(1) Reverend Fathers and Brothers in Christ.

(2) _Ecclesiastical Records, State of New York_, I. 432-434.

(3) Father Jogues; see earlier entries.

(4) Father Jogues was born in Orleans.

Afterward this same Jesuit came again from France to Canada. As our Indians had made peace with the French, he again left Canada, and took up his residence among the Mohawks. He indulged in the largest expectations of converting them to popery, but the Mohawks with their hatchets put him to a violent death. They then brought and presented to me his missal and breviary together with his underclothing, shirts and coat. When I said to them that I would not have thought that they would have killed this Frenchman, they answered, that the Jesuits did not consider the fact, that their people (the French) were always planning to kill the Dutch.

In the year 1644 our Indians again took captive a Jesuit,(1) who had been treated in the same manner as to his hands and fingers as the above mentioned. The Jesuit was brought to us naked, with his maimed and b.l.o.o.d.y fingers. We clothed him, placed him under the care of our surgeon, and he almost daily fed at my table. This Jesuit, a native of Rouen,(2) was ransomed by us from the Indians, and we sent him by ship to France. He also returned again from France to Canada. He wrote me a letter, as the previously mentioned one had done, thanking me for the benefits I had conferred on him. He stated also that he had not argued, when with me, on the subject of religion, yet he had felt deeply interested in me on account of my soul, and admonished me to come again into the Papal Church from which I had separated myself. In each case I returned such a reply that a second letter was never sent me.

(1) Father Giuseppe Bressani (1612-1672).

(2) Of Rome, in fact.

The French have now for some time been at peace with our Indians. In consequence thereof, it has happened that several Jesuits have again gone among our Indians, who are located about four or five days' journey from Fort Orange. But they did not permanently locate themselves there.

All returned to Canada except one, named Simon Le Moyne. He has several times accompanied the Indians out of their own country, and visited Fort Orange. At length he came here to the Manhattans, doubtless at the invitation of Papists living here, especially for the sake of the French privateers, who are Papists, and have arrived here with a good prize.

He represented that he had heard the other Jesuits speak much of me, who had also highly praised me for the favors and benefits I had shown them; that he therefore could not, while present here, neglect personally to pay his respects to me, and thank me for the kindness extended to their Society. 1. He told me that during his residence among our Indians he had discovered a salt spring, situated fully one hundred leagues from the sea; and the water was so salt that he had himself boiled excellent salt from it.(1) 2. There was also another spring which furnished oil. Oleaginous matter floated on its surface, with which the Indians anointed their heads. 3. There was another spring of hot sulphurous water. If paper and dry materials were thrown into it, they became ignited. Whether all this is true, or a mere Jesuit lie, I will not decide. I mention the whole on the responsibility and authority of the Jesuit.

(1) Father Le Moyne made this discovery while sojourning among the Onondagas in 1654.

He told me that he had lived about twenty years among the Indians. When he was asked what fruit had resulted from his labors, and whether he had taught the Indians anything more than to make the sign of the cross, and such like superst.i.tions, he answered that he was not inclined to debate with me, but wanted only to chat. He spent eight days here, and examined everything in our midst. He then liberally dispensed his indulgences, for he said to the Papists (in the hearing of one of our people who understood French), that they need not go to Rome; that he had as full power from the Pope to forgive their sins, as if they were to go to Rome. He then returned and resided in the country of the Mohawks the whole winter. In the spring, however, troubles began to arise again between our Indians and the Canadians. He then packed up his baggage, and returned to Canada. On his journey, when at Fort Orange, he did not forget me, but sent me three doc.u.ments: the first, on the succession of the Popes; the second, on the Councils; and the third was about heresies, all written out by himself. He sent with them also, a letter to me, in which he exhorted me to peruse carefully these doc.u.ments, and meditate on them, and that Christ hanging on the Cross was still ready to receive me, if penitent. I answered him by the letter herewith forwarded, which was sent by a yacht going from here to the river St.

Lawrence in New France.(1) I know not whether I shall receive an answer.

Valete, Domini Fratres, Vester ex officio,(2)

JOANNES MEGAPOLENSIS 1658, Sept. 28.

(1) One of the fruits of Father Le Moyne's visit to New Netherland was that the Dutch obtained from the governor of Canada permission to carry on trade, except the fur trade, on the St. Lawrence.

(2) Farewell, brethren; yours officially.

Rev. Henricus Selyns to the Cla.s.sis of Amsterdam (October 4, 1660)

Reverend, Wise and Pious Teachers:

We cannot be so forgetful as to omit to inform you concerning our churches and services. While at sea, we did not neglect religious worship, but every morning and evening we besought G.o.d's guidance and protection, with prayer and the singing of a psalm. On Sundays and feast-days the Holy Gospel was read, when possible. The sacrament was not administered on shipboard, and we had no sick people during the voyage. G.o.d's favor brought us all here in safety and health. Arrived in New Netherland, we were first heard at the Manhattans; but the peace-negotiations at the Esopus,(1) where we also went, and the general business of the government necessarily delayed our installation until now. We have preached here at the Esopus, also at Fort Orange; during This time of waiting we were well provided with food and lodging. Esopus needs more people, but Breuckelen more money; wherefore I serve on Sundays, in the evenings only, at the General's bouwery,(2) at his expense. The installation at Brooklyn was made by the Honorable Nicasius de Sille, fiscaal,(3) and Martin Kriegers, burgomaster,(4) with an open commission from his Honor the Director-General.(5) I was cordially received by the magistrates and consistory, and greeted by Domine Polhemius. We do not preach in a church, but in a barn; next winter we shall by G.o.d's favor and the general a.s.sistance of the people erect a church.

(1) The Indians of Esopus had broken out in hostilities in the autumn of 1659. The next summer Stuyvesant went there, after some defeats of the tribe, and made peace formally, July 15, 1660. A congregation had lately been formed there, which called Domine Harma.n.u.s Blom to be its pastor.

(2) Stuyvesant's Bowery, or farm, acquired by him in 1651, lay in the present region of Third Avenue and Tenth Street.

Near the present site of St. Mark's Church he built a chapel for his family, his negro slaves, some forty in number, and the other inhabitants of the neighborhood.

(3) Of New Netherland.

(4) Of New Amsterdam.

(5) For this letter of induction, see _Ecclesiastical Records_, I. 480.

The audience is pa.s.sably large, coming from Middelwout, New Amersfort, and often Gravesande increases it; but most come from the Manhattans.

The Ferry, the Walebacht, and Guyanes,(1) all belong to Breuckelen.

The Ferry is about two thousand paces across the river, or to the Manhattans, from the Breuckelen Ferry. I found at Breuckelen one elder, two deacons, twenty four members, thirty one householders, and one hundred and thirty-four people. The consistory will remain for the present as it is. In due time we will have more material and we will know the congregation better. Cathechizing will not be held here before the winter; but we will begin it at the preaching service there. It will be most suitable to administer the Lord's Supper on Christmas, Easter, Whitsuntide and in September. On the day following these festivals-days a thanksgiving sermon will be preached. I might have taken up my residence at the Manhattans, because of its convenience; but my people, all of them evincing their love and affection for me, have provided me a dwelling of which I cannot complain. I preach at Breuckelen in the morning; but at the Bouwery at the end of the catechetical sermon. The Bouwery is a place of relaxation and pleasure, whither people go from the Manhattans, for the evening service. There are there forty negroes, from the region of the Negro Coast, besides the household families.

There is here as yet no consistory, but the deacons from New Amsterdam provisionally receive the alms; and at least one deacon, if not an elder, ought to be chosen there. Besides myself, there are in New Netherland the Domines Joannes Megapolensis and Samuel Drisius at New Amsterdam; Domine Gideon Schaats at Fort Orange; Domine Joannes Polhemius at Middelwout and New Amersfort; and Domine Herma.n.u.s Blom at the Esopus. I have nothing more to add, except to express my sincere grat.i.tude and to make my respectful acknowledgements. I commend your Reverences, wise and pious teachers, to G.o.d's protection, and am,

Yours humbly,

HENRICUS SELYNS, Minister of the Holy Gospel at Breuckelen.

From Amsterdam on the Manhattans, Oct. 4, 1660.

(1) Wallabout and Gowa.n.u.s.

Rev. Henricus Selyns to the Cla.s.sis of Amsterdam (June 9, 1664).

Very Reverend, Pious and Learned Brethren in Christ:

With Christian salutations of grace and peace, this is to inform you, that with proper submission, we take the liberty of reporting to the Very Rev. Cla.s.sis the condition and welfare of the Church of Jesus Christ, to which your Reverences called me, as well as my request and friendly prayer for an honorable dismission.

As for me, your Rev. a.s.sembly sent me to the congregation at Breuckelen to preach the Gospel there, and administer the sacraments. This we have done to the best of our ability; and according to the size of the place with a considerable increase of members. There were only a few members there on my arrival; but these have with G.o.d's help and grace increased fourfold.

Trusting that it would not displease your Reverences, and would also be very profitable to the Church of Christ, we found it easy to do what might seem troublesome; for we have also taken charge of the congregation at the General's Bouwery in the evening, as we have told you before. An exception to this arrangement is made in regard to the administration of the Lord's Supper. As it is not customary with your Reverences to administer it in the evening, we thought, after conference with our Reverend Brethren of the New Amsterdam congregation, and mature deliberation, that it would be more edifying to preach at the Bouwery, on such occasions, in the morning, and then have the Communion, after the Christian custom of our Fatherland.

As to baptisms, the negroes occasionally request that we should baptize their children, but we have refused to do so, partly on account of their lack of knowledge and of faith, and partly because of the worldly and perverse aims on the part of said negroes. They wanted nothing else than to deliver their children from bodily slavery, without striving for piety and Christian virtues. Nevertheless when it was seemly to do so, we have, to the best of our ability, taken much trouble in private and public catechizing. This has borne but little fruit among the elder people who have no faculty of comprehension; but there is some hope for the youth who have improved reasonably well. Not to administer baptism among them for the reasons given, is also the custom among our colleagues.(1) But the most important thing is, that the Father of Grace and G.o.d of Peace has blessed our two congregations with quietness and harmony, out of the treasury of his graciousness; so that we have had no reason to complain to the Rev. Cla.s.sis, which takes such things, however, in good part; or to trouble you, as we might have antic.i.p.ated.

(1) The enslaving of Africans having at first been justified on the ground of their heathenism, the nation that to baptize them would make it unlawful to hold them in bondage was frequent among owners in the seventeenth century, and operated to deter them from permitting the Christianizing of their slaves. "I may not forget a resolution which his Maty [James II.] made, and had a little before enter'd upon it at the Council Board, at Windsor or Whitehall, that the Negroes in the Plantations should all be baptiz'd, exceedingly declaiming against that impiety of their masters prohibiting it, out of a mistaken opinion that they would be ipso facto free; but his Maty persists in his resolution to have them chisten'd, wch piety the Bishop [Ken] blessed him for."

Evelyn, _Diary_, II. 479 (1685).

Meanwhile, the stipulated number of years, pledged to the West India Company, is diminishing; although the obligation we owe to them who recommend us(1) naturally continues. Also, on account of their old age, we would love to see again our parents, and therefore we desire to return home. On revolving the matter in my mind, and not to be lacking in filial duty, I felt it to be proper to refer the subject to G.o.d and my greatly beloved parents who call for me, whether I should remain or return home at the expiration of my contract.

(1) The cla.s.sis.

As we understand, they are, next to myself, most anxious for my return, and have received my discharge from the Hon. Directors, and have notified the Deputies ad Causas Indicas thereof, which has pleased us.

We trust that we shall receive also from your Reverences a favorable reply, relying upon your usual kindness. Yet it is far from us to seem to pa.s.s by your Reverences, and give the least cause for dissatisfaction. I have endeavored to deserve the favor of the Rev.

Cla.s.sis by the most arduous services for the welfare of Christ's church, and am always ready to serve your Reverences.

It is my purpose when I return home, when my stipulated time is fulfilled, to give a verbal account of my ministry here, and the state of the church, that you may be a.s.sured that any omissions in duty have been through ignorance.

Domine Samuel Megapolensis(1) has safely arrived, but Domine Warnerus Hadson,(2) whom you had sent as preacher to the South River, died on the pa.s.sage over. It is very necessary to supply his place, partly on account of the children who have not been baptized since the death of Domine Wely,(3) and partly on account of the abominable sentiments of various persons there, who speak very disrespectfully of the Holy Scriptures.

(1) Reverend Samuel Megapolensis, born in 1634, studied three years at Harvard College and three at the University of Utrecht. In 1662 he was called by the cla.s.sis of Amsterdam to the ministry in New Netherland, and ordained by them. In 1664, having meanwhile studied medicine at Leyden, he went out to New Netherland, and was minister of Breukelen from that time to 1669, when he returned to Holland. He died in 1700 as pastor emeritus of the Scottish church at Dordrecht.

(2) Elsewhere called Ha.s.singh.

(3) Reverend Everardus Welius, minister of New Amstel from 1657 to 1659, died in the latter year, leaving without pastor a church of sixty members.