USA > New Jersey > Monmouth County > Shrewsbury > A history of Seventh Day Baptists in West Virginia : including the Woodbridgetown and Salemville churches in Pennsylvania and the Shrewsbury church in New Jersey > Part 8
USA > Pennsylvania > Bedford County > Salemville > A history of Seventh Day Baptists in West Virginia : including the Woodbridgetown and Salemville churches in Pennsylvania and the Shrewsbury church in New Jersey > Part 8
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29 | Part 30 | Part 31 | Part 32 | Part 33 | Part 34 | Part 35 | Part 36 | Part 37 | Part 38 | Part 39 | Part 40 | Part 41 | Part 42
"In military affairs, when every one concerned is left to his own will, matters are sure to be but badly managed. The whole frontiers of Pennsylvania and Virginia presented a succession of military camps or forts. We had military officers, that is to say, captains and colonels, but they, in many respects, were only nominally such. They could advise but not command. Those who chose to follow their advice did so, to such an extent as suited their fancy, or interest. Others were refractory, and thereby gave much trouble. These officers would lead a scout, or campaign. Those who thought proper to accompany them did so, those who did not remained at home. Public odium was the only punishment for their laziness or cowardice. There was no compulsion to the performance of military duties, and no pecuniary reward when they were performed.
"It is but doing justice to the first settlers of this country to say, that instances of disobedience of families and individuals to the advice of our officers, were by no means numerous. The greater number cheerfully submitted to their directions with a prompt and faithful obedience."
The following interesting extracts are made from Dr. Doddridge's chapter on
70
SEVENTH DAY BAPTISTS IN WEST VIRGINIA
"THE MECHANIC ARTS.
"My reader will naturally ask where were their mills for grinding grain? Where their tanners for making leather? Where their smith shops for making and repairing their farming utensils? Who were their carpenters, tailors, cabinet workmen, shoemakers, and weavers? The answer is, these manufacturers did not exist, nor had they any tradesmen, who were professedly such. Every family were under the necessity of doing every thing for themselves, as well as they could.
"The hominy block and hand mills were in use in most of our houses. The first was made of a large block of wood about three feet long, with an excavation burned in one end, wide at the top, and narrow at the bottom, so that the action of the pestle on the bottom threw the corn up to the sides toward the top of it, from whence it continually fell down into the centre. In consequence of this movement, the whole mass of the grain was pretty equally subjected to the strokes of the pestle. In the fall of the year, while the Indian corn was soft, the block and pestle did very well for making meal for johnny cake and mush, but were rather slow when the corn became hard.
"The sweep was sometimes used to lessen the toil of pounding grain into meal. This was a pole of some springy elastic wood, thirty feet long or more; the butt end was placed under the side of a house, or a large stump; this pole was supported by two forks, placed about one- third of its length from the butt end so as to elevate the small end about fifteen feet from the ground; to this was attached, by a large mortise, a piece of a sapling about five or six inches in diameter, and eight or ten feet long. The lower end of this was shaped so as to answer for a pestle. A pin of wood was put through it at a proper height, so that two persons could work at the sweep at once. This simple machine very much lessened the labour, and expedited the work. I remember that when a boy I put up an excellent sweep at my father's. It was made of a sugar tree sapling. It was kept going almost con- stantly from morning till night by our neighbours for several weeks.
"In the Greenbrier country, where they had a number of salt-petre caves, the first settlers made plenty of excellent gun powder by the means of these sweeps and mortars.
"A machine, still more simple than the mortar and pestle, was used for making meal, while the corn was too soft to be beaten. It was called a grater. This was a half circular piece of tin, perforated with a punch from the concave side, and nailed by its edges to a block of wood. The ears of corn were rubbed on the rough edges of the holes, while the meal fell through them on the board or block, to which the grater was nailed, which, being in a slanting direction, discharged the meal into a cloth or bowl placed for its reception. This to be sure was a slow way of making meal; but necessity has no law.
"The hand mill was better than the mortar, and grater. It was made of two circular stones, the lowest of which was called the bed stone, the upper one the runner. These were placed in a hoop, with a
MOUNTAIN LIFE.
71
FRONTIER LIFE IN IVESTERN VIRGINIA
spout for discharging the meal. A staff was let into a hole in the upper surface of the runner, near the outer edge, and its upper end through a hole in a board fastened to a joist above, so that two persons could be employed in turning the mill at the same time. The grain was put into the opening in the runner by hand."
"Our first water mills were of that description denominated tub mills. It consisted of a perpendicular shaft, to the lower end of which an horizontal wheel of about four or five feet diameter is attached, the upper end passes through the bedstone and carries the runner after the manner of a trundle head. These mills were built with very little expence, and many of them answered the purpose very well.
"Instead of bolting cloths, sifters were in general use. These were made of deer skins in the state of parchment, stretched over a hoop and perforated with a hot wire.
"Our clothing was all of domestic manufacture. We had no other resource for clothing, and this, indeed, was a poor one. The crops of flax often failed, and the sheep were destroyed by the wolves. Linsey, which is made of flax and wool, the former the chain and the latter the filling, was the warmest and most substantial cloth we could make. Almost every house contained a loom, and almost every woman was a weaver.
"Every family tanned their own leather. The tan vat was a large trough sunk to the upper edge in the ground. A quantity of bark was easily obtained every spring, in clearing and fencing the land. This, after drying, was brought in and in wet days was shaved and pounded on a block of wood, with an axe or mallet. Ashes was used in place of lime for taking off the hair. Bear's oil, hog's lard and tallow, answered the place of fish oil. The leather, to be sure, was coarse; but it was substantially good. The operation of currying was performed by a drawing knife with its edge turned, after the manner of a currying knife. The blacking for the leather was made of soot and hog's lard.
"Almost every family contained its own tailors and shoemakers. Those who could not make shoes, could make shoepacks. These, like moccasins, were made of a single piece of leather with the exception of a tongue piece on the top of the foot. This was about two inches broad and circular at the lower end. To this the main piece of lcather was sewed, with a gathering stitch. The seam behind was like that of a moccasin. To the shoepack a sole was sometimes added. The women did the tailor work. They could all cut out and make hunting shirts, leggins and drawers."
"There was, in almost every neighbourhood, some one whose natural ingenuity enabled him to do many things for himself and his neighbours, far above what could have been reasonably expected. With a few tools which they brought with them into the country, they certainly performed wonders. Their plows, harrows with their wooden teeth, and sleds, were in many instances well made. Their cooper ware, which comprehended everything for holding milk and water, was
72
SEVENTH DAY BAPTISTS IN WEST VIRGINIA
generally pretty well executed. The cedar ware, by having alternately . a white and red stave, was thought beautiful. Many of their puncheon floors were very neat, their joints close and the top even and smooth. Their looms, although heavy, did very well. Those who could not exercise these mechanic arts, were under the necessity of giving labour, or barter, to their neighbours in exchange for the use of them, so far as their necessities required.
"An old man in my father's neighbourhood had the art of turning bowls, from the knots of trees, particularly those of the ash. In what way he did it, I do not know : or whether there was much mystery in his art. Be that as it may, the old man's skill was in great request, as well turned wooden bowls were amongst our first rate articles of household furniture."
"A small depression on the surface of a stump or log and a wooden mallet, were his [Dr. Doddridge's father's] instruments for straighten- ing a gun barrel when crooked. Without the aid of a bow-string he could discover the smallest bend in a barrel. With a bit of steel, he could make a saw for deepening the furrows, when requisite. A few shots determined whether the gun might be trusted."
V.
THE WOODBRIDGETOWN CHURCH.
.HE Book of Records of the Wood- bridgetown Church begins as follows :-
T "This is a record of the proceedings of the first Seventh Day Baptist Church of Christ on the waters of Georges Creek, keeping the commandments of God, particularly God's Holy Seventh Day Sabbath, with the rest of the command- ments of God, believing and practising the Holy Ordinances of the Gospel of Christ [and] the doctrines thereof ; inhabitants of the western waters of the State of Pennsylvania, agreed and concluded upon by some members belonging to a Church of Christ in the State of New Jersey, township of Piscataway of the same Faith and Order, with their consent, we said members, with the assist- ance of Elder Jacob Davis, late from New Jersey, and Elder Woodbridge of the State [of] Pennsylvania, Fayette County, Georges Township, met, on the eighth of November, in the year of our Lord one thousand seven hundred and eighty nine met together at a meeting appointed to consult religious matters. and then agreed that there should be a church constituted at Georges Creek, Fayette County, State aforesaid, the next May ensuing. At the same [meeting] Stephen Dunham was appointed to make a minute of the same, but appointment was adjourned to the sixth day of June following.
"June the 6th day one thousand seven hundred and ninety, we, the said members, met according to adjournment and was constituted into a church, Elder Jacob Davis being Administrator and Deacon Maxson, present.
"We, who desire to walk together in the fear of the Lord, do through the assistance of the Holy Spirit, profess our deep and sincere humiliation for our transgressions and we do also solemnly in the presence of God and of each other in the sense of our own unworthiness, give up ourselves to the Lord and to one another by the will [of] God."
74
SEVENTH DAY BAPTISTS IN WEST VIRGINIA
Then follow twenty-two articles of faith, similar in spirit and form to those of other Seventh Day Baptist churches of that time. These in turn are followed immediately by the following :---
"This is the covenant we now solemnly enter into, in the love and fear of God, in testimony and ratification whereof we sign our names :-
"SAMUEL WOODBRIDGE, [Elder],
"STEPHEN DUNHAM, [Clerk],
"SAMUEL FITZ RANDOLPH,
"MARGARET FITZ RANDOLPH,
"JOHN MORRIS,
"JOHN PATTERSON,
"ANNE WOODBRIDGE,
"JONATHAN PRESTON,
"ELISABETH BRAND,
"OBED MEREDITH,
"SALLY PATTERSON,
"LEAH STURGIS,
"JAMES DUNN,
"CORNELIUS WILLIAMS,
[Dr.] "JOB BACON,
"MARY GRIFFIN,
"RHODA BACON."
Following this list of names, appear three more articles of faith, the first of which treats, at some length, of marriage and the duties of married life. The second asserts belief in the use of hymns in public and private worship. The third and last declares that "a lawful oath is a part of religious worship and a confirmation of truth and ending of all strife."
From the fact that John Morris was received into the church by baptism and laying on of hands on the 6th of June, 1790, the day of the formal organisation of the church and that all of the others whose names follow his in the list appended to the articles of faith were received into the church afterward, it would appear that the original temporary organisation effected November 8, 1789, consisted of but four members ; vis., Samuel Woodbridge, Elder ; Stephen Dunham, Clerk ; Samuel Fitz Randolph; and his wife, Margaret Fitz Randolph.
On the 8th of August, 1790, John Patterson was received into the church by letter and on that date he was called by the church "to the trial of his gifts" and at the same time given leave to go and make a visit to the people of the Glades, to
WOODBRIDGETOWN CHURCH AND GRAVEYARD. (From a photograph taken in 1903).
75
THE WOODBRIDGETOWN CHURCH
preach while there, and not to preach again abroad without the leave of the church.
On the same day it was decided that the communion service should be held on the third Sabbath in September, December, March, and June, respectively; and Samuel Fitz Randolph and John Patterson were appointed a committee to procure paper for a church book and wine for communion.
On September 2, following, the church took formal action to the effect that, in the case of necessary absence from home of any member of the church, the other members were authorised to proceed with business, a question of considerable importance in a church of seven members.
On December 19, 1790, the church permitted John Patterson "to go to Besentown to preach, and not to preach any more abroad without the leave of the church, but to preach among the members at home when there is a door open." In the following January he was given "leave to preach when and where a door should be opened, for the space of six months." On July 17, 1791, he was "licenced to preach the gospel of Jesus Christ wherever a door shall be open to him without any limitation, provided he continues sound in the faith and practise. At the same time Elder Samuel Woodbridge was appointed to write his licence."
This church appears to have been made up of former members of the Piscataway Church, and converts to the Sabbath, largely from a local Baptist church.1 The church does not appear ever to have been a strong one and it is of importance mainly because it was a sort of door-way through which the emigrants from New Jersey and certain parts of Pennsylvania passed to western Virginia and Ohio, and other parts west.
Rev. Samuel Woodbridge was the first pastor and it was from him that the locality and church took its name. It after- ward became the church home of Rev. Enoch David, a well-known clergyman of his time among Seventh Day
I. Rev. Samuel Woodbridge was the second pastor of the Mount Moriah Baptist Church of Fayette County, Pennsylvania. He accepted the call to this pastorate as early as March 1, 1786. Cf. Ellis, History of Fayette County, Pennsylvania. Philadelphia, 1882. P. 578.
76
SEVENTH DAY BAPTISTS IN WEST VIRGINIA
Baptists.1 It was through his grandson, Mr. Francis Kildow of Berea, West Virginia, that the records of the church were preserved and passed into the hands of the present writer in the spring of 1902.
The last entry in the book of records is dated August, 1844, and records a visit of Richard C. Bond to the church in April preceding. During the course of his visit he preached five times, administered the Lord's Supper, and, in the following August, visited the church again, preaching several sermons and receiving into the church Richard C. Bond, Jr.
There is also recorded, on the 9th of March of the same year, the dismissal, by letter, of Benjamin F. Bond and Richard C. Bond, who removed to Rock County, Wisconsin Territory.
On the 13th of January, 1793, arose the question of building a meeting house, but the subject was laid upon the table until the next meeting. On the 12th of April, 1795, Samuel Woodbridge, John Shacklett, and John Clauson were appointed a committee to increase the subscription sufficiently to cover the cost of the proposed meeting house. The house was built of logs with its cracks chinked with clay mortar. It was heated with a stove.
At a meeting held in March, 1800, a report was made to the church to the effect that a "penal bill" had been granted Isaac Griffin, Esq., and Nathan Martin, to compel Samuel Woodbridge or his heirs to make a deed for one-half acre of ground to the Seventh Day Baptist Church "where the meeting house stands in Mifflintown," later called Woodbridgetown, in honour of Samuel Woodbridge.
Whatever difference may have existed between the church and Rev. Samuel Woodbridge must have been amicably adjusted before the death of the latter, for Rev. John Davis of Shiloh, New Jersey, who visited the Woodbridgetown Church in 1821, says that this church had a house of worship and a graveyard at Woodbridgetown; that adjoining it, there was a lot of six acres of land left the church by Rev. Samuel Woodbridge, for a parsonage, but that Rev. Samuel Wood-
I. "Other preachers were John Corbly, - Stone, - Mayberry, and Thomas Hersey, who was chaplain of a regiment in the war of 1812. William Brownfield preached there sometimes." Ellis, History of Fayette County, Penn- sylvania, p. 578.
77
THE WOODBRIDGETOWN CHURCH
bridge's widow was to have the use of this land, however, until the church had a settled pastor.1
CLERKS.
The church records also show the following :- That on November 8, 1789, Stephen Dunham was elected clerk of the church. May 22, 1796, Owen David was elected to the same office. Benjamin F. Bond was appointed clerk on May 17, 1840. The last entry made in the record book, under date of April, 1849, is signed by Jonathan Bond, Clerk, pro tem.
No record appears, however, from December 28, 1810, to August 4, 1830.
DEACONS.
The deacons of the church were as follows :--
James Dunn, chosen on trial September 9, 1792, and dismissed from the church August 15, 1805, apparently to join the French Creek Seventh Day Baptist Church. Rev. Samuel Woodbridge was instructed to ordain him formally to the office of deacon, however, before his departure.
John Shacklett was chosen deacon, March 12, ISOI. A record appears, however, under date of November 24, 1809, indicating that John Shacklett was at that time deceased, and had left a bequest of five pounds to the church.
On February 23, 1832, Jonathan Bond was chosen deacon. In the following May, he was ordained by Rev. Joel Greene.
MINISTERS.
Rev. Samuel Woodbridge, one of the constituent members, continued an active minister at least until near the time of his death, July 15, 1814.
On August 8, 1790, John Patterson was called by the church "to a trial of his gifts," and on the 16th of the following January he was given full licence to preach for a period of six months. At the end of this period, Rev. Samuel Woodbridge was instructed to write John Patterson's licence to preach, the licence to be without limitation so long as the holder should continue sound in the faith. About a year and a half afterward the church voted that preparatory to his
Cf. Last Will and Testament of Rev. Samuel Woodbrige, at the end of this chapter.
78
SEVENTH DAY BAPTISTS IN WEST VIRGINIA
ordination, he should preach a series of sermons on the following subjects :--
I. Doctrine of the Trinity,
II. The Old and New Testaments,
III. The Commandments of God.
IV. The six principles of Christ as found in Hebrews, chapter VI. V. Baptism and the Lord's supper.
In the year 1809, Rev. Enoch David divided the ministerial care of the church with Rev. Samuel Woodbridge.
Lewis Sammons, who had been received as a member previously from a First Day Baptist church, was licenced on the 16th of September, 1838, to preach the gospel for one year.
In May, 1840, the licence was renewed for one year, and a year later it was renewed without limitation. But in December, 1842, he was excommunicated from the church for abandoning the Sabbath.
The church records show the following visits from ministers from other chcurches of the denomination :-
August, 1830, Rev. Lewis A. Davis,
February, 1832, Walter B. Gillette (not yet ordained),
April, 1832, Rev. Peter Davis,
May, 1832, Rev. Lewis A. Davis,
June, 1832, Rev. Joel Greene, on his way to Virginia,
July, 1832, Rev. Joel Greene, on his return from Virginia,
Winter of 1832-33, Rev. Alexander Campbell,
Winter of 1834, Rev. Stillman Coon,
May, 1835, Rev. Stillman Coon,
April, 1839, Rev. Joel Greene,
February, 1844, Richard C. Bond,
April, 1844, Richard C. Bond.
MEMBERSHIP IN SUPERIOUR BODIES.
It was not until the year 1832, that the Woodbridgetown Church became a member of the General Conference, at its annual session held at Brookfield, New York, beginning September 6.
When the South-Western Association was formed in 1839, the Woodbridgetown Church became one of its constituent members. It was also admitted to membership in the Virginia Association in 1851.
A LIST OF MEMBERS OF THE WOODBRIDGETOWN CHURCH.
Names.
Date Received.
SAMUEL WOODBRIDGE, Elder, Nov. 8, 1789,
THE WOODBRIDGETOWN CHURCH
79
STEPHEN DUNHAM, Clerk,
SAMUEL FITZ RANDOLPH,
Nov. 8, 1789, Nov. 8, 1789, Nov. 8, 1789,
MARGARET FITZ RANDOLPH, JOHN MORRIS, (by baptism), (Dismissed, Nov. 13, 1790), ( Nov. II, 1792),
June 6, 1790,
JOHN PATTERSON, (by letter ),
Aug. 8, 1790,
ANN WOODBRIDGE, (by letter),
Aug. 8, 1790,
JONATHAN PRESTON, (by baptism), (Dismissed Nov. 13, 1790),
Oct. 30, 1790,
ELISABETH BRAND, (by letter ),
June 18, 1791,
OBED MEREDITH, (by letter from the First Day Baptist Church),
Mar. 20, 1702,
SALLY PATTERSON, (by letter),
June 14, 1792,
LEAH STURGU'S, (by letter from the First Day Baptist Church at "Conotoway"),
June 14, 1792,
JAMES DUNN, (by letter from Piscataway), (Dismissed, Aug. 15, 1805),
Aug. 9, 1792,
CORNELIUS WILLIAMS, (from First-Day Baptist Church without a letter),
Sept. 9, 1792,
(Dismissed, June 9, 1804, to New Salem, Va.),
RHODA BACON,
Sept. 9, 1792,
MARY GRIFFIN, (admitted to communion),
Jan. 13, 1793,
JOB BACON, (admitted to communion),
Mar. 10, 1793,
OWEN DAVID, (by letter from Piscataway),
Apl. 12, 1795,
JOHN CLAYTON,
JOHN SHACKLETT, (by baptism),
Sept. 3, 1796,
ANN MARTIN, (by baptism),
Mar. 17, 1797,
LOIS DAY, (member in church),
Feb. 9, 1798,
JEHU JOHN,
Feb. 9, 1798,
ELISABETH JOHN, (wife of Jehu),
Feb. 9, 1798,
ELISABETH DAVID,
Feb. 9, 1793,
RACHEL DRAKE, (Dismissed, May 24, 1799),
June 15, 1798,
NAOMI DAVID,
June 15, 1798,
ABRAHAM WELLS, (baptized),
Sept. 15, 1798.
ANN WELLS, (wife of Abraham, baptized),
Sept. 15, 1798,
ABRAHAM MARTIN, (baptized),
Dec. 1798,
NATHANIEL MARTIN,
Mar. 20, 1801,
ELISABETH SHACKLETT,
Mar. 20, ISOI,
ANN MUNDY, BARBARA TAYLOR,
Mar. 20, 1801,
Mar. 20, 1801,
HANNAH DAVIS, (by letter from First Day Baptist Church of Mt. Moriah).
Sept. 1, ISO9.
MARY PEIRMAN, (by baptism),
Oct. 12, 1810,
MARY WOODBRIDGE, (by baptism),
Oct. 12, 1810,
JONATHAN BOND,
Aug. 4, 1830,
NAOMI BOND,
Aug. 4, 1830,
So SEVENTH DAY BAPTISTS IN WEST VIRGINIA
DANIEL DAVID, JANE DAVID, (Removed to Ohio, 1835),
Aug. 7, 1830, Aug. 7, 1830,
NANCY NICHOLSON,
FRANCIS NICHOLSON, (by baptism),
Apl. 1, 1832,
JOSEPH WATKINS, (letter from First-Day Baptist
Church),
June 16, 1832,
(Removed to Ohio, 1835),
SARAH WATKINS, (wife of Joseph. Letter from First-
Day Baptist Church),
June 16, 1832,
(Removed to Ohio, 1835),
WILLIAM DAVID,
June 16, 1832,
(Removed to Ohio, 1835),
ISAAC DAVID AND WIFE, (Removed to Wisconsin),
July 31, 1832,
EBENEZER DAVID,
May
1835,
PENELOPE DAVID,
May
1835,
MARY HALL, (Removed to Iowa),
May
1835,
JOHN KILDOW,
1837 or 1838,
LEWIS SAMMONS, (from First Day Baptist Church),
Apl.
1838,
JOSEPH DAVID, (baptized)
1838,
MARY ANN DAVID, (wife of Joseph. From First Day Baptists),
IS38,
BENJAMIN F. BOND,
Apl.
7, 1839,
(Dismissed Mar. 9, 1844, to Rock Co., Wis.),
FRANCES BOND, (his wife),
Apl.
7, 1839,
DAVID DUNN,
Apl.
7, 1839,
CHARLOTTE DUNN, (his wife),
Ap1.
7, 1839,
SARAH DUNN,
Apl. 7, 1839,
RICHARD C. BOND, JR.,
Aug.
IS44,
JANE JONES,
IS50.
DEATHS.
ELISABETH DAVID, departed this life August 20, 1833. Aged 60 years, 2 months, 2 days.
REV. SAMUEL WOODBRIDGE, departed this life July 15, 1814.
NANCY NICHOLSON, departed this life February 22, 1834, in the 58th year of her age.
MARY GRIFFIN, departed this life May 25, 1835, in the 79th year of her age.
JOHN KILDOW, died February 9, 1839.
MRS. FRANCES W. BOND, died June 17, 1843, (wife of Benjamin F. Bond).
DANIEL G. W. DAVID, died May 7th, 1861, in the 94th year of his age. (5)
8I
THE WOODBRIDGETOWN CHURCH
LAST WILL AND TESTAMENT OF REV. SAMUEL WOODBRIDGE.
Recorded in the office of Register of Wills, Will Book No. I, Uniontown, Pennsylvania.
"IN THE NAME OF GOD AMEN-
I SAMUEL WOODBRIDGE of Fayette County and State of Penn- sylvania, Georges township, Mifflin Town, being well in body and of a sound mind and memory, blessed be God for all his favours through Christ his dear Son-, I do make and publish this my last will in the following manner, that is to say, after all my debts is paid-
"I will and bequeath unto my wife Anne Woodbridge all my real and personal estate during her natural life-provided she gives my mother Mary Woodbridge one feather bed and beding and a room with a fier place in it and fierwood and board during her natural life -.
"Likewise at the death of my wife Ann Woodbridge I impower her to dispose of my moveables at her pleasure. And if she makes know will I bequeath them to Woodbridge Oliphant and Julit Oliphant after they come of age-to be equally divided.
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.