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 7
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The records of the old Synod give us an idea of the feelings of the fathers in this matter. As far back as 1765, we find this action passed by the Synod : -
" After some consideration of the query concerning the use of Dr. Watts' imitation of the Psalms, the Sy- nod judged it best, in present circumstances, only to declare that they look on the inspired Psalms of Scrip- ture to be proper matter to be sung in divine worship, according to their original design and the practice of Christian churches, yet will not forbid those to use the imitation of them whose judgment and inclination leads them to do so."
Twenty-two years later, 1787, the liberal feeling had greatly increased. " The Synod did allow, and hereby do allow, that Dr. Watts' imitation of David's Psalms, as revised by Mr. Barlow, be sung in the churches and families under their care." At the same meeting they
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advised care and caution in regard to the troubles that this subject had gathered around it. Charity and for- bearance and mutual conciliation, were earnestly en- joined upon the people and upon the ministers, so that no undue burdens might be laid upon either.
In regard to the practice of the early fathers of the Presbytery of Frie, we have sufficient light to induce us to believe that from the very first they were in favor of a New Testament psalmody. But they were in ad- vance of the people generally. As a general thing, they used Watts' Psalms and Hymns, in family worship at home and in social worship, where it would not greatly offend the prejudices of the people. But on the Sabbath day, and in public worship, the old version of Rouse was generally used. There were exceptions, however, in regard to some of the old ministers. It was long before they could give up the idea of an " In- spired Psalmody," in public worship. It is related of good old Samuel Porter, of the Presbytery of Redstone, that being at a prayer meeting, where the people were singing with great animation --
"Let them refuse to sing Who never knew our God; But children of the Heavenly King May speak their joys abroad; "
he was greatly troubled, and distressed even, for he had not felt at liberty to sing words of human composure; yet after hearing these lines, he joined in, saying to himself, as he afterwards remarked, - " If my con- science won't let me sing, I'll wring its neck."
But there were almost intolerable prejudices in the minds of many of the people against the use of any- thing but Rouse. Some who did not appear to have much conscience in regard to other things of greater
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importance, were here immovable. They could not sing words of " human composition " in the Lord's wor- ship. They were wedded to the rough, jagged lines of Rouse, and could as readily be diverted from them as from the Holy Book itself. And the Synod acted rea- sonably and well in the matter, to urge charity, tender- ness, and forbearance toward the people. These old psalms had been hallowed in their minds as being con- nected with the blessed memories, of early years, as associated with the family altar, as having been sung by lips voiceless now upon earth, but tuneful on the heights of Mount Zion.
But it is evident that the early fathers generally were anxious for a fuller liberty in the praises of the Lord. They felt limited and constrained, and longed for a service of song that would be adapted to all times and circumstances. From introducing the use of Watts at home and in pastoral visitations, they gradually began to sing an occasional psalm or bymm from Watts in the social prayer-meeting, just as the feelings and prejudices of the people rendered it proper or expe- dient. This could very readily be done, as the use of books was not then a necessity in worship. The psalm or hymn was invariably " lined out" by the clerk .. Sometimes one line. at a time, and sometimes two, ac- cording to custom. One book in the congregation, then, would suffice for all. After the people became accus- tomed to the sound of Watts, and their prejudices began to soften, the pastor would occasionally introduce a hymn during the service of the Sabbath ; and thus the transition was passed, until in the course of years the use of hymns became the rule instead of the exception.
But this change was not accomplished without a struggle. Men's feelings, passions, prejudices were
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sometimes all in the way. Sometimes the sound of a hymn, or even the sight of a hymn-book, would over- come all devotional feeling and all desire for worship, and induce a speedy departure from the house of God.
There was a large admixture of Scotch-Irish element in all the churches there, and although eminently con- servative and Presbyterian, yet they remembered the green banks of Ireland, and the gay heather of Scot- land, and albeit they had sung paraphrases as well as psalms in the fatherland, yet they still looked upon these as having a kind of inspiration. Hymns had a doubtful look and a doubtful rhythm about them, and they could not at once fall in with them. Besides, they inherited something of the spirit of the Covenanters of old, and resolved to "contend earnestly for the faith once delivered to the saints." And so, sometimes, rather than give up what they considered the right of conscience, they preferred to leave the old church of their fathers, and find a home where old psalms were the rule.
When Mr. Riggs took charge of Scrubgrass and Unity churches, they used Rouse's version of the psalms exclusively in divine service. This continued for some time, when the pastor, having scruples against this ex- clusive use, began to labor in private to prepare the people for a change. He used the version of Watts, together with his hymns, in social meetings, and occa- sionally sung one before divine service. When he thought the people were ripe for the change, a vote was taken at Unity Church, when it was directed that one of Rouse's psalms should be sung at the opening of the morning service, and Watts' the remainder of the time. This vote was passed with but three or four dissenting voices. Accordingly, on the next Sabbath, one of
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Rouse's psalms was sung ; and at the second singing one of Watts' psalms was announced, and the pastor com- menced reading it, when a certain tall, broad-shouldered, brusque-looking man, with a rich Milesian accent to his voice, having looked in vain for the psalm in his own thin volume, and thinking perhaps that the speech of the psalm bewrayed it, arose from his seat, stepped into the aisle, and addressing the minister, cried out : " Quut that ; " and receiving no attention from any source, proceeded up the aisle toward the pulpit, crying, " If you dunno quut that, I'll go up and pull ye doon by the neck."
One of the elders here interposed between the bel- ligerent psalm-singer and the pulpit. Mr. Riggs spoke a few mild, soft words of rebuke, with a reference to the protecting power of the civil law; when the irate Milesian turned suddenly about, and striding rapidly out of the house returned no more. Ilenceforward the congregation had no further trouble on the score of psalmody. This was the last roar of the storm that seemed so threatening.
In other congregations there were difficulties of a similar kind. Some of the good fathers who had been nurtured upon the psahns, were disposed to consider anything else in the hour of worship as an innovation not to be tolerated for a moment. One such zealous worshipper was mortified and grieved at suddenly drop- ping a pocket Bible on the floor, under the belief that it was a " Methodissy Hymn-Book," as he had named Watts' Hymns. But these days passed away. Many, no doubt, left the Presbyterian Church and found a home in other branches of the church on account of psalmody, yet peace and harmony on this question at length prevailed.
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The matter of music in churches was another source of trouble. Formerly the "Seven Sacred Tunes," as some facetious individuals expressed it, were used to the exclusion of all others. They were the grand old airs of Scotland, that had resounded over brake and burn in times of peace, and struggled faintly through crevice and cranny of dens and caves where God was worshipped in days of persecution. Nothing like light- ness or undue rapidity was tolerated in church music. At first, nothing like a repetition of the words was sup- posed to be proper or decorous or lawful ; yet in the course of years, the mellowing influence of time was felt in softening prejudices and in reconciling the people to new things. In the lapse of time, the style of the music used in church became greatly changed. It be- came even more complicated and involved than that used at the present day. Fugue tunes became very popular. A glance at the music books that were in use forty years ago, shows us that this style of music was very common. And yet with all their defects in harmony and arrangement, there was a richness and exuberance about that music that renders many of the tunes very attractive even at the present day. The music then was by the congregation. A clerk " raised the tune," as they called it, and the people followed after, until the house and the grove and the hill-side were flooded with the strains of melody that gushed forth in praise to God.
On the 25th of June, 1817, the pastoral relation ex- isting between Mr. Abraham Boyd and the congrega- tion of Middlesex was dissolved, on the ground of the inadequate support of the pastor. Measures were taken to organize a Missionary Society, agreeably to the recommendation of the General Assembly, and the
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matter of contributions to this purpose urged upon the churches. A day was set apart at the close of the June meeting, 1817, by the following action : " Presbytery, taking into view the prevalence of vice and immorality and the declining state of vital piety, together with the threatening aspect of Divine Providence with respect to the church in their bounds, appointed the first Mon- day of September next to be observed as a day of humiliation, fasting, and prayer."
Mr. Alden had never been settled as pastor in the bounds of Presbytery. His work, was connected with Alleghany College at Meadville, Pa., of which he was President. This college was then under Presbyterian influence. But Mr. Alden had a love for missionary labor, and often took tours into the Indian Reservation lying along the Alleghany River, and within the bounds of the Presbytery. He had a great regard for the In- dians, and loved to visit them, not only for the opportu- nity of preaching the gospel to them, but of studying their character in their native habits and customs. These Indians were remains of the once powerful and ferocious Six Nations; but were now known as the Senecas and Munsees. They led an indolent.and inac- tive life, and were, from the circumstances of the case, exposed to all the vices, and very few of the virtues, of the white man.
For years Mr. Alden was in the habit of paying them a visit during the summer, as he could find time from his college engagements. At first, these excursions were undertaken on his own account and at his own charges. Afterwards they had the sanction of the Presbytery. At one time, on representations being made to the proper authorities, he received an appointment from the Society for Propagating the Gospel among the Indians.
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These labors were not regular or protracted, but occu- pied what time could be spared from the duties of the college.
In these labors he came in contact with the famous Seneca chief Cornplanter, whose head-quarters were on the Alleghany River, in Warren County, Pa. In a letter dated November, 1816, he gives an account of an interview with this famous chief : -
" Last year, at a council of the tribe, Cornplanter made an eloquent speech of two hours' length, in which he gave a lucid history of his life. IIe stated that his father was a white man from Ireland, and that his mother was a Seneca ; that he had always been at- tached to the tribe ; that he had been zealous in their way of worship; but that now he was convinced they were all wrong ; that he was determined to devote him- self to the way in which the ministers walk - meaning the Christian religion. 'I know,' said he, 'that we are wrong; I know that they are right. Their way of wor- shipping the Great Spirit is good. I see it; I feel it; I enjoy it.'
" In this happy and persuasive manner did he, with his imperfect knowledge, plead the cause of Christ. In one part of his animated address, while speaking of his former views and habits, his language seemed to be like that of Paul, giving an account of his Pharisaic zeal in opposition to Christianity. In another part, it was like that of Joshua, stating his pious resolutions to the tribes of Israel at Shechem." 1
This old chieftain, the last of a line of heroic braves, lived to the patriarchal age of one hundred and five years, and lies buried by the side of the Alleghany, 1 Sprague's Annals.
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whose waters he had been familiar with from his child- hood.
On the 15th of February, 1818, Mr. Matthews was dismissed to the Presbytery of Missouri. The mission- ary spirit was largely developed in his nature ; and as he looked out upon the inviting fields of the great West, he longed to explore them and do what he could in their evangelization.
In these days frequent inquiries were instituted as to the matter of collections for " the Theological Sem- inary." This was, of course, the seminary at Princeton, for no other was then established. Although these early fathers had not enjoyed the advantages of such an institution themselves, they felt its value, and desired that those who were preparing for the sacred office might have every facility in their preparation for the work.
It was also strictly enjoined on the churches to be careful in examining the credentials of travelling min- isters, as they were called, passing through the Presby- tery or tarrying within its bounds. A standing com- mittee of Presbytery was appointed, to whom all strange ministers were referred for examination ; and until ap- proved by them, it was considered disorderly for vacant churches to countenance them. This was rendered necessary from the fact that numerous adventurers from the East were at that time drifting westward, and seeking that standing amongst strangers they could not obtain at home.
On the 28th day of February, 1818, John Munson was ordained and installed as pastor of the united con- gregations of Plaingrove and Center. In these exer- cises Mr. Chase preached the sermon, and Mr. MePher- rin delivered the charges. On the same day Mr. John-
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ston was dismissed to the Presbytery of Redstone. IIe had been a member of Presbytery fifteen years, and one of the most successful pastors within its bounds. At this meeting the question of the relation of persons baptized in infancy was discussed, when " It was moved and seconded, that those ministers and sessions who exercise discipline upon baptized members, and censure such as are guilty of any immorality, be considered as justifiable." This action was passed as the voice of the Presbytery.
The matter of educating candidates for the minis- try still pressed earnestly upon the Presbytery. New measures were adopted and new efforts put forth. The matter was brought individually before each congrega- tion, and in order that vacant churches might have the same opportunity of contributing as those with pastors, a layman was sought out and appointed in each congre- gation within the bounds of Presbytery. There was at this time no general education board for the whole church. The Presbytery conducted the matter of edu- cation in its own way. Funds were collected through- out the congregations and paid into the treasury of Presbytery, and by it supplied to the students under its care, as circumstances seemed to justify. These stu- dents generally commenced their studies with the pas- tors. Sometimes their entire classical studies were pursued in this way ; and in all cases at the first, they pursued their theological course either with Dr. Mc- Millan or some pastor at home. In this way the funds of Presbytery, though small, were made to go a great way in preparing young men for the field. The rule then, as in more modern times, was that no prom- ising young man, desirous of entering the ministry, should be discouraged for want of funds. The pastors
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did a great work in this way. They generally lived on farms, and were always ready to receive young men into their families as students, furnishing them books, instruction, and a quiet home free of expense. In these days there was scarcely a minister in the Presbytery who was not instrumental in introducing one or more young men into the ministry, not only in the way of advice and encouragement, but in actually undertaking their instruction and maintenance, either in whole or in part. In this way every pastor's cabin in the early days was made a miniature college or theological seminary. Sometimes the pastor could say, as Dr. Me- Millan did, in regard to the accommodations: " Some- times we had no bread for weeks together; but we had plenty of pumpkins and potatoes and all the necessa- ries of life ; and as for luxuries, we were not much con- cerned about them."1 But what they had was freely shared with the student. And many a time did the pastor's wife deny herself some great convenience, in order that the student might not want for hose, and that his wardrobe in other respects might be maintained in a presentable appearance. And in order to assist in the same matter, the mothers in Israel formed what they called " Cent Societies," the object of which was to collect funds mainly through their own labor, as well as to provide clothing, socks, collars, handkerchiefs, and other articles pertaining to wearing apparel, for the comfort and convenience of the young candidates for the ministry. There is a long record of self-denying labors and secret sacrifices, made by these early moth- ers in behalf of God's church and ministry, that will be found written only in God's Book of Remembrance, and concerning which it has already been said, " Inas-
1 Sprague's Annals, vol. iii. p. 352.
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much as ye did it unto the least of these, my brethren, ye did it unto me."
On the 29th of June, 1819, Phineas Camp (29) was received from the Presbytery of North River. He was from the State of New York, and the first minister received into the Presbytery who had been a student at a theological seminary. He had been through a full course at Princeton, and was a most zealous and fervid minister. To a warm, impassioned nature, he added a zeal and energy that were remarkable, and that adapted him peculiarly to missionary labor. Ile de- lighted to go from church to church and from house to house urging and entreating souls to trust in Christ. His labors in Erie County, Pennsylvania, and Chau- tauque County, New York, were peculiarly blessed. During his labors in this region, there were many cases of the "bodily exercise," spoken of in a preceding chapter. This was considered by Mr. Camp as of very great importance, as a manifestation of the divine Spirit, and a most encouraging feature connected with his labors. Perhaps Mr. Camp was the first member of the Presbytery who was known technically as a " revival minister." He seems to have been more suc- cessful in his labors as an Evangelist than as a settled pastor. On the 8th day of September, 1819, he was installed as pastor of the congregation of Westfield, New York. In these services Mr. Riggs preached the sermon, and Mr. Tait delivered the charges.
At this meeting, a complaint was brought against the session of the church of North East, for inviting mem- bers of the Methodist Church " To be active with them at the Monthly Concert of Prayer." The Presbytery " Resolved, That we deem it wrong that members of the Methodist Church, a church that holds doctrines contrary
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to our confession of faith, be invited to be active mem- bers in our prayer meetings." This activity consisted in leading in prayer. Against this action Thomas Robinson complained to Synod. A reference to the action of this latter body shows that whilst the Synod approved of the zeal of Presbytery for the purity of the church, they yet feared that in this particular case the zeal was not alto- gether according to knowledge, and intimated kindly that the record was not judicious or charitable.
On the 7th of October, 1819, Reid Bracken was re- leased from the pastoral charge of the congregation of Plain ; and on the same day calls from the congregation of Middlesex were placed in his hands and accepted by him.
On the 15th of February, 1820, the Congregational church of Lottsville asked to be taken under the care of Presbytery. The request was granted, and Deacon Fox enrolled as a member. On the 28th of Septem- ber following, on petition of the inhabitants of Law- renceburg, the congregation of Ebenezer was recog- nized as under the care of Presbytery ; and on the same day Mr. Bracken was installed as pastor at Middlesex for half his time.
The Presbytery at this time began to consider the propriety of another division of its boundaries. The labor of travelling to meetings of Presbytery was great, and that of supplying vacancies and performing mission- ary work was still more arduous. Accordingly, at a meeting held at Middlesex, Butler County, Pa., on the 28th of September, 1820, a committee, consisting of Mr. Boyd and Mr. Eaton, was appointed to propose a divis- ion line of Presbytery. On the following day they pre- sented the following report, which was embodied in a
7
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request to the Synod of Pittsburgh for the necessary action : -
" Resolved, That the Presbytery of Erie request the Synod of Pittsburgh, at its next meeting, to set off a new Presbytery by a line commencing at the mouth of Little Neshannock Creek ; thence up Big Neshannock to the mouth of Yellow Creek ; thence up Yellow Creek to Hosack's Mill ; thence along the Mercer Road to Frank- lin, and north of Franklin to the mouth of French Creek ; thence up the Alleghany to the State line; to include the Rev. Messrs. John McPherrin, Abraham Boyd, Robert McGarraugh, Cyrus Riggs, Reid Bracken, John Munson, and John. Redick ; and all the congrega- tions south of that line, to be known by the name of Alleghany Presbytery."
This request was granted by the Synod ; and the new Presbytery was directed to hold its first meeting " at the town of Butler, on the first Tuesday of April, 1821, at twelve o'clock ; to be opened with a sermon by the Rev. John McPherrin, and in case of his absence, by the next senior minister present, who is to preside until a moderator be chosen."
At that meeting of Synod the Presbytery reported thirteen ministers and forty-seven congregations. Of these ministers Mr. Chase was without charge ; Mr. Tait settled at Mercer and Salem; Mr. McPherrin at Butler and Concord; Abraham Boyd at Bull Creek and Deer Creek ; Mr. McGarraugh at New Rehoboth and Licking ; Mr. Riggs at Scrubgrass and Unity ; Mr. Eaton at Fairview and Erie; Mr. Bracken at Nebo and Middlesex ; Mr. Condit at Fairfield, Big Sugar Creek, and Sandy ; Mr. Redick at Slate Liek and Union ; Mr. Munson at Plaingrove and Center; and Mr. Camp at Westfield. Mr. Alden was President of Alleghany College.
1
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It was now twelve years since the previous division of the Presbytery ; the territory had been more fully occu- pied, and although the number of ministers on the roll had not been largely increased, yet the general results were encouraging. Revivals of religion had not been so numerous nor so powerful as during the first period of the history of Presbytery ; yet the churches were not without the presence and refreshing influences of the Holy Spirit. During these years the narrative of the state of religion was not recorded ; yet in 1818, the min- utes, record this testimony : " The Presbytery are of opinion that the evidences in favor of God's visiting most of our congregations with his grace, are more hope- ful than they have been for years past." . Again, the next year, after " a free conversation," as they term it, in which they bewail carelessness and lukewarmness, they say : "The Presbytery are of opinion, that there are evidences of God's having graciously visited several of our congregations and vacancies especially, in a manner not witnessed for some years past."
It was during these years that the revivals connected with Mr. Camp's labors are reported, in which the " bodily exercise " was prevalent.
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CHAPTER IV.
FROM THE SECOND DIVISION OF PRESBYTERY TO THE GREAT DIVISION.
1820-1837.
BY the late organization of the new Presbytery of Alleghany, the bounds of Presbytery were very much reduced. It now consisted of the counties of Erie and Crawford, with portions of those of Mercer, Venango, and Warren. The territory was reduced about one half in its extent.
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