*[NOTE.] - I desire to acknowledge my indebtedness to Harbaugh's "Lives of the Fathers," Vol. 1, Dubbs' "Historic Manual of the Reformed Church," and Vol. III, of the "American Church History" series; and also to my friend, the Rev. John Wolbach, for valuable assistance in collecting the material from these and other sources.  --Wilson F. More

Dearly Beloved:

The pastor of this congregation has seen fit to assign to me, a descendant of the Rev. John Philip Boehm, the task of preparing a sketch of the life of this pioneer pastor of the Reformed Church in Pennsylvania, to be read on this occasion.   I have attempted, to the best of my ability, to comply with this request, and have found it to be a most pleasant, and yet a most difficult task.

To tell the story of those who, in the early days toiled and suffered for our sake; to rescue from undeserved oblivion those who, though rich in good works, yet lived untrumpeted and died unsung; to discover that our ancestry were worthy of an exalted place in the "Temple of Fame;" to give honor to whom honor is due; who would not delight in a task like this?  And this is what I am called upon to do for our noble ancestor, John Philip Boehm.  Would that I could accomplish my labor of love with a richer measure of success.  The difficulty of our task results from the meagerness of the records.*

The Reformed Church in this State has grown to large proportions.  From small beginnings, it has come to number no less than one hundred and twenty-five thousand souls.  The wilderness has come to blossom as the rose, but we are largely left to conjecture how this marvelous change has come about.  All over eastern Pennsylvania we find evidences for the abundant labor and heroic self-denials of our fore-fathers.  Gilgal memorials abound everywhere, but we look in vain for the elders to explain to us what these things mean.  Our ancestors were men of action rather than men of words, but though actions speak louder than words, yet the historian finds it a difficult task to interpret their language to the satisfaction of succeeding generations.  This has been my difficulty.

I am sure that Father Boehm, like St. Paul, must have been in labor abundant, in journeyings often, in perils of water, in perils by the heathen, in perils in the wilderness, in perils among false brethren, in weariness and painfulness, in watchings, often, in hunger and thirst, in fastings often, besides those things that came upon him daily in the care of all the churches, but there is very little in the way of records to prove that these things were so.  This little we have tried to gather and offer it to you to-day.

Concerning the date and place of birth of John Philip Boehm, we have no information.  Nor do we know anything of the character and circumstances of his parents and the educational advantages which they were able to give their son.  It is probable that his birth occurred some time between the years 1680 and 1690 and Harbaugh in his "Lives of the Fathers" tells us that he came to this country from the Palatinate; from which we may perhaps conclude that that was the land of his birth.  When he came to America, not later than 1720, he bore with him "testimonials that he had been for about seven years a faithful parochial school-teacher and precentor in the Reformed Church of the city of Worms, and that he was driven thence by the Roman Catholics for holding the Reformed faith."

These testimonials, read in the light of the laws and customs of those days, bear eloquent witness to the talents and attainments of John Philip Boehm.

The German school-master and precentor was a person of much importance.  The laws of the country required that he be well qualified to discharge the duties of his position.  He had to teach the common branches, reading, writing, spelling, composition and arithmetic.  He must be a musician, competent to play the pipe organ and to train his pupils to sing the chorals of the church in the public services of the congregation, leading the singing somewhat like the church choirs do in our time.  Besides this he was required to teach the catechism, scripture passages and Christian hymns, and this part of his work was under the supervision and subject to the examination of the pastor of the congregation.  The fact that Boehm was such a school-master and that he did his work in such a manner and with such effect that his brethren in the faith were willing to testify to his faithfulness and that his enemies did him the honor of persecution, and the further fact that he was able to conduct correspondence in Dutch, in German and in Latin, and could hold his own in controversy with shrewd and learned opponents, all this taken together would seem to justify fully the estimate of the historian that he was a man of extraordinary energy, extensive influence and, we may add, at least a fair measure of education.

Driven from his native land by fierce persecution, Providence led him to the wilds of Pennsylvania where such as he were greatly needed and where he filled the measure of his eminently useful life.

He took up his residence in Whitpain Township, then in Philadelphia, but now in Montgomery County, in the neighborhood of the present Boehm's church.

It is not known whether Boehm ever taught school in this country, but it is certain that he soon became a leader in the community and that he was universally recognized as a man of eminent piety.  His countrymen in Pennsylvania were in pitiable destitution.  They had informally established congregations at various points, but had no ordained ministers to supply them with the ministrations of the gospel.  They hungered and thirsted for the Word as the hart panted for the water brooks.  Especially was this the case when death entered their abodes.  They longed for the consolations of religion.  They appealed to Boehm, the pious school-master.  He hesitated because he believed it to be against the order of the Reformed Church.  They plead with him with tears to accept the call which was so manifestly providential.  Before the close of the year 1725 he yielded and, though unordained he became pastor at Falckner's Swamp, Skippack and White Marsh.  The following is a copy of the constitution which he prepared for these congregations in 1725, viz:--

(It is agreed) that all the members of the consistory now in service in all the three villages shall be recognized and remain in their office for their appointed term.  Then all the members of the congregation shall, with the minister and the rest of the consistory, choose new members of the consistory.  But at the same time all the members of the congregation shall transfer, each to his own consistory, all power and right henceforth, to choose the consistory from year to year by a majority vote; since, through the increase and spreading abroad of the congregation, it is not practicable for all the members to meet just for this purpose.  The persons chosen shall be propounded for three Sundays each in his congregation, to see if any one makes any lawful objection; and if not, they shall be ordained at
the third announcement.

If it should happen (as we hope it will not) that one or more of the consistorial persons should walk disorderly, or create strife and division in the congregations, he or they shall be timely warned by the rest, to give over such courses; and if they will not comply, they shall be put out of their offices; and others shall be chosen in their places of such as have last been in service, and be regularly ordained and then serve.  And so in case any one dies in office.

When any Elder or Deacon goes out of office, he shall be exempt for two years and then may again be chosen; or even earlier, if it be deemed necessary by the consistory for the time being.  The Minister, Elders, and Deacons and the whole congregation shall determine the time when, on the Lord's Day and other days, and the places where, divine services shall be held.

The rite of Baptism shall always be administered, without a fee, at the close of worship.  Besides the Elders there shall be witnesses at the baptism; and this edifying custom shall not be lightly altered.  The witnesses must be sound in doctrine and blameless in life.

The Holy Supper shall be administered twice a year in each place where public worship is maintained.  No one shall be admitted unless upon confession before the consistory and the evidence of an upright life, or upon proper testimonials from other Reformed congregations, according to the Church order of the Synod of Dort, anno 1618 and 1619.  All the members shall constantly, as they are able, attend worship and appear at the preparatory-sermon; and those who neglect this shall be spoken to by the consistory as they shall judge necessary.  The old shall diligently instruct the young in the Reformed religion and thereunto shall carefully provide for their hearing God's Word in preaching and catechizing; so that the young may also come to the Lord's table.  All the members of the three congregations shall have the right to commune in any one of them, no lawful hindrance existing, so long as they have the same minister.

The bread and wine for the Lord's Supper shall always be provided by the Deacons; who shall also collect and disburse the alms, and make faithful account of the same.  The members of the consistory, whether Elders or Deacons, to whom the church chest and property are entrusted, shall annually make account of their administration before the congregation, and for this purpose shall keep a true record of receipts and expenditures.  And the account when approved, shall be signed by the minister, in the name of all, as satisfactory.

In order to meet the necessities of the church, the Deacons shall always collect the alms at the end of the service.

If any member, male or female, falls into lewdness, such shall be under censure of the consistory until they promise and give evidence of amendment.

The office and duty of the Minister shall be to preach the pure doctrine of the Reformed Church according to God's Word, and to administer the Seals of the Covenant at the proper time and place, to adhere strictly to the Confession of Faith of the Reformed Church, to explain in order the Heidelberg Catechism and to catechize and with the elders to exercise discipline.  He shall not without necessity, omit to hold service at the prescribed time and place at Falkner's Swamp, Skippack and White Marsh.

A consistory shall be held at least every half year, and the Minister shall record all ecclesiastical proceedings in a book.

And if he should be inclined to go away, whether because called elsewhere or for other lawful reasons, he shall as soon as practicable, give the congregation notice, so that they may not be left in distress, but may seasonably provide another suitable man.  The minister, also, shall in all other things bear himself as becomes a true servant of Christ, under Him, the Great Shepherd of the sheep.

The Minister, Elders and Deacons shall maintain a careful oversight of the congregation, and shall appear at the appointed time and place to hold consistory, nor omit the same without ample cause.  They shall, to the best of their ability, faithfully execute the foregoing orders, each according to his office.  Whoever knows of any offense committed by one of the consistory, or by any other member shall feel bound in conscience to make it known, not through malice or hatred, but to remove scandal.  The accused person shall not demand the name of his accuser, nor obstinately deny his proved faults, nor wickedly continue therein; such as do shall be disowned as members of the congregation till they promise and show amendment of life.

And if any one allege anything against the doctrine or life of the minister, or of any member of the consistory, or of any other member, they shall abstain from everything injurious or slanderous, and not avenge themselves, but refer the matter to the consistory, who shall be bound to use all diligence to remove the scandal.

Other articles in this constitution refer to local conditions.  It was undoubtedly the earliest form of discipline adopted by the German Reformed Congregations in America.

In September 1727, George Michael Weiss, an ordained minister, was sent to this country by the "Upper Consistory or Classis of the Palatinate."  His presence in Pennsylvania renewedly directed attention to the fact that John Philip Boehm was performing ministerial functions, unordained.  Boehm and his friend sought advice from the Classis of Amsterdam, and this was the beginning of the intimate relations between the churches in Pennsylvania and the Church of Holland.  The classis of Amsterdam, after duly considering the matter, declared all the ministerial acts of Boehm to be valid, but that he must be "ordained to the ministry according to ecclesiastical usage."  Boehm, having complied with all the conditions, was accordingly ordained in New York on November 23, 1729.  He thereupon continued his labors in his own congregations and also in other places throughout the province.  As early as 1734, he preached for the Reformed in Philadelphia in a house which they had rented jointly with the Lutherans.  It was in connection with the work here that Boehm became involved with controversy with Count Zinzendorf who endeavored to draw Boehm and his people into a re-unionistic movement.

On the first of August 1746, Michael Schlatter arrived in Pennsylvania, having been sent here as a missionary superintendent, by the church in the Fatherland; and Boehm fell in heartily with Schlatter's mission and work, lending him all possible assistance with his influence and personal activity.  He frequently accompanied Schlatter on his missionary journeys, visiting the places where Boehm had already laid the foundations of future congregations.  He assisted him in preaching and administering the sacraments.  By Schlatter's request he visited distant congregations, such as "Tulpehocken, Magunchy, Egypt, Jordan and other settlements."

Boehm continued to preach in Philadelphia and Germantown until 1747, when at his own request, owing to the growing infirmities of old age, he was relieved by Schlatter whom he solemnly installed as his successor.  In September of the same year, he served as the stated clerk of the first German Reformed Synod in Philadelphia.

Confining now his labors to a narrow circle, he continued zealous for Christ and the Church up to the day of his death which occurred on May 1, 1749, at the house of his eldest son in Hellertown, Pa., where he had stopped on his way home from the Egypt congregation, having administered communion there the day before.

At his home in Whitpain, he had first preached in his own house.  This continued until 1740 when a small stone church was built on the spot where the present Boehm's church stands.  With his own hands John Philip Boehm, assisted in erecting that primitive house of God.  Within  the sacred precincts of this church, his remains were buried.  It is not known who conducted the funeral services.  Schlatter was absent on a missionary tour at the time but, on his return, he preached a eulogistic memorial discourse.

Of Father Boehm's temporal circumstances and of his descendants another will give sufficient account.  We will simply add that he carried on an extensive correspondence and that it was his custom to preserve carefully all letters, documents and records which pertained to the business of the church.  For the preservation of these valuable papers, he had a large iron-bound chest.  After his death, this chest passed from one to another of his descendants until at last it found its way into the garret of a house on Third Street, Philadelphia.  Its history was forgotten and its contents, unappreciated, were eventually destroyed.  In the words of Harbaugh, "there is no use in either weeping or growing indignant.  The folly has been perpetrated!  It was a small trouble and required little wit and wisdom, to burn those records of historical facts, but no amount of pains and research can every restore them to the church."  Whoso readeth, let him understand.

This is about all that the records have preserved for us concerning the life and labors of our honored ancestor, the Rev. John Philip Boehm.  It is but a meagre story of an eminently useful life.  It is sufficient however to warrant several reflections.

First. --Father Boehm did not despair of small beginnings.  He thought it worth his while to give attention to a few, widely scattered brethren of the faith.  He gathered the fragments that nothing be lost.  He sought out the few; watched over them; ministered unto them.  It is the old story of faithfulness in little things.  Yet this careful attention to small beginnings gave permanent value to the life of Father Boehm; for when God called His faithful servant to come up higher, the work went on gathering strength with passing years, until it reached the grand proportions that we see today.

Second. --Father Boehm had a high regard for sacred things.  Witness the reluctance with which he, unordained, assumed ministerial functions.  Fools rush in where angels fear to tread.  Nothing but the direst necessities and the most urgent entreaties of his destitute countrymen could induce the school-master, John Philip Boehm, to assume the functions of the sacred office.  When the opportunity for ordination came, though it was coupled with the strictest conditions, he willing submitted to the laying on of hands, solemnly pledging himself to be guided in all his ministrations by the symbols and ordinances of the church.

Third. --Father Boehm believed in law and order.  This appears from the foregoing, but no less also from his correspondence with Zinzendorf and Antes, and from the constitution which he prepared for the government of the congregation over which he presided, which constitution appears elsewhere in this work.  This also was a potent factor in giving permanency to the interests, in behalf of which he labored, and to which he devoted his life.

Fourth. --In the Rev. John Philip Boehm, a most worthy character stands at the head of our ancestral line in America.  A strong good man who served his day and generation well.  His labors made for righteousness.  He has long since entered into rest.  Let successive generations esteem it a privilege to cherish his memory and honor his name.  And let us, his descendants, especially strive to prove ourselves worthy of the heritage, which his faithfulness, with God's blessing, has secured to us.  No worship of ancestors do we commend, and none of that sickening pride of ancestry by which degenerate children disgust the world, but an uplifting purpose