the old lump by the many hundreds of his converts
inspired with his evangelical zeal, who remained in connection with
the Reformed Church.[15]

[Footnote 14: For this princess, see Guhrauer's article in the
_Historisches Taschenbuch_ for 1850, and Miss Elizabeth Godfrey's _A
Sister of Prince Rupert_.]

[Footnote 15: H. van Berkum, _De Labadie en de Labadisten_ (Sneek,
1851), II. 170 _et seq._ The history of the sect can be followed in
Van Berkum, in the first volume of Ritschl's _Geschichte des
Pietismus_ (Bonn, 1880), and in Ypeij and Dermout, _Geschiedenis der
Nederlandsche Hervormde Kerk_ (Breda, 1827), vol. III.]

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

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