Early Clergy of Pennsylvania and Delaware, S. F. Hotchkin, 1890 - Chapter 2, Wicacoa and Wilmington Contributed for use in the USGenWeb Archives by Judy Banja and Sally Copyright. All rights reserved. http://www.usgwarchives.net/copyright.htm http://www.usgwarchives.net/pa/pafiles.htm ________________________________________________ EARLY CLERGY OF PENNSYLVANIA AND DELAWARE. BY REV. S. F. HOTCHKIN, M.A. Author of The Mornings of the Bible, History of Germantown, &c. P. W. ZIEGLER & CO., PUBLISHERS, NO. 720 CHESTNUT STREET, PHILADELPHIA, PA. 1890 Copyright, 1890, by Rev. S. F. Hotchkin. NOTE: Use URL: http://www.usgwarchives.net/pa/1pa/1picts/hotchkin/early-clergy.htm to access other chapters. WICACOA AND WILMINGTON. 19 CHAPTER II. WICACOA AND WILMINGTON. BISHOPS. BISHOP SWEDBERG, father of Emanuel Swedenborg, was the earnest counsellor of King Charles XI, in plans for the mission and for Indian work. In William White's "Life of Swedenborg," I find it noted that Bishop Swedberg said that he thought that ten carts could hardly carry what he had printed of his own writings, and there was nearly as much more unprinted. The son's university dissertation on "Seneca and Latin Writers," was dedicated to his father with love and veneration. The Bishop died in 1735. Rev. Nicholas Collin had an interview with Swedenborg in 1766. The narration speaks of a younger clerical brother of Collin who had lately died, "esteemed for his devotion, erudition and virtue." Bishop Swedberg was interested in the Swedish mission for forty years, until his death, acting as its superintendent. He gave the American churches hundreds "of his excellent hymn books," and sent his son, Jasper, as schoolmaster in New Jersey and a number of relations as clergy. He wrote a work called "America Illuminata," on American missions, a part of which was published. The English "Society for the Propagation of the Gospel," thanked the Swedish King and elected Bishop Swedberg an honorary member. The Bishop instructed the Swedish clergy to keep up intimate association with the Episcopal clergy and the Society. WICACOA AND WILMINGTON. 20 Archbishop Dr. John Steuchius, after Bishop Swedberg's death, had the care of the American churches. Archbishop Samuel Troilius's influence in the coming of Von Wrangel is noticed in the sketch of that clergyman. Archbishop Olaus Suebilius received the King's letter authorizing the sending of Rudman and his fellow-workers. Archbishop Henry Benzelius had oversight of the Swedish missions. His father, Erik, was Archbishop, and his brothers, Erik and Henry, held the same spot. The Swedish Provost, or Superintendent, or Commissary, appears to have been a sort of Assistant Bishop, and it seems a pity that he was not really a Bishop, and that England and Sweden should have made the same mistake in withholding the Episcopate from America. Biork reports, from Christina, to the Right Rev. Superintendent, Dr. Israel Kolmodin, and styles Philadelphia "a clever little town." It was about fourteen years old. GLEBES. The Wicacoa glebe was at Passayungh, now Point Breeze. The parsonage was burned in 1717. A moderate house was erected afterward. Provost Sandel had his own dwelling at Schuylkill Ferry. Gloria Dei Church still has a very small ground-rent at Point Breeze, If this parish and Trinity Church, Wilmington, still owned the land once in their hands they would be very rich, as cities now cover their property. The Rev. Mr. Lidman had his own house at Moyamensing. In Mr. Dylander's day the parsonage was neat, "with a fine vegetable garden and an orchard on two sides of THE SWEDES' CHURCH AND HOUSE OF SVEN SENER. (From "Watson's Annals," by permission of Edwin S. Stuart, publisher.) WICACOA AND WILMINGTON. 23 the house." There were glebes at Wilmington, Swedesboro' and Pennsneck. HARDSHIPS. The Christina ministers were sometimes short of food. The wolves once killed a number of sheep which belonged to a person in the Christina congregation. It was in the summer and the flesh could not be salted, and some was taken to the rectory and was like the raven's food to Elijah. Dr. Collin refers to the "long and perilous voyages" of the missionaries in coming here. It took months to make the passage. The surroundings in this new country were often very objectionable. WICACOA. Wicacoa is said to be from an Indian word meaning dwelling and fir-tree, perhaps signifying a collection of fir-trees where Indians dwelt. The first church was a block-house built in 1669, and fitted up as a church in 1677. It had "loop-holes for defence." The church and parsonage had a beautiful river view, being on the banks of the Delaware. The old parsonage stood close to the site of the present rectory. The new church was built near the site of the old block-house. "The family of Swan Swanson gave the ground and increased the same by an acre on the 19th of September, 1697." This is now indeed God's acre in which sleep many of the early colonists. Longfellow sings: "I like that ancient Saxon phrase, which calls The burial-ground God's Acre! It is just; It consecrates each grave within its walls, And breathes a benison o'er the sleeping dust." In Longfellow's translation of Bishop Tegner's "Children of the Lord's Supper," is a striking picture of Swedish church life. The poem commences: WICACOA AND WILMINGTON. 24 "Pentecost, day of rejoicing had come. The church of the village Gleaming stood in the morning's sheen." The "spring-sun" which the poet describes as touching the belfry like the tongues of fire on the Apostles had for generations flamed on the river Delaware and its ancient Christian temple. Longfellow's preface to the poem referred to notes the patriarchal rural life of Sweden among the wild "forests of fir." The silver streams with their bridges touched the poet's eye. The children and polite peasants, and the "God bless you," after sneezing, and the wayside churches with their gardens of Gethsemane, where perhaps kings were baptized or buried, and the dead laid with their heads to the west, all tell of ancient times. The poet represents the revered pastor in "his broad-brimmed hat," and delineates the customs of a Swedish wedding, and the skaters and the Northern Lights in their burning glory, introducing a merry Christmas, and the midsummer with its leaves and flowers and St. John's Day, and the May-pole, and the long twilight and the church bells musically chiming the night hours, and the watchman's horn in the belfry. The Swedes in New Sweden prided themselves in keeping up old customs, and so far as they could Wicacoa, Tinicum, Christina and Racoon doubtless imitated these motherland institutions. The Gloria Dei (God's glory) Church stood on the shore where Swedish vessels might ever behold this heavenly beacon. In entering from a city street the quiet churchyard of Gloria Dei one is carried back for generations. The green grass on the well-kept graves, the dignified old church, lovingly preserved, and the cherubs still guarding the representation of the Holy Bible on the gallery within the sacred edifice, and the safe built into the GLORIA DEI (OLD SWEDES') CHURCH, PHILADELPHIA. WICACOA AND WILMINGTON. 27 porch to guard the ancient records, show a worthy care of antiquity. Rev. Dr. Collin's tablet, with an inscription composed by Rev. Dr. H. J. Morton, is on the wall, and we read: "He was the last of a long line of missionaries sent by the Mother Church in Sweden to give the Bread of Life to her children on this distant shore." Dr. Collin's wife, Hannah, is commemorated by an inscription written by himself, noting "her piety, neatness and economy," and gentle affection "with which she sustained him through many trying years, and his grief for her which shall not cease until he shall meet her in the land of the living." Dr. Ducachet wrote Dr. Clay's inscription thus: "He was a man of lofty virtues - a Christian of exemplary holiness, a priest of unsurpassed fidelity - a pastor of rare diligence, tenderness and discretion. His congregation have here placed this stone to tell of their admiration, their reverence and their sorrowing love." "He was a good man, and full of the Holy Ghost and of faith. - Acts xi:24." The body of Margaret, daughter of Rev. Andrew Rudman, and wife of Andrew Robeson, is buried here. Two children of Rev. Mr. Sandel have one double headstone. Wertmuller, the artist, was buried here by Dr. Collin. His mother died at Claymont, Delaware, and was brought here for burial. Her mother was a daughter of the artist Hesselius, and her sister married Rev. Eric Unander. Rev. Snyder B. Simes has long been the faithful rector of Old Swedes' Church, and he kindly guided me to its relics. A vestryman, Park McFarland, Jr., also gave valuable information. Rev. James W. Ashton, of Olean, New York, writes me that his maternal ancestors, named Marsh, lived on WICACOA AND WILMINGTON. 28 ground adjoining the Wicacoa Church. In the Revolution the inmates of the house yet standing in Christian Street were forced to leave by the British. Colonel Marsh, of this family, was in the American army. Mr. Ashton has a French clock which was then buried. There were Swedes on the Elk River in Maryland, and at other places on the eastern shore and Apoquimeny (Middletown), Delaware. The faithful missionaries strove to care for them, but eventually their language was lost in the English tide and they connected themselves with English churches. At first, in Christina, matins were "celebrated on Christmas with lights burning in crowns and arms made of wood for the purpose." "The bell hung in a walnut tree near the church, but as the squirrels continually resorted there for the nuts, and built their nests upon the arches of the church, by which the roof was injured, a neat little wooden tower was erected upon one of these outbuildings of the church, and the walnut tree was cut down." In Christina there was a demand for English service, and so that language was used in the afternoon when convenient to the pastor, Mr. Tranberg. Queen Christina's instructions to Governor Printz read: "Above all things, shall the Governor consider and see to it that a true and due worship, becoming honor, laud and praise be paid to the Most High God in all things." The instruction of the young in Christianity is enjoined. At Christina, after a year's vacancy, Acrelius was surprised "that the people came quite unitedly to church, listened to the preaching with much attention, sang their Swedish hymns without a leader, and some of them astonishingly well. Besides, they brought to the church children for baptism, and mothers to be WICACOA AND WILMINGTON. 29 churched." However, certain disorders needed correction. The church was cleaned and altar-linen procured. CHURCH UNITY. In 1710, Christ Church, Philadelphia, was enlarged and its rector and people asked permission to hold service at Gloria Dei. The Swedish service ended at eleven. Then the English service began and "a Swedish hymn was sung as a stronger token of unity" during the English service. This continued for three successive Sundays. In 1715 the English held service here some time, and "in recognition of this kindness the English made a present of altar-linen to the Wicacoa Church. When an English church was opened the Swedish clergy were invited. The English had no Bishops to consecrate their churches. In 1713 Biork and Sandel were at the opening service of Trinity Church, Oxford, Philadelphia. On May 19th, 1715, Pastor Sandel assisted at the laying of the foundation of St. David's Church, Radnor. After a sermon at a private house, a procession went to the church site and after prayer "each one of the clergymen laid a stone." The Swedish Church was called "a sister of the English Church." When the English clergy sent letters to Queen or Parliament, or the Bishop of London, or to the Society, the Swedish clergy signed them, and when the Swedish clergy went home the English clergy signed testimonials for them. They received the Holy Communion from each other and administered the Sacrament to each other's communicants. Ought we not to learn a lesson in this and not go backward in relations with Sweden? In parish vacancies English ministers were called to assist. Dr. Clay says of the Swedish Church, "They retained it (the Episcopate) not WICACOA AND WILMINGTON. 30 merely in name, but as seems to be well established, in the possession of the true Apostolical succession." The Swedish clergy signed a petition of the English clergy asking for a Bishop, in 1705. THE CLERGY. From 1696 to 1786 the Swedish Government sent 24 clergymen to New Sweden, generally providing an outfit and meeting the expenses of the voyage out, and the return voyage when after faithful years of labor they were welcomed to pastorates in their native land. Dr. Reynolds thinks that the Swedish Government spent at least $100,000 on the churches here, and perhaps twice that amount. He refers to the historical sermon of the late Rev. O. Perinchief, rector of the Swedes' Church, Upper Merion, 1873. Money was then scarce and Sweden was suffering frequently from financial embarrassment. The Thirty Years' War had brought the country almost to bankruptcy. Among the clergy And. Hesselius, Tobias E. Biorck and Acrelius performed literary work. Biorck wrote a small quarto in Latin on the planting of the Swedish Church in America (Upsala, 1731). It was dedicated in English verse to Count Chas. Gyllenborg, a Swedish Senator and Chancellor of the University of Lund. Magister John Campanius Holm, Preceptor in the Orphans' House in Stockholm, came with Governor Printz as government chaplain and pastor of the Swedish congregation. The party sailed on the ship Fama, while the ships Swan and Charitas accompanied this vessel. The father of Campanius was Jonas Peter, clerk of the congregation of St. Clara. Lawrence Charles Lockenius and Israel Holgh were sent to the WICACOA AND WILMINGTON. 31 colony in these times. Mr. Holgh soon returned to Sweden and became pastor in the island of Sokn, West Gothland. When Mr. Fabritius grew infirm the Swedes appealed to Sweden for more clergy and afterward to the Lutheran Consistory in Amsterdam. When Rudman, Biorck and Auren arrived from Sweden they were well entertained by Governor Francis Nicholson of Maryland, and by Swedes in Maryland, who informed the Pennsylvania brethren of their arrival, who came "with tears of joy" to conduct them home. In this case the clergy chose their congregations. Mr. Rudman having been first chosen had the first choice and settled upon Wicacoa, while Mr. Biorck took Tranhook. Mr. Auren remained with Mr. Rudman sometime before he entered on his travels over the country. In the company of Governor John Claudius Rising came a clergyman named Peter, who remained less than two years. No surname is given. In early days the Swedes and Danes had no surnames, but this case may be simply an omission in the chronicler. The Apostolic name is the only description of the man. The Swedish clergyman Matthias came in the fourth colony, in 1656, but returned to Sweden in two years. The Dutch had then taken possession of the colony and the Swedish Government were ignorant of it. Rev. John Campanius Holmensis was here six years, and studied the country and the Indians zealously. He had constant intercourse with these wild people. He returned to Sweden in 1648. And. Haquinius was appointed successor to Biorck, but died before entering on the voyage to America. A student named Abelius Selskoorn performed divine service for a time at Sandhook (New Castle). WICACOA AND WILMINGTON. 32 Rev. John Eneberg was pastor of Wicacoa two years "after Provost Lidman's departure," and became pastor of Christina in 1733. He was unmarried, and lived in the houses of the Swedes. In 1742 he returned to Sweden. Rev. Peter Nordenlind was a minister who arrived before Acrelius's departure. Rev. John Sandin assumed the care of Racoon and Pennsneck in 1748. The joy of the people in receiving their new pastor after a vacancy of five years was soon clouded, for in six months "he fell asleep in the Lord." He labored to instruct the people, and all loved him.