USA > Pennsylvania > Chester County > Historical discourse delivered on the occasion of the one hundred and fiftieth anniversary of the Upper Octorara Presbyterian Church : Chester County, Pennsylvania, September 14, 1870 > Part 6
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Mr. Mitchel was born in 1731, graduated at the College of New Jersey in 1765, was licensed in April, 1767, and ordained in November, 1768. Previous to coming to Octorara and Doe Run, he had been pastor of the church of Deep Run, in Bucks county. He was fifty-four years of age, and had been eighteen years in the ministry when he became pastor of this church.
He purchased from Colonel Andrew Boyd one hundred and fifty acres of the farm formerly of Rev. Adam Boyd, including the buildings, and removed there in the spring of 1786. Colonel Boyd then re-
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moved to that part of the property now known as the Armstrong farm, where he resided until his death.
Towards the close of Mr. Foster's pastorate, an improvement was made in the music of the sanctuary. Rouse's version of the Psalms was then in use, and the precentor confined himself to a very few well known tunes, so that there was not much variety in the singing. The young folks, however, had begun to visit Philadelphia, and had picked up ideas in ad- vance of their seniors, and in course of time, through their influence, the old precentor or clerk, who led the singing, was placed upon the retired list, and a new and younger one installed, with the view of in- troducing new tunes. These intended innovations upon the established order of things of course occa- sioned considerable discussion. As a general rule, the older members preferred the few tunes they had been accustomed to from childhood, and which, with them, were surrounded with an air of sanctity ; while the junior members, who had no particular reverence for the "good old ways," upheld the new measures. On the first Sabbath that the new state of affairs was , inaugurated, when the precentor rose to lead the singing, and opened with a new tune, Elder James Glendenning, who sat in the elders' pew in front of the pulpit, arose, and, with mournful visage and slow and solemn step, walked out of the house. That tune was known for some time thereafter among the young folks as " Glendenning's March."
Soon after Mr. Mitchel became pastor, the congrega- tion took another step in advance, by introducing
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UPPER OCTORARA GRAVEYARD AND OLD SESSION HOUSE.
.
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Watts' Psalms and Hymns in place of Rouse's version of the Psalms, which up to this period had been in use. In this, the congregation were quite in advance of other Presbyterian churches, as generally Rouse's · version continued to be used until a much later period.
In 1790, the wall of the graveyard, which had become dilapidated, was rebuilt. The yard was at the same time enlarged on the north side by rebuild- ing the wall about twenty feet further to the north. You can see at the present day where the old wall stood on that side. The trustees of the church who had charge of this rebuilding, were Samuel McClellan, Arthur Park, Thomas Heslip, Joseph Park, and Joseph Gardner. The mason work was done by Robert McClellan, a son of Samuel Mcclellan, one of the trustees. The ground thus enclosed was about fifty-seven yards in front by seventy-one yards deep, and contained about one hundred and thirty-five square perches, and remained of this size until it was again enlarged after the erection of the present church building. On one of the upright stones at the side of the entrance, Mr. McClellan, the mason, carved the initials of his name, " R. McC.," and underneath them the date, "1790." That stone forms one of the sides of the present gateway, and bears the initials and date I have mentioned.
We obtain a knowledge of the principal families that formed the congregation at this period, from the list of the subscribers to the building of this wall, which contains about sixty names. The amount sub-
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scribed was £35, besides a considerable amount in labor and use of teams .*
About the same period, stoves were for the first time introduced into the church. Before this was done, the people had no means of warming them- selves except in the session-house, which, being small, many of them entered the cold church and sat through two services, and returned home, without going near the fire. When the building was erected, no pro- vision had been made for warming it, and when the stoves were placed in it, a hole was cut through the centre of the roof, and the pipes from the stoves con- nected overhead, and carrried up through it.
It may strike you as somewhat singular that our forefathers should make no provision for warming the houses of worship erected by them. It must be re- membered, however, that stoves are an institution of comparatively modern invention, and that in the olden time there was no convenient way of heating large spaces. For some time after the first introduc- tion of stoves, people looked with distrust on the new contrivances for warming their houses, preferring the large open fire-places to which they were accus- tomed.
In the year 1795, difficulties arose in the congre- gation, at first a mere speck on the horizon, which soon increased to such an extent that its very exist_ ence was for a time threatened, and from the effects of which it did not recover for many years.
A ball was held at a new public house within the * See Appendix E.
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bounds of the congregation, which was attended by many of the young people. On the first Sabbath thereafter, Mr. Mitchel took occasion to preach against the propriety of members of the church attending and engaging in such festivities, and in doing so, indulged in very strong language, and denounced those who had engaged in it with much vehemence. As one of my informants forcibly expressed it, "he gave them a regular tearing up about it."
The people became intensely excited, some sustain- ing Mr. Mitchel, and others inveighing against him, not so much on account of his opposition to the ball, as to the manner in which he alluded to those who had attended it. Matters came to such a pitch, that one Sabbath the church was locked against Mr. Mitchel, and the Bible taken away. He procured one of his servants, a colored man named James Howell, to enter the house through the small window which lighted the pulpit, and which he reached by means of a ladder. In this way the house was opened, and the services conducted as usual; Mr. Mitchel making use of a small Bible which he carried with him.
It is related of James Howell, who was a man of considerable intelligence for one in his position, that when he was about entering through the window, he said to Mr. Mitchel, " This is not right." Upon Mr. Mitchel inquiring the reason, he replied, " Because the good book says, 'He that entereth not by the door into the sheep-fold, but climbeth up some other way, the same is a thief and a robber.'"
The opposition to Mr. Mitchel still continuing, he,
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on the 6th of January, 1796, requested Presbytery to dissolve the pastoral relation, as expressed in the minutes of Presbytery, "in consequence of some un- happy differences subsisting between him and some members of his congregation." The Presbytery de- clined to grant the request, and appointed a committee to visit the congregation, and inquire into the state of matters, with a view, if possible, of healing the differences. At the next meeting of Presbytery, held May 5, 1796, this committee reported that there appeared to be considerable differences among the people, which they were unable to heal, and referred the matter to Presbytery. Mr. Mitchel renewed his request, that the pastoral relation might be dissolved ; and, after hearing Mr. Mitchel and commissioners from the congregation, the Presbytery acquiesced in the propriety of the request, " both for the peace and harmony of the congregation, as well as the useful- ness and comfort of Mr. Mitchel," and the pastoral relation was accordingly dissolved.
These difficulties did not extend to the congre- gation of Doe Run, which was harmonious and peaceable, and over which Mr. Mitchel continued to exercise a fatherly care until the year 1809, when, by reason of advancing years, he was unable longer to minister to them.
At the next meeting of Presbytery, after the pas- toral relation of Mr. Mitchel was dissolved, John Fleming - and Arthur Park appeared as elders and representatives from this congregation, and requested that Mr. Mitchel should be appointed to supply the
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pulpit for six months, he engaging to visit ministeri- ally every family within the bounds of the congrega- tion, and if possible remove all difficulties ; Mr. Flem- ing and Mr. Park engaging, so far as their influence extended, to encourage and strengthen his hands in the undertaking.
The request was granted, and Mr. Mitchel entered upon the very arduous undertaking of endeavoring to unite a divided congregation. As might be antici- pated, he did not succeed, and so reported to Presby- tery at its next meeting. The Presbytery deemed it best that the pastoral relation should remain dis- solved, and enjoined it upon both him and the con- gregation, that they should studiously avoid every thing which might alienate their affections or be pro- ductive of discord.
In October, 1797, Mr. Mitchel and commissioners from the congregation were again before Presbytery, on the subject of his preaching within the bounds of the congregation; and the Presbytery enjoined it upon him that he should not officiate, unless he was called upon to do so, by appointment of Presbytery, or the unanimous request of the session, and admon- ished the congregation that they should be at peace among themselves, and endeavor to attain such a state of union and strength as would enable them to obtain the services of a regular pastor.
This injunction and admonition seem not to have been heeded, as in October, 1798, the Presbytery was informed that fresh causes of disaffection and dis- . cord had arisen, growing out of the conduct of Mr.
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Mitchel, in baptizing the children of some of the members, and granting certificates of dismission to other churches. The Presbytery again enjoined it upon Mr. Mitchel not to perform any ministerial acts within the bounds of the congregation, unless invited by the session, or appointed thereto by the Presbytery, and also requested the session to cheer- fully accept the services of Mr. Mitchel when not otherwise supplied. After this, we hear of no further difficulties between Mr. Mitchel and the congrega- tion, except as to the payment of his salary, which was in arrears, and which was not finally settled until December, 1800, nearly five years after he ceased to be pastor.
In September, 1799, the Presbytery met at Upper Octorara, with the view of endeavoring to heal the dissensions in the congregation, and after a conference with the respective parties, happily succeeded in their object. The following paper was adopted and signed by seventy-one members of the church, including all the heads of families :
" We, the subscribers, members constituting the congregation of Upper Octorara, deeply impressed with the threatening aspect of being deprived of the stated means of grace amongst us, and humbled under a sense of our own neglect and departure from God, which have provoked the Divine Majesty of heaven to permit di- visions and dissensions to take such place amongst us as to threaten the peace and unity of this branch of his church, to the wounding of the interest of religion in general, as well as our own souls :
And whereas, it hath been proposed by the malcontents that the election of eleven ruling elders, in which the present session shall be polled for in common with others, would remove their objec-
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tions, and upon that condition they were willing to unite with their brethren, and heartily to join with them in adopting such rules and regulations as to a majority might appear to tend to the happiness, peace and good order of the congregation. And as the measure has been advised by the Presbytery, and with a view to remove every complaint, and heal the divisions subsisting, it hath been acceded to by the present session :
Therefore, we whose names are hereunto subscribed, do bind ourselves to each other to abide by and adhere to the following resolves :
I. Resolved, That subscribing this instrument and these resolves which shall be considered the enrollment of the members of this congregation, shall be the test of membership.
II. Resolved, That so soon as six ruling elders shall be chosen and ordained to their office, the present ruling elders, except those re-elected, shall cease to act any longer in that office.
III. Resolved, That we will submit to and abide by the decision of a majority of the Session, in all matters coming under their jurisdiction, and also to a majority of the regular members of this congregation, in any matter appertaining to the congregation, and in particular with respect to our obtaining the stated means of grace amongst us.
IV. Resolved, That any person, a member of this congregation, doing or countenancing any thing or measure which may appear to the Session to operate against the peace and unity of the congre- gation, such person or persons shall be dealt with and censured agreeably to the discipline of our church, and the true intent and meaning of these resolves.
V. Resolved, That any person wishing to withdraw from this society (which withdrawal shall be a request to the Session to have his name erased from this enrollment, and a certificate), shall offer his reasons to the Session, which, if by them deemed sufficient, he shall obtain a certificate agreeably to his standing, and that, before he is received by any other society, or otherwise, the session may refer him for a decision in the premises, to the Presbytery.
VI. Resolved, That during the vacancy of this congregation, a
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majority of the Session shall order and regulate applications for supplies.
Done at Upper Octorara, September 11, 1799.
Gideon Irwin,
Alexander McPherson,
John Fleming, Sen.,
Thomas Hull,
Arthur Park,
Joseph Cowan,
Henry McClellan,
Oliver Wells,
George Boyd,
William Boyd,
Robert McClellan,
David Gilfillan,
Thomas Heslep,
Paul Price,
John Smith,
William Stewart,
Thomas Hope,
John Wallace,
John Park,
James Scott,
Richard McClure,
James McClellan,
John Hershberger,
Adam Glendenning,
Adam Cowan,
Widow Kirkpatrick,
James Cowan,
William Davidson,
Thomas Scott,
Andrew Stewart
John Scott,
Samuel Wright,
Samuel Wilson,
Wallace Boyd,
Hannah Kinkead,
John Irwin,
John Pinkerton,
Robert Young,
John Fleming, Jr.,
John Porter,
George Richmond,
William Harper,
Samuel Mcclellan,
John McPherson, Archibald Gilfillan,
James Boyd,
John G. Parke,
Jenny Park,
John Fleming, of East Caln,
Robert Hamilton,
Francis Gardner,
Joseph Park,
James Boyd,
Samuel Futhey,
John Morrison,
George McWilliams,
George Sloan,
Jane Boyd,
Joseph Sloan, John Sloan,
Catharine Boyd,
Mary Glendenning,
Hannah Hope,
Richard McPherson,
James Withrow,
John Hamill,
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Israel Hamill, Elisha Hamill, Isaac Wentz,
Henry Blott, Samuel Mcclellan.
After the foregoing paper was adopted and signed, the congregation proceeded to the election of ruling elders, and re-elected the six old elders and also five new ones. Those re-elected, so far as I can obtain their names, were Gideon Irwin, John Fleming, Sen., Arthur Park, Henry Mcclellan, and George Boyd. The new ones elected were John Fleming, Jr., Thomas Hope, James Boyd, Adam Cowan, and James Cowan.
The five new elders were duly ordained, and peace and harmony, which had been interrupted for a period of four years, again reigned in Octorara.
The list of names appended to the paper I have just read is interesting, as furnishing us with the names of the heads of families of the congregation at the close of the last, and beginning of the present century. In this list of seventy-one names, there are forty surnames ; and of these, about twenty-five are borne by members of the congregation at this time.
Early in the present century, the church was struck with lightning, which shattered, the east door, and otherwise injured the building, rendering con- siderable repairs necessary.
No effort seems to have been made to elect a pastor until September 9, 1809, when calls were presented to Rev. Robert White to become pastor of Upper Octorara and Doe Run; giving to Octorara three- fourths, and to Doe Run one-fourth of his time.
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These calls were signed, on behalf of Upper Octorara, by ruling elders Arthur Park, George Boyd, Henry McClellan, John Fleming, Jr., James Cowan, and John Fleming, Sr .; and on behalf of Doe Run, by ruling elders Hugh Jordan, John Mitchell, and William Gordon, and attested by Rev. A. Mitchel as presiding minister. The salary promised was five hundred dollars, of which three hundred and seventy- five was to be paid by Upper Octorara, and one hun- dred and twenty-five by Doe Run.
At the meeting of Presbytery, at which these united calls were placed in the hands of Mr. White, calls were also presented to him by the congregation of Faggs Manor, and also by the united congregations of White Clay Creek and Head of Christina. Of these three calls, he accepted that from Faggs Manor, and was ordained and installed there on December 14, 1809.
It is a singular coincidence, that in 1768, when Mr. Foster accepted the call from Upper Octorara and Doe Run, he had in his hands calls from the same churches that Mr. White had in 1809.
On the 24th of September, 1810, a call was ex- tended by Upper Octorara to Rev. James Latta for three-fourths of his time, for which they agreed to pay him a salary of four hundred dollars. This call was signed by Rev. Robert White as Moderator of the Congregational Meeting, and by Arthur Park, George Boyd, Henry Mcclellan, and John Fleming, Jr., ruling elders .*
* See Appendix F. 1
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Mr. Latta had been licensed by the Presbytery of New Castle, at New London, December 13, 1809, and had in the meantime preached to a congregation in West Chester county, New York. At the meeting of Presbytery, at which the call from Upper Octorara was placed in his hands, a letter was received from the congregation in West-Chester county, New York, requesting Presbytery to grant liberty to Mr. Latta to continue his labors there, with a view to their settling him as their pastor.
Mr. Latta declined the invitation from New York, accepted the call from Upper Octorara, and was, on the 2d of April, 1811, ordained and installed. In this service, the Rev. N. W. Sample presided ; the Rev. John E. Latta preached the ordination sermon, and the Rev. Samuel Martin gave the charge to the pastor and people.
Mr. Latta's three elder brothers, Francis A. Latta, William Latta, and John E. Latta, all ministers, were present, and the ordination of their younger brother was doubtless to them an occasion of deep interest. They were desirous he should settle in Eastern Penn- sylvania, and their wishes had probably much to do with his declining the invitation from New York, and accepting the call from Octorara.
When Mr. Latta was called to Octorara for three- · fourths of his time, it was expected that Doe Run would extend a call to him for the remaining fourth. They declined to do so, and the connection between Upper Octorara and Doe Run, which had to some extent existed for seventy years, was thus severed,
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and from the year 1810 they have been distinct con- gregations.
As at this point we part company with the Doe Run Church, I will refer to such points in her history as I have not already spoken of.
The first Church edifice, a log structure, erected about 1740, stood within the grounds of the grave- yard as at present enclosed. It was in this building George Whitefield preached during his visitation. In 1771, during the pastorate of Mr. Foster, the congre- gation erected their second edifice. It was of hewn logs, about nine hundred and sixty square feet in area, and stood between the present church and the graveyard. The present building was erected in 1821. It is of stone, and its dimensions are fifty- three by forty feet.
During the pastorate of Mr. Sterling, Captain John Montgomery became a ruling elder. Mr. Foster ordained to that office Andrew Mitchell, Robert Cowan, and John Wiley ; and Mr. Mitchel ordained Hugh Jordan, Robert Morsel, William Hanna, and James Steen.
It would be interesting to relate the further history of that church, but it is foreign to our purpose, and would extend too much the limits of this discourse. I will briefly say, that Rev. Samuel Henderson was pastor about one year and a half in 1813 and 1814, when he removed to Williamsport; Rev. Elkanah Kelsay Dare from May 13, 1817, until his death, August 26, 1826 ; Rev. Alexander G. Morrison from April 24, 1828, to October 6, 1857; Rev. John
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Wynne Martin, D.D., from April 13, 1858, to October 19, 1860; and Rev. John P. Clarke from June, 1865, to April, 1868. The pulpit is now vacant, and supplied by Presbytery.
Mr. Latta, for two years after his installation, preached the one-fourth of his time at the Gap, in Lan- caster county, where a portion of the members of his congregation resided. On September 29, 1812, he received from Upper Octorara a call for his entire pastoral labors, at a salary of five hundred dollars, which he accepted, and this church, for the first time in her history, had the entire services of a pastor.
You will have seen, from the dates I have given you, that from May, 1796, to September, 1810, a period of fourteen years and four months, this con- gregation was without a pastor. During this vacancy it received supplies from Presbytery.
As it may be interesting to know what ministers filled the pulpit during this long interval, I will give you their names, as I have culled them from the minutes of Presbytery, to wit : "Colin McFarquhar, N. W. Sample, Francis Hindman, David McConoughey, John B. Patterson, William Latta, Patrick Dawson, William Stewart, Nathan Grier, Joseph Barr, Alex- ander Mitchel, John E. Latta, Robert Kennedy, Dr. James Latta, William Arthur, Joshua Knight, Charles Cummings, James Magraw, Stewart Williamson, John Waugh, Thomas Hood, Francis A. Latta, John D. Perkins, Caleb Johnson, William Kerr, James Bu- chanan, Alexander Boyd, Nathaniel R. Snowden, Robert White, and John F. Grier.
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One of these, Robert Kennedy, supplied the pulpit for several months, with a view to his being settled as pastor, but the congregation were unable to unite upon him. He was a brother of Maxwell Kennedy, of the Rising Sun, near the Gap, in Lancaster county, who was well known to many of the older persons in this audience.
The most popular of these supplies were the Rev. Nathan Grier, of Brandywine Manor, Rev. William Arthur, of Pequea, and Rev. Nathaniel W. Sample, of Leacock. Whenever it was known they were to preach, crowds usually attended the services. People would walk for miles to attend upon their ministry. Mr. Grier had a strong, full and melodious voice, and when preaching in the open air, could be heard for a considerable distance. If the weather was warm, he did not scruple to take off his coat while preaching When there was no preacher, Elder Arthur Park sometimes led the services, and read a printed sermon.
After the adjustment, in 1799, of the difficulties in the congregation, Mr. Mitchel was an occasional sup- ply, both by appointment of Presbytery and by in- vitation from the Session. He had many warm friends in the congregation, and was held in much estimation.
In person, he was tall and spare, and of venerable aspect; was very social in his disposition, kind and affectionate, instructive in conversation, and a pleas- ant, companionable man. As a preacher, however, he was not popular. He was a scholar, and a man
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of excellent mind, but very slow and tedious in his delivery, especially in his later years.
Like all the large landed proprietors of that day, he was the owner of slaves. One of them, James Howell, already referred to, was quite intelligent, and a great favorite.
About the year 1809 or 1810, Mr. Mitchel, having become advanced in years, and having no children, accepted an invitation to spend the remainder of his days in the family of Robert Cochran, near the village of Cochranville. He was remotely connected with Mr. Cochran, and had been a frequent visitor at his house. Here he resided about three years, and died on the 6th of December, 1812, at the age of eighty- one years. His remains rest in yonder churchyard, covered with a tasteful monument, on which is carved an appropriate tribute to his memory.
In 1812, a few months prior to his death, he sold his farm, which he had purchased from Colonel Andrew Boyd, in 1786, to Rev. James Latta.
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