USA > Pennsylvania > Montgomery County > Historical sketches : a collection of papers prepared for the Historical Society of Montgomery County, Pennsylvania, Volume I > Part 23
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We have also regarded it as a mistake, perhaps lack of due consideration, when in the Spring of 1844, the Trustees of the Lower Providence church permitted the alterations that were then made to the old building. In a previous paragraph we have made allusion. At that time we think the Providence church was without a pastor, or possibly better counsel might have prevailed.
Before the destruction of the old oak board floors, and especially the old pulpit and sounding board, internally, it was a quaint exhibit of the olden time. Why not have done the necessary repairs, but at the same time preserve the work of the forefathers, as was done in the case of the ancient Lutheran church at the Trappe (now Collegeville), erected under the charge of Rev. Henry Melchior Muhlenberg, in 1743.
The venerable Jacob Beyer, Sr., with whom I had many conversations, informed me, about 1835-'40, that the existing old Norriton church was very similar in its external appear- ance to the old Lutheran church just named, and formerly had, to his distinct recollection, an antiquated hip-roof, which he thought (trusting to his memory), being dilapidated, was taken off about 1774-'75, and the present barn-roof style sub- stituted.
. He also told me that his great-grandfather, Abraham Beyer, the founder of the family in Montgomery county, who married Rosina Yeakle in Holland, settled within a short dis- tance of the Norriton church in 1736. He lived just over the line of Norriton in Worcester township, then in Philadelphia county, and died October 30, 1754.
His son was Andrew Beyer, who married Philipina Wey- and November 7, 1758, died April 19, 1773, aged forty years, and had removed to the Norriton township farm. His son, Jacob Beyer, Sr., married Rachel Metz. He was born Feb- ruary 14, 1762, and died August 23, 1846, in his eighty-fifth year.
He had a distinct recollection, good memory, and many reminiscences pertaining to the Norriton church prior to, and after the Revolution, was often personally present during
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those trying years, and entertained me frequently with inter- esting recitals of his early days and the by-gone years.
One statement impressed me, and which he loved to re- peat, viz., that when his great-grandfather settled there in 1736, he told his family, after careful inquiry and investiga- tion, that the Norriton meeting-house was, at that date, called an old church and burial place, at least a half century or more in existence; that the building was first of logs, and stood some twenty years; that probably about 1698 to 1705 the present stone church was erected; also, that Hollanders were first on the ground; and later, probably just after the violent struggles in Scotland, lasting from 1660 to 1688, the new emi- grants took up the soil.
It is a historical fact that the Presbyterian church in Ire- land was mainly the offspring of Presbyterian emigration from Scotland, and, as in the sister kingdom, it grew up under severe persecutions and sufferings, driving several ship-loads of emigrants to Philadelphia about 1688-'90.
I might add that Jacob Beyer and Andrew Beyer, sons of the last named Jacob Beyer, Sr., often took pleasure in after years to repeat the above statements. To strengthen this view, fifty or sixty years ago Joseph Metz, Charles Gouldy, the brothers Jacob and John Dorworth, who died aged ninety- four; Christian Dettra, who was almost a centennarian; and one John Metz, now living at ninety two years of age, have at intervals in past years repeated similar statements to me.
The late John Hoffman, long a justice of the peace, had at intervals in former years given me some valuable traditional statements. He also referred to the old, black grave-stones, now extinct, and referred to an old deed of a Holland minister owning a farm close to the old meeting-house, about 1700- 1710.
The following is an extract of a historical sermon by the writer, delivered in July, 1876. It is descriptive of the old house of worship:
" Here, in strange solitude, upon the lower declivity of wooded Methatchen, the old log house of worship stood two
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centuries ago. We can readily imagine that the wild and wandering red men oft halted and heard with wondering inter- est, mingled with awe, the unintelligible jargon of the sturdy Dutchmen who offered prayer in uncouth language to the Great Spirit, or whose lofty hymns of praise went up as sweet incense to the Father of Light from the recesses of these for- est glades. They still lingered by the woods and waters that their fathers loved, long after the white man's axe had made scattered clearings, and their dusky children, in company with those of the pale faces, played gleefully over the green hillocks made by the graves of the first settlers.
"The old log church probably stood from thirty to forty years, or until after the arrival of Penn and his English Quakers, and a more steady settlement of the infant province began. An important evidence as to the antiquity of the newer stone church was the old date stone, which stood at the eastern gable of the house. This was broken and de- stroyed at the same time with the older tomb-stones above mentioned. Unfortunately, it is an undecided point whether this bore the inscription of 1689 or 1698. If the former, it would cause it to rank as the oldest church in the state; other- wise it comes second in antiquity. An approximation toward ascertaining the exact time has been sought through re- searches among title deeds of lands granted in the vicinity, by which some information might be obtained as from whom the property was derived, and when it was set apart for religious purposes. But insurmountable difficulties have hitherto baf- fled the search, and no transfer of the adjoining property earlier than 1704 has been found. Probably from no title granted originally from Penn or his successors, does it owe its land.
" But forty or fifty years later the original Dutch settlers were to be superseded by another and a very different people, speaking a different tongue, though worshipers in the same faith, and also adherents of the theology of Calvin, the Scotch- Irish. From and after 1700 these came in and settled the surrounding country. We can imagine that from their pre- dominance the language used in worship was speedily changed to English ; that there were some jarring and disagreements in those rude times with the former inhabitants; but that the latter soon acquired English and became accustomed to the new order of things. The inscriptions found upon the present tombstones inform us of the family names common among these Scottish settlers. In after times, at a much later period,
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still another influx of people of another race began gradually to occupy the surrounding region, strangers to the language, and unfamiliar with the manners and customs, as well as the traditions of the Presbyterians. These were mainly German Dunkards, Mennonites and Schwenkfeldters. Thus smothered and hemmed in by adverse influences the old church began to decay, its membership died, emigrated to the west, or removed to more congenial associations, until it has long since ceased to exist as a separate organization.
" In the beginning of December, 1777, a division of the American army under Washington began its march towards Valley Forge, which was to become famous for all time, on account of the sufferings and hardships endured there with such patience and fortitude. The weather was cold and severe during their march thither. A portion of the sick and exhausted soldiery found welcome rest and shelter for a brief period within the walls of the Norriton church, which lay along the route of their dreary march.
As confirmatory of the premises we have already taken concerning the status, age and changes of the Norriton church, it will be helpful to carefully observe the following facts:
The Bensalem church, as furnished by Dr. Thomas Murphy in his excellent "History of the Log College," sets forth the age of the Bensalem church, Bucks county, as being organized in 1710; adding, "it must have been a preaching place for some years before. Its proximity to the settlement of Hollanders, who, at an early period, formed the Dutch Re- formed church in the neighborhood, and the many Dutch names found among its original members, would indicate that a large part of its families at first came from that people."
With reference to the church of Norriton and Providence, Dr. Murphy says: "We have been much perplexed with the question whether Norriton (at first called Norrington) or Ben- salem, should have the first place in the annals of our Presby- tery."
It is certain that in Norriton we have the very first trace of a Presbyterian enterprise within our bounds. A trust- worthy tradition affirms that a plot of ground was purchased there for a grave-yard, forerunner of a church, in the year
35
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1678, no less than twenty-seven years before the founding of the Presbytery. * * It also appears, that a Welshman named David Evans was preaching in that neighborhood be- . fore 1705. It comes to light with certainty, that in 1714, Norriton enjoyed stated preaching by Rev. Malachi Jones, who was then pastor of Abington church. At that time, 1714, we date the commencement of the Norriton church as Presbyterian, though, undoubtedly, it was a preaching place long before.
The church of Providence, which was founded sixteen years later, in 1730, adopted the strange plan of holding ser- vices in Norriton during the winter season, and at Providence during the summer.
Many of the names of the worthy ministers who labored in these two churches, have been lost, but the following are known to have preached there :
Malachi Jones, 1714, for thirteen years; David Evans, 1727, four years; Richard Treat, 1731, ten years; John Row- land, about 1741-'45; John Campbell, 1747, six years; Ben- jamin Chestnut, 1756, nine years; David McCalla, 1774, eight years; Wm. M. Tennent, 1782, thirty years; Joseph Barr, 1814, three years; then followed John Smith, Joshua Moore, Thomas Eustice, Chas. W. Nassau and William Wool- cott; Rev. Robert W. Landis, December, 1835, to January 1839; Sylvanus Haight, 1839 to 1844.
Rev. Henry S. Rodenbough was ordained and installed May 14, 1846. Faithfully, and most acceptably he ministered to this congregation, and was called to his heavenly rest, deeply mourned by a devoted people, May 3, 1890. Rev. Claude R. Brodhead is the present pastor, and was installed October 3, 1890.
The Abington church, Montgomery county, was organ- ized 1714, Rev. Malachi Jones, pastor; and the Neshaminy church in 1726, when Rev. Wm. Tennent, Sr., became pastor, and continued for sixteen years.
Traditionally, we have the statement, that the coming into the vicinity of the Norriton and the Providence churches, of
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one Rev. John Rowland, about the end of 1739 and through 1740, a most memorable revival of religion transpired. He preached in the two churches alternately, until the whole region round about seemed pervaded with "the great awaken- ing."
Of this noted evangelist we shall have more to say in some following pages. Suffice it, that scores of sinners were converted, and many careless Christians revived and estab- lished in the faith.
It is certified that among the number were the grand- father and grandmother of Rev. Archibald Alexander, D. D., long the beloved and greatly respected professor in Princeton Theological Seminary. In the Providence grave-yard, may be found the progenitors of the Alexanders belonging to two or three generations.
The above facts, calmly considered, go very far to estab- lish our plea, that the Norriton church is really the oldest in the state, not excepting the meeting-house at Lower Merion. During the early part of the eighteenth century this church was well-known to the Hollanders settled in Bucks county, as well as New Jersey, and later, during the great revival that began at Freehold, N. J., in 1732, under the labors of Rev. John Tennent, the Norriton church, as a Presbyterian congre- gation, notably participated.
A remarkable schism interrupted the progress of the Presbyterian church as a denomination, in 1740. It made havoc as the evil rapidly spread. The log church first built at Providence, had been recently replaced by the first stone building.
Owing to the prevailing disturbances, Norriton was with- out a regular pastor, but one, Rev. John Kincaid, took hold as their minister, and did a good work.
Rev. John Rowland, who had received his education at the Log College, applied for a license to the Presbytery of New Brunswick, N. J. He was ordained as an Evangelist June 1, 1741. After laboring a year in New Jersey, he came over into Pennsylvania.
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In 1742, accordingly, he took charge of Lower Provi- dence church, and Charlestown church, Chester county, Pa. But whilst he was the instrument in performing an extraordi- nary work in the community, with ability and tact to reach the masses, yet a little later, dissensions, strife and personal envy, resulted in disorder.
Largely as a result of the division of the Presbyterian body just referred to, it was destined to divide many of the congregations, and had already most seriously affected both Norriton and Providence churches. The tendency was to weaken both, but Norriton suffered most.
The consequences of the schism, and the soreness result- ing from the separation of kindred and friends, had kindled undue animosity,; hence, even those who were workers in the Master's vineyard, were first to suffer.
To advert to the causes of the division, we might say, that for two or three years preceding the preaching of the re- nowned Revs. Geo. Whitefield and Gilbert Tennent, so elo- quent and earnest, yet so thoroughly Evangelical in its tone, had arrested the unusual attention of the multitude.
The lethargic slumbers of the formal professors of reli- gion were awakened by these bold innovaters, whose service naturally aroused opposition.
The two parties were called, by way of distinction, " old lights" and "new lights."
Long fomenting grievances resulted in increased hostility, the division of congregations, together with untold acrimony, and a spirit of unforgiveness.
Old Norriton church, with its staid membership and rigid adherence to the Westminster standards, opposed Whitefield. A goodly portion of the members seceded, and cast in their lot to strengthen the Providence church, and uphold the teachings of Rev. John Rowland.
He was evidently an independent preacher, with boldness, fortitude, and ability to defend his cause, yet remarkable for his readiness to speak fluently, intelligibly, and convincingly to those who were not yet heirs of salvation. To show the
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character of the man, we quote from a narrative written by him in 1744, now one hundred and fifty years ago.
Is it not true that "distance lends enchantment to the view," as we learn, that the glamour which appears as a bright vision, and which we are inclined to call "the good old times," is apt to be dispelled, as we get a nearer and clearer view of former days.
He attempts to describe in no very favorable terms the character of the people to whom he was then ministering, at New Providence church, as it was then called.
The tone of this letter is exceedingly condemnatory as to the spiritual condition of the membership, charging upon them an exhibition of unkindness in their intercourse with one an- other, and an utter lack of benevolence and Christian charity.
In this narrative which he wrote and addressed to Mr. Prince, he says:
"In the year 1743 I came to live in Charleston, Chester county, Pa., and have continued according to the order of Presbytery, preaching among them, and the people of New Providence.
"But as my ministry has been chiefly successful in the latter place since I came into these parts, I shall only speak of what I have observed of the work of God in New Provi- dence.
"The people of this place, before I came, were but an ignorant sort of people, unacquainted with religion, both as to principle and practice; and though they would pretend, some to belong to one denomination and some to another, yet a vain name, was all. Looseness prevailed much in the place, and there was not one to speak to another in a suitable man- ner, neither of the vileness, deformity and unprofitableness of the ways of sin, nor of the glory and excellency, and profit- ableness of the ways of God.
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, "I know not that any of them observed family prayer, or
ever asked a blessing on their food. This was the case among them, as they told me several times, and again since I began to write this narrative.
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"The conviction and conversion of the people of New Providence occurred within about two months of one another.
"It was the time of my traveling among them that the Lord chose to bless for their ingathering into Jesus Christ ; and since I have labored statedly among them it has been as much my endeavor to build up those who were called into the fellowship of God as to convince sinners of their misery; and to this end my labors were blessed again among them through- out the year 1744.
"As to their conviction and conversion unto God, I may say, they are capable to give a scriptural account of these things.
"I forbear to speak of many extraordinary appearances, such as some scores of persons, crying out at one instant for mercy, and of others, falling down and fainting.
"These people are still increasing; and, blessed be the Lord, since the great revival, are endeavoring to walk in com- munion with God, and with one another. And for this end they now meet in society in the meeting-house, two or three hours at a time, for praise and prayer, and they find this an excellent means to prepare them for the Sabbath.
"They are now careful to maintain the worship of God in their families, and to use all agreeable, proper means to in- crease their own knowledge in the things of God.
"I choose to say no more, though I may truly say, that what I have spoken of the glorious work of God in this place, is but a little to what I might have said."
The authority for the above, is the Rev. Archibald Alex- ander, D. D., page 353, "Log College," published by the Pres- byterian Board.
Dr. A. adds, " that the faithful, yet sometimes denuncia- tory preaching of Mr. Rowland, gave him the soubriquet of " Hell-fire Rowland."
A veritable yet remarkable story is told of Rowland, which involves some interesting questions of psychology, and seems to show in a remarkable case how mysterious are the subtle workings of the human mind, concerning the philoso-
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phy of which science has as yet given us little light. It also indicates the almost incredible animosity and rancor existing at that time, and which was exhibited by so-called Christian people. These hesitated not at any effort that mal- ice could devise, by which might be ruined, not their enemies, but preachers of the Gospel, and members of the same house- hold of faith.
For a very singular reason, Rowland was once arrested as a horse thief, and came near suffering the penalty in that case made and provided. It seems that a noted scroundrel of this type, so resembled in physical appearance the reverend gentleman, that people could not readily distinguish between them. The horse thief was in the neighborhood of Freehold, N. J., when the landlord of a hotel where he stopped, addressed him by the name of Rowland. The man was not slow to take the hint, that here was an excellent opportunity for profiting by their mistaken identity. He may not have been acquainted with Rowland, but had doubtless heard of him. Assuming his name and title, and gifted with facile address, he easily imposed himself as the preacher. He was soon afterward at the house of a deacon, a leading member of a church, and had been appointed to preach on a Sunday morn- ing. With his household they rode toward the place of wor- ship. But a member of the family rode behind the wagon. astride a splendid horse. We may be sure that the sight of the superb beast was quite too tempting to the would-be preacher, and he instantly formed a plan to make him his own. He suddenly pretended that he had forgotten his ser- mon at the house. The horseman politely offered to go back and get it for him, but the false Rowland said no one could find it so readily as himself. If the other would but take his seat in the wagon, he would mount the horse and go back himself. This was unsuspectingly complied with, and it is needless to state that the congregation vainly waited for the preacher to appear that morning, and the good deacon never saw his handsome steed again.
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When this took place, Rowland was many hundred miles away in Virginia preaching, in company with Tennent and Anderson. When they came back, Rowland was quickly arrested as the thief. Of course Anderson and Tennent were able to swear to an alibi, and he was soon acquitted. But the animosities of the "Old Lights," who had instigated Tennent's arrest, thus baffled at one point, took revenge at another. They had Tennent and Anderson arrested for perjury. Un- able to find confirmatory proof, and surrounded by their foes, their trial came on at Trenton, and Anderson was first con- victed. As part of his punishment, he had already stood in the pillory. But Tennent was most providentially acquitted by the arrival of a man and his wife from Virginia, who knew them both, and had been forewarned of their peril. On three successive nights he had been warned in a dream of the dan- ger in which these preachers stood, and so vividly had it im- pressed his mind, that he determined to go to their rescue with his testimony. It is said that Tennent had all the while de- clared, that some unforseen interposition of Providence would save him and his companion, so great was his faith and trust that his prayers would be answered. Of course the man's testimony established their innocence, and the release of both resulted.
Rev. John Rowland died in 1747. Then Rev. Richard Treat, of Abington, took charge of the Providence and Charles- ton churches, Rev. David Brainard acting as assistant pastor.
In the autumn of 1747 Rev. John Campbell was ordained and installed pastor of the Providence and Charleston churches, and remained until 1753. His call from life and duty was sudden. He was in the act of giving out the 1 16th Psalm, to sing these words, when instantly stricken with palsy in the pulpit : " Dear in thy sight is thy saint's death, Thy servant Lord am I."
He was buried at Providence grave-yard, and on his tomb may be found this inscription :
" In yonder sacred house I spent my breath ; Now silent, mouldering here, I lie in death. These silent lips shall wake and yet declare A dread Amen, to truths they uttered there."
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Then followed Rev. Benj. Chestnut, who resigned in 1763. His wife Judith lies buried in the Providence ceme- tery, adjoining the church.
After the reunion of the Presbyterian church in general, in 1758 (following the schism of 1741), the name of the Nor- riton and Providence churches was assumed, and by a re- newed amicable arrangement, they worshiped for many years after, alternately, in the two churches.
Rev. Richard Treat, of Abington, took charge in 1763, and continued until 1772. Then Rev. David McCalla fol- lowed for eight years.
Later, in 1782, Norriton, Providence and Abington all united in securing as pastor Rev. Wm. M. Tennent, D. D., who continued with much favor and marked success to min- ister to these churches for thirty years until ISI0.
Pursuing my investigations between 1845-'55, I was several times entertained by Mrs. Margaret Knox, widow of Robert Knox, who was the oldest son of Capt. Andrew Knox. The latter was somewhat renowned in his day, from the cir- cumstance that an unexpected assault was made upon him by some Tories one night (February 14, 1778) during the Rev- olutionary War. While there appeared to be threatenings on the part of these evil disposed men, they were unsuccessful, and were driven off, Capt. Knox holding the fort. His son Robert, above alluded to, was married to Margaret McNeely, April 6, 1800, but he was a witness and present when the affray occurred, and lived for many years after, to recount the hair-breadth escape of those dangerous night prowlers.
During our interviews, Mrs. Knox would often expatiate with much- earnestness in describing the eventful scene, ex- hibiting to me the front door of the farm house, that had been pierced with a number of bullet holes, and which door, sub- sequently, was given to Independence Hall, Philadelphia, as a relic of those troublous times.
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