First Church in
Utica, N. Y. It was likewise instrumental in found-
ing congregations at New Haven, Connecticut, and
at Camden Valley, New York. However, both of
these churches failed to take permanent root, and
after a number of years had to be abandoned. Be-
sides contributing thousands of d<>llars for the ad-
vancement of the Kingdom of (Jod at home and
abroad, the congregation gave a number of minis-
ters and missionaries to the Moravian Church at
large. Perhaps the most notable contribution <>f
this kind was that of the Rev. Jacob Van Vleck, who
became the father of a long line of devoted and
364 MORAVIAN CHURCH IN NEW YORK
prominent Moravian ministers. And what shall we
say of the large number of men and women won
and trained by the congregation who by their re-
moval elsewhere eventually identified themselves
with other Churches? Many of the denominations
in the city are greatly enriched by the presence of
many of these former members of the First Church.
Flanked by business places and residences, the
congregation's neat brick church with a seating ca-
pacity for about five hundred people stands on the
southwest corner of Lexington Avenue and Thirtieth
Street. Altho the slums are not many blocks away,
the church is not located in the slums. On the con-
trary, the surroundings of the church are clean.
The encroachment of business is slowly but surely
driving residents from the neighborhood. This has
the advantage of keeping away cheap tenement
houses, but it also restricts the immediate field of the
church's labors. The small membership of the con-
gregation is widely scattered, which makes aggres-
sive work exceedingly difficult. This drawback is
partially offset by the extreme loyalty of the mem-
bers, who are for the most part greatly devoted to
their church, and travel long distances to attend its
services. Altho the church attendance is compara-
tively small, it is practically the same as it was fifty
years ago. That the congregation is alive to the
needs of humanity is evident from last year's con-
tribution of more than seven thousand dollars for
various benevolences. Any church that contributes
nearly ten thousand dollars toward its own support
and more than seven thousand dollars for missions
AN ENCOURAGING FUTURE 365
in one year has not reached the end of its usefulness.
Therefore great things may still be expected of the
grand old First Church, which has consistently held
aloft the blood-bought banner of Jesus Christ for
one hundred and seventy-four years.
APPENDIX A
POINTS OF INTEREST
The first Moravian who set foot on Manhattan
Island was Augustus Gottlieb Spangenberg. He
passed thru New York in March, 1736, on his way
from Georgia to Pennsylvania. A month later David
Nitschmann likewise visited the city.
On July 21, 1740, Christian Henry Ranch, the first
Moravian missionary to the northern Indians, ar-
rived in New York City.
Peter Boehler preached the first Moravian ser-
mon in New York at a meeting held in January, 1741,
and a few weeks later organized an Undenomina-
tional Society under the auspices of the Moravian
Church.
On November 30, 1741, Count Zinzendorf landed
in New York for the first time. His four days' visit
created a great stir in the city.
The first Moravian who died in New York was
Valentine Loehans, a missionary in the West Indies,
who was sojourning in the city while waiting for a
ship to take him to his destination. His death oc-
curred on January 8, 1743, on Staten Island.
John Hrucker was the first man to be ordained to
the Moravian ministry in New York City. His or-
dination took place soon after Loehans' death, whom
he succeeded in the West Indies, Count Zinzendorf
officiating.
367
368 MOKAVIAN CHURCH IN NEW YORK
Moravian missionaries lodged in a New York
prison were David Zeisberger and Frederick Post.
They were falsely charged with being emissaries of
the French. The imprisonment took place on Feb-
ruary 23, 1745. They were released seven weeks
later.
The first Moravian congregation in New York
was organized on December 27, 1748, by Bishop de
Watteville. The first pastor of the church was
James Greening.
Owen Rice was the first settled pastor of the con-
gregation, taking charge of the work on May 12,
1749.
On January 12, 1751, the first marriage ceremony
performed by a Moravian minister in New York took
place, the pastor of the congregation officiating. The
contracting parties were Jacob Reed and Jane Tay-
lor, a widow.
The corner-stone of the first church was laid on
June 16, 1751, and on June 18 of the following year
the church on the south side of Fair, now Fulton
Street, between William and Nassau Streets, was
dedicated.
A parsonage was built on Fair Street in 1752,
and the first occupants were Owen Rice and his
wife.
The first Moravian burial-ground in the city was
located at the corner of Mott and Pell Streets, the
plot of ground being purchased in 1754.
In August, 1763, Hector Gambold took charge of
the work on Staten Island. The corner-stone of the
APPENDIX A 369
first Moravian church on the island was laid on
June 7, and on December 6 of the same year the
building was consecrated.
Christopher Godfrey Peter was the first pastor
of the congregation who died in office. He passed
away on October 29, 1797. The labors of two later
pastors, Bishop Amadeus Reinke and Bishop Morris
Leibert, were likewise brought to an end by death.
The congregation was incorporated in April, 1794,
altho the church made no effort to exercise the rights
and privileges of a corporate body until the year
1801, when it received certain money from the State
for school purposes.
In 1814 the church and parsonage were covered
by fire insurance for the first time.
The first church was torn down in 1829 and a new
one built. The corner-stone laying of the second
building took place on August 13, and the consecra-
tion of the church on November 29. The second
church stood on the site of the old. On July 13 of
the same year the pastor and his family moved into
the new parsonage on Dutch Street.
On March 11, 1844, the trustees of the congrega-
tion awarded the contract for a new church and par-
sonage on the south-west corner of Houston and
Mott Streets. On August 13 the corner-stone of
the third church was laid.
The church on Fulton Street and the parsonage
in Dutcli Street were sokl on January 15, 1845, for
|L*9,750 in the Merchants' Exchange.
On June 29, 1845, the Houston Street church was
370 MORAVIAN CHURCH IN NEW YORK
consecrated by Bishop Andrew Benade. The parson-
age at 522 Houston Street was ready for occupancy
in March of the same year.
In August, 1865, the Houston Street property was
sold for $30,000, and on September 3 the last service
was held in the church. The congregation was
homeless for the next four years. Unable to secure
a church it worshipped during this period in the
Hall of the College of Physicians and Surgeons on
the corner of Twenty-third Street and Fourth
Avenue, and later in the Chapel of the Home of the
Friendless on the north side of Twenty-ninth Street,
between Madison and Fourth Avenue.
On February 1, 1869, the present church at Lex-
ington Avenue and Thirtieth Street was purchased
from the Episcopalians for |35,000, and on April
18 the congregation held its first service in the
newly acquired edifice.
The parsonage at 112 Lexington Avenue was pur-
chased by the congregation on April 16, 1872, for
122,375, including fixtures. Altho the "parsonage"
has been owned by the church for fifty years, it has
had a pastoral occupation of only twenty years.
APPENDIX B
MORAVIAN LABORERS IN NEW YORK CITY
(1736-1741)
MINISTERS
Augustus Gottlieb Spangenberg, March, 1736
David Nitschmann, April, 1736
Frederick Martin, June, 1739 and July, 1740
('liristian Henry Ranch, July, 1740, and later oc-
casionally
Peter Boehler, January, 1741
MINISTERS AND UNORDAINED EVANGEL-
ISTS (1741-1748)
(Names of former in italics)
Peter Boehler J January, 1741
Count Zinzendorf, December, 1741
David Bruce, September, 1742, and later at inter-
vals
Peter Boehler, January, 1743
(Jeorge Neisser, January, 1743
Hector Ganibold, November, 1743- June, 1745
Owen Rice, September, 1745
JanieH Burnside, September, 1745
Jacol) Vetter, September, 1745-January, 1746
(ieorge NeisHer, Marcli, 174(>-.Iune, 1746
Hector Gambold, June, 1746-February, 1747
John Wade, February, 1747-August, 1747
Christian Froehlich, February, 1747-Augu8t, 1747
371
372 MORAVIAN CHURCH IN NEW YORK
Hector Gambokl, September, 1747-Febriiary, 1748
George Neisser, March, 1748-June, 1748
Valentine Haidt, June, 1748-July, 1748
James Greening, June, 1748-Marcli, 1750
Richard Utley, 1748-1749 occasionally
John Doehling, 1748-1749 occasionally
Jacob Rodgers, 1749-1750 occasionally
PASTORS AND ASSISTANT PASTORS OF THE
CONGREGATION
James Greening, June, 1748-March, 1750. With
Rice in New York for a time, and on Long Is-
land and Staten Island.
Owen Rice, May 12, 1749-June 10, 1754. First regu-
lar settled pastor of the congregation.
Jasper Payne, May 6, 1750-September, 1754. As-
sistant and school teacher of the congregation.
Abraham Reinke, June 10, 1754-October 28, 1754,
Ad interim Head pastor with assistants on the
islands.
Albrecht Ludolf Russmeyer, October 28, 1754-Janu-
ary 10, 1755. Ad interim head pastor with as-
sistants on the islands.
Richard Utley, February 9, 1754-June 30, 1755. As-
sisted Reinke and Russmeyer on islands and
preached in English in the city.
Henry Ferdinand Beck, March 6, 1755-April 10,
1757. Took Payne's place and preached in Ger-
man when Russmeyer left.
Jacob Ro(d)gers, July 4, 1755- June, 1757. Head
pastor and English preacher in the city after
Utley left.
APPENDIX B 373
Jasper Payne, March 4, 1756-April 16, 1756. Second
time ad interim assistant pastor, laboring
mostly on the islands.
Valentine Haidt, May 10, 1757-June 30, 1757. Took
Beck's place ad interim and preached in both
German and English.
Thomas Yarrell, June 23, 1757-October 12, 1766.
Succeeded Rogers.
George Neisser, October 12, 1766-January 6, 1775
Oswald Gustav Shewkirk, January 6, 1775-Novem-
ber 13, 1783
Albrecht Ludolf Russmeyer, November 13, 1783-
April 25, 1784
James Birkby, April 25, 1784-October 20, 1793
Christopher Godfrey Peter, October 20, 1793-
October 29, 1797
James Birkby, December 10, 1797-December 19, 1799
John Meder, December 19, 1799-September 26, 1802
James Bardill, September 26, 1802-November 3, 1805
John Molther, November 3, 1805-December, 1812
Benjamin Mortimer, December 24, 1812-June 28,
1829
William Henry Van Vleck, July 5, 1829-November
17, 1836
Charles Frederick Kluge, December 2, 1836-October
7, 1838
Charles A. Bleck, October 28, 1838-August 28, 1842
David Bigler, September 25, 1842-November 18, 1855
Edwin T. Sonsemau, December 9, 1855-October 21,
1860
Edwin 10. Reiiike, October 28, 1860-July 27, 1862
Joseph II. Kummer, August 3, 1862-October 29, 1865
374 MOEAVIAN CHURCH IN NEW YORK
Amadeus A. Reinke, November 19, 1865-August 10,
1889
Edward T. Kluge, May 7, 1890-July 23, 1893
Herman A. Gerdsen, October 8, 1893-January 24,
1904
Morris W. Leibert, February 7, 1904-January 11,
1919
Harry E. Stocker, April 27, 1919^
APPENDIX C
THE COMMUNICANT MEMBERSHIP OF THE
FIRST MORAVIAN CHURCH
Ahrens, William, 51 Dongan Street, West New
Brighton, Staten Island
Ahrens, Mrs. William
Alex, John, 29 East Hayes Avenue, Corona, Long
Island
Alex, Mrs. John
Ayello, Salvatore, 300 East 30th Street
Ayello, Mrs. Salvatore
Ayello, Miss Rose
Ayello, Miss Sarah
Ayello, Miss Helen
Barbuto, Mrs. Samuel, Syracuse, New York
Barrett, Miss Ellen, 161 East 95th Street
Beck, the Hon. James M., Washington, D. C.
Berger, Mrs. Susan, 112 Lexington Avenue
Berger, Miss Lucy
Beutel, John, 29 East Hayes Avenue, Corona, Long
Island
Blake, Robert, 967 Summit Avenue, Jersey City
Bhiko, Jolni
BlnkcN Miss Liil\i
Hlakc, Tlumijjs, Hiidf^'cport, Connocticnt
H(Mis«^'. Mrs. John, 233 West MSth St root
Hnrcli, Miss M;iry, 210 East IMth Street
Hnrcii, Miss IMinor
Burch, Frank
375
376 MORAVIAN CHURCH IN NEW YORK
Caldwell, Mrs. James, 106 Milton Street, Green
Point, Long Island
Caldwell, Miss May
Caldwell, Miss Isabel
Carlson, Harry, Central Islip, Long Island
Carlson, Edward
Carlson, Miss Emma
Christiansen, Paul, 728 Franklin Avenue, Brooklyn
Christiansen, Mrs. Paul
Dike, Samuel J., 315 East 68th Street
Ecsery, Anthony, 332 East 85th Street
Ecsery, Stephen
Eisenhauer, Mrs. John, 244 East 30th Street
Eisenhauer, Charles
Eisenhauer, Mrs. Charles
EUiman, Mrs. W., Ridgewood, New Jersey
Flateau, Mrs. Emily, St. Louis, Missouri
Foote, Mrs. John, 25 Grace Street, Bloomfield, New
Jersey
Foote, Miss Lila
Francis, Mrs. Judson, 6832 Wayne Avenue, Phila-
delphia
Francke, Arnim, 46 Sunnyside Drive, Yonkers, New
York
Hamming, Miss Lilly, 218 East 52nd Street
Hamming, Miss Frances
Hamming, Miss Minnie
Heboid, Mrs. Caroline, 234 East 24th Street
Heboid, Miss Irma
APPENDIX C 377
Heboid, Walter
Heboid, Denis, 101 West 94th Street
Heboid, Mrs. Denis
Hellthaler, Mrs. Adam, 218 East 52nd Street
Higgins, Mrs. Mary, 693 Bergen Avenue, Jersey City
Higgins, William, 50 Ethelbert Avenue, Ridgewood,
New Jersey
Higgins, Mrs. William
Hill, Henry, St. James, Long Island
Hotfmire, Mrs. Isabel, 518 West 174tli Street
Hoffmire, Miss Agnes
Howard, the Rev. Jacob, Cold Spring, New York
Howard, Mrs. Jacob
Howard, Miss Marie, 552 Second Avenue
Ironsides, Mrs. Lizzie, 693 Bergen Avenue, Jersey
City
Johnson, Axel, 373 Twelfth Avenue, Astoria, Long
Island
Johnson, Miss Irene
Jorss, Fred, 372 Sandol Street, Brooklyn
Jorss, Hans
Jorss, Miss Albertina
Kastner, Mrs. Annie, 2730 Boulevard, Jersey City
Kiesele, Miss Lizzie, 891 Amsterdam Avenue
Knoll, Herman, 346 West 19th Street
Landis, Benson Y., HOI West 169th Street
Land is, Mrs. Benson Y.
Lavender, Jnlin B., 1477 Lcxiii^toTi Av(»rme
Lavender, Mrs. John 1?.
Leibert, Mrs. Morris W., 317 West 93rd Street
378 MOKAVIAN CHURCH IN NEW YORK
Leibert, Miss Edith J., 317 West 93rd Street
Leibert, Frank J., 512 East 5th Street, Brooklyn
Leibert, Mrs. Frank J.
Leibert, Kenneth
Leibert, Miss Ruth
Leibert, Edward
Lindquist, Paul, 728 Franklin Avenue, Brooklyn
Maksay, Mrs. Katy, 112 Lexington Avenue
Mechlin, Miss Charlotte, 920 President Street,
Brooklyn
Meisel, Mrs. Charles, West more Avenue, Little Neck,
Long Island
Meisel, Charles J. W., Jackson Street, Bayside,
Long Island
Miller, Harold, 29 East Hayes Avenue, Corona, Long
Island
McLoughlin, Mrs. H., 2542 Seventh Avenue
Nedwell, Mrs. David B., 352 West 21st Street
Nedwell, William, 307 Lexington Avenue
Nedwell, Miss Harriet, 693 Bergen Avenue, Jersey
City
Noe, Robert, 625 Park Avenue, East Orange, New
Jersey
Noe, Mrs. Robert
Oakey, Mrs. Francis, 25 Fifth Avenue
Olson, Henry, Brooklyn
Orbel, August, 376 Eleventh Avenue, Astoria
Pausley, Miss Myrtle, 441 Bergen Avenue, Jersey
City
APPENDIX C 379
Pickering, Mrs. A. L., 645 Putnam Avenue, Brooklyn
Pickering, Miss Ethel
Rose, Mrs. Edmund B., 274 Fulton Avenue, Jersey
City
Rose, Miss Ruth
Rose, Miss Ethel
Rose, Edmund, Jr.
Schmidt, Francis, 22 Hartly Place, Bayonne, New
Jersey
Schmidt, Walter, 858 East 156th Street
Schottler, Mrs. John H., 105 Lexington Avenue
Schottler, Henry
Schroeder, Alfred, 634 Macon Street, Brooklyn
Soenecken, Mrs. Florence, Central Islip, Long Island
Small, James, 107 Third Avenue, Astoria, Long
Island
Stephens, Allen W., 120 East 31st Street
Stephens, Mrs. Allen W.
Stevenson, William, 2542 Seventh Avenue
Stocker, Harry E., 309 West 93rd Street
Stocker, Mrs. Harry E.
Stupp, J. Valentine, 200 Wilson Street, Brooklyn
Stupp, Mrs. J. Valentine
Stupp, Miss Minnie
Thomas, Harry K., 19 Wellin^'ton Court, Brooklyn
Thompson, Mrs. Pierce, 25 Grace Street, Bloomfield,
New Jersey
Trautwein, Miss Ivouiso, 389 Wcirfirld Street, Brook-
lyn
380 MORAVIAN CHURCH IN NEW YORK
Vidal, Mrs. Joseph, St. James, Long Island
Ward, Miss Clara A., 426 East 26th Street
Wertz, Mrs. Christina, 281 Fisk Avenue, Wester-
leigh, Staten Island
Wertz, Miss Jeanette
Wertz, Miss Lulu
Wey, Frank, Sr., 456 Boulevard East, Weehawken,
New Jersey
Wey, Frank, Jr.
White, Harry, 625 Bramhall Avenue, Jersey City
White, Mrs. Harry
Winter, Mrs. Ralph, 456 Boulevard East, Weehaw-
ken, New Jersey
Woodley, Miss May, 300 Union Street, Jersey City
Yost, Miss Marie, 11 Old Broadway
Zoebisch, Carl H., 33 West 51st Street
Zoebisch, Alfred T., West field. New Jersey
The boys and girls of the congregation are the
following: Jack Ayello, Peter Ayello, Antonio
Ayello, Marie Frances Barbuto, Anna Maria Chris-
tiansen, Martin Augustus Christiansen, Rupert Eric
Christiansen, Agnes Caldwell, John Charles Eisen-
hauer, Clara Heboid, Lillian Hellthaler, Ruth Hell-
thaler, Anna Elizabeth Lavender, Dorothy May Lav-
ender, Frederick Howard Meisel, Harold Lewis
Meisel, Dorothy Meisel, Irene Emma Schmidt, Philip
Schottler, Louise Schottler, Arthur Frederick
Stocker, Henry Hill Vidal, Robert Asher White,
Judson Francis White, and Frances Wey.
i
INDEX
"Account of Herrnhut," 40
Adherents, 85
Ahrens, William, 323, 359
Alexander, James, 55
Aimers, Henry, 52, 58, 70
Alms Basins, 327
Alpha Beta Club, the, 349
American Flag, 332
American Tract Society, gift of, 29G
Anders, Miss Dixie, 355
Anders, Gottlieb, 101
Anders, Johanna, 101
Anders, Bishop John D., 215, 216,
217, 222, 223, 224
Appian Way, picture of, 324
Arden, James, 67, 76, 82, 83, 99
Armistice Day, 355
Astor, William B., 256
Atlantic Cable, the, 271
Auchmuchty, the Rev. Dr. Samuel,
134
Bahnsen, George F., Sr., 244
Banvard and Hollinsead, 214
Baptismal Font, 326
Baptism of the Holy Spirit, 20
Baptism, first in New York, 78
Barbadoes, mission destroyed, 227
Bardill, James, 196, 197
Barletta, Ettore, 363
Barrett, Miaa Ellen B., 341, 359
Battle of Golden Hill, the, 115
Beattie, Eliza, 343, 344
Beatty, John, 108
Beck, Henry Ferdinand, 97
Beck, James M., 317, 353, 358
Beck. Leopold, 194
Beedle, Samuel, 294, 295
Benade, Binhop Andrew, 198, 237,
238. 242 243, 244. 247
lionade, Williaiii, 238
IJeucvolences, record, 356
iienigna, CountesH, 74, 77
Beutfl, Christian. 270
Bonzicu, Chriatiau, 94
lierthfLsdorf, 17
Hcrwick, UoU-rt, deputy uherifT,
sluiii, n>7
Hcthlehem founded, 30
HihU-H. 3U7. 30H. 315. 324
lii-CenUiinry (•♦•lebruliuu, 35S
Higler, Oiivid, 2M, 240. 243. 244.
240. 247. 249. 250. 251, 255. 250.
2«V4, 268. 209. 270, 2H0, 2H1. 2H0
Miuinger, Abnihiuu. 177. U>4. 230
iJiiuu^er. Jacob. 217, 222. 223
Birkby, James, 145, 149fT., 156, 161
164, 188, 189
Birkby, Mrs. James, 189
Birthday anniversaries, 104
Blake, Emma Morris, 326
Blake, Mrs. Robert, 333, 335
Blake, Thomas J., 326
Blech, Charles Gotthold. 196
Bleck, Charles A., 224, 226, 237, 238
Bleyer, Mrs. Kate, 324
Boarding School, New Dorp, pro-
po.sed, 286, 287
Boehler, Peter, 27, 29, 43, 49ff.. 53fT.,
64. 69. 75. 91, 95, 96. 98
Boehnisch, George, 24, 26
Boel, Henricus, 39, 55. 88
Boelen, Catherine, 145
Boelen, Hendrick, 82, 85
Boelen, Heary, 68, 78
Boelen, Jane, 42, 43, 48, 54, 80, 85
Boemper, Abraham, 35, 75, 82^ 1t>___
Boemper, John JacSb^, 34
Boemper, Ludwig, 35, 75, 82, 85
Book-case, sectional, 324
Bouquet, Mrs., house forfeited, 129
Bowery, the, two lots on, 187
Bowie. Daniel. 178, 328
Bowie, Hannah, 328
Bowie. John, 85
Bowling Green, 126
Boys' School, a. 81
Bradacius, Michael, 12
Braintrd, the Hev. John, 39
Bra.shcr, Judith, 67, 82. 85
Break with Whitefield, 30
Brethren's Aiisociatiou at Jena, the,
22
Brinkorhoff, Joris, 37. 55
Brili.sh Purliainont. act of. 7 Iff.
Bronte Tablet, the. 303, 354
Brooklyn, buildiug-fuud. 247; build-
ing-lota, 247. 248. 249, 250; church
uiid parsonage, 251 ; congregation
organitcd, 250; first pa.stor. 251;
fimt truHtceti, 250; incorporated,
250; liMt of paMtom, 253; organising
I^idiest' Aiu Society, 247; second
church, 253; HervioeM in, 243. 244,
247, 248; Sunday School orguuiied,
249
Brotherly Agreement, the, 19. 142ff.,
225
Hrotlu-rhotKl orguuiied. a, 323
Brown. NathuJtiel. 190. 200
liruce. David. 44. 51. 57. 70
Brucker. John, ordiutttiou of, 53
[iSl
382
INDEX
Bryant, Captain William, 44, 45
Bryant, Martha, 43, 48, 67, 76. 78
Budget established, 345
Bueninger, Abraham, 223
Buettner, Gottlob, arraigned, 59;
first Moravian baptism, 78
Bulletin Board for church, 343
Burger, David, shot, 151
Burial ciistom, a, 205
Burial-places, 84, 106, 180, 205, 225,
243 288
Burnet, Ismajah, 43, 68, 76, 80, 85
Burnet, William, 76, 85, 91
Bumside, James, 28, 56, 68, 70
Burrell, the Rev. David, 308
Butzin, Arthur, 346
Camden Valley, 223, 224, 363
Campbell, John, 156, 177, 179
Candle Service, 304
Cantata, Easter, first, 353
Cargill, Abraham, 234, 241
Cargill, John, 84, 123
Carlson, Edward, 327, 340
Carlson, Harry, 326, 327, 340
Castleton Comers, 362
Catechetical instruction, 67
Cemetery, first in New York, 84;
(see burial-places); at New Dorp,
288, 344, 362
Chinatown, 180
Choir, 281, 284, 306, 359
Choir-divisions, 104; colors, 103;
houses, 159
Cholera epidemic, 227, 228, 230
Christian Endeavor Society, a, 314,
315
Church, consecrated in 1752, 83;
contributions, appeal for, 315, 316,
317; contributions, duplex envelope
system adopted, 345; clock, 323;
countil, women first voting in, 264;
fund, 296; hymnal, new, 337; man-
ual, 323; "Monthly," 323; of the
Mediator, 279, 280; on Staten Is-
land, in 1763, 109; organ, 204, 232;
organ rebuilt, 312; property, first
insured, 204; property, sold, 243,
274; removal, 235, 237, 239, 274;
renovations, 305, 306, 324, 358;
seating, 121, 237; alterations, 234,
235; second, consecrated, 217; par-
sonage and church, cost of, 218;
put up at auction, 239; third, con-
secrated, 244; contract awarded,
240; sold, 274; "visitors," 345;
worker employed, 322, 325, 345 ^
Children's meeting, a, instituted in
New York, 121
City lighting before 1761, 104
Clan Cordial, the, 323
Clark, Abraham, 239, 241, 258, 259,
269
Clark. Mrs. Howard G., 327
Clarkson, Matthew, Mayor of Phila-
delphia, 185
Clauder, Henry G., 240, 243, 362
Coal stove, first in church, 208
College of Physicians and Surgeons,
hall rented, 275; first service in,
275; last service in, 278
Comenius, Bishop John Amos, 19
Committee of Nine, the, 357
Communion Table, the, 307
Communion Service, individual cups
decided upon, 327, 328; old set in-
corporated, 328; silver basket, 328;
silver cover, 328; silver trays, 328
Conference, Helpers', 80
Congratulatory address to Washing-
ton, a, 162
Congregation, incorporation of, 177
Connor, Richard, 85, 108, 109
Conrad, Francis, 125
Constitutional Changes, 255; pro-
posed by congregation, 264-268
Constitution, Simday School Associa-
tion, 341; Society to Promote
Christian Piety, 172
Contributors, site of first church, 82;
parsonage, 82
Corner Stone, first church, 82; New
Dorp church, 109; fiftieth anniver-
sary of laying, 191; second church,
215, 216, 234, 240; third church,
240, 241, 242, 243
Cornwall, William, 76, 84
Cortelyou, Cornelius, 108, 109
Cortelyou, Jacques, 37, 47, 67, 85
Cradle Roll, the, 341
Cruger, Mayor John, 55
Customs, see Moravian customs
Daggun, John, 327, 340
Dash, Daniel B., 207, 214
Dash, John B., elected treasurer,
205
Davenport, Mrs. John, 248
David, Christian, 16, 18
Davison, Miss Florence, 359
"Dead-cart," the, 130
Declaration of Independence, the, 44,
126
Deeds of church-property, 195
Deems, the Rev. Charles F., 286, 287
Devoue, Frederick, 178, 194
Dairy, keeping of, 80
Diaspora, the, 140, 256, 257
Dickert brings bad news, 123
Dike, Samuel J., 292, 317, 322, 340,
345, 349, 358, 359
D'lncalci, Miss Assunta, 325
Directory, the, 114
District Conference, a, 291
Doehling, John, 70, 81, 84, 113
Dorcas Sewing Circle, the, 284
Draft Riots, the, 273
Duplex Envelope System, the, 345
INDEX
383
Dutch Pastoral Letter, trouble
caused by, 38
Earthquake in New York, an, 198
Easter Morning, 104
East River and Upper Bay frozen,
141
Ebenezer congregation, the, 259, 263,
363
Eberman, Clarence E., 253, 292, 293,
300, 305
"Economy," or "Family," 81
Edmonds, William, 43, 55, 03, 07
Effects of American Revolution, 149
Egbert, Moses, 179
Egbert, Tunis. 108
Eisenhauer, Charles, 333, 359
Elders, the. Board of, 339
Erdmann, M. Adam, 260, 201
Erie Canal, the, 208
Eskimo family, an, 207
Ettwein, the Rev. John, 94, 156, 159,
160
Evangelist, first Moravian in New
York, 44
Evangelists, early, 69
Evangelistic meetings, 345, 340, 350,
355
Every member canvass, 345
Fabricius, George Christian, 101
Fasting and Prayer, 128
Father of the Moravian Church in
America, 22
Fearnley. Miss Hannah, 190
Federal HaU, 158
Feldhausen, John G., 85. 145
Feldhausen, Chriatoph. 85
Female Missionary Society, the, or-
ganization of. 223
Festival of the Holy Ghost, the, 104
Fett, John F., 255, 256
Fetter Lane Society, the, 96
Financial achievements in 1921, 356
Fires in New York. 130, 185, 198,
232
First Baptism in New York, the, 78
First Christmas service, the, 42
First Moravian Church, thfj, first edi-
fice, 82, 83; incorporation of, 177;
organization of, 70; presont t-difice
purchaned, 280; Bcaf of congrega-
tion, 194; second edifice, 217; third
edifice, 244
First ordination, the, in an Englinb
colony, 26; in New York City, 53
Finit Sea CongregHtiou, the. 49
Firut Week of Praytr, ih.-, 1'71
Flinn, Victor U.. 309, 310. 311. 332,
333
Florentine, Abraham, 07, 85, 96
Fluek, William II , 362
Footrwaahing, 104
Founding of the Unitas Fratrum, the,
10, 11
Foundation Week, 350
Fourth Moravian Church, the, 311,
312 321
Francis, Mrs. Brower, 332, 335, 338
Francis, Judson T., 281, 292, 317,
338, 339
Francis, Mrs. Judson T., 292, 299
Franklin, Benjamin, 136
Free Schools, Catechism in, 204
French sympathizers, 179
Fresh Water Pond, the, 179. 196
Friedenshuetten, 62
Froehlich, Christian, 62, 70
Froehlich, Esther, 80
Fruitfulness of Mother Church, 203,
361ff.
Fueter, Daniel, 84, 93
Fulton Street, 126, 204, 236
Fund, schools in New York, 193;
Larger Life Foundation, 347; dis-
tribution of, 348
Funeral sermons, nature of, 81
Galleries enlarged, 106
Gambold, Hector, 58, 65, 70, 78. 86,
109, 143, 150
Garrison, Nicholas, 37, 53, 58, 62, 63,
73, 76, 77
Gatterrneyer, John, 101
Gemeintag, 79
General Board of Syndics, the, 113
General Helpers' Conference, the, 191,
200
General Hospital of the American
Army, the, 159
General Synod, the. 113, 135, 142
George III proclaimed king, 107;
statue of, clestroyed, 126
Georgia, colony in, 25; service ren-
dered by, 28
Gerdsen, Herman A., 305, 306, 307,
308, 309, 312, 313
Gerken, William, 327
German settlers in Pennsylvania, 24
Giffordrt (Great Kills), 362
CJilmore, John, LSS
Gladman. Captain Thomas, 49
GnadenhuetU'n, 62, 100, 154, 155
God's Acre, 84
Goelet. Peter. 30
CJoldeu Hill. Battle of. 115
Graff. Charles H.. 359
Graff. Otto. 313
Grain of .Mustard Seed, the Order of,
17. 71
Graveyard, fimt Moravian in New
York. HA. 106
Great Kilb, 362
Greeuhild. Juhu. 253, 345, 357
Grwumg. James. 70, 76. SI
Gregg. KU-HUor. 40. 43. 67. 58. 75, 79
Gregory the Patriarch, 11
384
INDEX
Greider, Bishop Edwin C, 309
Greider, Paul M., 253, 332
Growth of Moravian Church, why
slow, 146ff.
Grunert, Francis E., 253, 332, 334,
336, 339, 358, 362
Grunert, James, 324
Guenther, Ulrich, 258, 259, 263
Guilty conscience, power of, 50
Hagen, Ernest S., 329, 336, 342, 345,
347, 362, 363
Haidt, Valentine, 70, 94, 97
Hamilton, Alexander, 152, 198
Hamilton, Mrs. Alexander, 204
Hamilton, Kenneth G., 339
Hamilton, J. Taylor, 305, 307, 308,
336, 339
Hannah, The, 141
Harding, President Warren G., 355
Harmony, The, 333
Hartman, George A., 215, 216, 217
Harvey, Thomas, 244, 250, 288
Haube, The, 254
Heckewelder, John, 94, 156
Herbst, Robert, ordination of, 291,
300
Hermann, Erik, 261, 305
Hermsted, Conrad, 261
Herr, Mrs., 119
Herrlich, Mrs. August, 324
Herrnhut, 19, 93, 103, 181, 358
Hidden Seed, the, 15
Higgins, William, Senior, 285, 297,
328, 335
Higgins, William, Junior, 328, 335
High Prices in 1782, 144
History, publication of, 348
Hoeber, John Matthew, 228
Hoffmire, Mrs. Isabel, 231
Holmes, the Rev. John, 196
Holy Communion, the, first celebra-
tion in Pennsylvania, 42; in New
York, 77
Home Department, the, 341
Home for the Friendless, the, chapel
of, rented, 278
Home Missionary Society, the, com-
mended by Synod, 233; contribu-
tion of, 248; organization of, 255;
in New York, 229, 230
Home Mission Congregation, a, in-
corporation of, 260; organization
of, 258; first trustees of, 260; list
of pastors of, 261; places of wor-
ship of, 262
Home Mission Work, among the Ger-
mans, 257; in early New York City,
49
Honor Roll, the, 326, 327
Hope, The, 107, 108, 113
Horsfield, Timothy, 37, 45, 55, 63, 76,
78, 81, 82
Hourly Intercession, the, 79
Houston Street, church consecrated,
244; church and parsonage sold,
274, 284; lots purchased, 239
Howard, Miss Marie, 325
Howard, the Rev. Jacob, 325
Howden, Arthur, 322
Hume, Elizabeth, 43, 67, 78
Hus, John, 9, 10
Hymn-boards, 322
Hymn-book, the first in hands of
people, 13
Inauguration of Washington, the,
157flf.
Incorporation of congregation, the,
177, 197
Indians, in North America, 24; Chiefs
visit New York, 198; indemnified,
154, 200; Samuel and Mary mar-
ried, 60
Individual Communion Cups, see
cormnunion service
Infantile paralysis, 327
Intensely cold weather, 141
Intolerance in New York, 33
Irene, The, 63, 73, 77, 93, 96, 105ff.,
114
Inyard, Elizabeth, 85
Ishirpe, missionary in Antigua, 186
Italian Mission, the, 363
Itinerant Brethren, 21, 69
I vers on, Andrew M., 256
Jablonsky, Bishop Daniel, 22
Jacobsen, Captain, 105, 113, 131, 143
Jacobson, Bishop John C, 251, 259,
270, 286
Jackson, Joseph, 317, 332
Jay Street Church, the, 363. See
Brooklyn
Johnson, Axel, 327
Joy, The, 186
Jupiter a Negro boy, 36, 76
Kaltenbrunn, John G., 257, 258
Kilburn, Mrs., 125, 129, 131
King's Daughters, convention of, 333,
346; entertain Sunday School, 306;
first circle organized, 304; first
leader, 304; gifts for Sunday School
room, 305; present baptismal font,
326; present silver tray-cover, 328;
room of, 324; testimonial to treas-
urer, 329; twenty-first anniversary
of Circle, 323
King's Daughters and King's Sons,
the. Loyal Circle of, 327, 339
King's Messengers, the, 340
Kingston, John, 67, 76, 80, 82, 85,
95, 98
Kiss of Peace, the, 103, 253, 255
Kluge, Charles F., 236, 237
Kluge, Edward T., 252, 270, 302-305;
elected Provincial Elder, 305; 307
I
INDEX
385
Kluge, Mre. Edward T., 304, 335
Klemm, John Gottlob, 103
KnoU, Herman A., 317, 323, 335
Krause, Miss Sophia Louisa, 224
Kummer, Joseph, 251, 252, 272, 276
Kunze, the Rev. John C, 181, 190
Laidlaw, the Rev. Walter, 310
Lancaster System, the, 204
Landis, Benson Y., 359
Larger Life Foimdation, the, estab-
lished, 347; committee of, 350;
contribution of First Church to,
351; distribution of, 348; trustees
of, 348
Larger Life Movement, birth of, 341;
committee of, 342, 343
La Trobe, Christian Ignatius, 183
Lectern, the, 307
Leibert, Morris W., 261, 313-338, 340,
353; attends General Synod, 314;
begins pastorate, 313; consecrated
Bishop, 314; health fails, 333;
memoir, 336-338; passes away, 335
Leibert, Mrs. Morris W., 337, 339
Leibert, Frank J., 322, 340, 345, 353,
358
Leibert, Kenneth, 327
Le Long, Isaac, 40
Lesley, John, 101
Levering, Bishop J. Mortimer, 300,
308
Lexington Avenue Church (Church
of the Mediator), first Moravian
service in, 280; purchase of, 280
Library Table, the. 324
Lighting the city (before 1761), 104
Lineau, Miss EUnor, 359
List of members, in 1774, 116fiF.; in
1829, 218£I.; in 1922, 375ff.
List of pawtors and evangelista in the
city, 371 ff.
Little's Cross and Crown System, 333
LxtOe Strenuth, T/i€, 68, 60, 63
Liturgy, Office of Worship and
Hymns, the, introduction of, 321
Lockwood, Miss Anna, 222
Loehans, Valentine, 53, 70
Lot, the use of, 148
Love fcaata, 78, 79, 111, 113, 136, 168,
305
Loyal Circle of King's Daughters and
King's SoDB, the, 327, 339
Marley, Daniel. 283
Marriage, first Moravian in New
York. 78
Murschall, the Rev. F'rederick von,
1U8. 135
Martin. Charles, 811, 312, 358
Martin. Frederick. 37. 69
Marx, Mrs. Emiliuii. 248
Maseucro of mi8siu&arie«, 100
Maundy Thtirsday custom; a, 104
136, 180
Meder, the Rev. John, 190, 196
Meetings, types of, 79
Meisel, Charles, 322, 354
Meisel, Charles J. W., 354, 358
Membership List, see List of Mem-
bers
Memorial Gifts, alms-basins, 327;
Bible for King's Daughters, 324;
Bishop Leibert tablet, 353; book-
case, 324; brass lectern, 307; com-
munion table, 307; communion
trays, 328; hymn-boards, 322; lec-
tern Bible, 308; library table, 324;
picture of Appian Way, 324; pul-
pit, 315; pulpit Bible, 307; silver
tray-cover, 328
Memorial services. 170, 300, 301, 354
Memorial Science Building, the, 34i
Memorial to Synod, a, 264-268
Memorial Tablets, to little Joseph
Reed, 273; to Bishop Leibert, 353
Men and Religion Movement, the,
322, 323
Mercantile Library Building, 270
Merrill and White, 240
Merritt, Miss, 283
Messenger of Peace, The, 282
Midland Beach, 363
Mid-week service, 315
Miller, Michael, 239
Mimeograph, Rotary, 343
Ministers in New York (1755-1776),
97; list of, 371ff.
Missionaries, advice to, 184; quali-
fications of, 181
Missionary Intelligencer, The, first
editor of, 203; officisJ periodical,
203
Missionary Meetings, announced in
newpapers first time, 203; attempt
to steal offering, 210; half-yearly,
202
Mbsionary Organization, the oldest
in America, 160
Missionary prestige, 180
Missionary Superintendent, the, Sun-
day School, 341
Mission work in New York, aban-
doned, 62; character of, 52
Mochring. John Frederick, 150, 188fr.;
196
Moeller, John, 359
Moench, Bi^ihop Charles L., 334, 33d,
339
Mohican Indiana, missionary among,
40
Molther, John. 199, 201 ,. ._^
Montague, Jacobua, 65, 68. 78 ^^ '^ ^^^'
Montgomery, Jamca, oispute about,
294, 295
Moody and Sankey meetings. 291
Moravian cbap«l, a refuge, 12V
386
INDEX
Moravian City Union, the, beginning
of, 329-332
Moravian College and Theological
Seminary, the, 199
Moravian Customs, 103ff.
Moravian Hymnology, a reference to,
294
Moravian pioneers, 31
Moravians stoned, 55
Mortimer, the Rev. Benjamin, 169,
188, 200-225; death of, 231
Mortimer, Miss Charlotte, 206
Mothers' Day celebration, 346
Mourning attire, 81
Moving-picture, a, 356
Name of the Church, the, 9
Nazareth congregation, the, aid given
by, 186
Nazareth Hall, 164, 233
Near East ReUef, 356
NedweU, David B., 292, 297
NedweU, Mrs. David B., 281, 297,
344 359
NedweU, William, St., 293
NedweU, Mrs. WUUam, Sr., 293
NedweU, Miss Elizabeth, 335
NedweU, Miss Harriet, 292, 359
Neef, Gotthold, 261
Neisser, the Rev. George, 52, 62, 70,
97, 110, 113, 118
New Dorp, 109, 351, 361, 363
New Dorp Cemetery, the, 288
New Haven, Conn., 363
Newport, R. I., 102
Newspaper advertisement, 203, 215,
241, 306, 313, 357
New Vytrick, 151
New Year CaUs. 212-213
New York City, first Moravian con-
vert in, 28; Moravian pioneers,
31ff.
Nineteenth Century, dawn of, 188
Nitschmann, Bishop David, 23, 26,
36, 44, 60, 93
Nitschmann, Martin, 101
Nitzschke, Frederick R., 325,
334, 336, 362
Nixon, Wmiam, 80, 84, 85, 123
Noble, Isaac, the murder of, 140
Noble, Thomas, 36, 38, 39, 40, 43,
45, 60, 57, 65, 66, 68, 76, 78
Noble, Mrs. Thomas, death of, 64
OberUn, John Francis, 142
Oerter, Bishop Edmund A., 311
Oglethorpe, James, 71
Okey, Elizabeth, 76
Olson, Henry, 327, 340
Opposition, 20, 38, 54
Orbel, August, 323
Ordained ministry, an, necessity of,
22
Order of the Grain of Mustard Seed,
the, 17, 71
Ordination, the first in English col-
onies, 25; in New York City, 53
Orphanage proposed, an, 306, 307
Ostermayer, William, 314
Papists, false charges, 47, 59
Par ant, CorneUus, 37
Parliament, British, Church recog-
nized by, 74, 77
Parsonage first, 82, 84; comman-
deered, 132; second, 209, 214;
sold, 243; third. 244, 245, 274;
purchase of, 290. See Pastor's
residence
Partsch, George, 101
Passion Week L«aflets, the, prepara-
tion of, 329
Pastors and evangeUsts in the city,
Ust of, 371fF.
Pastor's residence, the, 276, 277, 279,
280, 285, 303, 305, 312, 313, 314,
335, 340, 347
Pastor's salary in 1775, 121
Paulus Hook (Jersey Qty), 126, 128,
139
Payne, Jasper, 81, 86, 88, 90, 95, 97
Pearson, WiUiam, 85, 96, 99
Pedelavium, 104
Peisert, Christian, 156
PeU, Deborah, 68
PeU, Esther, 85
PeU, Hester, 82
PeU, Mary, 68, 85
PeU, Samuel, 85, 95
I*eUs, Samuel, 37, 131
Perine, James, 168
Perine, Peter, 109
Persecution, 12flf.; act of, 60ff.
Peter, Christopher Godfrey, 165-188;
begins pastorate, 165; conducts
a school, 168; death of, 170; visits
murderer, 167; widow goes to Beth>
lehem, 188
Petquotting on Lake Erie, 162
Philadelphia, Moravians arrive in, 24;
sends help to metropolis, 185
Pickering, Mrs. Hugh, 308, 359
Piesch, George, 49
Pilgrim Congregation, 69
Pinckert, Adolph, 260, 271
Pioneer Home missionary, 255
Points of Interest, 367£E.
Pontenier, Ehzabeth Susanna, 84
Port Richmond, 63
Post, Frederick, 65£F.
Poth, H. G., 323
Praeger, John G., 259
Prayer-bands in New York, 79
Presser, Martin, 101
Primary Department, the, orgaluca-
tion of, 341
Prince, Robert, 244. 248, 249, 250
INDEX
387
Prince, William, 236
Prisons and Prisoners, 129-131ff.
Provincial Elders' Conference, the,
beginning of, 268
Provost, Bishop, 190
Pulpit, the, 315
Puntinier, Martha, 85
Purysburg, 27 i
Putnam, General, 126
PyrlfiBUB.the Rev. John C, 78
Qualifications for missionaries, 183
Queen Elizabeth's creed, 90
"Ratio Disciplinoe," 19
Rauch, Christian Henry, 38, 40, 56,
69
Reed, Jacob, 78, 82, 85
Reed, Mrs. Jacob, 85, 192
Reed, Joseph, 273
"Reformers before the Reformation,"
13
Regnier, John, 35
Reichel, Bishop John Frederick, 135,
142
Reichel, Charles Gotthold, 163, 191
Reichel, Edward H., 255
Reinke, Bishop Amadeus A., 253-
270; becomes pastor, 276; birthday
celebration, 278; burial of, 299;
chosen Pro\'incial Elder, 297; con-
secrated a bishop. 285; delegate to
General Synod. 285; last words of,
298-299; memoir of. 301-302; me-
morial service of, 300. 302
Reinke, Mrs. Amadeus A., 289, 296,
297
Reinke, Abraham, 62. 87. 90
Reinke. Edwin E.. 252. 272. 276
Reinke, Sarah Elizabeth. 281. 292
Religious meetings, character of. 67
Renewed Church, the. bi-centenary of
renewal, 342; birth of, 20; fully
organized, 23
Reuse, Countess Erdmuth Dorothea,
17
Rice. Owen, 70, 77. 78. 82. 84. 87
Rice, William Henry. 253, 261, 296.
300, 362
Rogers. Jacob. 70. 83. 97
Rokyzan. John. 10
Romig. Clarence. 253, 363
Rommel. P. F.. 260
Rondthaler, Edward. 252. 253, 285
Hondthaler. Emanuel, 244
Ronner. Minn Elizabeth, 106
Rose. Mm. Edmund B . 329. 359
Rothc, John Andrew, 18
Rule of faith and practice, 12
Rules and rcgulationB. printing of,
225. 272
RuBsmryer. Albrerbt Ludoli, 96, 145,
150
Rutherford, C»pt«iQ, 65
Sabine, William T., 279. 300
Sacred Music Society, the, 232
Samuel and Mary, 60
Sarepta fire. the. 207
Savannah. Moravian colony in, 25;
congregation in, disbands, 27
Schnudt, Walter. 327
-Schools, 13, 95, 199, 345
Schoute, Andrew, 105
Schropp, John, 186
Schuhus, George, 27
Schultze, Prof. Augustus, 286
Schuyler, Direk, 82, 85
Schweigert, George. 101
Schweinitz, Christian Frederick dc,
142
Schweinitz, Edmund de, 268
Schweinitz, Hans Christian von, 163
Schweinitz, John Christian Alexander
de, 135
Schweinitz, Louis David de, 217, 218
Schweinitz. Paul de. 325, 336, 358
Schwenkf elders, 24, 103
Science Building, the, 346
Scripture mottoes, 285
Sea Congregation, the. first, 49; sec-
ond, 58ff.; third, 73, 77
Sea Nymph, The, 87
Sea-water purchased. 187
Seal of the congregation, the. choos-
ing of. 194
Second Moravian Church, the. see
Home Mission Work in City
Second River. 123
Second Sea Congregation, the, 58ff.
Seidel, Bishop Nathaniel, 108
Seiffert, Anton, ordination of, 25
Seneff, George, 114. 123
Senseman, Edwin T., 260, 269, 270,
271, 272
Senseman, Joachim. 59. 101
Sermon, preaching of the first Mora-
vian. 43
Service Flag, the, 332
Sesqui-centennial. the. 307
Sharit. Frances, 228
Shaw. Joseph. 59
Shekomeko. 40, 59. 62
Sbowkirk. Oswald Gustav, 97, llSff..
127. 130. 131. 133. 130. 139. 140,
143
Shultz. the Rev. Cliarlcs B . 346
Shultz, Mrs. Charles B . death of. 346
8hult», Paul T., 312, 333, 330. 347,
358
Sitkovius, Bishop Christian. 22
Slow rhurrh Kruwth, explanntion of,
140ff.
Smith. Mrs. W A., H.W
Society lor rronioting Christian
KnowhnlKe and I'ioty, the. orgaui-
Batiou of, 175
Society for Propagating the Go«pel.
156, 150. 197
388
INDEX
Sondermann, Theodore, 261
Spangenberg, Auguatua Gottlieb, 22,
25, 26, 36, 62, 69, 82, 88, 94, 104,
108
Sperbaoh, Miss Hannah, 106
Spiritual Birthday of the Renewed
Brethren's Church, the, 20
Spiritual leaders of the Undenomina-
tional Society, 43
Stahlschmidt, William, 327
Stanford, the Rev. John, 169, 170,
171, 180
Stapleton Church, the, 346, 347, 363
Staten Island, work on, 108, 191, 196,
361, 363
Stephen, Bishop, 12
Stephens, AUen W., 340, 344, 345,
347, 353, 358, 359
Stereopticon, a, purchasing of, 349
Stillwell, Richard, 61
Stocker, Harry E., 339, 343, 353
Stocker, Mrs. Harry E., 341, 344, 359
Stocker, Arthur Frederick, 340
Strangers' Friendly Society, the, 229
Sturges, Joseph, 101
Subsidiary services, 238
Success of Moravians, 361
Succession, the Episcopal, 12
Sunday Evening service, 284, 303,
306
Sunday School, 205, 222, 272, 274,
275, 277, 278, 284, 303, 304, 327
Sunday School Association, the, 341
Sunday School Rally, the first, 343
Sunday School Room, Chickering
piano purchased for, 356; hardwood
floor laid, 356; refurnished, 305;
renovated, 324
Simday School Union, the N. Y.,
222, 223
Sunday, William, evangelistic cam-
paign of, 329
Support of Home missionaries, 52
Sustentation Fimd, the, increase of,
314
Sykea, Philip, 194
Symerson, Bemhard, 194, 196
Syrian Relief, 344
Tablet, memorial, 273; on the church-
front, first, 303; second, 304; words
"Protestant Episcopal" added, 314;
unveiling of memorial, 353
Tenbrook, Henry, 171, 177, 179, 187,
190, 194, 205, 224
Tennent, Gilbert, 37, 54ff.
Text Book, the Moravian, origin of,
44
The Moravian, beginning of, 268; Dr.
Gerdsen, editor, 312; first editor,
268; Senseman editor, 271
ThirdfMoravian Church, the, 309-
312, 321
ird Sea Congregation, the, 73, 77
Thomas, Robert, drafting of, 126
Thorpe, the Rev. Edward, 150
Tiebout, Cornells , 82, 92, 108
Trautwein, Miss Louise, 324
Trafford, Frederick T., 311, 312, 336,
346
Trombone players, visit of Bethle-
hem, 83
Trustees, Board of, 339; fines of, 203;
in 1845, 245; of first church, elec-
tion of, 177
Tschoop, 41
Tweedie, Miss Mina, 348
Tyng, the Rev. Stephen H., Jr., 279,
280
Ulster Coimty, proposed settlement
in, 92
Undenominational Society, the, 42,
69
"Union Church of the Testimony of
Jesus" 261
Unitas Fratrum, the, official title, 9;
raembers called Brethren or Mora-
vians, 9
Unity's Elders' Conference, the, 114,
147
Unmarried women, list of, 86
Utica, N. Y., 363
Utley, Richard, 70, 96, 97
Vacation Bible School, the Daily, 357
Vanderbilt, Anna, 76
Vanderbilt, Cornelius, 108, 109, 286,
287
Vanderbilt, Jacobus, 63, 85, 108, 136
Vanderbilt, Jean, 63
Vanderbilt, Jacobus, Jr., 63, 85
Vanderbilt, Nieltje, 85, 86
Vanderbilt, William H., 296
Van Deusen, Jan, 85
Van Deusen, Trijutje, 85
Van Deiisen, Peter, 95
Van Deventer, Cornelius, 108, 109
Van Deventer, John, 63, 85
Van Dyck, Rudolphus, 82
Van Dyck, Matje, 85
Van Pelt, 37, 55
Van Vleck, Abraham, 126
Van Vleck, Catherine, 82, 86
Van Vleck, Charles, 215
Van Vleck Hendrick, 36, 68, 76, 80,
82, 85, 98, 107, 109, 113, 137
Van Vleck, Henry J., 68
Van Vleck, Isaac, 129
Van Vleck, Jacob, 68, 135, 136, 197,
226, 363
Van Vleck, Jane (Mrs. Hendrick), 76
Van Vleck, PoUy, death of, 188
Van Vleck, J. Taylor, 68
Van Vleck, William Henry, appointed
pastor, 209; begins pastorate, 214;
first editor. The Missionary Intel-
ligencer, 203; references, 221, 222,
INDEX
389
223, 225, 226, 228, 229. 230. 231,
236, 257
Venema, Peter, 37
Vetter, Jacob, 70
"Viertel Stunden," 78
Vogler, William H., 292, 300, 339, 362
Voting of Women, the first, 264
Vouillaire, Bishop R., 315
Wade, John, 70, 74
Waldron, Daniel, 84
Waldron, Jane, 68
Waldron, Mrs. Hilah. 125. 129
Waldron, Richard, 37, 48
Waldron. Sarah, 85
Warman, John F., 248. 249, 250
Wasamapah, 40
Washington, George, inaugurated
President, 158; letters of, to the
Moravians, 160, 161, 163, 164;
viflita Bethlehem, 159; welcomed in
New York City, 122, 158ff.
Washington Square, potter's field,
188
Watch at the door. 80
Watteville, Anna Dorothea de, 135
Watteville, Bishop John de. 74, 76. 77
Weber. Christian A., 347
Weinland, William H.. 292. 293
Wendower, Hercules, 55, 78
Wendower. Mary. 28. 43. 45. 47. 50.
66. 68
Wertz. Mrs. Christina. 344
Wesley. John and Charlea. 25
WeeaeLs. Catherine. 117
Weesels, Elizabeth, 117
Weasels. Emily Elizabeth Rice, me-
morial of. 315
Wessels Family, gifts of. 307, 315
WcBselfl. Gerhard, 307
Weesels. Richard. 118
Whipping in school. 95
White. Harry, 353. 358
White. Mrs. Harry, 341. 359
Whitefield. George. 28EF.. 57. 89
Whitefield House, the, 29
Wichelhausen, Mrs.. 247
Widows, list of, 86
Wilson. Abraham, 177
Wilson, Hilah, 192
Wilson, John, arrest of, 127
WoUe, Edward S., 253, 261, 270. 292.
296. 326. 329. 334. 335. 336, 353.
358
Woile. Bishop Peter. 217. 244, 286.
301
Worbas, Peter. 101
Yarrell, Miss Anna, 142
Yarrell, the Rev. Thomas, 97, 102,
105, 109, 110
Yellow Fever, epidemic of, 185, 188ff. .
196fF.. 206
Yost, Miss Carrie. 292
Yost. Fernando. 324
Yost. Mrs. Mary. 324
Young. John, 167
Young Ladies' Seminary, the. 164
Young People's Hope Society, the,
284
Young People's Society, the. 308. 309.
313. 314
Zeisberger. David. 65ff.. 93. 99£f.. 141.
163
Zinzendorf. Count Nicholas von. 16fT..
20. 21. 38fT.. 44. 52. 69. 71. 79. 103
Zoebisch. Alfred T., 352. 358
Zoebiach. Carl H.. 352. 358
Zoebisch, Charles Augustus, 273, 276,
277, 296; death of, 317; memoir,
318-321
Zoebisch. Mrs. Charles A., death of.
304
Zoebisch. Clemence T., 317; death of,
352
Zoeller. Widow. 131
Zora, the Rev. Jacob. 235
^>