USA > Ohio > Erie County > History of the Presbytery of Erie : embracing in its ancient boundaries the whole of northwestern Pennsylvania and northeastern Ohio : with biographical sketches of all its ministers and historical sketches of its churches > Part 2
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The labors of these men were most arduous. When the Presbytery was organized, there were but seven ministers to enter upon the work. The field embraced what now constitutes ten or twelve counties in Penn- sylvania, Ohio, and New York. There were a few churches organized, perhaps eight or ten. But they did not confine themselves to these. The whole field must be brought under cultivation. New churches must be organized. Those already organized must be visited, supplied, and strengthened. Difficulties must be removed, discipline administered, and the ordinance's dispensed. Oftentimes, long missionary tours were undertaken, sometimes singly, sometimes two and two, for the purpose of exploring the country, and preach- ing the gospel to the destitute. Sometimes this preach- ing continued day after day, for weeks. The services would be held in private houses at first, and after the
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progress of settlement had advanced, in school-houses ; - just where a few neighbors could be gathered to- gether. Occasionally the minister must be content to lay him down at night under the shadow of a spreading tree, with the stars of heaven for his canopy, and the song of the nightingale for his lullaby, with no even- ing repast but the thought of God's goodness and mercy and faithfulness to those who lean on his hand.
At the time of the organization of the Presbytery of Erie, there was not a bridge from the Ohio River to Lake Erie. In passing to and fro, the streams must be forded, or if this was impracticable the horse must swim and bear his rider on his back. Often has the mission- ary been obliged to swim the creek or river on the Sab- bath morning, preach in his dripping garments, and hasten on to fulfill some other appointment. Instances are on record where the missionary, after travelling per- haps two day's journey to fulfill an appointment, found on Sabbath morning a swollen stream between him and his place of preaching, that could not possibly be crossed, and so returned without delivering the message. Nor was it an unfrequent thing for the missionary to lose his way in the wilderness. One of the earlier ministers, in his peregrinations through what is now the " Oil region," losing his way, finally came upon an Indian camp, and sought shelter for the night. Some bear meat and coarse hominy was his repast, and dried skins his bed. In the morning he took his way down Oil Creek to the Alleghany and thence to Franklin. Some- times these pioneers on their missionary journeys took with them some of what were then called the luxuries of life, not expecting to find these in the cabins of the set- tlers. On one occasion, Mr. Wood (10) placed a small package of tea in his saddlebags, thinking that a cup
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HISTORY.
of the beverage that " cheers but not inebriates " would be grateful after a weary day's ride. Finding refuge at night-fall in the cabin of a settler, he inquired of the hostess if she had any tea. She replied, " No, I never had any in my house." ITe then produced his little package and asked her to prepare him some. He busied himself about his own thoughts, until supper was announced. Seating himself at the little table by the wall, he looked for the tea-pot, and not seeing any- thing that looked like it he inquired of the woman for his tea. She pointed to a broad earthen dish, where the entire paper of tea stood, dished up in the form of greens.
The ministers shared with the people all the hard- ships incident to the settlement of a new country. They built their cabins of the rough unhewn logs that were cut from the forest, often chinked and daubed them with their own hands, and as far as time would allow, cleared and worked their own fields. Indeed the probabilities are, that without this manual labor they could not have been sustained by the people. Lands were cheap, and almost every minister for the first twenty years in the history of the Presbytery, procured a farm and proceeded to prepare it for cultivation. In process of time these farms became valuable, and were of use to the minister's family, and as a resource against old age. Occasionally the people would assemble and assist the minister in his logging, ploughing, and har- vesting, and thus lighten his labor and afford him more time to devote to labor of a spiritual kind, as well as show their appreciation of him and sympathy in his pursuits.
The mode of travelling was on horseback. All the journeys of the early ministers were performed in this
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way, not only in their missionary expeditions, but in journeys more remote, such as to meetings of Synod, General Assembly, and occasional visits to the older settlements. When Joseph Stockton with his young wife moved to Meadville to settle, in 1801, the journey was made on horseback. And when his household effects were packed up it was with reference to being borne on the backs of horses. And when Johnston Eaton with his wife removed six years later, from near Uniontown, Pa., to the shores of Lake Erie, everything that was necessary to the comfort or convenience of the family must be packed in long boxes or trunks and slung upon opposite sides of horses, and be in this way transported through the woods and across streams, a distance of nearly two hundred miles.
Yet the success of these hardy pioneers was very great. No doubt they often felt sorely cast down, as they sat beneath the shadows of the evening, crying out " Who hath believed our report, and to whom is the arm of the Lord revealed," but withal they had much to encourage them. There was a willing heart on the part of the people to hear. Though poor, they were willing to share their labor in building a cabin for the minister and a house for public worship, and when necessary, to give the hard earned silver dollar to sup- port the institutions of religion. Says an old father 1 who yet lingers amid the scenes of the church militant : " The first dollar I ever gave to the Lord in the sup- port of his worship, was the only one I possessed at the time ; and it was given as cheerfully as I have ever given one since." This was in 1800. Samuel Tait (3), then a young licentiate, had gone out to what is now Mercer County, to preach. He found a settlement 2 five
1 Thomas Rice.
2 Cool Spring.
1
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miles from the present site of Mercer, and made an appointment to preach on the Sabbath. This young man, Thomas Rice, had worked the week before at making rails on the very spot where Mercer now stands, cutting the first tree that was felled, and had received a silver dollar as the proceeds of his labor. He carried it with him to the place of preaching to insure its safety. Mr. Tait preached from the words, " And they all with one consent began to make excuse." The sermon was blessed to the conversion of several persons, amongst them Thomas Rice. Ile thought he then and there was enabled to give his heart to God. After sermon the hat was passed around to take up a collection for the minis- ter, when Thomas Rice, showing his faith by his works, put in his silver dollar.
It is astonishing to notice the amount of labor that was performed by these men during the first years of their labor in the new territory. Churches seemed to spring up everywhere. Many of them became self- sustaining in a very short time, and soon began to send out colonies, forming new churches that in turn became self-sustaining. The foundations of Zion were firmly laid, and the peculiar and distinctive type of their teach- ing became deeply impressed upon society. In many portions of the territory this distinctive character of doc- trine and practice remains clearly traceable to the pres- ent time ..
In many cases the harvest seemed to succeed the sowing with wondrous rapidity. Gracious ingather- ings were common in almost all the churches, and in some cases where the regular ministrations of the gos- pel were not enjoyed. Sometimes the spirit was poured out so copiously that a large proportion of the hearers were brought into the church. Robert Johnston (14)
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relates that during a revival in Scrubgrass congregation, whilst he was pastor there, fully one half of the adult members of the congregation were hopefully converted. In other cases the seed was sown, that afterwards ger- minated and sprung up, producing " some thirty fold, some sixty, and some an hundred."
Another feature in the policy of these early fathers was, that they constantly sought out promising young men, and encouraged them to make preparation for the ministry. Sometimes they instructed them at their own houses, sometimes they were sent to Cannonsburg or Greersburgh ; and in this way a constant succession of ministers were raised up, adapted to the wants of the country and prepared for labor in the great field.
The people that settled this new territory were mainly from the eastern counties of Pennsylvania, Maryland, and Virginia. As a general thing they were of the Scotch-Irish descent, and had been taught the great principles of the gospel at home, in the East. They naturally inclined to Presbyterianism and were attracted to Presbyterian forms of worship. They were at first poor in this world's goods, living plainly and quietly, and generally supplying their wants from their own resources. Their manners and customs were most primitive. Articles of luxury were not often thought of, as utility was the great thought. The land must be cleared. The mighty giants of the forest must be felled, and their trunks burned up, to allow space for the plough. Houses must be built to accommodate the family. Food and clothing must be furnished for all. To bring about these ends, labor and toil must be endured. The neighborhood combined its efforts to bring about many of these results. The neighbors would assemble for chopping, logging, and husking
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HISTORY.
frolics, as they were termed. When a house was to be erected, they would come together with their axes and other implements, cut down trees of a suitable size, reduce them to a proper length, and bring them to the ground selected as the site for the house, notch the ends for the corners, and place them in position. Others would prepare clapboards, by splitting them from the trunk of a solid oak, for the roof. These were kept in position by logs laid upon them, keeping them down by their weight. The floors were made of puncheons split from smooth-grained chestnut or oak. The places for doors and windows were then cut out, and doors made of puncheons, with wooden hinges and latches, completed the outside of the building. The furniture on the inside was at first equally primitive. Bedsteads were made of rough poles. Benches and tables rudely constructed with the axe and auger, answered the pur- pose admirably. In such houses as these, the early ministers lived and raised their families. When father McGarrangh (23) came to what is now Clarion County, in 1804, he lived for one year in a cabin about fifteen feet square, with a door made of chestnut bark, that had been first dried in the sun. And an old elder,1 yet living, relates that calling once in about 1807 at the cabin of Johnston Eaton (20) on the Lake shore, he found the minister and his wife trying to keep them- selves protected from the beating rain. And when the offices of hospitality required that a fire should be kindled, the minister pulled the bark from the inner walls of the house, which was of dry logs, for that pur- pose.
In such houses there was no fire-place with jambs, but simply a hearth and back wall. The chimney com-
1 Wm. Dickson.
2
1
-
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menced at about the height of the ceiling, and was con- structed of sticks split out like laths, and plastered over with moistened clay. The house usually consisted of a single room. Sometimes two cabins were built about ten or twelve feet apart, when a common roof ex- tended over both, leaving a kind of open area between. Church buildings were built in the same manner as the dwellings. Oftentimes they worshipped in the open air, with what was called a tent for the acconi- modation of the minister. Generally such a building was completed in a single day, with all its appoint- ments. Frequently there was not a single nail or scrap of metal in the whole building. Weights kept the clap- boards in place, and pins made of wood furnished the arrangements for the doors and windows.
In Upper Greenfield, afterwards called Middlebrook, in Erie County, such a church was erected. The peo- ple had formed a little settlement ; had built cabins for themselves, and were beginning to feel comfortable in a worldly point of view ; but they remembered the churches in Eastern Pennsylvania from which they had come, and resolved to build a house for the Lord. The neighborhood assembled one morning in the open- ing summer, with axes and oxen. Trees were cut down for logs and elapboards, the logs drawn to the proper place, notched and laid in position, the roof and floor laid, and the house completed by sundown.
These churches were usually furnished with seats made of round logs. Sometimes they lay upon the ground, at other times they were raised up to the proper height by rude legs. Upon these logs the people sat and listened to the word, sometimes relieving their weariness by rising and standing upon their feet for a time, or walking about. They were not punctilious
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HISTORY.
about their dress, so that it was clean. Very frequently, in summer, the men went to church without coats. When Mr. Porter returned to Westmoreland County, after visiting Mr. McPherrin's congregation near But- ler, Pa., " He stated that Mr. MePherrin had settled amongst a very poor people ; that very few of the men wore coats; and that these coats were of the coarsest kind." 1
The people manufactured all the material for their own clothing. Flax was extensively grown. This was broken and scutched by the family, and afterwards spun and woven, and made up into shirts and pantaloons. The female members of the household also wore cloth- ing made from it; and from the same staple, table and bed linen was prepared. Woolen cloth was manufac- tured likewise by the household. Sometimes a mix- ture was formed of wool and flax combined, making an article known as " linsey woolsey." When the flannel was woven it was colored in a strong decoction of but- ternut bark, and for the fulling process, soap and water were placed on the cloth, and the feet of the young men brought into requisition, tramping and kicking it until fulled and thickened. All kinds of manufactur- ing were carried on at home, so that even in the depth of the forest a good degree of independence was ob- tained.
Leather was tanned in large troughs cut from the trunks of trees, and manufactured into shoes by the families themselves. Hats were made of straw and leatherwood bark, and caps from the skins of furred animals. Much of the cabinet and chair making was performed at home. The frame of the chair was made of wood, unpainted and unturned, and the seat formed
1 Dr. Young's Sermon.
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of the bark of the slippery elm, or of splits separated from the wood of the black ash, by pounding.
Domestic supplies too were simple, and luxuries few. The field supplied grain and vegetables. . Coffee was made from rye, first boiled, and then roasted like the genuine article. Tea was sometimes made from the boughs of the hemlock, and sometimes from the roots of .the sassafras, while sugar was manufactured from the maple trees that grew in the forest. For a time, the great want was mills to grind the grain. It was carried great distances to the older settlements, and much of the corn was pounded in mortars for hominy. Salt and iron were carried on the backs of horses from the east- ern side of the mountains.
Travelling in those days was on horseback. The mode of going to church was to bring all the horses that were at the command of the family into requisition, and then supplement the want of horse-power by walk- ing. A family of six might frequently be seen coming to church mounted upon two horses. The father would be mounted upon one. horse, with the oldest child be- hind him, and the third one before him; whilst the mother would be upon the other horse, with the infant in her arms, and the second in age behind her. Some- times the mother and two children would be mounted. on a solitary horse, whilst the father walked by her side with his coat hung over his arm. Young ladies often walked a distance of several miles to church, and in summer would carry their shoes in their hands until they approached the place of worship, when they would stop by the wayside and place them upon their feet, and be prepared to present a respectable appearance at the sanctuary. In the early days the services of the Sab- bath were usually all in the day-time. They consisted
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of two sermons, with a recess of about half an hour between. During this half hour the congregation eat the biscuits they had brought in their pockets, walked to the spring for a drink of water, or wandered into the burial ground, that was then usually connected with the church, to think of the loved ones whose dust was slum- bering there. At the expiration of the half hour, the congregation would assemble as though by a similar impulse, seat themselves reverently, and engage in the worship of God.
In those days the singing of the praise of God was always on the congregational plan. After the hymn had been announced, one, two, or three persons, called clerks, took their position in front of the pulpit, and " lined out," as it was termed, the hymn. The name of the tune proposed to be sung was then announced, when the clerk led the way, and the whole congregation joined in the singing. This lining out consisted in re- citing one and sometimes two lines of the hymn at a time, before singing them. The origin of the custom arose, perhaps, in part from the scarcity of books, and in part from the inability of many of the people to read ; but it was continued long after both of these difficulties had been removed. In fact, it became actually a mat- ter of conscience with many of the old fathers, who insisted that the lining out was as much a part of wor- ' ship as the singing and praying. The change from lining out to the regular singing of the hymn was at- tended with many difficulties and disturbances as years rolled by. This lining out, too, had many grotesque features connected with it, that were not perhaps ob- served by the fathers. It was not simply reading the lines in a sober, decorous tone of voice ; but a whining, nasal, intoning of the words, marvelously like the very
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poorest class of singing that could be executed. Yet the people became accustomed to this kind of per- formance, and not only tolerated it, but considered it a desideratum, so that the ability to "line out" properly became quite an accomplishment.
In those days the Sabbath services were long and tedious. The whole day was usually devoted to the service. Soon after ten o'clock in the morning the people began to assemble, and it was nearly night when they returned home. Long psalms or hymns were sung ; long prayers were offered up; and very long ser- mons were preached. If the day was warm the minister laid off his coat and cravat, and proceeded deliberately from firstly to twelfthly. The ancient mode of sermon- izing was perhaps formal, yet it was so arranged that the hearers could readily retain it in their memories. The text was announced; then followed a general, easy in- troduction to the whole subject. The matter was usu- ally divided into three general heads, and these subdivi- ded into three or four branches, and the whole wound up with the application. The sermon often occupied an hour and a half, making some three hours of preaching, besides the other parts of the service. Yet the people did not complain of weariness. If sleepy or weary of sitting, they could stand up, or walk about, until rested.
Sacramental occasions were great days in the history of the fathers. They usually embraced the services of four days. The first day was usually Thursday, and set apart as a "Fast Day." It was observed precisely as the Sabbath. No work was done, and everything was quiet throughout whole neighborhoods, as the Sabbath itself. In some cases it was observed as a literal fast day by abstaining from food, but when this was not done, there was abstinence from labor. The second
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HISTORY.
day of the service was Saturday, and after the preach- ing the session of the church met for the purpose of receiving applications for membership in the church. " Tokens" were also distributed to the members of the church, admitting them to the communion the following day. These "tokens" were simple bits of lead, with the initial letters of the name of the congregation upon them ; as " F. C.," denoting " Fairview Congregation." These bits of lead were distributed by the pastor and elders on Saturday and Sabbath mornings to all who wished to unite. in communion, or who were in good standing in the church. After the communicants had seated themselves at the table, the elders collected these tokens, when the services proceeded. This prac- tice of distributing tokens was evidently brought from Scotland and Ireland. Its object, no doubt, was to ex- clude unworthy communicants, especially at times when a large number present were strangers. But it is ex- tremely doubtful whether it was ever of any practical advantage. After their use began to be discontinued, a good old elder who had never even dreamed that a communion could be held without them, was dreadfully horrified by a facetious minister advising him to put his tokens in his gun and shoot them at the crows.
The communion Sabbath, as it was observed by our fathers, has been thus aptly described by the author of " Old Redstone " 1: -
" The action sermons, as they were called, on com. munion Sabbaths, were generally preached by the pas- tors, or resident ministers ; this was considered pecul- iarly proper. And we must remember that perhaps fully one half of the audience were not his ordinary hearers. Then followed what was called fencing the
1 Page 158.
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tables. This was often tedious, occupying an hour or more. Not unfrequently there was a regular review of all the sins forbidden in each of the Ten Command- ments. And it was remarked by the profane, that the preacher never stopped until he had solemnly debarred from the ordinances every one of his people, and him- self besides. Our old ministers, however, seldom in- dulged in such lengthened details as the Seceders were said to be in the practice of doing, forbidding and de- barring various classes of offenders, that were not to be found among them, such as stage-players and vis- itants of theatres ; and yet it must be confessed that our venerable fathers took this occasion to pour out a great deal 'de omnibus rebus, et quibusdem aliis.'"
Concerning this same matter of fencing tables, there was no doubt call for admonition and warning, yet withal it savored of harshness and severity. It must have been oftentimes gall and wormwood to the trem- bling, fearful Christian, needing, instead of such words, encouragement and assurance. One who remembers those old scenes, makes the remark that on such occa- sions there were usually two ministers, one of whom debarred every person from coming by the strictness of his charge ; when the other would censure, and upbraid, and reproach every one for not coming, when the invi- tation was so free. It must be confessed that in those days the spirit of John the Baptist seemed to charac- terize the preaching, more than that of John the beloved disciple.
The ordinance was in those days always connected with the literal use of tables. Sometimes there was accommodation for all to partake at the same time; if not, there were two or more tables just as circumstances might require. In this way the services became often
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HISTORY.
very tedious and even exhausting. There were usually two or more ministers in attendance, who divided the labors between or amongst them. Still the exercises on such occasions were exhausting.
Oftentinies these services were held in the woods. Indeed this was usually the case in the summer season, for no house of worship, then in use, would have con- tained the people. This woods' service was in connec- tion with what was called a tent, for the accommodation of the ministers. The tent was simply a stand, such as is used at political and Fourth of July meetings at the present time. The seats were simple logs raised to the proper height, with intervening aisles for the accom- modation of the people.
The fourth day of the service was Monday following the Sabbath, when the services were concluded. To these old-fashioned communion services, the people came from far and near. It was nothing unusual to come a distance of ten or twelve miles. It was also usual for strangers to spend the evenings of Saturday and Sab- bath in the congregation, and many a house in near proximity to the place of worship was literally packed with guests ; and these guests expected to enact the part of host to their entertainers on some similar occa- sion. In this way sociability was cultivated, as well as practical godliness.
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