USA > Pennsylvania > Franklin County > Chambersburg > History of the Rocky Spring Church : and addresses delivered at the centennial anniversary of the present church edifice, August 23, 1894 > Part 3
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1535201 PRESBYTERIAN CHURCH.
Samuel Patton, Charles Cummins and William Cummins The congregation was much weakened thereby. Third- Financial troubles. In the early part of this century prices were inflated and, as is generally true, many persons went heavily in debt. Afterwards there was great depreciation of land property on account of the cheaper and richer lands of Ohio and other states and many of the farmers of the Rocky Spring Church were compelled to sell their farms for one-fourth of what they cost and move elsewhere. Fourth- The character of the immigrants. Generally the German type and not naturally congenial to the Scotch-Irish element, and they at once began to establish churches of their own faith. . The Rocky Spring farmers would sell out in almost every instance to a man from one of the eastern counties who were wont to often boast that they would dig out the Scotch- Irish with their silver spades. 5th-There was a want ot adaptability and congeniality between the old Scotch-Irish type of Presbyterian of this church and the people of the surrounding communities. In this community the feeling between these two classes was very intense. Sixth-Very many of these older aristocratic families never entered the marriage relation and hence became extinet. This was especially marked of the Wilsons, Gilmores, and to a certain extent, of the McClellands. At the same time the wealth and tarms of the community became unduly concentrated in the hands of a few. Seventh-Not one of all these pastors, from the Rev. John Creaghead down to the present time- unless we except Dr. Herron, whose place of residence is in doubt-either lived or identified himself with the immediate community. It was manitestly contrary to the highest interests of this church that all these worthy men should · live four miles distant in Chambersburg. It cannot now be doubted that if this people years since had built a parsonage at the church for their minister, modernized their church, held prayer meetings, and especially a Sabbath School, and shown an interest in the spiritual welfare of this community,
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things would present a diferent aspect to day. Even at this late hour if some man of both wealth and consecration would be inspired of this grand occasion and moved of God to erect a manse and chapel and place in it a man who would live with the people, and adapt himself to the people, and if he had a little of the German blood in his veins all the better. I say that Ichabod need not be written on this house. Why should this church die when two summers since there was a Sabbath School of seventy-five scholars and teachers, the first and only school in its history.
It may be well to correct a false impression which is gen- erally held in this community in reference to the future title and disposition of this church property, which is, "that it should never pass out of the possession of the Presbyterians as long as grass grows and water runs." In answer to this I quote here the 25th Section of the Constitution of this church adopted May 6, 1796: If in the course of procedure of Divine Providence it should hereafter so eventually hap- pen that the congregation of Rocky Spring should come to be dissolved from being a society, and should be so considered by Presbytery and their own mutual agreement, finding themselves divested of all probable hope of retrieve, then, in that hopeless situation, the then existing trustees are hereby empowered to dispose of the Glebe lands with the church and other improvements that now are or may be thereon erected, to any other society who may be disposed to purchase the same for a house of worship. But the purchasers must be bound never to suffer the said church to be converted to any other purpose than a place of worship, and also the grave-' yard to be ever continued for that purpose and no other.
The following is a list of the ministers who were born in and raised in Rocky Spring Church, viz: Rev. John Boyd, whose father was an elder and died in 1770, and is buried: at Rocky Spring; Rev. James Patterson, born in latter part of last century, son of Nicholas Patterson, was a pastor in Philadelphia, and died many years ago; Rev. Charles Cum-
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mings, sou of Charles Cummings, born latter part of last century, pastor in New York state, died three years since at Muscatine, Iowa; Rev. Charles P. Cummins, son of John Cummins, pastor at Dickeson Church, died at Brookville, Pa., . twenty-five years since; David Hays Cummins, son of Alan Cummins, pastor of Covetingon, Tennessee, and died in 1871; Rev. Samuel B. McClelland, son of Jolin McClelland, and now pastor of Presbyterian Church at Grand Junction, Iowa; Rev. Samuel Wilson, son of John and Sarah Wilson, born in 1754 in Letterkenny township, pastor of Big Spring Church from 1757 to 1799, when he died aged forty-five.
The following list of Elders presided over the spiritual interests of the church, at the time the church was organized: Robert Boyd, George Mitchel, Robert Stockton, James Henry, John Mckennie. Later were John Boyd, Robert Shields, Robert Brotherson, . Robert Anderson; these were prior to 1800. . Later, Samuel Culberson, Mr. Grimes, Charles Cummins, Joseph Culberson, Samuel Patton, Wil- liam Cummins, Moses Kilpatrick, Matthew Patton, John McClelland, John Hunter, David Wilson, William Gillan, William H. Anderson, and Dr. W. A. Hunter, in all twenty- two names. Two of these, David Wilson and William Gil- lan acted as elders also of St. Thomas church.
The three noted presentors in the history of this church are Robert Swan, who led in the service of praise for fully thirty years; Joseph Stevenson, who was clerk in Dr. Her- ron's ministry, and John McClelland, father of Thomas Mc- Clelland, from 1835 to his death in 1859, or twenty-four years.
The following is a list of Trustees and Collectors, or both, as both positions were often held by one man: James McCal- inont, Samuel Culberson, James McConnel, Samuel Culber- son, James McConnel, Joseph Culberson, John Beard, Rob- ert Brotherton, George Matthews, William Waddel, John Eaton, John Wilson, Joseph Swan, Samuel Patton, Joseph Stepheson, Robert Stockton, John Finley, John Fergason, Thomas Beard, John Kerr, James Wilson, Matthew Patton,
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Robert Gilmore, William McClelland, Robert Anderson, john Hunter, John Mcclelland, David Over, Win. Gilmore, Win. H. Anderson, Joseph Gilmore, William A. Hunter and Thos. A. McClelland. Those who acted exclusively as collectors of stipends were James Breckenridge, James Boyd, John Mc- Connel, John Wilson, Moses Kirkpatrick, Samuel Ligate, George McElroy, Robert Anderson and Charles Allison.
When the congregation was large their administration of the temporal affairs of the congregation was quite elaborate. They divided the congregation into eleven districts, each of · which had what they called a committeeman and his collector.
The following article of agreement between the Trustees and pewholders, an original copy of which will be found to- day among the archives, is interesting illustrating the strict business-like methods of these old fathers:
"THE Seat Numbered -, which belongs to the Presby- terian Society in their church near Rocky Spring, is now rated at - per annum from and after the first of Novem- ber, in the year of our Lord one thousand seven hundred and -. AND WHEREAS, - of - - township, doth now agree with the said Society, by their agents, and giving his note, obliging himself to pay thereon the sum of - yearly and every year for the use of - - of said seat, in two equal payments, on the first Mondays in May and October, in each year, as in said obligation is duly set forth: THEREFORE, the said - is hereby vested with a riglit and title to the due and orderly use of - of said seat, and his part thereof bears the same proportion to the whole of said seat, which the aforesaid yearly payment he stands bound for, bears to the whole annual price of the seat. And said riglit is hereby granted to continue to him, his heirs and assigns, so long as he or they standeth bound and doth punctually pay the said yearly sum ot - in time and manner as he the said - hath obligated himself to do. PROVIDED, that he or they do also, in other respects, conform him or themselves to the rules of the said Society.
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WITNESS the Names and Seals of the Agents of said soci- ety. Done at Rocky Spring this - day of - one thousand - hundred and -. "
The grave yard hard by was used as a place of burial at a very early age in the history of this church. A feeling of awe pervades our mind as we wander over the resting places of those who lived more than a century ago. Here sleep the dust of many brave spirits who freely ventured their all to secure that precious freedom we now enjoy. Here rest those who first settled on these hills and valleys which now sur- round us on every side, and whose ax woke the stillness of the primeval forest, who cleared these fields now waving with luxuriant harvests. All around us lie the brave men who amid the wilds of this almost uninhabited land built here a house for the worship of the Most High and disseminated through our most remote settlements the hallowed principles of the religion of Christianity. Time would fail me to ent- merate the Creagheads, the Robertsons, the Cumminses, the Boyds, Burns, McConnells, Beards, Culbersons, Wilsons, Gilmores, McClellands. A mighty host of the dead which no man can now number, only known on that day when the trump of the archi-angel shall sound, and all who are in their graves shall hear His voice. The quaint inscriptions on many of these stones are quite striking. On that of John Wade :-
"Remember man as you pass by, As you are now so once was I. As I am now, so must you be, Remember man that you must die."
Of all these old families who formed this church and now sleep in this city of the dead, I suppose the Wilsons were the most interesting. They were one of the largest families and the greatest land owners, had the largest and finest horses and were the most quaint, old-fashioned people in the community. Six of them would invariably ride to church,
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David in front, followed by Moses, and the others would fall in line, all single file, Sarah bringing up the rear. They would enter the church the same way. After services they would speak to their neighbors and friends and after awhile David would get his horse and start home and the rest would follow single file, though he was never known to say to any of the rest it was time to leave.
This church is fortunate in having some legacies left it both for the support of the gospel and for the proper keep- ing of the graveyard. Funds amounting to about $6,000 were left by Matthew Patton to sustain preaching at St. Thomas, Rocky Spring and Strasburg as they now are. This fund is now in the safe keeping of W. D. Dixon and Thomas A. McClelland.
. What now should the record of one hundred and fifty-six years make upon us to-day. First-The ravages of time. What names, families, generations passed into eternity. "Your fathers, where are they, and the prophets, do they live forever?" Second-When we see the follies and mnis- takes ot these your fathers what occasion of thoughtfulness and humility. I said days should speak and multitude of years should teachi wisdom." Third-Under what obliga- tion of gratitude to Alinighty God are you placed by such a view of the past; such a fruitful old vine of God's right hand planting from which such rich clusters of Eschol grapes : have been gathered by individuals, families, churches, this community, this valley, and our beloved land should call for the songs of praise and should cause more than one devout, tender heart to-day to exclaim, "Here I raise my Ebenezer."
Oh, brethren, standing in the light and glory of this clos- ing hour of the nineteenth century and encompassed with such a great crowd of witnesses seated in glory, shall we not, ministers, elders, members of Christ's living church dedicate ourselves to the great work laid at our feet. "Now unto God the Father, Son and Holy Ghost be praise in a world without end. Amen.
PRINESIFADES CHE ACH. SKETCHES OF DECEASED MINISTERS. - BY REV. E. ERSKINE, D. D.
Assembled as we are this morning within these venerable walls, once filled statedly with thronging worshipers, and echoing to the earnest proclamations of Gospel truth by able, devoted and patriotic ministers of the Word, but now for many years quite deserted and desolate, the words of the prophet naturally suggest themselves to us. "The fathers, where are they? and the prophets do they live forever?"
As the goodly proportions of this church edifice erected a century ago, and the long list of pew holders of that period -one hundred and seventy-nine-go to show, large congre- gations were wont to assemble here. As the fathers, gener- ation after generation, passed away, and their mortal remains lie sleeping in yonder congregation of the dead, one of the most interesting and important inquiries for our considera- tion to-day is, where are their children, and their children's children? whither are they dispersed? and why is it that . their places have not been filled from the generations that have come after them ?
One fact is gratifying, and that is that while the fathers are no more, and the children have so generally dispersed, that yet the line of the prophets has remained quite unbroken. This only affords another illustration of the tenacity of the life of a Presbyterian Church.
. While the question as to who was the first minister or pastor of this church is involved in some uncertainty, it is not only possible, but I may add, it is even probable, that the Rev. Thomas Craighead, the first pastor of the Big Spring Church, and the first pastor of any church this side of the Susquehanna river, ministered to this people statedly for a time. This inference is based chiefly upon the fact that after supplying the people of the Conodoguinet, i. e. of Pennsboro and of Hopewell, for six months, in 1736, he
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was invited the following April, (April to, 1737), to supply the people of Hopewell. And shortly afterwards a call was made out by the people of Hopewell and accepted and his installation ordered to take place November 17, 1737, but the "Presbytery finding some inconvenience in reference to the situation of one of their meeting houses," the installation was delayed until October 13, 1738. As all west of the line run from the North to the South Mountain in 1735, by way of the Big Spring was called Hopewell, and all east of it Pennsboro, the people of Hopewell would include not only Big Spring and Middle Spring, but also Rocky Spring. And the fact that there was trouble about the location of one of their meeting houses, implies that they had two or more suchi places of worship; and the further fact that Rob- ert Henry, a commissioner to Presbytery from Hopewell, complained October 17, 1738, that the people of Falling Spring were about to encroach upon Hopewell congregation. This could hardly be said of Big Spring or Middle Spring . on account of the distance between them and Falling Spring, and did relate more probably to the inore contigous place of worship, Rocky Spring. Some confirmation is afforded of this view from the further fact that two persons of the same name, viz: James and Samuel Henry, were pew holders here in 1794. Further confirmation is had from the statements of an intelligent writer, signing himself "K. H." in the Presbyterian of January 15, 1853, to wit: "The congregation beyond the river which first settled a pastor was Hopewell, called also Upper and Lower Hopewell, the meeting house being first built at the Great Spring, but with services divided with Middle Spring and Rocky Spring." He also said "Rocky Spring barely had its meeting house ready when their good minister, Father Craigliead, was called away." From all these facts, which are a matter of record, we naturally con- clude that Thomas Craighead probably was the first stated minister of the people of Rocky Spring.
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REV. THOMAS CRAIGHEAD.
The Rev. Thomas Craighead, reverently styled in the Presbytery of Donegal, Father Craighead, belonged to a family of ministers now extending through six generations. His father, Rev. Robert Craighead, a native of Scotland and pastor of Donoughmore, in the north of Ireland, for thirty years, and afterwards Minister to Londonderry at the time of the great siege by the papal forces of James II, where. lie continued until his death in 1711, besides being an earnest evangelical preacher was the author of several publications of a highly evangelical and practical character. His brother, the Rev. Robert Craighead, Jr., was a man of equal or greater prominence than his father. Thomas was born and educated as a physician in Scotland. His wife was the daughter of a Scotch laird; but afterwards, with his wife's approbation and in obedience to the dictates of his own con- science, he abandoned the medical profession, read theology and was ordained as a minister of the Gospel. He was a pastor for ten or twelve years in Ireland, and for the most part of that time at Donegal. By reason of the oppressive enactments of the government, and the persecuting spirit of the Established Church, Mr. Craighead, with a large number of ministers and people, despairing of any permanent relief, emigrated to America. He settled first in Freetown, in the colony of Massachusetts in 1715. In 1724 be became a member of the Presbytery of New Castle, and pastor of White Clay Creek, and preached every third Sabbath at Brandywine. He was Moderator of the Synod of Philadel- phia in 1726, and was present at the adoption of the West- minster Confession and Catechismns in 1729. He accepted a call to the Church of Pequa and united with the Presby- tery of Donegal in 1733. In 1735 he was appointed to sup- ply the people of the Conodoguinet-Pennsboro and Hope- well-and in 1737 he was called by the people of Hopewell, including what came to be known as Lower and Upper
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Hopewell, Big Spring and Middle Spring, and most prob- ably also Rocky Spring, over whom he was installed Octo- ber, 1738. His pastorate here was of short continuance. He was a man well advanced in years, yet with his mental faculties in full vigor and his fervor and impassioned elo- quence unabated. He died at the close of a communion season in April, 1739, expiring in the pulpit, and lies, tradi- tion says, buried under the present church edifice at Big Spring. Mr. Craighead was a man greatly respected for his talents and attainments, and much esteemed by his brethren for his piety and genial disposition. His preaching was remarkably earnest and evangelical. He was active as an evangelist and did much in the way of gatherings and build- ing up churches. His theology was strictly of the type of the Westminster Assembly's Confession of Faith, which he held in the highest reverence. He was a mnan, wrote Cotton Mather, the distinguished minister of Boston, by reason of his acquaintance with him while in Freetown, "of an excellent spirit, and a minister of singular piety, meekness, humility and industry in the work of God." . After he was settled over the people of Hopewell, though now of advanced age, he still preached with all his usual fervor and impressiveness. Under his ministry the people were often greatly moved and when dismissed were unwil- ling to disperse. At such times he is represented as con- tinuing his impassioned discourses with his audiences melted to tears. It was on one of these occasions, at the close of a communion season in the church of Big Spring, when having preached until quite exhausted, and not being able to pronounce the benediction, he waived his hand, and exclaimed, "farewell, farewell !" sank down and expired in the pulpit. Mr. Craighead left four sons and one daughter, Thomas, a farmer at White Clay Creek, whose daughter Elizabeth married Rev. Matthew Wilson, the father of the Rev. Dr. J. P. Wilson, pastor of the First Presbyterian Church of Philadelphia. John, who settled four miles south of Car-
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liste, and whose descendants still possess the paternal estate, and some of whom are doubtless with us to-day. Jane, the only daughter, who was married to the Rev. Adam Boyd, for forty years pastor of the Presbyterian Church at the Forks of the Brandywine. From him Mr. Cross of our Presbytery, the son of Rev. Boyd Cross, is a descendant. Andrew, who died unmarried at White Clay Creek, and Alexander, who became a talented and eloquent minister, the originator of the Associate Reformed and Covenanter Churches in East- ern Pennsylvania, and who afterwards, by reason of having offended the Governor of the Colony of Pennsylvania and many of his ministerial brethren by the publication of advanced sentiments on civil liberty as early as 1742, went south and settled at Sugar Creek, North Carolina, where he had much influence in the origination of the Mecklenburg Declaration of Independence. He died greatly respected as a minister and citizen in the year 1766, and his descendants are found scattered over the South and South-west section of the country, many of them attaining to positions of honor and influence.
REV. JOHN BLAIR, D. D.
The next minister in charge of Rocky Spring Church in connection with Big Spring and Middle Spring was the Rev. John Blair. Soon after the withdrawal of the New Side party from the Synod of Philadelphia in 1741, Hopewell, which seems to have included the churches of "The Three Springs" and the New Side portion of Derry, Upper Penns- boro, Conococheague and parts of other congregations, sent a request to the New Side Presbyteries of New Castle and New Brunswick, for supplies and Reverends Campbell and Rowland were sent to visit them and organize them so far as was thought advisable. In 1742 Mr. John Blair, a licentiate of the New Castle Presbytery was sent to take charge of Big Spring, Middle Spring and Rocky Spring
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Churches. He was a younger brother of the Rev. Samuel Blair and was born in Ireland in 1720, came to this country when quite young, and settled with his father near Brandy- wine Creek in Chester county, Pa. He and his brother received their classical and theological education as had Rowland and Campbell, under William Tennant at the Log College at Neshaminy, Bucks county, Pa., the history of which has been recently written by our friend Dr. Murphy, who is with us here to-day. He was ordained pastor of the congregations of the Three Springs, Big, Middle and Rocky, December 27, 1742. Mr. Blair continued pastor of these churches certainly until 1748, and most probably until 1755 or 7. In 1757 he accepted a call to the church at Fagg's Manor, Chester county, Pa., made vacant by the death of his distinguished brother, Rev. Samuel Blair. Here he continued for ten years, taking the place of his brother, both as pastor of the church and principal of the classical school which his brother had conducted with eminent suc- cess and great usefulness. In this position he had charge of the education and religious training of a number of young men who afterwards attained to great distinction and useful- ness. In 1767, after Dr. Finley's death as president of Princeton College, a sum of money having been left to that institution for the support of a Professor of Divinity in it, Mr. John Blair was chosen to that position. This appoint- ment he accepted and removed from Fagg's Manor to Prince- ton. He was also chosen Vice President of the College and was its acting President until Dr. Witherspoon accepted the presidency of the same in 1769, just one hundred years before the acceptance of the same office by another distinguished Scotchman, Rev. James McCosh, D. D., LL. D. On account of the insufficiency of the funds to support Dr. Blair as Pro- fessor of Divinity, apart from the other positions which he had filled and from which his support was partly derived, which were now occupied by Dr. Witherspoon, Mr. Blair felt constrained to resign his position and accepted a call to
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Wallkill, Orange County, N. Y., where he died at the early age of fifty-one. Mr. Blair's ministry in the churches of the Three Springs was very acceptable and profitable to the people, and during his pastorate he made visits down into Virginia in 1746, and prior to that time, preaching with great power and marked effects in various places and organizing several new congregations, leaving wherever he went abid- ing impressions of his learning, piety and eloquence as a preacher. Dr. John Blair, and his brother Samuel Blair, were among the very foremost preachers of their times. Dr. Archibald Alexander expressed the opinion that Dr. John Blair, for sixteen years pastor of the churches of "the. Three `Springs, as a theologian was not inferior to any man in the Presbyterian church in his day." President Davies spoke of his brother, Rev. Samuel Blair, "as the incomparable Mr. Blair," and said "that in all his travels in Great Britain he had heard no one equal to him either as to the matter or manner of his preaching. Dr. Jolin Blair is spoken of in the Presbyterian Magazine of that time, "as a judicious and persuasive preacher and that through his preaching sinners were converted and the children of God edified. Fully convinced of the truth of the great doctrines of grace he addressed immortal souls with a warinth and power which left a witness in every breast." Though he sometimes wrote his sermons out in full yet his common method of preaching was from short notes. His disposition is said to have been uncommonly patient, placid, benevolent, disinterested and cheerful. He was too mild to indulge in bitterness or severity, and he thought that the truth required little else than to be fairly stated and properly understood to accomplish its saving results. Those who did not relish the savor-of his piety, nor accept of the truth as proclaimned by him, were still drawn to him on account of his amiability and moral excel- lence, and revered him as a great and good man. He was also an intelligent and sincere believer in that system of doctrine set forth in the Westminster Standards and highly
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