History of Montgomery County, Pennsylvania, Part 89

Author: Bean, Theodore Weber, 1833-1891, [from old catalog] ed; Buck, William J. (William Joseph), 1825-1901
Publication date: 1884
Publisher: Philadelphia, Everts & Peck
Number of Pages: 1534

USA > Pennsylvania > Montgomery County > History of Montgomery County, Pennsylvania > Part 89

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On the committee appearing before the former body, it refused to indorse the proceedings, and at once de- clared the pulpit of the Norristown Church vaeant, and appointed Rev. George Foot to declare it so before the congregation the next Sabbath. The reverend gentleman, however, was met at the door of the church, which was locked by a prominent old school man, and refused admittance, whereupon he and the new school members crossed to the market-house near by, where he read the paper, after which they all retired to Hill's Hall, where they held a consultation for future action. The aforesaid committee afterwards appeared before the Old School, Second Presbytery, were received, and the church "restored " as old

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HISTORY OF MONTGOMERY COUNTY.

school people said, " whence it was taken seventeen years before," the great difference being, that the former act was by acquiescence, first, of the people of the whole congregation and afterwards by the Synod ; but the latter by the violent action of a congregational meeting, called for a different, and specific purpose, and joined to the Old School Presbytery, without action of the Synod at all.

It is proper to explain further that while there was but one, or at most two, members of the church who protested against the original transfer of Norristown Church to the New School, there were several Old School persons more or less connected with the con- gregation who had heart-burnings or regrets because of it ; consequently when it was so sumimarily carried back, they thought it was but even-handed justice; and it must be added, in further extennation, that soon after, in a conference between the heads of the divided church, an arrangement was made giving half the books of the Sabbath-school, library to the New School also paying them the sum of four thousand dollars as their share of the church property.

It must be also stated that a similar locking out of the New School party took place at Providence Church about the time of the great division, resulting in a like separation, and the building of a church two miles below, since rebuilt as the Centennial Church at Jeffersonville.

It is proper to add that after being separated about twenty-five years, the Northern Presbyterian family- both branches-got ashamed of "the separation and divorce," and by negotiation united " on the basis of the early standards," knowing that there is some diversity in doetrine which is tolerated by both sides as it should be amongst brethren.

OTHER CHURCHES .- Baptists being congregational in church government, their Associations claiming no ecclesiastical, but only advisory functions, have had no schisms in their body to note, only slight disagree- ments and alienations between ministers and churches, arising from the prosecution of anti-slavery, temperance and missionary work, as related to those questions. For several years, while Rev. Mr. Aaron was influential here, the Norristown and Radnor churches co-operated aside from other Baptist congre- gations, in maintaining " Free Missions," an organiza- tion standing aloof from slavery.

Episcopalian and Lutheran Churches chiefly deriv- ing their ecclesiastical systemis from great national churches in Europe, and both having a carefully established ritual of doctrine, worship and discipline, have been notably free from divisions or church troubles ; still, there have been among the former the distinction of "High " and "Low " church, the former adhering closely to the ritual and offices of the church, and the latter joining in prayer-meetings and revival efforts similar to Methodists. But for many years the church has been somewhat moved and exercised by what is called in England Puseyism, the attempt to in-

troduce more or less the altar ritualism and genuflec- tions of the Catholic Church service,-and while there have been some innovations introduced and established elsewhere no schisms have resulted here therefrom.

Lutherans also have been divided (without schisms) into High church and Evangelical parties, the former adhering strictly to the ritual, catechisms and confir- mations, while the latter in a few cases, holding special efforts with prayer and revival means for "disci- pling " the outside world. The greatest trouble how- ever, amongst Lutherans of the past half-century, has been about night and prayer-meetings, the introduc- tion of Sunday-schools and the English language into the churches, some of which old members thought needless innovations.

The Reformed Church has been less fortunate. With no violent schisms, the church has been con- stantly torn by dissent concerning " new measures " and the alleged "un-Protestantizing " doctrines of some schools in the denomination. Previous to 1840 this church, in its worship, faith and government, was little distinguished from the great Presbyterian family, to which it belonged, the difference mainly consisting in this: that in the staid old German churches they adhered more strictly to the liturgy and clerical vestments; while the more Anglicized congre- gations had fallen into "protracted " prayer and night meeting», with a view of awakening the thought- less and hardened. These diverse views and measures led to some alienation, but no schisms, until the " un- Protestantizing " doctrines promulgated at Mercersburg led to quite a number of lapses from the church in our county to Catholicism, and many protests from members of the communion, as well as leading to the organization of one or two churches founded on the evangelical basis alone, vet remaining ecclesiastically connected with it still. There was also a small separa- tion from the Whitemarsh Church some years ago, growing out of a Sunday-school trouble, but partly also on doctrinal grounds. The ritualistic views of old colleges led to the founding of Ursinus in our county to educate young men for the ministry in evangelical views alone. The troubles in the Reformed Church are almost identical with those caused in the English Church by what is called Pnseyism,-an attempt to lead the church back to ritnalism, and to the view that there is some miraculous saving power conveyed in the elements of the Eucharist and other services of the altar. About 1850, after great delay, a new English ritual was adopted, which satisfied nobody, but has generally been in use in liturgical churches, but not used in others, while the two last General Synods have measures in train which are expected to serve as a common ground of unity and peace, though the Reformed Church, like the Presbyterian, can only "agree to disagree," and permit toleration on minor points or non-essential«.

Revivals-Protracted Meetings .- It is needless to discuss the inquiry here, whether there was actual

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identity or even substantial agreement between the wonderful ontpouring of the Spirit in apostolic times and that vouchsafed the prayers and preaching of Wesley, Whitefield and their coadjutors a century and a quarter ago. It is sufficient to affirm that, whilst disclaiming all miraculous power of themselves, the latter steadily affirmed that the signs following their work were solely of God's Spirit, poured out on the faithful promulgation of His word, as promised at the : Methodism in that country, aptly characterize all re- beginning, to those who seek it by fasting and vival effort in this also ; he says : praver.

The period elapsing between the times of Luther, Zwingli, Calvin, Fox and the evangelists before named, was one of conflict and assimilation, while na- tions and churches were reforming and adjusting reformed doctrines and church polities, so that when these great revivalists began to preach repentance many Protestant Churches had fallen into cold formal- ism and unbelief. They (the revival preachers) soon discovered that the frame-work of all existing churches largely resisted their efforts at reform and revival ; consequently, they soon found it more convenient to hunt " the perishing on wayside and by ditches " than at churches, finding that " the common people heard them gladly." It was not a little remarkable, too, that the " revival spirit," or "new measures," should rise at Oxford, England, the very seat of aristocratic orthodoxy, and enlist two men of that college, alike in evangelical spirit and purpose, but differing on the great point of free-will,-Wesley being Arminian and Whitefield truly Calvinistie. Both these preachers visited America near the same time, one of them a little before. and the other a little after, the middle of the last century, Wesley seeking Episcopal counte- nance and encouragement in his labor, and Whitefield the aid and assistance of Congregationalists and the small number of Presbyterians then organized in the country.

The few evangelical ministers and churches of the colonies hesitated in many cases to encourage them ; but then they bore the gospel message to the people in private houses, barns and open groves. It is tradi- tionally recorded "that Whitefield was even excluded from the Presbyterian Church in Norriton township and that the erection of Providence Church near by was the consequence of it." Revival meetings began in New Jersey as early as 1745, as follows : A pious layman procuring a recently issued volume of White- field's sermons, commenced reading them to his neigh- bors ; their glowing, imploring style led to the build- ing of "Reading-Houses," in which to deliver them ; thus " New Light " Calvinistie Churches were formed as a consequence.

In 1799 Methodists instituted camp-meetings in West Tennessee; but itinerant preachers, such as Lorenzo Dow, traveled everywhere, north, south and outside of church bounds, often being dragged before magistrates in New Jersey, Virginia and colonies further south. Of course, these revival meetings were

often hindered by bald fanaticism and wild disorder, the more so as the poor, ignorant class was every. where specially urged "to repent and turn to God i through Jesus Christ." And still the work went on : down nearly to our own times, reviving even churches which strove to keep aloof from this particular form of effort. The following words, quoted from Dr. Southey, of England, concerning the progress of

"Drunkards were reclaimed, sinners converted ; the penitent who came in despair were sent away with full assurance of joy ; the dead sleep of indifference was broken, and often fervid eloquence reached the hard brute heart, and opening it like the rock of Horch making way for the living spring of piety, which had been pent within. These efforts were wen, they were public, they were undeniable."

Says Belcher, (" Religious Denominations," 1860.)-

"Looking at the scene now at this distance, we can say with confi dence the influence of the humble band of Methodists, despised and per. secuted though they were, was destined largely to affect the moral history of the world ; for magnitude, permanence and importance it will com" pare with that of the Reformation itself. What was achieved in the six- teenth century for orthodox belief and for religious freedom was effected in the eighteenth for practical godliness atl expansive charity."

What is here said of Methodists is true of Baptists, Presbyterians and other sects, which made similar efforts. Moreover, converts who came into the church under a high state of feeling, and with mueh heart experience, occupied vantage-ground through life over those who learned religion only out of church catechisms; besides, they always had in re- membrance their early impressions as the diapason of subsequent religious life. One evil per contra frequently attended : more or less ignorant, exeit- able people often mistook mere animal excitement for true religious feeling ; the result would be "chaff."" In the matter of deeming " a change of heart indis- pensable to salvation," Methodists certainly led the world since the middle of the eighteenth century ; but the identical doctrine was really insisted on by early Friends as the work of the "Inward Light," but theoretically, all other evangelical sects now insist upon it, possibly not so earnestly. The fore- going on the rise of the great revival system will enable us to recall its progress up to our own times.

Little over half a century ago these efforts were known as " Three," " Four " or "Six days," contin- nous "Meetings." Afterwards, in towns and villages,. they were held nightly only, sometimes for many weeks togetber. They were commenced generally in the fall or winter, among Baptists, Presbyterians and other sects, including a few Reformed Lutheran and even some Episcopal Churches,-by Rev. Mr. Mintzer of the last, Mr. Anspach, St. Peter's, of the second, and Mr. Guldin, of the first, at Trappe. The Norristown Baptist Society, the mother of all the Baptist Churches in the south and west of the county, was built in " troublous times " through some persecution by the labors of that eminent revivalist Elder Leonard Fletcher and others, about 1831-32.

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HISTORY OF MONTGOMERY COUNTY.

The First Presbyterian Church of Norristown called Rev. Samuel M. Gould in 1838, and immediately he began to urge the people to repent, "assuring them that they were neither fit to live or die." In the twelve and a half years of his ministry here he reckoned six revivals, the one in 1843 bringing one hundred and eight into the church at one time, and making the additions during his pastorate from three to five hundred souls. Many other churches over the county, as well as Methodists, had copious in- gatherings; and the latter for many years regularly attended camp-meetings south and east of us, but these never wielded much influence in this county, as they did farther south, perhaps because of the infusion of German population. In late years, too, these out-door meetings have fallen into marked dis- use, as they have ceased to be "profitable means, " but, on the contrary, the occasion of many abuses among the irreligious. But most of the confounding phenomena of revival meetings have passed away. In early times the manifestation of deep religious feeling-often frenzy-during these meetings, espe- cially among Methodists, was marked and surprising. It was no uncommon thing to see, at a camp-meeting, several converts lying in a tent upon straw, in a comatose, rigid state, for many hours together, after a protracted agony of prayer, in which the latter, with " the brethren, " participated. But these things have seemingly disappeared forever. Protracted meetings, in the old sense, are little used now, except among Methodists and Baptists, while Presbyterians, Re- formed and Lutherans hold them rarely, in a modified way.

It is due to opposers of these revivals to say that much of the "getting of religion, " as it used to be called among Methodists, and of the passionate terror elicited by what was called " hell-fire preaching," with "anxious seats" to distinguish persons in the midst of popular excitement, may have been in many cases spurious and in others evanescent, only to die away under a short trial of real experience; these things have led many pious and judicious people to doubt the genuineness of such proceedings. But the Spirit of God was usually too unmistakably present, and too much of their valuable work remains, so that the judgment of history must be recorded in their favor. It is due also to this class of religionists to name some of the most distinguished men among these Evangelists since the passing away of Wesley and Whitefield. In the last century there were President Edwards, Dr. Hopkins, the two Tennents, and Ezekiel Cooper. Conspicuous also in the early part of the present were Lyman Beecher, Lorenzo Dow, Profes- sor Finney, John N. Maffit, George Patterson and many others equally noted. It may be pertinent here also to attempt a brief description of revival preaching, as distinguished from that preceding and following it.

There was a peculiar earnestness of manner, search-

ing presentation of the doctrines of free grace, a "new birth," with diffuse descriptions of man's apostasy or native wickedness, and his utter unfit- ness for death while in the "unrenewed state." Much was said of the agency of the Spirit in conver- sion, and of the aversion of the human heart to spiritual things. The awards of the Judgment Day were constantly held forth. These doctrines, with the holding up of the mirror of the heart to the hearer, so that he could see himself, often led him, like the jailor, to exclaim, " What shall I do to be saved ! " The style of preaching was further calculated to make the listener feel in his own thought, "I am exceeding vile!" In nearly every sermon a broad line of de- markation was drawn between "saints" and "sinners, " and the preacher rarely told his auditors (accommodatingly) that he belonged to the latter class ; so that often what " convicted " one class built up, enthused and edified the " converted, " who were said to have " passed from death unto life, by accepting the Saviour of sinners." Heaven and hell were brought into prominent view in nearly every sermon, and in bold contrast, thus the feelings or passions were powerfully appealed to. Revivalists were often eloquent specialists, who traveled much, laboring from one congregation to another, even preaching for churches of other denominations, for in revivals, all new measure churches were one. In closing a review of revivals and new measures as against old school methods, it is proper to remark that there have always been two parties in the Christian Church, both Catholic and Protestant,-a division resting on both doctrines and morals. The monastic orders show this in the old regime; these two parties consist of those who maintain good works and sound doctrine, resting their hopes of salvation thereon, and others whose expectations lie upon a historic faith and the offices of the altar merely. One trusts to "the church " and the other to "the hidden man of the heart." Hence Evangelicals approve of prayer, experience meetings and fastings, which bring them strength to discharge the duties and bear the burdens and trials of life.

Sunday-schools, which, within the past six years have been spreading, until now within a decade since Friends adopted them they have become general It is a sorrowful consideration to some, however, that these schools seem so much to supersede family relig- ious instruction. Still, the children of irreligious parents, on the other hand, are thus wisely and benev- olently provided for.

Religious journals of the evangelical type fre- quently deplore the lessened fervor and altered state of feeling in the churches. It is charged that earnest family worship, including sacred song, is not so prevalent amongst religious people as half a century ago, which must be admitted.

The question suggests itself, whether the prodigious social ramifications outside the church are not sapping

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its influence among the people? The effect also of large, showy church edifices and whether the tend- ency of æsthetic rites, ceremonies and vestments, in- cluding organs and operatie music, do not tend toward the "world," as old preachers used to term it? Again, the great amount of secular reading, novels, "library books" of the same character, with narratives of out- laws, adventurers and the like, do not tend to bring the churches and the world on to a common level ?

Thus it comes to pass that while the religious world maintains its doctrinal integrity in the main, its spiritual fervor is lessened, notwithstanding,in many respects, the mandates of justice and the dictates of charity are enforced as never before.

Moral Reform and the Church .- A clear result of the revival of evangelical religion during the early and middle period of this century were the pro- digious efforts that sprung up in favor of reform in the department of morals. Little over a hundred years ago really pious people held slaves, never sup- posing for a moment that the relation could be sinful. We even have the account of an eminent minister of our county dying possessed of several slaves and all the paraphernalia of a whisky distillery. At that time everybody drank intoxicating liquor, never thinking of Paul's words, " If to eat meat make my weak brother to offend, I will eat no flesh while the world standeth." The unjust system of slavery, which Wesley denominated " the sum of all villain- ies," came to be looked upon at last with perfect ab- horrence in the glare of an enlightened conscience. Hence all our ecclesiastical systems extending into the Southern States were for years in constant "hot water," because of the scandal and sin sustained by " the church maintaining slavery by our help." Most of our earnest religious people, however, were outspoken against the iniquity of slavery, and there was great disturbance in our "American Zion." Like complaint was made of her because of the drink system, which, it was alleged, was doing much mis- chief. At last, about forty years ago, in some distant places, radicals preached a new doctrine,-"Come-out- ism." Come out of the church, said they, "and be not partaker of her sins." Very few of the evangeli- cal churches of our country, however, were free from. these troubles forty years ago, when political mad- ness blinding the eyes of slave-holders, they drew the sword against the Union, and the "peculiar institu- tion " went down in blood forever. The other dis- turbing cause, intemperance, still continues, but the assemblies of most of them have placed themselves on record against the evil, so that as a religious question it hardly obtains any more. The earliest effort in this county on the last reform was about 1840 or 1841, when Washingtonians and other societies at Fourth of July walked in procession on the streets of Norris- town to one of the churches to agitate the subject of a personal pledge.

Fashions of Church Music .- In nothing has the l

stride of fashion been more marked during the past century than in the progress of church music. Seventy-five years ago Presbyterians, Baptists (possi- bly Episcopalians also) used Rouse's literal, but un- poetic version of David's Psalms and sang them to dirge-like airs; Methodists poured forth a stream of vehement song, in exultant triumph, often standing about the altar, mixed together like joyous birds on a tree-top. The former class of churches were led in singing by a "precentor," who, book in hand, stood in front of the pulpit, which perched up against the wall, eight feet above the sitters, tlie people mean- time reposing upon bare benches or at least un- cushioned pews. Slowly Watts and Rippon pushed out the unpoetic, but orthodox Rouse; then, some forty or fifty years ago, all well-appointed congrega- tions had singing galleries erected across the back end of the church for "the choir," a new institution. Soon the bass viol, violin, flute and other wind instru- ments found their way into it as accompaniments; and in large wealthy congregations the pipe-organ was placed in the midst of the choir. Methodists still clung to congregational singing a spell longer. Next came small organs as an assistant to a large choir, when Methodists gave in to the singing gallery. Last of all, the gallery in some fine churches is re- mnoved, and an orchestra built beside the pulpit or overhead for the great pipe-organ and a quartette of singers to assist the congregation, while the pulpit comes down nearly to a level with the people, and at times the musical service renders hymns, operatic chants and intonated responses in almost theatric style.

Marriage and Funeral Customs .- The old-time family or fashionable wedding was in strange contrast with present customs. The idea of a "trip " or travel- ing somewhere was always popular with bride and groom ; but prior to the days of spring carriages and still later, railroads, the trip was generally made on horseback. A wedding took place about 1820 be- tween parties well known in the county, and was at- tended by one hundred couple, on horseback. Ac- cording to the custom, these gay young people would all assemble at the home of the bride, and escort the contracting parties to the parsonage, where the cere- mony would take place and from thence a charac- teristic ride, either to selected relatives of the mar- ried parties or to the home of the bride, aud from thence daily on a visiting tour among the families of the married pair, often lasting for many days. Those were the good old days when blood told in horse-flesh not less than in men. Expert and fearless riders were found in both sexes. "Side-saddles" were a necessary adjunct to rural debutantes less than a hun- dred years ago, and the equestrian "Rose-buds " of ante-railroad days were suggestive of opportunities for gallantry nnknown to the rustic youth of this age.

Funerals and mortuary customs also at the

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burial of the dead have greatly changed within the century of our existence as a county. The attend- ance upon these occasions is said to have been more general than at the present, and the neighbors for many miles in every direction were notified and ex- pected to be in attendance upon the funeral of a well- known adult resident. At the house of mourning the most liberal preparations were made for the entertain- ment of all who came, and to refuse the proffered hospitality of the family was exceptional ; as late as 1825 malt liquors, domestic wines and home-distilled rye and apple whiskey were in frequent use. A com- mon way of using these beverages in this county at the date named was for those waiting upon the mourners and guests to stand at the main entrance to the house, one or more with deeanters and glasses, others with trays of cake and eatables, and as the attendants entered or left the house to partake freely of all that was offered. Conforming to the universal custom of drinking in those days, the host always poured out the liquor ; wine and "sweetened bread " were in common use prior to the first temperance crusade from 1835 to 1840.

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History of Montgomery County, Pennsylvania, Part 89

Author: Bean, Theodore Weber, 1833-1891, [from old catalog] ed; Buck, William J. (William Joseph), 1825-1901 Publication date: 1884 Publisher: Philadelphia, Everts & Peck Number of Pages: 1534

Author: Bean, Theodore Weber, 1833-1891, [from old catalog] ed; Buck, William J. (William Joseph), 1825-1901
Publication date: 1884
Publisher: Philadelphia, Everts & Peck
Number of Pages: 1534