USA > Pennsylvania > Greene County > History of Greene County, Pa. : containing an outline of the state from 1682, until the formation of Washington County in 1781. History during 15 years of union. The Virginia and new state controversy--running of Mason's and Dixon's line--whiskey insurrection--history of churches, families, judges, senators, assembly-men, etc., etc. > Part 16
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of Fitzer against a poor man in the upper end of the county, duly directing him, in the absence of goods and chattles, to bring the body of said debtor and place it in the county jail. The Constable arrived in due time at the humble home of this poor man, found him working for a neighbor in order to pro- cure a little bread and meat to keep the souls and bodies of the wife and children, whom he loved, together a little longer. The debtor made no attempt to escape, but declared (what was already self-evident to the Constable) that he was utterably un- able to pay, and consequently must go to jail. They came to the cabin in order that the man might make some preparation for remaining, perhaps, several weeks inside the gloomy walls of the debtor's prison. But what a scene was now presented to the eye of the tender hearted-officer. There was no bread, no meat, no wood, almost no clothing. The wife had hoped when evening came her husband and father of her children would return home with some provision for the next day, but now her hopes are blasted, but above all the man to whom she had given her heart and hand at the hymenial altar, must go to jail. Oh! it is more than she can bear. But when the word "good-by." is said and the father lists his little todling babe to imprint a farewell kiss on its check, it is too much for the manly officer who turns away his head and brushes the falling tear from his eye. Gloomily and silently they start toward the jail. A lonely spot is reached in the woods, the Constable breaks the silence by saying, "I don't want to take you to jail to leave your family to starve. I like to fight ; what do you say, we will fight right here, and if you whip me I will pay the debt." To this the man replied, "I have nothing against you, you are only doing what the law commands you." After considerable parley the man however consented to fight, and after a well contested battle the Constable sang out "enough," his opponent immediately let him up and said, I recon now I can go home
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to which Fitzer replied, "no, I only agreed to pay the debt, how about the cost ? Now if you will fight me as manfully as you did before, I will pay the cost." After a second battle the debtor who fought for liberty again came off victorious and was immediately released agreeably to agreement. But this was not the end of it; the debtor joyfully returned to his home. The Constable wended his way back to the Squire's office and paid over the amount of the debt. He was about to put away his purse when the Squire said, "how about the cost," to which the Constable replied, "Didn't you agree to take the same kind of trade that I had to take mine in ?" to which the Squire replied, "yes." "Well then, take that," said he, de- livering a blow that sent the Justice sprawling into the far cor- ner of the room, who angrily demanded an explanation, when the Constable related the above story, substantially as I have written it, which information I received from no less a per sonage than W.T.H. Panley, himself. Some young persons will perhaps say I don't believe it. But the men of sixty, seventy or eighty years of age who were familiar with the "times that tried men's souls," will have no hesitancy in believing this nar rative which I find is remembered by at least two individuals besides my first informant. After this long digression, let us again return to Ruff's creek, and pay our respects to some other parties there, though it may only be to mention their names, which is about all I can at present do. Among these men that live close to the highway frein twenty-five to fifty years ago, was Hugh Montgomery and John Bell. These me" both owned large tracts of land ; that, portion of it lying in the valley could scarcely be surpassed for fertility, and that portion of it which extended to the tops of the surrounding hills was covered with magnificent groves of timber and when cleared out the land affords fine pasturage for the numerous flocks of sheep that have begun to spread themselves over tha
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"thousand hills" of Greene county. Not far from the State road near the mouth of this creek, a man whose name was Husk, owned and operated a mill where a large business was done, the mill being a substantial structure. Near this mill fifty years ago there stood an old Baptist Church at which the Rev. Barnabas Whitlatch ministered. I have never been able to fully comprehend the exact difference between these people and the regular Baptists that are so numerous in many parts of this county. I have never known but three ministers of this particular denomination. One of these was Rev. Wil- liam Brownfield of Uniontown. Another was Rev. Adah Will- net, of Washington county, and the other was this man Whitlatch. All these people claim to be Calvinists and yet they are not agreed. I have heard the enemies of these peo- ple who worshiped in the old church call them Antinomian because they did not abound in the multitude of good work- that some others were engaged in, such as Sabbath Schools. prayer meetings, and missionary work in general. My own private opinion has been that those people were so rigidly Cal- vanistic that it might be said of them they were "so straight that they leaned backward."
On the morning of the 4th of February, 1882, I arrived at Sycamore Station on the W. & W. Railroad. Here I called on old Jacob Smith, who was born in 1811, within three miles of the spot where he now resides. He was married in 1834, to Miss Nancy Hill who was also born in the immediate vicinity. They have raised nine children, four of whom are dead. O116 of the sons was a soldier in the war of the rebellion, way taken prisoner in one of the battles of the Wilderness, and sent to Andersonville, from which fatal spot "no tidings ere came back," leaving those bereaved parents during the lasi seventeen years, to imagine almost everything. But they have finally settled down in the conviction that in that "prison-pen,'
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he died, and that his is one of thatlong line of graves marked "unknown," the recital of which probability still brings a tear to the eye of both father and mother, as I witnessed myself. Jacob Smith, Jr., who still resides with his father, is the obliging clerk of the Baptist Church of Bates' Fork. He produced the church book at my request, and also gave me a copy of the minutes of the Association of Tenmile, for the year 1869. From these two sources, I gain the following facts viz : This church was organized on the 29th of December, 1842. The present site is near Sycamore Station, on the W. & W. Rail- road. The ministers that superintended the organization were, Isaac Pettit, T. Richards, Levi Griffith and William Woods. Fifty-one persons were received by letter, who were members of an old organization some two miles further up the creek, which society had been gathered by the labors of Rev. Mat- thias Luce and others at an early day, but had now been de pleted by removals and death, until the house of worship was no longer in a central position, hence the removal and new o1. ganization, at which time Thomas Taylor, Lewis Ketchum and John Pettit, were elected and set apart to the office of deacon. The ministers who have served this church are as follows : Isaar Pettit, Simeon Sigfried, John Pool, Wm. Ellis. Elder Rich- ards also served one year. , A licentiate whose name was Cam- onson served as a supply from August, 1852, until April, 1853. In 1853, Elder Charles Tilton became pastor. He was suc- ceeded by Elder S. Parcell. Elder J. Rossel continued with this church two years. After the close of his labors, Elder William Scott served three years. He was succeeded by Rev. Morgan Tilton, who remained seven years, his pastorate ending in April, 1869. Rev. Job Rossel was then chosen as pastor. For want of time I did not pursue the record further. Rev. Charles Tilton was expected to commence a protracted meeting at this new church building, the same day that I obtained this
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information from Mr. Smith, February 4th, 1882. Near the site of the old church building, about the commencement of the present century, Nathaniel Pettit took up his abode in the almost unbroken forest. Here he raised ten children-eight boys and two girls. One of these sons, "Nat," was the un- fortunate constable who undertook to arrest Samuel Venatta. and lost his life in the attempt. Of this numerous family. al. are dead except Jemima, who was living a few weeks ago in Columbus, Ohio. Leaving the house of Mr. Smith, I pro- ceeded up Brown's Fork as far as the house of Dennis Ians, where I was kindly entertained, treated to a good dinner, :un! furnished with a large amount of valuable information as foi- lows: Richard Iams emigrated from the State of Maryland. about 1780, and settled on a large tract of land near the presto !: village of Nineveh, part of the land being now owned by the widow Wolf. This old man removed to a farm on Bates Fork, near the first building of the Baptist Church, and finally died on the farm recently occupied by Elias Cary. Here his son Thomas was born, who fell heir to this particular part of the old man's possessions. Here in 1806, Dennis Iams, my informant, was born, being the son of Thomas, and a grandson of Richard Iams. This Dennis has been a quiet, even going, industrious man, not one of those who wait for something to turn up, but one of the class who persons who turn something up. Consequently, he is now the owner of eighteen hundred acres of land, on which his numerous descend- ants are now settled, and which they will no doubt inherit. Mr. Iams has been for thirty years a successful wool grower. having gone somewhat extensively into the fine grades of wool, and has purchased from the Vermont dealers animals ranging all the way from twenty-five dollars up to two hundred. He has moreover given his time and attention to the church, as well as the world. I find by reference to the minutes of the
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Baptist Association, that he was elected deacon in the Bates' Fork Baptist Church, in .1863, where in conjunction with Na- thaniel Parshal, John Pettit and Deacon Taylor, the affairs of this church have been successfully carried forward. John Pet- uit was the first clerk and was succeeded by Deacon Taylor in ihat office, and he in turn is now succeeded by Deacon Jacob Smith. While the leading object in writing this book is to give at least a partial history of Greene county, yet a few moral reflections from time to time will not I hope be deemed amiss, hence when looking over the old church book, which I regard as a public document, I found a few things to which I invite attention. First, a resolution declaring that any member of This church, who shall be present at three communions and shall refuse to commune shall be considered "disorderly" and shall be dealt with accordingly. With all my heart I say Amen. I have so often met with this stereotyped excuse, "Oh ! I can't commune while you keep that man or that woman in the church!". Ask them to prefer charges against this designated person in order that this stumbling block may be removed ont, of the way, they cooly reply, "oh, no! I don't want to make any fuss," and so neglect not only their duties to the church,
but also towards that offending brother or sister. My doctrine on this subject is that no human being can be better than Jesus, and since he condescended to commune with Judas Is- ariot, surely the followers of Jesus may afford to commune with those who are far from being perfect in heart and life, and ali manner of conversation. I think the very best of us ought to commune when we are invited to do so, although Judas and Simon Magus should both be seated at the same table. On the 7th of March, 1845 a woman was excluded from fellowship for communing with a Pedo, Baptist Church. Now I believe in open communion, and it might be expected that I would at onee condemn the action of this church. On the
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contrary, I condemn them not. If I am asked the question, was it wrong for that woman to do as she did, I should unhes- itatingly answer, yes. Whenever she became satisfied that close communion was wrong and open communion was right, she should have asked for a letter of dismission and gone and united with an open communion church. I have administered the communion a great many times during the last thirty years, and have always invited all professing Christians of other de- nominations in good standing in their respective churches to. commune with us, provided your own church has placed no barrier in the way. If they have, I do not ask you to violate rule of your own church.
Among the interesting reminisences given to me by Mr. Den- nis Iams were some of his earliest recollections about the years 1818 and 1820, when his grandfather, Richard Iams, would take him out with him on a hunting excursion. Although deer had become scarce they were occasionally met with, especially when they made their camp in the deep woods and would slip along in the morning twilight to intercept the timid buck or doe as. they returned towards the dense forest after their nocturnal foraging raids. Then if one of them came within range of the grandfather's deadly rifle there was but one decree for him and that was he must die. During the day they hunted lesser game still abounding in the hills and valleys of Greene county, such as wild turkeys, pheasants, squirrels, rabbits, etc. A few bear still lurked in the woods along Bates' Fork ; yet during- the hunting season in the fall of the year these thieving bruins could live so well in the corn fields of the settlers where they grew so fat that it took many of the beligerant propensities out of them, so much so that they scarcely ever showed fight, and generally either ran away or took to a tree for safety from which they were usually dislodged by the unerring rifle of the old man who. though not fond of bear meat. delighted in stretch
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ing the hairy hides of those monsters around the walls of his cabin ; yet the grand-son could not remember a single instance in which there was a fight worth recording. A few wolfs still lurked in the woods, sometimes making night hideous, and almost curdling the blood of the boy of fourteen summers as he lay awake by the side of his slumbering grandfather in the deep woods far from the abodes of men; yet there was a great deal "more noise than wool" about these night walkers ; their numbers had been so depleted by the hunters that they had not courage enough to attack the camp of even an old man and his grandson, consequently they never sustained any dam- age by them.
On the morning of the 14th of February, St. Valentine's day, 1882, I called upon James Hays, Jr., who kindly furnished ine with the records of South Tenmile Baptist Church from which I learn that this church was organized on the 18th day of September, 1836. James Woods was Moderator of the inceting at which the organization was affected. The minis- ters invited as council were Revs. Bowman, Pettit and Semour. "The congregation then adopted a creed consisting of fourteen articles of belief which I have carefully examined and which I pronounce orthodox, ver batim et literatim. If this creed was presented for my adoption or rejection I would ask leave to alter a few words. I have more fully learned than I ever knew before that the Baptists are strictly independent, hence I find
a difference in phraseology in their different church books, and yet their doctrines are essentially the same, being at least mod- ifiedly Calvinistic, and hence I am satisfied that these people have been grossly misrepresented in time past by their enemies. In order that my readers may understand what I mean by this, I introduce a circumstance that occurred in Fayette county, about the year 1842. I have no minutes of the trial and only write from memory. During the last century a Baptist church
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HISTORY OF GREENE COUNTY. .
was organized at Uniontown, then known as "Beesontown." The land on which the church was built was deeded to the Trustees and Deacons, (naming them) of the "regular Baptist church," and their successors in office forever or so long as it. should be occupied by the above named denomination. This land had previously been part of a tract of land belonging to Rev. Wm. Brownfield, who was at a later day regarded as the leader of a minority of the Baptist church who were deemed "ultra" Calvinistic. Among the prominent persons in this old organization were such families as the Wins, Suttons, Hatfields, Hutchesons, Troutmans, Brownfields and others. The affairs of this old church moved on smoothly until that unfortunate decade of years arrived between 1830 and 1840, during which time the Presbyterian church had been convulsed from centre to circumferance and had been finally divided into "Old School" and "New School," both branches still subscribing to the same. Confession of Faith. During this decade the Cumberland Presbyterian missionaries had also arrived, who were incessant- ly denouncing Calvinism on one hand and Armenianism on the. other, all the time magnifying the beauties of the "middle way." Dr. Fairchild and Rev. Milton Bird had each appealed to his pen in order to defend his favorite theory. As might be expected these theological discussions would to a greater or less extent be felt by all the surrounding demominations, among the rest of the Baptists. Rev. Brownfield had become super- anuated and did not act as regular pastor for any church, but almost always preached in this old church whenever a fifth Sab- bath occurred in a month, which among Baptists is considered. a kind of vacant pulpit day. Meantime Mr. Brownfield was an attentive and critical listener to almost all that was uttered from the pulpit during the other forty eight Sabbaths of the year, When he came to the conclusion that these younger men were certainly preaching at least partial Armenianism
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which was detested alove all things by the righteous soul of this old man, so much so that he felt it to be his duty on his fifth Sabbath to denounce, in the most unmeasured terms, not only the doctrines but also all that held them, and espe- cially those who preached them. As might be expected divis- sion at once occurred in the church and also in the community at least in sentiment, each defending his own theory to the best of his ability. Mr. Brownfield had the sympathies of the out- side community with him to a great extent ; so much so that he was called on to do the marrying for almost all the loos- rooted outsiders who had no church connections until his home became a perfect "Gretna Green." All these things put togeth- ei encouraged the old gentleman until he brought suit to eject those from the premises who had departed from the original sreed. In due time the trial came off, Mr Brownfield acting. in part, as his own attorney, making a speech three hours long. ITis assistant lawyer was old "Fox Alden," of Pittsburg, who, in making his closing speech, carefully reviewed the church words in which the creed was written, and compared it to the ;reed as written in the books of newer organizations. He re- newed the testimony of such witnesses as Rev. Milton Sutton, Rev. Isaac Win and others who testified they had not departed! from "the old paths," but still adhered to the doctrines of the old regular Baptist Church. Alden strongly maintained Rev. Brownfield was the only Calvinist among theni, consequently those differing from him must be ejected. He said, "Gentlemen of the jury, an effort has been made to prove Calvinism and Arme- nianism are synonomous terms and mean the same. As well assert black and white are alike. In my opinion the difference is as great between good old school Calvinism and the rank: green-eyed Armenianism as there is between the highest ridge pole of Heaven and the lowest mudsills of hell." I do not remember the precise words of the verdict, but
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but the actual workings were that they all henceforth worshiped in the same new brick church building on the site of the old one, the young man chosen by the majority preaching all the time except the fifth Sabbath, on which the old pastor usually dispensed the Gospel of peace and good will to all men. The war was at an end. The old gentleman preached as long as he was able, and still continued to make the young people happy by uniting them in marriage, until finally he sank down in a good old age to sleep in an honored grave, respected and be- loved by at least a large majority of those who knew him. ] introduce this long incident to throw all the light I can on the question, what is the real point of difference between the old regular Baptists and the present regular Baptists, and am dis- posed to say, as far as doctrine is concerned, it is a "distinction without a difference ; " the difference is in practice.
After this long digression, please permit me to return to the history of Sonth Tenmile Church. The organization was effect- ed at John Goodwin's house. Jno. C. Hughes was the first clerk. The constituting prayer was made by Rev. Abraham Bowman. Rev. Isaac Pettit, by invitation, held the first com- munion for this church on the last Lord's day in October, 1830. At a meeting October 22, 1836, Thomas Hendershot and John C. Hughes were ordained as the first Deacons. November 26, 1836, William Throckmorton was elected moderator. A reso- Intion was passed at this meeting, fixing the time for the regu- lar congregational meetings on the Saturday previous to the fourth Sabbath of each month. December 24, 1836, Thomas Hendershot was elected Moderator. On March 18, 1837, Father James Seymour was elected as first pastor of this church. At a meeting April 15, 1837, a resolution was passed, asking admittance into the Monongahela Association. Daniel Throckmorton, Ellis Hughes and Jno. Goodwin were elected as first messengers to the Association. At a regular meeting on
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December 16, 1837. This church granted a license to Jas. Woods to preach, and also declared "that they could have no fellow- ship with slavery in any of its bearings." On the resignation of Father Seymour, Rev. Bowman was called as pastor Febru- ary 23, 1839. March 14, 1840, Rev. James Woods was called as their pastor. About May 1st, 1840, the congregation seems to have first occupied their new church, as on May 16 they passed a resolution that their "monthly meetings be moved to the meeting house." An election was held February 13, 1841, at which John Goodwin and John Ridgeway were elected Dea- cons. September 7, 1842, the Association met with this church for the first time. December 3 Bro. Sowers was elected sing- ing clerk, Rev. Isaac Pettit being pastor at this time. July 6, 1844, J. C. Hughes was elected first Sabbath School Superin- tendent. October 5, 1844, a resolution was passed declaring it the duty of all church members to abstain from dealing in or using intoxicating liquors as a beverage. April 4, 1846, Rev. John Thomas took charge of this church as pastor. Thomas Hendershot was appointed church clerk Feb. 6, 1847. Rev. James Orr served as supply for a brief time. Rev. William Whitehead was elected pastor January 1st, 1848. Rev. Chas. Tilton was elected pastor Feb. 3, 1849. Samuel Harvey was ordained Deacon March 15, 1850. May 15, 1852, Robert Brad- ing was elected Clerk. William Clutter was received as Dea- con, which position he formerly filled in Beulah church, Feb)- ruary 18, 1854. Edmond Smith was elected church Clerk on April 15, 1854. June 16, 1860, a request was made by the church at Enon that the South Tenmile Church take the usual preparatory steps for the ordination of Morgan Tilton. This church granted the request, and set August 16 as the time, when the services were as follows : Reading the Scriptures by Rev. William Scott ; sermon by Rev. H. K. Craig; ordina- tion prayer by Rev. I. Sharp; charge by Rev. J. Rossel; hand
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of fellowship, Rev. C. Tilton; address to the church, Rev. S. Kendall ; benediction by Rev. Morgan Tilton. Rev. A. J. Col- lins entered on his duties as pastor of this church in May, 1861. Rev. Zook was called as stated supply July 15, 1865. Rev. Samuel Kendall was elected pastor May 18, 1867. October 17, 1868, this church licensed Bro. A. Sharpneck to preach, and on January 16 it also licensed James C. IIeaton. Feb- ruary 20, 1869, Rev. Morgan Tilton was selected for stated sup- ply for one year. April 15, 1871, Rev. Foulks was elected as supply, Morgan Tilton's time having been extended up to this date. September 23, 1871, the following persons were elected Deacons: M. Burrows, Seth Goodwin and A. J. Scott. Febru- ary 17, 1872, Thomas Smith was elected Clerk of the church. July 20, 1872, Rev. Job Rossel was invited to preach as supply until April next. March 22, 1873, a call was presented for Rev. J. R. Foulks. Rev. J. B. Solomon was unanimously chosen pastor March 14, 1874, but in consequence of his nu- merous duties as President of Monongahela College at Jeffer. son, he was constrained to decline the call. November 1S. 1877, Rev. Sigfried was invited as a stated supply for four months. May 18, 1878, Rev. Burwell was elected pastor, and here the old records of this church came to an end as far as calling pastors is concerned. Rev. James Miller is the present pastor, a zealous, earnest, peaceable man.
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