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There are no material remains of the Labadists in this country. They did not affect either the institutions or the spirit of their times, nor leave memorials behind them.
In compliance with this rule, a number of the converts to the faith in Maryland separated from wives or husbands. This was the case with Petrus Bayard, who later returned to his wife, and with Ephraim Herrman. The Labadists came close to the Friends in their doctrine of the law of the spirit as being the only law to which they were to yield final subjection.
Some form of organization had been maintained among the Labadists even after the division of the land, but five years after the death of Sluyter the Labadists had ceased to exist as a community. The division in 1698 which marked the disintegration of the community occurred at about the same time as a similar division of the estates of the mother church at Wieuwerd.
But evidently he had by that time repented of his dealings with the Labadists, for a codicil to his will appoints trustees to carry it out because "my eldest Sonn Ephraim Herman ... hath Engaged himself deeply unto the labady faction and religion, seeking to perswade and Entice his Brother Casparus and sisters to Incline thereunto alsoe, whereby itt is upon Good ground suspected that they will prove no True Executors of This my Last Will of Entailement ... but will Endeavour to disanull and make it voide, that the said Estates may redound to the Labady Communality."
It was granted to Augustine Herman, Bohemian, whose tombstone, now lying in the yard of Richard Bayard, on the site of Herman's park, bears date 1661. He received the manor for making an early map of Maryland, and granted a part of the land to the sect of Labadists.
In 1664, when travelling with her brother, she became acquainted with Labadie, the celebrated French enthusiast who preached new doctrines. He had many disciples called Labadists.
On June 19, 1680, the Labadists, having accomplished their mission, set sail for Boston, to which fact are due such interesting recitals as that of their visit to John Eliot, the so-called apostle to the Indians, and their visit to and description of Harvard College. On the 23d day of July the Labadists set sail for Europe.
The futility of the sect in the New World was due not wholly to its communal form of organization, but is to be attributed as well to the fact that the Labadists migrated in obedience to no high and lofty impulse, but because in their nomadic passage from place to place, under the pressure of religious and civil proscription, due in most cases to acts of insubordination, there seemed no place remaining for them except the shores of the New World.
The Labadists taught rigidly the doctrine of the separation of the believer from the unbeliever, and to this is attributable the communal mode of life they adopted. The rule of the sect made it necessary for a husband and wife to separate if either were not of the elect church, which came to be synonymous with the church of the Labadists.
Yet this information would of itself have been too meagre for a critical valuation of the Labadists in the early history of Maryland. The publication of the manuscript secured by Mr. Murphy stimulated interest in the subject, and at various times monographic contributions appeared upon one or another phase of the Labadist settlement.
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