USA > Pennsylvania > Luzerne County > Luzerne > History of the Presbytery of Luzerne, state of Pennsylvania > Part 6
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The church of Wilkes-Barre, from which Dr. Dorrance accepted a call, and over which he was installed in August, 1833, had, until a short time previous to this date, embraced the whole of the Wyoming Valley, Lackawanna also, and indeed all of Luzerne county north and east of Wilkes-Barre and Kingston, or the locality occupied by these places. It was the religious Jerusalem of all the above described region. Thither the tribes went up to worship.
The first Connecticut colony, in 1762, had for its minister the Rev. William Marsh, but of his personal sentiments and services we only know from his connection with the colony and from what we would naturally conjecture from his official position. This entire colony was soon scattered and many of its members murdered by the Indians, among them this minister.
The colony which came in 1769 met unexpected opposition from the white men, and was destined to pass through a baptism of blood; to be involved in strife as to the proprietary right to the soil, and in revolutionary struggles ; to witness the massacre of its choicest members and defenders ; to be scattered far and wide; and yet to be regathered, and in destitution and amidst contentions to begin anew preparations for life on the denuded soil of their former homes; and still in their toils to grow stronger and stronger. The '69 colony had originally for their minister the Rev. George Beckwith. He
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remained but one year. Sometime after, the Rev. Jacob Johnson, a man of learning and piety, came to Wyoming Valley to minister to the colonists. He was a graduate
of Yale College. He had spent some years of his earlier ministry as a missionary among the Mohawk Indians. So he was not a very young man, but one whose reputation was established, and he never ceased to be respected. Of the movements early made by this colony for its spiritual and intellectual wants, Dr. Dorrance says, in his anniver- sary sermon for 1853, "In laying out the land in the several townships, a tract sufficiently large was reserved for school purposes, and another for the support of a pastor. If the school fund had been properly managed, we should now be free from present taxation. The provision for a settled minister would have been sufficient also, but might have led to con- tentions as other denominations arose."
"As early as 1772, only two years after the first arrival of our fathers upon the banks of the Susquehanna, when, as yet, few of the pioneers had ventured to expose their families to the hardships and dangers of frontier life, they sought to obtain the settlement, as their pastor, of the Rev. Jacob Johnson."
"On the IIth of September, 1772, the proprietors in Town meeting voted to give to him, and his heirs forever, in case he settled with us, fifty acres of any land now undivided, in this Township, wherever he may choose." Mr. Anderson Dana and Asa Stephens were appointed to confer with Mr. Johnson and with a committee of other towns agreeable to the vote of the company of the settlers of the five towns. "In March, 1773, it was voted to purchase a lot in the town plot for
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Mr. Johnson, provided he did settle with us." And subsequently, the island below town (i. e. Wilkes-Barre) then of considerable size and value for culture and as a fishery, was added.
"August 23rd, 1773, when the formal call was made, the salary was fixed at sixty pounds sterling ($300), with the promise of raising it, as they were able, to 100 pounds. This, with a house built by the town, a lot and fifty acres of land, was a most liberal provision, more so when the times are considered than has since been made for any subsequent pastor. This, while it exhibits the solicitude of our ancestors for gospel privileges, also brings to view another trait of their character, viz., freedom from intolerance. The salary was ordered to be assessed on the tax list. This was the invariable
precedent in Connecticut. They knew no other. But when a few who were not Congregationalists, perhaps Baptists, remonstrated against the measure, they at once rescinded their resolution, and raised the sum promised by subscription. This, at the time, was unprecedented. It was greatly in advance of the mother State in which the standing order was continued to a period within my recollection. Having the power and the law, they voluntarily waived their advantage, and took the ad- ditional expense and trouble upon themselves. This was Christianity."*
It is possible there were covenant relations entered into and maintained during the six years previous to the massacre in 1778, or in other words, a congregational church organized, but there are no records to that effect. It is known, however, that Mr. Johnson preached the
*Sermon of Dr. Dorrance.
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gospel to the people, visited the sick, baptized the children, which implies that there were professing Christians among them, and it is known that there was at least one deacon, The minister was found using his influence to secure the most favorable terms for his people when the defenders of the fort were obliged to capitulate. But the promises solemnly made were disregarded by the Indians, who should have been restrained by their English officers. Among the mas- sacred was the grandfather of Dr. John Dorrance, Lieut. Col. George Dorrance. The dangers which surrounded the colony were such that all were driven to the wilder- ness, among them the Rev. Jacob Johnson. Their recent homes were destroyed, and their cultivated fields became a wilderness.
Some of the refugees, like their fathers, found refuge among pious Hollanders on the Delaware river ; others were succored by a noble hearted Scotchman, residing at Stroudsburg. When a remnant in their weakness returned to claim their rights and maintain their struggles, restore their homes and the life of their colony, the pastor was among the number. The house of worship which had been almost completed for public use had, like their own dwellings, been ruthlessly laid waste. It was a long, long time before the beleaguered inhabitants attempted to supply its place. For, when the danger of the revolu- tionary war and Indian aggressions passed away, the question between the claimants of proprietary right to the soil was again opened and proved a serious bar to prosperity and Christian advancement_
Mr. Johnson ceased from his ministerial work in 1795. He had been, during his whole ministry, devoted
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to his work and his people. The fact that many years of his life had been spent in missionary labors among the Indians, indicates his vital interest in the gospel and the
highest good of mankind. Before he was laid aside, he had taken active measures to secure in Wilkes-Barre a house of worship. As early as 1791, in the town meeting, a committee was appointed, consisting of Zebulon Butler, John Paul Schott, Timothy Pickering, Daniel Gore, and Nathan Waller, to select a site. They determined to locate it on the Public Square. The building, however, was not erected during Mr. Johnson's lifetime, and, indeed, not till a good while after his death. At last a part of the means for its completion was raised by lottery. These facts would suggest that the general apathy, if not opposition to vital religion, which prevailed throughout the country immediately after the revolutionary war, induced, perhaps, by French infidelity, .. may have reached the Wyoming Valley. But it is due to those engaged in providing a suitable sanctuary for their community, to note the fact that the committee, which had at a town meeting been duly appointed and the action attested by the clerk, Arnold Colt, provided for a house of fair proportions, forty by sixty feet. From time to time the matter was considered, subscriptions secured, and finally, but not till 1800, "it was voted that the moneys arising from the sale of the Ferry House and the use of the Ferry be appropriated toward building the meeting house." This church building was, of course,
designed for the existing church which was Congre- gational, but it was spoken of then and subsequently as Presbyterian. Similar usage prevailed in Connecticut. The original subscriptions to this building and the names
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of subscribers are still extant, and show but one name of a member of any other than the prevailing denomination, that of Mr. Samuel Rose. Hence, while this house of worship was not denied in after years to other denomi- nations, it was not built as a union church, as has sometimes been claimed.
Even before the mortal remains of the Rev. Mr. Johnson rested in the tomb, which, in the early part of 1797, he had caused to be prepared for himself on an eminence overlooking the town, from the upper end of what is now Franklin street, there seems to have been interruption in the regularity of religious services. And, after the death of Mr. Johnson, which was on March 15th, 1797,* the same irregularity seems to have continued for some years.
Just when the building of the church was so far completed as to be used by the congregation, does not seem to be a matter of record. Dr. Dorrance, who was born 1800, the year in which the construction was begun in earnest, tells us that he remembers it as an unplastered edifice. This building was subsequently furnished with a large bell, which from 1812 to 1845 regularly "tolled the curfew or knell of parting day," reminding the people of the "land of steady habits."
The Rev. Jabez Chadwick, a missionary of the Connecticut Society, ministered to the people of the Wyoming Valley for some time, but how long does not appear. The first extant record of the congregation, however, seems to have been made during his term of service, and is described as the first covenant signed by the members of the congregation. It bears the date of
*According to his prediction, it is said, as to the time of its occurrence.
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July 30th and 31st, 1808. Before this time, it is reasonable to believe, that the congregation, or at least the spiritual part of it, regarded themselves as adhering to the statements of the Saybrook Platform, and among Congregationalists generally the terms of subscription are uniformly the same for ministers and private members of the church. Connecticut Congregationalists were not unqualified Independents.
The following is the list of subscribers to the first Covenant adopted by the church at Wilkes-Barre and Kingston, viz., Luke Swetland, Wm. Dickson, Hugh Connor, Nehemiah Ide, Daniel Hoyt, Stephen Hollister, John 'Gore, William Colwell, Darius Preston, Hannah Breese, Wealthy Smith, Elizabeth Sill, Martha Blackman, Polly Mulford, Susanna Fish, Naomi Scott, Mary Ide, Hannah Chapman, Eliezer Ross, Niece Hollister, Ruth Keeler, Jane Colwell, Sarah Hollenback, Hannah Bradley, Susanna Dana, Joanna Fish, Eunice Sprague.
"This covenant was signed in the presence of Jabez Chadwick and James Woodward, missionaries," 1803, July 30th, at church meeting. Hugh Connor, Nehemiah Ide and Daniel Hoyt, were chosen Deacons.
"Elisha Blackman, Anna Ross, Margaret Connor, Elizabeth Jackson (wife of William Jackson) were accepted to be propounded to the church to-morrow. On the 3Ist these were admitted, together with Conrad Lines. The same day I baptized Lenora, child of Jabez Fish, Caroline Anne, Eliza Irene, and William Sterling, children of William Ross Sterling, and Phoebe Dalton on account of Sarah Hollenback, wife of Matthias Hollen- back."* So attested the Rev. Jabez Chadwick.
*Dr. Dorrance's Sermon, 1853.
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The Rev. James W. Woodward, a missionary of the Connecticut Society, was present and participated in the organization, or re-organization, referred to above, but whether simply present for the occasion, or that he spent some time in missionary work in the valley, does not appear. But of the Rev. Mr. Porter, also from New England, there is more satisfactory tradition, and of his valuable labors in preaching the gospel in Wilkes-Barre and vicinity successfully, withstanding the existence of hurtful error and errorists. But the exact time of his labors does not seem to have been so definitely handed down. We now, however, with the advent of the Rev. Ard Hoyt to Wilkes-Barre and Kingston, 1806, take up and follow the official and authenticated record of the mother church in Wyoming Valley.
The brief record given above, as attested by the Rev. Messrs. Chadwick and Woodward, and handed to the Rev. Mr. Hoyt, at his ordination, is the introduction to the written history of the churches whose origin, association and progress we are considering.
The Rev. Ard Hoyt had, in early life, after acquiring his elementary education in his native Con- necticut, also acquired a practical knowledge of mechan- ical pursuits. Afterwards, however, he was led to devote himself to preparing, in an orderly way, to preach the gospel. His purpose to enter the ministry was prompted by his just appreciation of spiritual and eternal things. This preparation completed and approved, he, in August, 1806, was ordained and installed pastor of the Wilkes- Barre and Kingston church, probably by a council consisting of the Connecticut missionaries who had previously organized the church, and others. The
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Wilkes-Barre church was not connected with the Susque- hanna Association, and the Luzerne Association had not been formed; but when it did come into existence in 1810, the Wilkes-Barre and Kingston church and its minister were members of the same.
Dr. Dorrance, who, as a child, knew Mr. Hoyt, the church and community, and had abundant opportunity, as a man and minister, to understand the character and value of his work, says of him in his first historical sermon : "Few men have exhibited a life so uniformly consistent with their profession. He literally set his face like a flint against sin. With him there were no compromises of duty. He was a fearless preacher of the doctrines of grace. It was supposed by some that he rather erred in presenting too strongly to the uninstructed those deep mysteries, hard to be understood, which the unlearned wrest to their own destruction; giving too strong meat to babes."
"Mr. Hoyt labored incessantly, extending his efforts as a missionary through various parts of the country. The effect of his labor was evident in the edification of the church. Its members were thoroughly instructed in every good word and work. There were few spurious conversions under his ministry." While, from the character of his work, it was not duly appreciated by those who were not spiritual, the members of his church stood nobly by their pastor. Although the church grew and was edified, his support was inadequate, and, in 1817, he accepted an appointment to do missionary work among the Indians, then in Tennessee, where he was faithful and successful in laying a good foundationr fo Christian work among the Cherokees. During his
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pastorate at Wilkes-Barre, 85 additions were made to the church; there were 34 members in 1806. Two of Mr. Hoyt's sons became ministers in the South. From 1817 to 1821 there was no regular pastor over the Wilkes-Barre and Kingston church.
During the vacancy the field seems to have been visited by the Rev. Eliezer Barrows, and the Rev. Hutchins Taylor, whether as temporary supplies, or as evangelists, does not appear. The former of these ministers was for a time a student in Princeton Theo- logical Seminary, and at the time of his visit a teacher or Professor in Hamilton College, N. Y. The labors of these ministers (in 1818) were greatly blessed, resulting in many conversions, especially in the Kingston part of the church.
In consequence of the revived interest west of the river, where the greater strength of the church had already existed as to numbers, the Luzerne Association sanctioned a separate organization, to consist of members residing in Kingston or west of the river, and those who had recently confessed Christ. Therefore from this time, 1818 or early in 1819, Kingston congregation is known as the Kingston Presbyterian church. As the first offshoot from Wilkes-Barre, we must deal with its history hereafter as a local organization, although for some time after this both churches were served by the same ministers. And we continue the History of Wilkes-Barre church after its giving up more than a score of brethren beloved, who go with the blessing of the mother, to increase their strength and usefulness in the exercise of their individual powers and self-dependence.
It has been doubtless found that they helped the
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mother more by going out than they would have done by staying in the old nest, which it had been necessary from time to time to enlarge.
During the vacancy in the pastorate after Mr. Hoyt's departure, unsuccessful efforts were made for the settlement of each of the two ministers whose joint labors had been so productive of good, viz., Messrs. Barrows and Taylor. The former was the more popular preacher, and, withal, a man of superior ability; the latter a minister generally beloved because of his devotion to his work and Christlike spirit. Services with more or less regularity were maintained till the coming of the Rev. Cyrus ยท Gildersleeve, whose pastorate began, June 15th, 1821, both churches uniting in the call, and he being installed at both places.
The Rev. Cyrus Gildersleeve was born in Orange, N. J., April 14th, 1768. His father, Ezra, came to Orange from Long Island, where the family first settled after coming to the country, as early as 1700, from Holland. He was graduated from Rutgers College, N. J., when twenty-one years old. He studied Theology privately and was licensed to preach by the Presbytery of New York. His first settlement was in the Midway Congregational church, Liberty county, Georgia, where he remained for nineteen years. On his return from Georgia, he was called to the first church of Bloomfield, where he was pastor for six years. From Bloomfield he was called to Wilkes-Barre, where he was pastor for eight years, and where his work was largely missionary.
His name and zeal come to view in the history of quite a number of churches which he was not permitted to see in his day possessed of organic life, but
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which came afterward from seed he had sown, or, at least, frequently watered. These churches have emerged into life and usefulness at points comparatively remote from his home, and remote from each other. Nor does the missionary zeal of Mr. Gildersleeve in caring for regions beyond the immediate vicinity of his home churches seem to have hindered their proper cultivation and growth. His ability as a preacher, his intellectual attainments and devotion to his work, were fruitful both in Wilkes-Barre and Kingston. The second year of his pastorate, Wilkes-Barre church enjoyed a season of refreshing. Thirty were added to the church
on profession of their faith. There was also at the same time a considerable accession to the Kingston church. Mr. Gildersleeve ceased to have charge of Kingston from 1826, and that church was supplied by the Rev. Joseph M. Ogden from Dec. 26 to June 28. He was born at Elizabethtown, N. J., was a graduate of Princeton College and Seminary, and ordained by the Presbytery of Elizabethtown. He was, subsequently, long the honored pastor of Chatham church, N. J., where he died Feb. 18, 1884. His Alma Mater had honored him in 1860 with the degree of Doctor of Divinity.
During the last year of Mr. Gildersleeve's pastorate at Kingston, a revival of great power was enjoyed in the Wilkes-Barre church. On this occasion he was greatly assisted by Mr. James Wood, then a licentiate from Princeton Theological Seminary, who subsequently occupied high places in the church and wielded powerful influence for good, as a minister and teacher.
While the revival of 1826 was more extended, and the number of professed conversions greater than in
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1822, the fruits do not appear to have been as lasting, especially in the remoter communities affected, as in Hanover and Newport.
During the pastorate of Mr. Gildersleeve, the con- gregation at Wilkes-Barre became much more interested in missionary work and in sustaining by their contribu- tions the organized operations which aimed to give the Bible a wider circulation and extend Sabbath School work among the destitute, through the agency of the American Bible Society and the American Sabbath School Union. Members of this church are found planting Sabbath Schools at various points, distant from home, but where the pastor preached from time to time. Mr. Gildersleeve's ministry lasted eight years, during which time 129 were added to the church, 95 of the number on confession of Christ. The church seems, under his ministry, to have grown in all directions.
Soon after Mr. Gildersleeve came to Wilkes-Barre and became a member of the Luzerne Association its name was changed to that of Susquehanna Presbytery, and it became a constituent part of the General Assembly of the Presbyterian church, and came under the immediate care of the Synod of New York and New Jersey.
It was under Mr. Gildersleeve's ministry that Dr. Joseph H, Jones, a graduate of Harvard, then residing with his parents and teaching at Wilkes-Barre Academy, resolved to enter upon a course of study for the ministry, which he prosecuted for a time under the direction of Mr. Gildersleeve, and was licensed by the Susquehanna Presbytery, before entering Princeton Seminary.
After relinquishing his pastoral charge, Mr. Gilder- 6
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sleeve spent some time as a missionary in Hanover and Plymouth, and then returned to New Jersey, where he died soon after, leaving his work to follow him.
In the spring of 1829, there came to Wyoming Valley as a missionary a young man who had completed the course of study in Princeton Theological Seminary. He was sent by the Presbyterian Board of Domestic Missions. His destination had been chosen upon the recommendation of the Rev. Dr. Wm. M. Engles, of Philadelphia. The young man was a native of the Green Isle, the son of Catholic parents. His father had died while he was an infant, and he had come to America when yet a boy; but, possessed of energy, self-reliance and native ability, he soon found employment as proof reader, in the famous publishing house of The Harpers, New York City. This employment, upon which he entered, indicates that his early education had not been neglected, and indeed, his family was one that was able to appreciate the value of early culture, and to provide for it. While thus employed with the Harpers, an associate gave him a copy of the New Testament the reading of which led him to question his traditional faith and renounce Romanism. Then he was, for a time
skeptical. While he yet cherished infidel sentiments, some young men of his acquaintance, students of the Rev. Dr. John M. Mason, induced him to hear Dr. Mason preach. The sermon made so deep an impression on his mind that he returned to his lodgings to resume the reading of his Testament, for instruction to enable him to lead a new life. By some means he was directed to the Rev. Dr. Spring for further personal instruction, which, in the course of time, resulted in a public
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confession of his faith in the Lord Jesus Christ as his Saviour.
His exemplary Christian life attracted the attention of friends, and led to offers on their part to provide him the means of securing an education for the gospel ministry. This proposal, after due and prayerful consideration, was accepted, and Nicholas Murray entered upon a course of study for the ministry, which was prosecuted at Amherst Academy, Williams College and Princeton Theological Seminary. After preaching a few months to the church made vacant by the resignation of Mr. Gildersleeve, Mr. Murray was formally called to the pastorate of the Wilkes-Barre church, and at the same time to that of the Kingston church, which had also become vacant. Accepting this call, he was ordained and formally installed, Oct., 1829, over both congrega- tions, which charge he retained till July, 1833, when he accepted a flattering call to the First church of Elizabethtown, N. J.
The Rev. Mr. Murray, in his first pastorate, found sufficient to enlist his vigorous energies and develop his superior talents. The character, wants and pro- spective importance of his field, the inspiring beauty of the scenery by which he was surrounded, together with the significance of his work, in itself considered, all conspired in their appeal for the best of effort on his part. Nor do they seem to have called in vain. Dr. Murray's brief pastorate in Wyoming Valley laid the foundations of his subsequent career of usefulness and influence in the church of his choice.
Under the ministry of Dr. Murray, many were added to the church at Wilkes-Barre. Seasons of
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