The minister could then install the ruling elders-elect. In Presbyterian terminology the process of creating a board of installed, ruling elders transformed a society into a church. Accordingly, what constitutes a "church" in Presbyterian terminology is definable; what constitutes the start of a society or of a "few gathered together in his name" is indefinite.
None of these churches appeared suddenly or fully developed; many preliminary steps had to be taken. The first was when for the first time the Bible was read at a family gathering. On September 3, 1733, Donegal Presbytery (of Pennsylvania) went on record to "press family and secret worship." Unquestionably the second step came when a family invited to their cabin on a Sunday, which was construed as the "Sabbath" at the time, some neighbors who informally read the Scripture, kneeled in prayer, used the Westminster Shorter Catechism to test the children, and sang the Scottish metrical version of the Psalms. There were no sermons; Presbyterians frowned upon preaching by the laity.
As the number of participants increased or as the occasions of gathering became more frequent, the group became what the Minutes referred to as a society. The term had been used in Scotland to describe dissenting Covenanters who gathered together outside the jurisdiction of the established Presbyterian Church. A society had no official connection with Presbytery, but as one matured it could send one or more commissioners to Presbytery for the purpose of "supplicating" that a clergyman of the choice of the governing body be sent as a visiting preacher or for some other specific purpose.
When a society subsequently could provide adequate financial support,
the commissioner could ask Presbytery to assign someone as a "supplyer
for ordinary" rather than occasionally sending clergymen to conduct services.
Missionaries and "constant suppliers" at first preached outdoors or in
family cabins, usually on alternate Sundays at two locations within the
territory of one society. This arrangement was a concession to the
widely scattered and sparse population. An example was the Pennsborough
society which temporarily, 1737-39, claimed as its jurisdiction the thirty-mile
stretch west from the Susquehanna River. Outdoor preaching points
materialized at one of James Silver's springs and at the junction of Indian
paths in the east end of present-day Carlisle. Springs or streams
were necessities for parishioners traveling over dusty roads to attend
services.
From "The Evolution of Ten Pre-1745 Presbyterian Societies
in the Cumberland Valley" by William T. Swaim. 1985. Used with permission.
For two years after Mr. Porter's removal, the pulpit was supplied, partially by the Rev. Isaac Taylor Hinton, then pastor of the Baptist church there, and by the Rev. William McLain, since of Washington City, and the Rev. J.J. Miter, subsequently of Bever Dam, Wisconsin. July 1st, 1837, Rev. John Blatchford, now deceased, was installed the first pastor, and in August, 1839, he was dismissed, at his own request. The Rev. Flavel Bascom commenced his labors in December, 1839; was installed November 10th, 1840, and remained pastor until December, 1849. Following Mr. Bascom, the Rev. Harvey Curtis began his ministry, August 25th, 1850, and was installed pastor on the 13th of October following. After a successful pastorate of about eight years, he was dismissed, June 8th, 1858, for the purpose of assuming the office of President of Knox College at Galesburg, Illinois, which office he held, with honor, until his death, September 18th, 1862.
The first church edifice erected for the use of this church and congregation was a frame building twenty six feet by forty, and stood on the southwest corner of Clarke and Lake streets. It was opened for worship January 1st, 1834. In 1837 this building was removed to the southwest corner of Clark and Washington streets, and enlarged by increasing its length twofold. In 1840 it was again enlarged, by doubling its width. In the fall of 1847 the foundation of a brick edifice was laid, sixty-five feet by one hundred. The basement rooms were opened for worship January 1st, 1849, and the whole house finished an d dedicated in September following, at a cost of about $24,000. In the growth of the city, it was found that, on account of the encroachments of business, the location was not good. Besides, the increase of church sittings was needed, to supply the wants of the rapidly increasing population. Accordingly, the lot and building then occupied by the congregation was sold, November, 1855, and a lot immediately purchased, on Wabash avenue between Van Buren and Congress streets, at a cost of $16,000, and a new church edifice, costing about $115,000 was erected thereon, for the use of the First Presbyterian Church and Congregation.
The church here built was occupied from the Fall of 1856 until destroyed by the great fire of October 9th, 1871. In April, 1865, a lot was leased on Congress street, running back to and uniting with the chapel was built at a cost of $22,000, and in which the Sunday School was held, as also the devotional and social meetings of the church. This building was also destroyed by the fire of October, '71. After the destruction of both church and chapel, and before any action had been taken towards securing a new location the growth of the city and change of residences again called for a removal further south. Overtures were made by the Calvary Presbyterian Church, which had commenced the building now occupied by the First Church congregation, to unite the two churches and complete the present edifice. Owing to the large amount of building in the city for the next two years the expense was much above the estimated price, so that when completed the total cost, including the ground was $165,000.
The following ministers of the gospel have been pastors or stated supplies to this church:
The Rev. Samuel Shannon, who was a graduate of Princeton College, and admitted a member of Transylvania Presbytery, April 29th, 1789, took charge of the Bethel and Sinking Spring churches, and continued pastor for four years, when he resigned and took charge of he Woodford Church, where he continued preaching until the year 1806.
The first statement made on the present records of Bethel Church is,
that the Rev. Robert M.
Cunningham declined preaching at Bethel about the month of December,
1818. As Mr. Cunningham (who was from Georgia) commenced his labors as
pastor of the Presbyterian Church, Lexington, Kentucky, in April or May,
1808, and continued in this relation fourteen years, the statement just
referred to shows that while pastor at Lexington, he also supplied Bethel.
On the 13th of June 1793, the Rev.
Robert Marshall (elsewhere noticed in this volume) was ordained pastor
of Bethel and Blue Spring churches -- known at an earlier date as McConnell's
Run Church. His official connection with Bethel Church embraced a period
of nearly thirty years. In the old Session Book of the church there is
this record, June 16th, 1832: "Departed this life, in the full assurance
of a joyful resurrection to eternal life, through our Divine Saviour, Jesus
Christ, the Rev. Robert Marshall, aged seventy-two years, and the forty-second
of his ministry, and for many years the venerable pastor of this, Bethel
Church.
Andrew McClure is believed to have organized the church and he was the pastor from 1786 to 1793, the date of his death, after which James Crawford, William Robinson and Robert Marshall served as supplies until 1796. The longest pastorate in the church was that of Reverend Samuel Rannels, who was ordained over the united congregation of Paris and Stonermouth which he retained for twenty one years until his death on March 24, 1817. After the date of Rannels, there was no long pastorate. Many different ministers supplied the church for short periods. After the years 1812 to 1839 Stonermouth and Millersburg constituted one pastorate.
Stonermouth was the oldest Presbyterian Church in Bourbon County and
was one of the important churches in the Presbytery until the separation
into the old school and the new school churches occurred in the year 1841.
After that date, neither branch of the church prospered. The old school
church seems to have had no regular pastor after John T.Hendrick
resigned in 1839.
By an act of the church dated March 12,1872, Willis Collins, James H.Ardery
and John I. Moore were empowered as trustees to sell all vacant land and
the ruins of the church building and to use the proceeds of the sale to
build a substantial wall around the cemetery. The remainder of the money
was to be invested in county bonds, and the interest was to be
used to keep the wall repaired and the graveyard cleaned. Today on
the outskirts of Ruddles Mills there is an abandoned God's Acre in which
many of the pioneers of Kentucky are buried dating back to the birth of
Davey Crockett.
The following is a list of the names of some of the people of the people buried there. These names were collected by different people from 1917 until the present time. Including Mrs Edna Talbott Whitley, Miss Blanche Lilleston, Reverend Robert Sanders, Mrs. William Linville, Milton S. Hill and several others unknown.
Amos, Ann—1779-1843 (wife of Nicholas Amos)
Amos, Kitty—1820-1863
Amos, Nicholas—1771-1847 (Son of Thomas Amos)
Ardery, Alexander—1782-1838
Ardery, Sarah—1787-1848 (Consort of Alexander)
Barney, Nancy—1812-1837 (Wife of William Barney)
Buried in vault erected in the year 1847:
Brinley, Joseph (Son of Priscilla/Nicholas
Brinley)
Brinley, Nicholas (Son of Priscilla/Nicholas
Brinley)
Brinley, Nicholas—1802-1846
Brinley, Priscilla—1808-1851 (First wife of
Nicholas Brinley)
Butler, William B.—1820-1841
Colville, John—1779-1835
Colville, Martha—1794-1852 (Consort of John Colville)
Curry, John--?-1849 (married Mrs. Margaret McClure Moore-12/24/40)
Curry, Margaret—1789-1861 (Formerly Margaret McClure, daughter of James/Margaret
McClure, wife of James Moore 2/25/08 and John Curry 12/24/40)
Coons, Jimmy--?-?
Coons, Nancy--?-?
Dimitt, John--1795-1860
Dimitt, Rebecca—1801-1845 (wife of Colonel John Dimitt)
Dimitt, Sarah J.—1806-1884
Dunham, Franklin B.—1839-1839
Dunlap, Jane—1777-1820
Ewalt, Betty Margaret—1851-1857
Ewalt, Frances A.—1844-1855
Ewalt, John, Sr.—1791-1857
Ewalt, Nancy Kate—1852-1867
Ewalt, Colonel Sam—1826-1868
Ewalt, Willie J.--?-?
Fisher, James H.—1805-1841
Howard, Benjamin—1828-1851
Moon, Emily G.—1829-1853 (wife of A.E. Moon)
Howard, Minerva—1825-1876
Hugh, Jane Patten—1795-1851
Huston, Elizabeth McKee—1813-1841
Huston, Robert—(In 30th year)--?-1839) (Native of County Dover, Ireland)
Jones, Garrett D.—1836-1837
Jones, Mary Ann (Age 36+)--?-1848 (Wife of Garrett D. Jones)
Jones, Mary Jane (1 Day)—1836-1837
Kimbrough, Elizabeth—1814-? (Daughter of William/Elizabeth Kimbrough)
Lindsay, Preston (M.D.)—1805-1840
Lowry, Abraham—1815-1885
Lowry, Margaret—1822-1899
Lowry, Scott—1837-1885
Lucas, John—1849-1858 (Son of G.L./H.L. Lucas)
Masoner, John—1813-1871
McCune, Elizabeth (or Emily) Age 65--?-1812 (Wife of William McCune)
McKee, Alexander—1812-1812
McKee, John—1780-1812 (or 1842)
Mock, Clarinda R.—1826-1846 (Daughter of C/D Mock)
Mock, Lucy—1842-1918
McClintock, Daniel—1746-1799
McClintock, Elizabeth R.—1822-1838
McClintock, Frances—1731-1838 (Wife of Daniel McClintock)
McClintock, Joseph—1787-1836
McConnell, Samuel—1807-1833
McKee, John D.—1779-1812 or 1842
Moore, Elizabeth—1756-1825
Moore, James—1780-1822
Moore, James B.—1818-1855
Moore, Jane—1819-1821
Moore, John—1781-1850
Moore, John T.—1752-1830
Moore, Mary (Age 74)--?-? (Wife of John B.)
Moore, Samuel—1811-1814
Moore, Samuel S.—1814-1815
Nailer, Sarah M.—1784-1855 (Wife of James Nailer)
Nesbitt, James W.—1871-1850 (note: birth date must be typo)
Patten, A.L.—1824-1861 (Husband of Jane Marshall Patten)
Patten, Alexander—1810-1843
Patten, Daniel—1738-1791
Patten, Hugh—1795-1856 (Consort of Jane Patten)
Patten, Jane Marshall—1824-1861
Patten, John T.—1836-1855
Patten, Joseph—1799-1823
Patten, Joseph, Sr.—1759-1822
Patten, Margaret—1761-1838 (Wife of J. Patten)
Patten, Mary—1790-?
Patten, M.C.—1836-1837
Patten, Prudence—1818-1848 (Consort of Alexander Patten)
Purdy, Isaac—1812 age 20--?-?
Purdy, Jane—1817-1873
Purdy, William—1815-1817
Purdy, Willy—1822-1849
Radar, Elender--?-1824
Rainey, Nancy Pattan—1812-1837 (Wife of William Rainey)
Riley, John—1799-1865
Robinson, James—1831-?
Robinson, James--?-?
Robinson, Mortimer (Dr.)—1811-1850
Ruddle, Isaac—1732-1808
Rule, James—1822-1852
Rule, Elizabeth—1819-1849 (Wife of James Rule)
Rush, Charles—1823-1854 (believed to be wrong, same dates as wife)
Rush, George—1796-1856
Rush, Jane—1796-1838 (Wife of George Rush)
Rush, Jane E.—1823-1838 (Wife of Charles Rush)
Rutledge, William—1820-?
Shawhan, Daniel—1738-1791
Smith, Margaret--?-? (Wife of Samuel Smith)
Smith, Samuel--?-?
Speakes, Hezekiah—1813-1854
Stephens, Elizabeth--?-1840
Stewart, Lucy--?-?
Stewart, John M.--?-?
Stewart, Lucy—1849-? (Daughter of N/S.P. Stewart)
Summors, Ann—1772-1841
Summors, Daniel—1772-1856
Willett, Alfred—1803-1850
Willett, Ed. W.—1776-?
Willett, Elanor—1765-1845 (Consort of Edward)
Willett, Frances—1801-1831 (Consort of Martin F.)
Willett, Myram—1836-1837 (Son of W./Irene G. Willett)
Willett, James—1830-1831 (Son of Carlton/Nancy Willett)
Willett, James E.—1830-1831 (Son of Carlton Willett)
Willett, Nancy—1838-1839 (Daughter of Alfred/Sophia)
Wyatt, Emanuel—1781-1856
Wyatt, Julia Ann--?-1848 (Wife of Thomas Wyatt)
Wyatt, Susan—1782-1848
Wyatt, Thomas—1810-1848
In the next two years, 1776 and 1777, nothing was paid for preaching, as far as is known, but two or three times each Summer they met to listen to some neighboring minister that came among them. At their first March meeting, in 1778, they voted thirty-two dollars for the purpose of paying a stated preacher, and in July of the same year, voted one hundred dollars more. This, considering their feebleness and their poverty, was a very generous outlay.
From this time till 1800, twenty-two years, they had no settled minister, but such supplies for a part of each year as they could get here and there; yet it seems that when they had no minister they went on with the service without him, inasmuch as the town voted, 1782, that Daniel Nichols, a smart young man of the place, should "read the Psalm on Sabbath days, and all other days when public service is attended." In 1780, eight years before there was any church organization, and five years before there was any church building, the town voted a call to Rev. James Miltimore, which he declined, though he preached here part of each summer for five years. Services were held in the settlers' houses, in barns and in the open air. In the Spring of 1785 the town voted that public worship for that year should be at Daniel Miltimore's; and there it was that , when the little dwelling was crowded full, the flooring gave way and dropped them, furniture, minister and all, into the cellar. In 1784 a committee was appointed to make the necessary arrangements for building a meeting house, and on June 28th, 1785, the frame was raised, and the house was completed near the close of 1792, it taking nearly eight years to struggle through to this result.
The church in Antrim was organized August 2d, 1788. The old records call it the "Church of Christ in Antrim." Rev. William Morrison came here by Direction of the Presbytery of Londonderry, organized the church, and ordained James Aiken, Isaac Cochran and Jonathan Nesmith as "ruling elders and deacons." The original members of the church were seventy-two. Mr. Morrison came here every year, baptized children, received members and preached. He exercised a loving, fatherly care over the church and was greatly endeared to it. The people flocked together with great zeal to hear the Word from his lips. He held "protracted meetings," and they were of great interest. This noble man died March 9th, 1818. His las words were "Come, come, Lord Jesus."
The first minister of this church was Rev. Walter Little, who was born in 1766, graduated at Dartmouth College in 1796, settled at Antrim in 1800, left in 1804, and died in Maryland in 1815. The next minister was Rev. John M. Whiton, D.D. He was born in Winchendon, Mass., August 1st, 1785, graduated at Yale College, in 1805, came to Antrim in 1807, was pastor forty-five years, and died in Benington, September 27th, 1856.
The first settlers of Cranbury came principally from England, joined very early by others from Scotland and Holland, and also by some of that precious cargo of Presbyterian slaves from Scotland. Settlements began as early as 1680. In 1736 a mill was built on Cranbury brook, which was the nucleus of the village. But some time previous to this, when cannot be ascertained, a house of worship had been erected higher up the stream, four miles east of the site of the village. In this, probably, the Episcopalians took the lead. But, however this may be, fraternity or necessity induced them to unite, in the building and the occupancy, with the Presbyterians. This house has long since disappeared, its only memento a neglected cemetery [1884]. In 1740, by advice of Presbytery, an amicable separation was arranged, and the Presbyterians built a new house near where the building of the First church now stands. There seems to have been a fully organized church as early as 1734, for in that year a call was extended to Samuel Blair. The next appearance of the people of Cranbury was as suppliants for supplies, at the first meeting of the Presbytery of New Brunswick, in 1738, when Gilbert Tennent was sent to them. And they constantly appear in the same character until 1744, when the Rev. Charles McKnight was settled over the united congregations of Cranbury and Allentown, Mr. McKnight residing at Cranbury, probably in the house still standing there. But he could not reside here in peace. There was a contest for his residence between the two places, which was only ended, in 1756, by Mr. McKnight taking sole charge of Allentown.
Cranbury depended upon supplies until 1762, when Rev. Thomas Smith became the pastor. Since that time, for one hundred and twenty-one years, the pastoral office has been vacant but two and one-half years, all the vacancies put together. Another remarkable fact--who will say it is not directly related to the other?--is, that the growth of this church has been constant and steady, new accessions being made from year to year. In addition to this steady growth, there have been several periods of large ingathering, notably in the years 1828, 1858, 1870 and 1875.
In 1758 the property where Mr. McKnight had resided was purchased for a parsonage, together with one hundred and fifty acres of land. The parsonage and half the land is still owned by the congregation [1884]. A new house of worship was built in 1789, which much enlarged, is the one now occupied. Revs. Gilbert T. Snowden, George S. Woodhull and Symmes C. Henry, D.D., were the successive pastors--Mr. Snowden from November 24th, 1790, to February 20th, 1797; Mr. Woodhull from June 6th, 1798 to May 4th, 1820; and Dr. Henry from August 8th, 1820, to March 22d, 1857. The history has been marked by long or peaceful pastorates. Counting the present, there have been but six pastors in one hundred and thirty-six years, and three of them are buried among their people. The present pastor, the Rev. Joseph G. Symmes, D.D., was installed in May, 1857.
The old Cranbury Church has been a prolific mother of churches, no less than eight having been formed, in whole or in part out of her membership. Her roll now embraces 300 names [1884].
The first pastor of the church was the Rev. Andrew Hunter, who, having supplied the congregations of Greenwich and Deerfield for a period of time, was ordained and installed their pastor, September 4th, 1746. Mr. Hunter gave up in Deerfield in 1760, and from this time these churches became two distinct organizations. For four years, from that date, Deerfield was without a pastor, and of that interval nothing is known. Then, in 1764, came the Rev. Simon Williams, whether as pastor or not, is not known, as the minutes of the Session during this time are not to be found. There is a tradition that God graciously visited the church under his ministry. Once Mr. Williams is said to have ridden up to a certain house in his parish, on horseback, and approaching the lady of the house, remarked, "Madam, I have selected your funeral text;" and in reply to her inquiry, "What is it?" he answered, "You will find it in Acts, ix, 31: 'Then had the churches rest.'" It seems that he had heard about the mischievous talk of this woman, and determined thus to rebuke her. His stay in Deerfield was brief--only about two years.
The Rev. Enoch Green was installed pastor of Deerfield Church, June 9th, 1767. He was a man of superior learning and intellect. During his time the present church building, or rather the building of which it is the enlargement, was erected, in 1771. In the old brick parsonage, on the eastern side of the road, nearer the stream than the present building, he sustained a successful and somewhat celebrated classical school. He was pastor of the church over nine years; died December 2d, 1776, and was buried beneath the church. The Rev. John Brainerd took charge of the church in 1777. He was the brother of David Brainerd, and his successor as missionary to the Indians. He was an able preacher. After a brief pastorate of four years his dust was laid beneath the church in the faithful service of which he had passed away.
Rev. Joseph Montgomery, and others, officiated as supplies until June 25th, 1783, when the Rev. Simeon Hyde was ordained and installed. Only seven weeks after his installation he was cut down by the relentless hand of death, in the bloom of life, and his remains were buried in the churchyard, where a slab marks the final resting place. Again the church depended on supplies, until June 20th, 1786, when a Mr. William Pickles was installed, an Englishman by birth, an eloquent preacher, but, according to the record, a bad man. Now follows a long period of time, from 1787 to 1795, in which the church was once more left without a pastor. Of this period but little can be gathered. Not a minute of sessional meetings is on record. This much is known, that Dr. Robert Smith, Mr. Law, Mr. Faitoute, and Mr. Foster, at different times, supplied the pulpit, and Mr. Cowles for the Winter of 1792-3.
In 1810 the church was incorporated, and the names of the first trustees appointed are Josiah Seeley, Samuel Thompson, Jeremiah Parvin, Jonathan Smith, and David O. Garrison. The Rev. John Davenport, an amiable and excellent man, who had labored many years in different parts of Long Island and Bedford, New York, was installed pastor at Deerfield, August 12th, 1795, and his ministry during his pastorate, which terminated October 16th, 1805, on account of feeble health, was quite successful.
The Rev. R. Hamill Davis, in a discourse delivered in connection with the Centennial exercises of Deerfield Church, in 1871, just a century from the laying of the corner-stone of the present church edifice, thus refers to "the fathers, as they lived and worshiped at the beginning of the present century:--
The church was then a square building, with high galleries on three sides, a narrow octagonal pulpit elevated on a post, with a sounding board suspended by a rod overhead. There was a large double front door on the eastern side of the house, fronting the road, with a window on each side of the door. Thre was another door at the south end of the church, corresponding to the present front door, and aisles of brick leading from each door. In the center of the church stood a large cannon stove. In one of the aisle lay a marble slab, over the remains of the Rev. Enoch Green. Under the same aisle, then unmarked by a slab, were also the remains of the Rev. John Brainerd. From all directions, when Sabbath morning arrived, the people would gather at the House of God. . .Morning services would commence at ten o'clock. Two choristers, standing near the pulpit, would lead the music. At noon they would take a recess of fifteen minutes, and if it were summertime, gather round the spring, at the foot of the yard, partake of its refreshing waters, and enjoy their lunch; then repair to the church again, listen to another sermon, and return home to keep the Fourth Commandment; and they observed it strictly and conscientiously. Parents gathered their children around them in the afternoon, and examined them about the sermon. They read the Word of God together, and recited the Catechism. Once a month the children were required to come forward in the church and say their Catechism to the pastor, in the presence of the whole congregation.Returning now to the church's history, we find its records from 1805 to 1808 brief and unsatisfactory. October 20th, 1808, the Rev. Nathaniel Reeves, who came from Long Island, was installed at Deerfield, and during his pastorate, which terminated April 17th, 1817, the church grew steadily in strength. The Rev. Francis S. Ballentine was pastor from June 22d, 1819, until June 8th, 1824, and during his ministry (1822) a season of refreshing came, as the result of which a large accession was made to the church. Mr. Ballentine was succeeded, April 27th, 1826, by the Rev. Alex McFarland, who, after four years' service, was called to a Professorship in Dickinson College, Carlisle, Pennsylvania. After him the Rev. John Burtt supplied the pulpit acceptably for some months, but was never pastor. He went from Deerfield, it is stated, to edit The Presbyterian, and was afterwards settled at Blackwoodtown. The Rev. G.D. McCueun was a pastor of the church for five years, from November 9th, 1831, and it grew under his care. Next came the Rev. Benjamin Tyler of Greenwich, who was installed October 18th, 1837, and after a successful pastorate, resigned the charge February 19th, 1842, on account of failing health. The Rev. Jacob W.E. Ker became pastor August 16th, 1842, and continued so until May 1st, 1855. He was an able preacher, a faithful pastor, and God blessed his labors. The Rev. Thomas W. Cattell was installed pastor October 9th, 1855. During his connection with the congregation the church was enlarged to its present size, and in 1858 a precious revival of religion greatly strengthened the church. He resigned February 9th, 1860. On June 4th, 1861, the Rev. R. Hamill Davis was installed pastor and after laboring earnestly until July 1875, asked for a dissolution of the pastoral relation, that he might take charge of the Young Ladies' Seminary, Lawrenceville, New Jersey, of which he is still principal [1884]. Mr. Davis was succeeded at Deerfield by the Rev. Mr. Dinsmore, Rev. E.P. Heberton, and the Rev. J.D. Hunter, the present pastor.
The first minister who lived here long enough to make any great and permanent mark upon the place was the Rev. Daniel Elmer. He came here, probably, in 1727, with his wife and five children purchased a farm near the church and became its pastor in 1729. Mr. Elmer's death occurred January 14th, 1755. His grave is in the old burying ground, and th inscription on his tombstone is ecclesiastically significant. It does not speak of his as the late pastor of the Presbyterian Church but of the Church of Christ in Fairfild. Mr. Elmer's successor was the Rev. William Ramsey, who was born in Lancaster county, Pennsylvania in 1732, and graduated at the College of New Jersey in 1754. In the call made out for him, and dated March 22d, 1756, thirty-eight men, whose names were attached to it agreed to pay the salary, "eighty pounds proclamation," according to an assessment upon all the property of each , made by a committee of their own choice. The sum amounted to about eight dollars and a half from each man, in silver, on the average, a yearly payment, by every one, of the price, perhaps, of a good cow or two acres of good land, at that time. Mr. Ramsey was ordained and installed December 1st, 1756. On his marriage (1758) the congregation bought him a farm of one hundred and fifty acres, on the east side of Sayre's Neck, a little below the schoolhouse, about two miles south of the church. His home was on this farm till he died.
The Rev. William Hollinghead succeeded Mr. Ramsey, being installed pastor of the church by the Presbytery of Philadelphia, July 27th, 1773. Soon after it was found necessary to provide for the building of a new house or worship, to make sure of the future comfort and growth of the congregation and the township. The frame building used more that half a century, was taken down in 1775. The pulpit and benches were set in the shade of an oak near the site of the church, and this was the place of the public worship in fair weather. There seems to have been no difficulty in selecting the new site for the new building. The hallowed and grateful association of the old place, even though sanctified by the graves of their parents, were made subordinate to the prosperity, convenience and welfare of the people, and of posterity. The good of the township required that the church should stand on the main road running through its center from one end to the other. Accordingly, they bought land here, and determined that a suitable edifice should be erected. The work of building the new house advanced so rapidly that the pastor was able to preach his first sermon in it September 7th, 1780; but the labors of a year were required to finish it within, and to form rules for its use by the families of the congregation. As soon as they could worship in it, the people gave themselves to the promotion of their spiritual interests, and in the Spring of 1781, a large number of persons were admitted to the full communion of the Church. The church was incorporated by a special Act of the State Legislature, August 4th, 1783.
In the year just mentioned the church lost the pastoral care of the
Rev. Mr. Hollingshead, who accepted a call to the pastoral charge of the
Circular of Independent Church of Charleston, South Carolina, the principal
congregation in the chief southern capital. December 3d, 1789 the Rev.
Ethan Osborn was installed pastor of the Fairfield Church. The inscription
on the marble shaft to his memory, in the later burial ground at the Old
Stone Church: -- Front -- Erected August 21st, 1858 to the memory
of REV. ETHAN OSBORN, born in Litchfield, Connecticut, August 21, 1758;
died full of faith, and in the hope of a joyful resurrection, May 1, 1858,
aged 99 years, 8 months and 10 days.
Right -- Graduated at Dartmouth, 1784; licensed 1786; called
to Fairfield 1788; ordained 1789, and resigned his charge 1844, having
been pastor of this Church 55 years.
Rear -- A soldier of the Revolution, a good man, a faithful
minister of the Gospel.
Left -- He obeyed the command--"Go preach my Gospel." His children
in the flesh and in the spirit lie around him.
In August, 1836, the Rev. David McKee, from Kentucky, became co-pastor of the church with Mr. Osborn. During his short co-pastorate, which was dissolved October 1838, there was an extensive revival in the congregation. As stated in the epitaph, Mr. Osborn resigned his charge in 1844. The Rev. Beriah B. Hotchkin was installed Novembre 19th, 1845, pastor of the church, in connection with the Second Presbyterian Church of Cedarville. His residence was part of the time at Cedarville, and part at Fairton. Under his ministry numbers were added to the church from time to time. March 16th, 1848, it was determined to build a new church at Fairton, and March 29th, 1850, on a lot contributed by Mr. John Trenchard for the purpose, the house was completed. After the fifty Sabbath of March, 1850, the regular public worship of the congregation was transferred from the Stone Church to the new church in Fairton. The last sermon prior to the removal was preached by the old pastor, as was very fitting. It was, as Judge Elmer well said, "a solemn farewell to that place, hallowed by so long under his care." The pastoral relation of Mr. Hotchkin, at his request and with the reluctant acquiescence of the congregation, was dissolved June 11th, 1850. The Rev. D.C. Meeker, having preached as supply, was installed pastor, February 12th, 1851, and reaped the harvest of the seed sown by his excellent and devoted predecessor. Thre was an earnest revived state, as the condition of the church during his stay with them. Since the old parsonage and plantation at Sayre's Neck were sold, in 1807, the church was without a home for the pastor. Mr. Osborn occupying his own home, the need was not felt till after his resignation. A parsonage was competed in 1853. After serving the church as supply for nearly nine months, the Rev. James Boggs was installed pastor, May 19th, 1857.
The burial ground of this church is invested with peculiar interest. The first burial was the child of John Hanseman, in 1780, marked only by a rude sandstone, without name or date. The second was John Barton. The third, and first marked by a tombstone, is Stephen Clark, Esq., May 13th, 1781. Then follow two Ruths, the wives of two elders, Jedediah Ogden and John Bower.
For three years this infant church assembled for public worship in the City Hall, then on the corner of Nassau and Wall streets, and in 1719 they erected the First Presbyterian Church, in Wall street, out of which was formed the Church of the Seceders, in Cedar street, under the pastoral charge of the Rev. Dr. Mason, the elder, and also the Brick Church in Beekman street. The corner-stone of this edifice was laid in the autumn of the year 1776; and on the first of January, 1778, it was opened for public worship, by a discourse from the Rev. Dr. Rodgers, its first pastor. The congregations worshiping in Wall street and in Beekman street remained for a series of years one church, under the same associated pastorate, the same Board of Trustees, and the same bench of Ruling Elders. This identity of interest was preserved during the whole of the Revolutionary War, and down to the year 1809. During the war these two Presbyterian churches were the objects of the special vengeance and indignity of the enemy. Thuch church on Wall street was converted into barracks, and the Brick Church into a hospital; defaced, stripped of their interior, and left in ruins, and the parsonage house burned to the ground. On the return of peace, and while these edifices were being repaired, the congregations statedly worshiped in St. George's and St. Paul's through the unsolicited and generous courtesy of the vestry of Trinity Church.
After having been repaired, at great expense, the Brick Church was reopened in June, 1784, by a discourse from Dr. Rodgers, from the words of the Psalmist, "I was glad when they said unto me, let us go into the house of the Lord." The ministers successively associated with Dr. Rodgers, after the conclusion of the war, were, the Rev. James Wilson, from Scotland; the Rev. John McKnight; and the Rev. Samuel Miller. These congregations, in their united capacity, and for many years, established and sustained a large parochial school, in Nassau, between Liberty and Cedar streets, and relinquished their funds, for this object, to the public school directors, on the expressed condition that no child whom they should recommend should be excluded, and that the Bible should be daily read in the schools.
Serious inconveniences were found to attend the arrangement of this collegiate charge, and by an amicable stipulation, in the year 1803, the congregations, till then united, were formed into separate and distinct churches, the Rev. Dr. Rodgers retaining his relations to both, and the Rev. Dr. Miller, the stated pastor of the church in Wall street, Dr. McKnight voluntarily resigning his connection with both churches.
The eldership of Brick Church at this time consisted of men well known, both in civil and ecclesiastical life, and venerable for age and character. They were Abraham Vangelder, John Thompson, William Ogilvie, Benjamin Egbert, Thomas Fraser, John Bingham, John Mills, and Samuel Osgood; to which were added, shortly after the separation of the churches, William Whitlock, Richard Cunningham, Rensselaer Havens, and John Adams. While all these gentlemen were men of worth and influence, the ruling spirit among them and the man eminent for discernment, practical wisdom, ardent piety and vigorous action, was John Mills.
On the 8th of August, 1810, the Rev. Gardiner Spring was ordained by the Presbyery of New York, and installed the pastor of the Brick Church, in which he labored for half a century, with marked acceptableness and great success. Dr. Spring discourse delivered, May 25th, 1856, was the closing sermon in the old Brick Church in Beekman street. The dedication sermon of the New Brick Church on Murray Hill, was preached by Dr. Spring, October 31st, 1858 on the text, 'Ye shall reverence my sanctuary', Lev. xix, 30.
For a short time the Rev. W.J. Hoge was co-pastor with Dr. Spring of the Brick Church, toward the close of his pastorate. After Dr. Spring became Pastor Emeritus he was succeeded in the pulpit by the Rev. W.G.T. Shedd, D.D., LL.D., the Rev. J.O. Murray, D.D., and the Rev. Llewelyn D. Bevan, D.D. The present pastor of the church is the Rev. H.J. Van Dyke, Jr., who has recently been called to this important charge. [1884].
In due time Mr. Dunlap and his party arrived, and distributing themselves about on the farms they selected, they became the fathers of the place, Mr. Lindsay retreating from the rigors of the climate and the roughness of pioneer life. A house of worship was a necessity with such people, and one of logs, used also as a school room, was immediately put up, the first, it may be remarked, of a series of five, the second being used likewise as a fort, and the third an erection of the returned fugitives from the world-wide known "massacre," and like themselves, stripped of furniture and totally bare, and the fourth, a frame building, sufficiently pretty for a model, and actually performing the graceful and valuable part of spreading a tasteful ecclesiastical architecture. The fifth, now standing [1884], and solid enough for all coming generations, has three varieties of stone in the composition of its walls, an interior finish of solid walnut, and, while plain and substantial, is of both cheerful and dignified air. Its distinction, however is the fact that it is a gift to the congregation by a female communicant, in recognition of "the connection of her family with the town from its early settlement, and with the church for four generations, and as a memorial to her beloved parents and dear sister."
Composed of eight families, in 1752, by 1765 the colony consisted of forty. The French and Indian wars kept them perpetually exposed to inroads and slaughter, and at the same time trained them to arms. Then followed the Revolutionary struggle. No prophetic pen was needed to foreknow the side the Scotch-Irish of Cherry Valley would take. Its church was the place of meeting of a county committee of the patriots, May, 1775, which declared "our fixed attachment and entire approbation of the proceedings of the grand Continental Congress, held at Philadelphia, last fall; and that we will support the same to the extent of our power, and that we will, religiously and inviolably observe the regulations of that august body." They obeyed the call of General Herkimer to fly to the relief of Fort Stanwix, but being at the eastern extremity of the country, their company could not reach Oriskany in time for the battle. Two of their number, however, a Major and Lieutenant Colonel participated in it, the latter of whom led off the field the regiment of Colonel Cox, who was killed. The leading men of the place were engaged in various parts of the land. "No less than thirty-three have turned out for immediate service and the good of their country," the whole population being less than three hundred, was the statement in a petition to the Provincial Congress, asking needful protection.
One of the Indian paths, from Windsor, Broome county, to the Mohawk, passed through Cherry Valley, and so kept the inhabitants in apprehension of incursions from them. Early in the Summer of 1776 signs appeared of their coming , and a company of rangers was ordered to the place. Those of the people who had held military commissions, or had passed the age for military service, formed themselves into military corps, and as scalping parties were prowling about, the farmers went to the fields in squads, some standing guard while others engaged in work. The house of Colonel Samuel Campbell, the largest in the place, and situated on elevated ground, was turned into a fortification, and the people gathered in it, bringing with them the most valuable of their goods, and there they remained during the most of the Summer, and then returned to their homes.
A regular fort was subsequently built by the order of General La Fayette, and manned by a Continental regiment, made up of Eastern soldiers, but little trained in Indian warfare. After the Indian massacre at Wyoming, in July, 1778, warning was given of a contemplated descent on Cherry Valley, but the inexperienced yet brave commander failed to give suitable heed to it, and refused the request of the people to be permitted to take shelter in the fort, or to deposit their valuables there, and he himself quartered outside, at the house of Mr. Robert Wells. On the morning of November 11th the savages swooped down from a hill top, in the evergreens of which they had lain concealed, and struck their talons into the ill-fated community. They consisted largely of the Senecas, then the most ferocious of the Iroquois, and were attended by still more brutal tories. One party rushed into the house of Mr. Wells and murdered every inmate--Mr. Wells, his mother, wife, four children, brother, sister, and three servants--and but one of the family escaped--John Wells, a youth at the time, who had been left the previous Summer with an aunt at Schenectady, to attend a Grammar school there, and who subsequently became on of the most eminent lawyers of the land. A tory boasted that he had killed Mr. Wells while at prayer. Pursuing his sister Jane to a wood-pile, where she fled for safety, and in spite of her supplications, in his language, which she understood, and in spite of the entreaties of an interceding tory, a savage, with a single blow of his tomahawk, smote her to death. The commander started for the fort, and refusing to surrender, and snapping a wet pistol at his pursuer, a tomahawk aimed at his head fatally struck it, and the scalping knife followed.
Similar scenes were enacted at other houses, and individual barbarities perpetrated, the thought of which horrifies and sickens the soul. Thirty-two, principally women and children, were slain, with all the horrors that demons could enact, and the terribleness of the scene was intensified by the fierce flames that burnt up every house and outhouse. A few escaped to the Mohawk, but between thirty and forty of the others who survived were carried away prisoners. Divided into small companies, they were placed in charge of different parties, and so commenced their journey for what parts they knew not and could not surmise. The first day Mrs. Cannon, an aged and infirm matron, gave out, and was killed at the side of her daughter, who was driven along with the bloody hatchet bathed in her mother's blood, and to whom three children clung, and in whose arms a fourth eighteen months old, lay. On the second day the rest of the women and children were sent back, but Mrs. Campbell and Mrs. Moore and their children were taken, between two and three hundred miles, to near the site of the present town of Geneva, and here their children were torn from them and given to different Indians, and scattered through Canada. When recovered, years after, they had forgotten their mothers' tongue, and learned the language, habits and tastes of their savage keepers.
The venerable pastor of the church, with one of his daughters, was permitted to live, through the interposition of a Mohawk, but his wife was murdered, and her mangled arm, torn from her body, was tossed into an apple tree, which stood long after as the monument of the fiendish deed. His house was razed to the ground, and his library scattered, and himself carried away as a prisoner. Released in a few days, he made his way to New York, and about a year after sank under his sufferings, and laid down in the grave.
One of his parishioners, having gone into the fields, saw a party of Indians and tories approaching his house, but did not dare to go back. Secreting himself in the woods until they left, he returned to his house, which had been plundered and set on fire, and there he beheld the corpses of his wife and four children. One of his children, a little girl of ten or twelve years of age, showed signs of life, and while lifting her up he saw another party approach, and had barely time to hide himself beside a log fence, when they entered in, an d he saw an infamous tory lift his hatchet and butcher the child.
A reinforcement came the day after the massacre, but, instead of defending the living, it only remained to them to bury the dead. The inhabitants were exterminated, and their homes were burned up. The little church in the fort survived the otherwise universal ruin for two or three years, and then a party of marauders gave it, too, to the flames.
For seven years the place remained a desolation, and without a human denizen. In 1784-5, the old inhabitants began to return, and soon after a meeting was called to reorganize the society. But no Mr. Dunlap came back. It took till 1790 to erect another house of worship, and that stood in the barest plight, and only now and then, as some passing preacher stopped, did it echo a minister's voice. Mr. Solomon Spaulding, who amused himself by the writing of a fiction which with no thought of the kind on his part was adopted as the Mormon Bible, occasionally filled the pulpit, but no regular services were held until Rev. Eliphalet Nott, afterwards the distinguished President of Union College, established them in 1795. In 1798 he was called to Albany, and the church was again left to casual supplies until 1802, when they were statedly enjoyed for a year, and also again in 1806, and still again in 1810, when the Rev. Eli F. Cooley entered on the charge and remained in it for ten years; and, up to 1883, twenty-two pastors and stated supplies have served the church. The Rev. H.U. Swinnerton, Ph.D. who is the present pastor, has prepared an "Historical Account" of the church which is full of interest.
Mr. Denton had a mind of more than ordinary gifts and attainments. He was from the very first noted as a man of "leading influence." Mr. Heywood, his successor in office at Halifax, speaks of him as a "good minister of Jesus Christ, and affluent in his worldly circumstances." In a report of the church of New Netherlands in 1657, by Revs. John Megapolensis and Drisnis, to the Classis of Amsterdam, occurs the following passage: "At Hempstead about seven Dutch miles from here, there are some Independents; also many of our persuasion and Presbyterians. They have also a Presbyterian preacher named Richard Denton, an honest, pious and learned man."
Gov. Styvesant, in a letter to the people of Hempstead, under date July 29th, 1657, says: "About the continuance of Mr. Denton among you we shall use all the endeavors we can." Cotton Mather speaks of him as "our pious and learned Mr. Richard Denton, a Yorkshire man who, having watered Halifax, in England, with his fruitful ministry, was, by a tempest, hurled into New England, where his doctrine dropped as the rain. Though he were a little man, yet had a great soul. His well-accomplished mind was an Illiad in a nutshell. He wrote a system, entitled 'Soliloquia Sacra,' so accurately describing the fourfold state of man that judicious persons who have seen it very much lament the Church's being deprived of it."
"Jamaica was settled by Presbyterians." Before Mr. Denton left Hempstead the church was troubled with sharp contentions between the Independents and Presbyterians. In 1657 Governor Stuyvesant visited Hempstead, and used his influence to persuade Mr. Denton to continue his ministry there, his own Church affinities inclining him to favor the Presbyterian form of government. But the troubles increasing, Mr. Denton left, and the Independents gained the control, and had a stated supply for a number of years. Then through these continued dissensions, the large increase of Quakerism, and the establishment of Episcopacy under the English rule, the Presbyterian Church gradually declined and passed out of sight as an organized body. The Rev. Mr. Jenney writes, September, 1729: "A few Presbyterians at Hempstead have an unordained preacher to officiate for them, whom they could not support were it not for the assistance which they receive from their brethren in the neighboring parish of Jamaica."
This as far as the writer can ascertain, is the latest mention made of the existence of any Presbyterian church at Hempstead till after the lapse of many years, when the present flourishing church was organized.
This church has ever been a fruitful vine. In 1702 there were more than a hundred families, noted for their intelligent piety and Christian deportment. They had a stone church worth 600 pounds and a parsonage valued at 1500 pounds, the glebe consisting of an orchard and two hundred acres of land. Besides being the mother of other churches in the vicinity, it contributed families to build up the First Presbyterian Church of New York City, and subsequently Rutgers Street Church; also the founding of Elizabethtown and largely the Presbyterian Church of Hopewell, New Jersey. Since 1816, twenty-seven have gone from the bosom of this church into the ministry of the gospel.
Richard Denton was one of the very first Presbyterian ministers in the country, and the Church of Jamaica, Queen's county, New York, is the oldest existent Presbyterian church in the United States. Sources of information: Thompsons history of Long Island; Woodbridge's His. Discourse; Onderdonk's His. of Queen's County; McDonald's Ch. His.; N.Y. State Doc. His; Moore's Earlly His. of Hempstead; Jamaica Town Records. (see Makemie, Francis, Rev. Robert Cross Rev. George Faitoute, Elias Baylis.
In the year 1817 the Presbyterian congregation belonging to the General
Assembly and the Associate Reformed congregation in Hamilton united in
the erection of a building for a place of public worship. According to
the agreement between them, each of the congregations were to have the
privilege of occupying the house half of the time. For the purpose of carrying
this agreement into effect, they purchased from David K. Este the south
half of inlot No. 103, at the west end of where the Basin afterward was
constructed, and which is now covered with warehouses and stores, for the
price of one hundred and fifty dollars. On this, in the year of 1818, they
erected a brick building for a church, fifty feet long by forty feet wide,
which cost three thousand and ninety-eight dollars and eighty-eight and
a half cents. The prices of material were at that time very high, and the
work was not conducted with the most rigid regard to economy, so that the
building cost a much larger sum than it ought to have done. The interior
of the building, however, was never entirely completed. On the location
and construction of the Hamilton Basin in 1828,
the congregations deeming the site of their building not a suitable
place of public worship, sold out the lot and building for the sum of six
hundred dollars to Silas Smith, who converted the building into a store
and commission warehouse. Part of the wall is still standing, and forms
a part of Jacob's Hall, on Third Street, between Basin and High.
A deed of conveyance not having been executed by Mr. Este to the congregations, one was made by him directly to Silas Smith. The deed bears date the 22d of May, 1828. The two congregations divided the proceeds of the sale between them, intending each to purchase a lot and build for themselves. On the 21st of January, 1829, John Reily made a deed of conveyance to James Boal, George R.Bigham, James B. Thomas and Caleb DeCamp, trustees of the First Congregation of Hamilton and Rossville, of inlot No. 22, in the south part of Hamilton, for the use of the Church. On this lot the congregation erected a brick building for a church, fifty feet long by forty-two feet wide, and eighteen feet in height to the eaves of the roof. The entrance on Front Street, by two doors in the west end of the building. The pulpit was on the west, between the two doors, and the interior was divided into seventy-two pews and two aisles, capable of seating comfortably five hundred persons. The cost of erecting this church was about one thousand six hundred dollars.
In January, 1837, the Presbyterian congregation sold this lot and building to the German Lutheran congregation for the sum of seven hundred dollars, and purchased from the Bank of the United States inlot No. 253, on the west side of the Public Square, in Hamilton, for the sum of five hundred dollars as appears by a deed dated the 21st of April, 1835, made to George R. Bigham. They also purchased twenty feet from the north side of lot No. 254, adjoining from Charles K. Smith, for the sum of three hundred dollars, as appears by a deed made by Charles K. Smith to George R. Bigham on the 23d of March, 1835, for the use of the "First Presbyterian Church of Hamilton." But when the fifth house of worship was erected in 1854, Mr. Smith conveyed the lot in fee simple. The Presbyterian Church was afterwards incorporated by an act passed by the Legislature of the State of Ohio. The deed for lot No. 253 having been made to George R. Bigham in his individual capacity, on the first day of July, 1843, he made a deed to James Fisher, William Bigham, William Hunter, L. Cooper, and Lazarus McNeil, trustees of the Church, for the use of the congregation.
In the year 1833 the congregation erected a church on the ground which they had purchased. The building was of brick, sixty-six feet long by forty-two feet wide, with a basement story under the whole, divided into a school-room and apartments for other purposes. The part above occupied as the church had entrances by two doors on the east facing the Public Square on Front Street. The pulpit was on the west end of the building opposite the doors and the body of the church was divided into two aisles running east and west from the two doors the whole length of the building. It had sixty pews, capable of seating comfortably four hundred and fifty persons.
There was also a gallery on the east end of the church capable of seating one hundred and fifty person more. The interior arrangement of the church was neat and convenient. It had a plain roof without cupola or steeple, and standing back from the street, with other buildings crowded around it, was not seen to advantage; none of it being exposed to view but the end next to Front Street. The whole cost of erecting and completing the church was about five thousand dollars.
The Rev. Francis Montfort, who came to Hamilton and became the pastor of the Presbyterian Church in November, 1821, continued to officiate thus until the year 1831 when a schism occurring in the Church, in part originating from the doctrines of the New School and Old School parties, which then began to agitate the Church, Mr. Montfort adhered to the Old School. He was ejected from the charge of the congregation. However, a portion of the congregation still adhered to him. They built a new brick church on lot No. 58, in Rossville, where Mr. Montfort continued to officiate as their pastor until the year 1837, when he relinquished his charge and removed to Mount Carmel in the State of Indiana.
On Thursday, the second day of February, 1832, "The First Presbyterian Church of Hamilton and Rossville" was organized by order of the Cincinnati Presbytery, the Rev. Andrew S. Morrison and Rev. John Thompson acting on the committee of presbytery. The Church was then composed of thirty-five persons, thirteen males and twenty-two females. Hugh Wilson, David Bigham, and Thomas Mitchell were elected elders. On the 4th of June, 1832, after a sermon preached by the Rev. Henry Little, the Church unanimously invited the Rev. Augustus Pomeroy, who belonged to the New School party, to preach in the congregation as a stated supply for one year; the invitation was accepted, and Mr. Pomeroy entered on his duties on the 24th of June, 1832. On the 24th of November following, Cornelius W. Hall was chosen an additional elder. On the 1st of March, 1833, James Boal, George R. Bigham, James Bigham, and Hugh B. Wilson were elected deacons. On the 12th of the same month the Rev. Mr. Pomeroy received a call to be pastor of the Church. He accepted the invitation, and was installed on the 21st of the same month. Mr. Pomeroy continued pastor of the Church until the year 1836, when his pastoral relations were dissolved. He was succeeded in June in the same year by the Rev. Mr. Jones, an Episcopalian, who acted as supply to the congregation for a few months only. He removed in September, 1836.
The Church remained destitute until some time in the year 1837, when the Rev. Charles Packard, an adherent to the New School, was invited as a stated supply. He discharged the duties of pastor for two years, until the 1st of May, 1839, when he gave in his resignation. On the 19th of July, 1840, the Rev. Thomas Ebenezer Thomas was called to the pastorship of the Church. He accepted the call and forthwith entered upon the duties of his office. Henry J. Curtis, William Cook, and William Wilson were elected elders to supply the vacancies occasioned by the removal of two of the former session. They were afterwards duly ordained by the pastor. At the time Mr. Thomas took charge of the Church at Hamilton he was reputed to belong to the New School party. He afterwards acted as a mediator between the two parties, and latterly attached himself to the Old School Presbytery. He was a violent abolitionist. He continued the pastor of the Church. He congregation paid Mr. Thomas for his labors about $500 per annum, which was raised by subscription from the members of the Church. The number of members in connection with the Church in 1842 was 102.
On the 5th of February, 1847, a meeting of the membership of both Presbyterian
Churches was held. A plan of union was adopted, and the two Churches hereafter
worshiped together. Mr. Thomas continued as stated supply until the last
of October, 1849, a period of ten years and a half. He was succeeded by
the Rev. George Darling for three years, and the Rev. Charles Sturdevant
for two years and a half. During his stay it was resolved in April, 1854,
to rebuild, and during the progress
of the work they held their meetings generally in Beckett's hall. The
Rev. Levi Christian was called in April, 1855; but after arrangements had
been made for his installation declined, and went to Philadelphia. Hugh
Ustic was called in April, 1857, but died the next Fall. In January,
1858, the Rev. Mr. MacMillan was invited to labor here, and remained until
1864, laboring with much success. After him the pastors have been C.B.
Martin, E.J. Hamilton, Nathaniel West, S. McCanaderson, and E.W. Abbey.
In the beginning the affairs of the Church were managed by trustees. In 1822 these were G.R. Bigham, James Wilson, and Jonathan Barret. At the division, James Boal, G.R Bigham, James Thomas, and Caleb DeCamp, were trustees in the new Church; but in March, 1832, James Boal, G.R. Bigham, James Wilson and Hugh B. Wilson were elected deacons in this branch. The old branch had no deacons until December, 1840, when S.E. Giffen, and James Garver were elected. The Church has had nineteen pastors, as pastor or stated supply, nineteen deacons, and thirty-two regularly installed elders. In 1876 the rolls contained 1,479 names, but it is probable a number of persons are omitted, and there are some omitted from the official roll.
REGISTER OF THE FIRST ADULT MEMBERS
William BIGHAM,
Sr.,
Phoebe
BARR,
David
BEATY
George SNIDER,
John L.
WALLACE
Sarah
WATKINS,
David
BIGHAM,
Nancy ANDREW,
Benj. B.
HEWS,
Jonathan
BARRETT,
Mary
BIGHAM,
Abraham P. ANDREW,
George R.
BIGHAM,
Mary
LEWIS,
Margaret
BIGHAM,
Dorothy WILEY,
Margaret
BEATY,
Ann
McCLELLAND,
Mary
McCLELLAND,
Lucinda SYMMES,
Hugh
SYMMES,
Daniel T.
SYMMES,
Sarah
WILSON,
Charles SMITH,
Phoebe
SYMMES,
Rebecca BALL,
Sr.,
Jackson
AYRES,
Cornelia J. SEMPELAAR,
Elizabeth
AYRES,
Wm. J.
SNODDY,
Mary
WALLACE,
D. SAMPSON (colored),
Rebecca
WALLACE,
D. MORGAN
(colored),
Hannah
EWERT,
Martha BIGHAM,
Abner
TORBERT,
David
BUCK,
Jane
TORBERT,
Mary GIFFEN,
Thomas
MITCHEL,
Jane
GIFFEN,
Frances
MITCHEL,
Margaret GIFFEN,
Ester
THOMAS,
Martin
RINEHART,
Elizabeth
RHEA,
Mary GAULT,
Elizabeth
SHROADS,
Mary
DeCAMP,
Isaac
ANDERSON,
Mary WILSON,
Euphemia
ANDERSON,
Johnson
SNODDY,
Harriet
SMITH,
Ann SNODDY,
Nancy
REILY,
Jane
McGILVERY,
Mary
HAYNES,
Elizabeth C. MONFORT,
Eleanor
KEYT,
William N.
HUNTER,
Isabella
BENHAM,
Ester W. HUNTER,
Mary D.
HEWS,
Celadon
SYMMES,
Zebulon
WALLACE,
Mary WILSON,
Moses
PROUDFIT,
Mary
CRANE,
Jane
WILSON,
Susan BELL,
William BIGHAM,
Jr.,
Deborah
GALLOWAY,
Hannah
McBRIDE,
Phoebe LONG,
Betsey V.
HAWLEY,
Isaac B.
PERRINE,
William
MURRAY,
John GAULT,
Debby
MURRAY,
Samuel W.
GIFFEN,
Matilda
PIERSON,
Mary B. SNODDY,
Charlotte
DUFFIELD,
Jane
WALLACE,
Margery
McMECHAN,
Sarah RANDOLF,
Samuel
BARNETT,
Susannah
SCHOOLEY,
Mary
BARNETT,
Dinah MAYS (colored),
John
SMITH,
John
WILSON,
Catharine
SMITH,
Catharine BIGHAM,
Richard
MALONE,
Thomas
BURNS,
Mary
MALONE,
Jeannette BURNS,
Benj. F.
RANDOLF,
Cecilia
HIGGINS,
Jeremiah
PORTER,
Matilda SMITH,
Nancy
MOORE,
John
McKEEN,
Susan
SNIDER,
Margaret McKEEN,
Maria
McCLELLAND,
Hezekiah T.
CRANE,
Jane
DELAPLANE,
James M. CHAPMAN,
Rebecca WALLACE,
Jr.,
Rebecca
DANIELS,
Susan
BOAL,
Isaac DAVIS,
James
BIGHAM,
Mrs.-----DAVIS,
John H.
THOMAS,
Hannah DAVIS,
John
JONES,
Jane
BIGHAM,
James
Boal,
Clarissa CRANE,
Margaret
WILSON,
Martha
BUCK,
Margaret
PROUDFIT,
Jane BUCK,
Ezekial
McCONNELL,
Elizabeth ANDERSON,
Margaret
McCONNELL,
Jemima ROWAN,
Joseph
WILSON,
Jonas
BALL,
Sarah
WILSON,
Margaret WATKINS,
Ann
WILSON,
Henry
ROWAN,
Mary
WILSON,
Robert IRWIN, Jr.,
Sophia
MONFORT,
Mary Ann
IRWIN,
John
McKINNEY,
Madelina VINNAGE,
Nancy
STEWARD,
Charles BEELER
(colored),
Joan
MILLIKIN,
Samuel BUCK,
Kozia JONES
(colored),
Sarah
BUCK,
David
HIGGINS,
Frances BOAL,
Rachel
BARRETT,
Susan
BIGHAM,
Matthew
SNODDY,
Eliza Ann McCOWAN,
Mrs.
----SNODDY,
Mark S.
GASKELL,
Sarah
HATHAWAY,
James S. McCLELLAND,
Joseph
HARPER,
Stephen
SCHOOLEY,
Elias
GABRIEL,
Isaac WATKINS,
Uriah W.
STIMSON,
Lucinda
BUCKLEY,
Katy Maria
MELLINE,
Hugh B. WILSON,
Susan Jane
MELLINE,
Eliza
GILLARD
Joseph P.
WILSON,
John BRIDGE,
Julie Ann
WILSON,
George
VANAUSTRIN,
George
ATKINS,
Isaac GASKELL,
Polly
GILMAN,
Charity
KEISER,
Martha A.
McCLELLAND
Clarinda DUNEY,
Sarah
WILSON,
Stephen
HAWN,
Mary
WIDENER,
Julia Ann HILL,
James
ANDERSON,
William
WILSON,
Julietta
COHY,
James SMITH,
Eliza
WILSON,
Jno. W.
HILL
Rosanna
MURPHY,
Sarah PIERSON,
Elizabeth
GAULT,
Sarah
RUNNELS,
Frances A.
BARDSLEY
Margaret C. BIGHAM,
Elizabeth
GREEN,
Martha F.
COOK,
Christina
SHEPHERD,
Pheobe HENDRICKSON,
Harriet
POCOCK,
Mary
BAKER,
Susanna
HARPER,
Evelina BAKER,
Deborah
BUCK,
John T.
ALLISON,
Ester
CHAPMAN,
Rebecca ALLISON,
James
GALBRAITH,
Leonard
GARVER,
Agnes
GALBRAITH,
Isaac AYRES,
Rhoda
DeCAMP,
Nicholas
SHEPERD,
John
McCRAE,
Catharine SYMMES,
Margaret
McCRAE,
Damaris
CAMPBELL,
William
COOK,
Leon PIERSON,
Margaret
NEAL,
Elizabeth
HINKLE,
Margaret
CLICK,
Mary Ann MORGAN,
John
COPPAGE,
Benjamin C.
BROWN,
Catharine
HUESTON,
Mrs. Catharine GARVER,
Eliza
JEFFERSON,
Mary Ann CORNELIOUS, Susannah
LEWIS,
Elizabeth MURPHY,
Rebecca
WILSON,
Dorothy
BARDSLEY,
Mary
CUMMINS,
Mary CORNELL,
Thomas
VanHORNE,
Margaret McCLAMERS,
Joseph
WALLACE,
Elizabeth MILLS,
Jane
PAULEY,
Joseph D.
MONFORT,
Mary
RITCHIE
Samuel GARDNER,
Isaac D.
WATSON,
Pamela ALEXANDER,
Deborah
WATSON,
Nariah DAVIS,
John B.
CORNELL,
Jane
MURRAY,
Joseph
PINER,
Daniel DELAPLANE,
Antoinette
PINER,
Catharine
DELAPLANE,
Jane SIMPSON (colored),
From A Historical and Biographical Cyclopaedia of Butler Co., Ohio.
After the organization of the Church it was several years before it had any particular place of meeting. Sometimes the Church met in the college chapel, and sometimes at private residences. On the 22nd of November, 1831, Joseph Woodruff purchased lot No. 300, at the price of $136, for the use of the congregation, and in 1833 the present or old meeting-house was erected at a cost of a little over $6,000. The house is fifty by seventy feet, and has a high basement story. The height from the ground to the eaves is about thirty feet. It has seats capable of holding four hundred an eighty persons. By a law of the State, dated the 15th of January, 1833, Benjamin C. Swan, James Montgomery, Abraham J. Chittenden, John Harding, James R. Hughes, C. H. Spinnings, Charles Barrows, Harry Lewis, and Joseph Woodruff, and their associates, were incorporated under the name of the "First Presbyterian Church of Oxford, in the County of Butler."
Dr. Bishop was succeeded as pastor by the Rev.
Henry Little, who continued for two or three years. Then the Rev. George
B. Bishop officiated for about two years; and after him the Rev. William
Graham officiated until about
1840, when he joined the New School Presbyterians, and severed his
connection with the former Church. The Rev. John W. Scott afterward preached
to the congregation for a few years, and was succeeded by others. The Rev.
Henry Maltby became the pastor some time in 1850, and remained some two
years. In 1857 and the earlier part of 1858, the society was supplied by
J. J. Burgett, W. Rogers, Dr. Scott, and Professors Swing and Elliott.
In 1858 the Rev J. B. Stewart was called to the pastorate, and was with
them some two years and a half, after which the Rev. Wm. Rogers, a returned
missionary, who had taken up his residence at Oxford, was engaged as stated
supply to 1864, and was followed by Rev. Mr. Haight in a two years' pastorate.
The Rev. John Crosier succeeded Mr. Haight, and was pastor until November
23, 1869, at which time the two separate bodies then existing as the First
Presbyterian Church of Oxford and the Second Presbyterian Church of Oxford
decided to unite in one Church organization, and gave a call, as thus organized,
to the Rev. A. H.Young, who held this office for nearly three years thereafter.
In November, 1872, the Rev. Charles Fuller was installed, remaining about
two years, and was followed by the Rev Jacob Norris, who stayed until July
9, 1876, when he resigned to accept the professorship of mathematics in
Wabash College, Indiana. On the 13th of the following November the
Rev. Francis M. Wood was chosen pastor, who was succeeded in May, 1880,
by the Rev. George G. Mitchell.
During the month of January, 1841, owing to some division of sentiment on questions of Church polity among the membership of the Presbyterian Church of Oxford, party spirit and strife rose to such a pitch that a large number withdrew themselves therefrom, and on the first of February following organized themselves into a new religious body, under the name of the Second Presbyterian Church of Oxford. Among those thus seceding from the mother Church was the acting pastor, the Rev. William Graham, and him the new Church called to be their first minister. The new society organized with some thirty-two members, which number was increased at the second meeting to seventy. Joseph Woodruff, Joseph Parks, Robert Long, R. E. Hills, G. Y. Roots, and Horace Cross were elected the first board of elders; and Aaron Austin, Harry Lewis, R. E. Hills, Romeo Lewis, William Kennedy, John Adams, James Mayhew, P. H. Roots, and Robert Long were made the first board of trustees. In March Joseph Parks, G. Y. Roots, and R. E. Hills were constituted a building committee to raise funds and superintend the erection of a place of worship for the new Church, which about this time applied for and obtained admission into the Cincinnati Presbytery of the so-called New School Presbyterians. The new body pushed matters vigorously, and in due time were in possession of a comfortable house of worship, on the south west corner of lot No. 54, bounded west by Main an south by Church Street, and fronting on the latter. Mr. Graham continued to serve the new interest for some three years, and was followed by the Rev. Daniel Tenney (June 30, 1844). Mr. Tenney remained the efficient pastor for nearly twelve years. In July, 1856, the Rev. E. W. Root was installed pastor, being followed, August 11, 1861, by the Rev J. P. E. Kumler, and in March, 1869, by the Rev. A. H. Young. In the Fall and Winter following the settlement of Mr. Young, a growing fraternal feeling developed itself among the membership of the two existing branches of the Presbyterian Church in Oxford, and in November, 1869, by full and most harmonious concert of action upon the part of both bodies, it was decided to unite the same in one organization, to be known as the First Presbyterian Church of Oxford. The new Church thus strengthened, decided to occupy the house of worship of the Second Church, and retain the pastoral labors and pulpit ministrations of the Rev. Mr. Young, and to enlarge and improve their church edifice to meet the wants of the increased society and congregation, which was accordingly done. The future history of the body was thus merged into that of the First Church.
From the time Oxford began to attract the attention of the public the
Presbyterian Church took a strong hold upon the people. Nearly all the
professors of the university belonged to this or the Associate Reformed
Church. Many of the students were often sent to college here because of
the strict Presbyterian doctrine to which most of the faculty were committed.
At meeting of the Washington Presbytery of Kentucky and Ohio the following was noted April 4, 1810. The congregations of Red Oak and Straight Creek, being convinced that the house of worship built for the reception of Straight Creek congregation was placed too near to Red Oak, agreed to build on a more distant spot, which placed many of the former members of Straight Creek more convenient to Red Oak than the plan contemplated. Red Oak therefore desires an increased proportion of Mr. Gilliland's ministerial labors proportionate to their increased strength. Whereupon the said congregations and Mr. Gilliland, the pastor request the Presbytery to dissolve the former relation so far as to enable Red Oak, alone to prefer a call for three fourths of the pastoral labors of Mr. Gilliland, which request was granted, and Straight Creek was declared vacant." Straight Creek then asked for supplies, and Mr. Gilliland was appointed for one Sabbath. Straight Creek does not seem to have gotten much out of that division. In 1815, Red Oak withdrew their call for three fourths of Rev. Gilliland's time and requested all of his time.
Somerville congregation: In 1864, Rev. James W. McClusky entered upon the pastorate, which continued for eighteen years. In the year 1874 the old house was declared unsafe and in the month of December a new house, which cost about $5000 was dedicated, free from debt. In 1875 seventy-six members were added to the Church register. The ruling elders have been Daniel Carson, Caleb Baker, Jonathan Crowley, Benjamin Bourne, John Beaty, Howard Young, A. P. Young, Jacob Earheart, James R. H. Bernard, William Crume, Mahlon D. Hinsey, and G. F. Cook In 1832, Jacob F. Rowe and Benjamin Bourne donated about one acre of land to the Presbyterian Church. The first person buried in it was John, son of Daniel and Anda Perry, who died April 26, 1832; aged nine years, ten months and fourteen days. The leading burying-ground for the early settlers was in Preble County, just over the line.