| Christian David, 1690-1722
from J. E. Hutton's History of the Moravian Church It is recorded in John Wesley's " Journal,"1 that when he paid his memorable visit to Herrnhut he was much impressed by the powerful sermons of a certain godly carpenter, who had preached in his day to the Eskimos in Greenland, and who showed a remarkable knowledge of divinity. It was Christian David, known to his friends as the "Servant of the Lord." He was born on December 31st, 1690, at Senftleben, in Moravia; he was brought up in that old home of the Brethren; and yet, as far as records tell, he never heard in his youthful days of the Brethren who still held the fort in the old home of their fathers. He came of a Roman Catholic family, and was brought up in the Roman Catholic faith. He sat at the feet of the parish priest, was devout at Mass, invoked his patron saint, St. Anthony, knelt down in awe before every image and picture of the Virgin, regarded Protestants as children of the devil, and grew up to man's estate burning with Romish zeal, as he says, " like a baking oven." He began life as a shepherd; and his religion was tender and deep. As he tended his sheep in the lonesome fields, and rescued one from the jaws of a wolf, he thought how Christ, the Good Shepherd, had given His life for men; and as he sought his wandering sheep in the woods by night he thought how Christ sought sinners till he found them. And yet somehow he was not quite easy in his mind. For all his zeal and all his piety he was not sure that he himself had escaped the snare of the fowler. He turned first for guidance to some quiet Protestants was told by them, to his horror, that the Pope was Antichrist, that the worship of saints was a delusion, and that only through faith in Christ could his sins be forgiven. He was puzzled. As these Protestants were ready to suffer for their faith, he felt they must be sincere; and when some of them were cast into prison, he crept to the window of their cell and heard them sing in the gloaming. He read Lutheran books against the Papists, and Papist books against the Lutherans. He was now dissatisfied with both. He could see, he said, that the Papists were wrong, but that did not prove that the Lutherans were right; he could not understand what the Lutherans meant when they said that a man was justified by faith alone; and at last he lost his way so far in this famous theological fog that he hated and loathed the very name of Christ. He turned next for instruction to some Jews; and the Jews, of course, confirmed his doubts, threw scorn upon the whole New Testament, and endeavoured to convince him that they alone were the true Israel of God. He turned next to the Bible, and the fog 1710. lifted a little. He read the Old Testament carefully through, to see if the prophecies there had been fulfilled; and, thereby, he arrived at the firm belief that Jesus was the promised Messiah. He then mastered the New Testament, and came to the equally firm conclusion that the Bible was the Word of God. And even yet he was not content. As long as he stayed in Catholic Moravia he would have to keep his new convictions a secret; and, longing to renounce the Church of Rome in public, he left Moravia, passed through Hungary and Silesia, and finally became a member of a Lutheran congregation at Berlin. But the Lutherans seemed to him very stiff and cold. He was seeking for a pearl of great price, and so far he had failed to find it. He had failed to find it in the Church of Rome, failed to find it in the Scriptures, and failed to find it in the orthodox Protestants of Berlin. He had hoped to find himself in a goodly land, where men were godly and true; and he found that even the orthodox Protestants made mock of his pious endeavours. He left Berlin in disgust, and enlisted in the Prussian Army. He did not find much piety there. He served in the war 1715 against of Sweden, was present at the siege of Stralsund, thought soldiers no better than civilians, accepted his discharge with joy, and wandered around from town to town, like the old philosopher seeking an honest man. At last, however, he made his way to the town of Gorlitz, Silesia, in 1717; and there he came into personal contact with two Pietist clergymen, Schafer and Schwedler. For the first time in his weary pilgrimage he met a pastor who was also a man. He fell ill of a dangerous disease; he could not stir hand or foot for twenty weeks; he was visited by Schwedler every day, and thus, through the gateway of human sympathy, he entered the kingdom of peace, and felt assured that all his sins were forgiven. He married a member of Schwedler's Church, was admitted to the Church himself, and thus found, in Pietist circles, that very spirit of fellowship and help which Zinzendorf himself regarded as the greatest need of the Church. But now Christian David must show to others the treasure he had found for himself. For the next five years he made his home at Gorlitz; but, every now and then, at the risk of his life, he would take a trip to Moravia, and there tell his old Protestant friends the story of his newfound joy. He preached in a homely style; he had a great command of Scriptural language; he was addressing men who for many years had conned their Bibles in secret; and thus his preaching was like unto oil on smouldering fire, and stirred to vigorous life once more what had slumbered for a hundred years since the fatal Day of Blood. He tramped the valleys of Moravia; he was known as the Bush Preacher, and was talked of in every market-place; the shepherds sang old Brethren's hymns on the mountains; a new spirit breathed upon the old dead bones; and thus, through the message of this simple man, there began in Moravia a hot revival of Protestant zeal and hope. It was soon to lead to marvellous results. For the last three hundred and forty years there had been established in the neighbourhood of Fulneck, in Moravia, a colony of Germans.2 They still spoke the German language; they lived in places bearing German names and bore German names themselves; they had used a German version of the Bible and a German edition of the Brethren's Hymns; and thus, when David's trumpet sounded, they were able to quit their long-loved homes and settle down in comfort on German soil. At Kunewalde3 dwelt the Schneiders and Nitschmanns; at Zauchtenthal the Stachs and Zeisbergers; at Sehlen the Jaeschkes and Neissers; and at Senftleben, David's old home, the Grassmanns. For such men there was now no peace in their ancient home. Some were imprisoned; some were loaded with chains; some were yoked to the plough and made to work like horses; and some had to stand in wells of water until nearly frozen to death. And yet the star of hope still shone upon them. As the grand old patriarch, George Jaeschke, saw the angel of death draw near, he gathered his son and grandsons round his bed, and spoke in thrilling, prophetic words of the remnant that should yet be saved. "It is true," said he, " that our liberties are gone, and that our descendants are giving way to a worldly spirit, so that the Papacy is devouring them. It may seem as though the final end of the Brethren's Church had come. But, my beloved children, you will see a great deliverance. The remnant will be saved. How, I cannot say; but something tells me that an exodus will take place; and that a refuge will be offered in a country and on a spot where you will be able, without fear, to serve the Lord according to His holy Word." The time of deliverance had come. As Christian David heard of the sufferings which these men had now to endure, his blood boiled with anger. He resolved to go to their rescue. The path lay open. He had made many friends in Saxony. His friend Schafer introduced him to Rothe; Rothe introduced him to Zinzendorf; and Christian David asked the Count for permission to bring some persecuted Protestants from Moravia to find a refuge in Berthelsdorf. The conversation was momentous. The heart of the Count was touched. If these men, said he, were genuine martyrs, he would do his best to help them; and he promised David that if they came he would find them a place of abode. The joyful carpenter returned to Moravia, and told the news to the Neisser family at Sehlen. " This," said they, " is God's doing; this is a call from the Lord." And so, at ten o'clock one night, there met May 27th at the house of Jacob Neisser, in Sehlen, a 1722 small band of emigrants. At the head of the band was Christian David; and the rest of the little group consisted of Augustin and Jacob Neisser, their wives and children, Martha Neisser, and Michael Jaeschke, a cousin of the family.4 We know but little about these humble folk; and we cannot be sure that they were all descendants of the old Church of the Brethren. Across the mountains they came, by winding and unknown paths. For the sake of their faith they left their goods and chattels behind; long and weary was the march; and at length, worn out and footsore, they arrived, with Christian David at their head, at Zinzendorf's estate at Berthelsdorf. (June 8th)(1722) The streams had met the new river was formed; and thus the course of Renewed Brethren's History had begun. <Previous Chapter - - - - - - Next Chapter > The full edition of J. E. Hutton's History of the Moravian Church is available online at http://everydaycounselor.com/hutton/intro.htm Special thanks to Dave Turck, who has transcribed the book. ©Everyday Counselor
3. Not to be confounded with Kunwald in Bohemia. 4. It is probable that the Neissers were descendants of the Brethren's Church, but we cannot be quite certain about it. About the third band, that arrived in 1724, there is no doubt whatever. (See the next chapter, p. 200.) |
|
|