A history of old Pine street; being the record of an hundred and forty years in the life of a colonial church

Front matter

rR€€T

IANT UIBBONS

Church

Foreword

This is a brief historical record of one hundred and forty years in the life of Old Pine Street Church. There is at hand material for three such volumes. The disappointment that some may feel in nnding many things omitted, or merely mentioned, will, we trust, be relieved by their realization that a larger work was impracticable, and that brevity of discourse is one of the necessities of this day of strenuous living.

We are persuaded that the unique position of Old Pine Street among the churches of Philadelphia, and the wide historic importance of the events which have made her history, and the illustrations never before published that we have gathered here, will secure for our book more than transient interest. Indeed, we have been led to undertake the writing and publication of this history, with its attendant difficulties, chiefly because of the growing attention that has been given to Old Pine Street in recent years, on account of her intimate connection with the War of the American Revolution, and her position as the only Colonial Presbyterian Church in Philadelphia on the original foundation. This book goes forth with the prayer that it may be an inspiration to all who read it, and, in particular, to those who are to make the future of the church full of blessing.

Contents

PAGE

Introduction 9

The Pastorate of George Duffield 55

Introduction

It is generally conceded that the rise of American Presbyter ianism is involved in great obscurity. This fact is emphasized by the widely different views held by various authors of histories of Presbyterianism. We readily find the causes of this obscurity and difference of opinion in the incompleteness of early records, in the partisan spirit of not a few authors of records in our possession, in the ambiguous use of the word Puritan, and in the difficulties of determining what was necessary to constitute a Presbyterian Church in the early history of our country.

In examining the manuscript records of individual churches, we find that, in some cases, there were long periods during which no records of the proceedings of official bodies were kept; and that, in other cases, invaluable records have been either lost or destroyed. One case has come under my notice where there seems to be conclusive evidence that a record book was destroyed by a zealous protector of the good name of her family. Fortunately the records of Old Pine Street Church are exceptionally complete. The first Session Book is missing, but the first Committee Book covers this entire period. The First Church also has records for that period. So that we have manuscript records io History of Old Pine Street.

for every year from 1768 to the present time, except four years of the Revolutionary period, when no entries were made in the Committee Book. In connection with these, the minutes of the Second Presbytery of Philadelphia, of the Presbytery of Philadelphia, and of the Synod of New York and Philadelphia have been diligently read. We have thus sought our information from original sources.

In the early history of America, ecclesiastical conflicts centered in the contrast between Puritanism and Prelacy. The remembrance of cruel persecutions burned in the hearts of all Puritans. The common sufferings which they had endured drew them together in the religious assemblies which were founded in the new settlements. Differences of opinion upon church government were held in abeyance. Presbyterians and Congregationalists sustained towards each other the most amicable relations. In the history of the early church they are described simply as Puritans. So the word Puritan came to be used ambiguously. We utterly repudiate the idea that the earliest Presbyterianism in the New World grew out of Congregationalism. Indeed, the Presbyterians in these earliest churches were numerous, and exerted a potent influence in their government. In most of them, the eldership was accepted and honoured, and their ecclesiastical bodies closely resembled the modern Presbyterian synod. The simple fact is, that these churches were composed of

Introduction. n members holding different views on church government, and that in some churches and communities, one party prevailed, and the church in time became Congregational, while in other churches and communities, the other party prevailed, and the church became Presbyterian. These facts must be our guide in determining the origin of American Presbyterianism.

It may therefore be maintained, that Presbyterianism first appeared in America in the Virginia Company, which we know was controlled by Presbyterians. This company was founded in 1610, and a church was in existence there about 161 4. Some eleven years after this time, a Presbyterian colony was planted on Massachusetts Bay. This colony received its charter on August 6, 1629, and founded a church which from the description given of it was certainly Presbyterian. We cannot doubt that some of the many Puritan churches founded in New York between 1640 and 1687 became Presbyterian. At least five of the Maryland Presbyterian churches date their origin before the eighteenth century. It is claimed that two of these, Rehoboth and Snow Hill, were founded before 1690. It would seem that Presbyterianism in New Jersey had its origin in four churches founded during the period from 1667 to 1697. These were located at Newark, Elizabethtown, Woodbridge, and Cohanzy. The Presbyterian churches of Lewes and Newcastle, in Delaware, seem to have been founded at an earlier date than any of the colonial churches of Pennsylvania. These facts are not in accord with the popular impression that Presbyterianism began in Pennsylvania. Our boast is not that we have the oldest churches, but that in no other colony did Presbyterianism find so congenial a soil, and develop with such wonderful rapidity, and exert so powerful an influence as in Pennsylvania. Our living colonial churches are convincing proofs of this.

In this brief statement of the origin of American Presbyterianism I have assumed what I think should be accepted as the true idea of the origin of our earliest churches. This idea is that a church was founded when the religious congregation which has had a continuous existence and which has developed into a completely organized Presbyterian Church was founded. The acceptance of this idea sweeps away a good deal of zealous discourse upon the question of priority of origin in the history of certain churches. Nevertheless it seems clear that this position is the only reasonable and tenable one. It settles the question of the date of the origin of the first Presbyterian church in Pennsylvania, which stands in Philadelphia, and was founded in 1698. It now heads the long list of living colonial churches of the State. It is interesting to note that in Pennsylvania there are still standing fifty-eight colonial Presbyterian churches. 1 1 See Appendix A.

Introduction. 1,3

As early as 1690, the Presbyterians were getting together in Philadelphia. It is known that Francis Makemie was greatly interested in the organization of a church here, and that he preached in the city to the earliest assembly for worship where Presbyterians appeared in considerable number. This assembly included other Puritans and a number of Baptists. They met for public worship in a house situated on the northwest corner of Second and Chestnut Streets, known as the Barbadoes Store. The temporary services of various ministers coming to town were secured, and they were served for a time by a Baptist minister.

While the Presbyterians were willing to enjoy Christian fellowship with others, early events show that it was their deep desire to have a church of their own. This desire expressed itself in the summer of 1698, when Jedidiah Andrews, of Boston, was called to be their minister. Mr. Andrews was born under the pastorate of Rev. Peter Hobart, who was a Presbyterian, and was graduated in the class of 1695 from Harvard. It is claimed that he was ordained in 1701. His spirit is clearly indicated in the fact that he led in the organization of the first classical Presbytery in 1706, which still bears the name of the Presbytery of Philadelphia. The meagre history of the pastorate of this man is sufficient to place him among the strongest, most scholarly, and most devoted of the Presbyterian ministers who first served in Philadelphia. It was he who laid broad and deep the foundations of the First Presbyterian Church. As the result of some misunderstanding, there was a division in the congregation to which Mr. Andrews ministered. The Presbyterians were left in sole charge of the Barbadoes Store. They at once proceeded to build a church, and, in 1704, they moved into their new church, erected on Market Street, above Second. This church was rebuilt in 1794, and in 1 82 1 the congregation moved into its present spacious house of worship on Washington Square.

In 1739, George Whitfield came to Philadelphia. His labors here marked a new departure in Presbyterianism. He attracted to himself men of all creeds and many who had never shown any interest whatever in religion. Franklin says : "The multitudes of all sects and denominations that attended his sermons were marvelous." The effects of his preaching were a revelation. The entire life of the city was revolutionized. All the churches were profoundly affected. It was at this time that a party grew up in the First Church, known as the New Lights, or New Side men. This was the beginning of the Second Presbyterian Church of Philadelphia, which was organized in 1743, with one hundred and forty members.

The organization of this church was unique. It would seem that only a small portion of these charter members came out of the First Church. A number who had been converted under the preaching of George

Introduction.

Whitfield were united with the New Lights in the First Church, and it would seem that all submitted to examination of their faith in Christ Jesus.

This congregation has been celebrated as builders. Their first place of worship was in the old Academy, which stood on Fourth Street, below Arch, the building in which the University of Pennsylvania had its origin. In 1752, the congregation moved into the church which they had erected at Third and Arch Streets, where they worshipped for eighty- three years. Their third building was situated on Seventh Street, near Arch, and was dedicated in 1837. The congregation entered the present beautiful church at Twenty-first and Walnut Streets in 1872.

The third Presbyterian congregation organized in Philadelphia was Old Pine Street. It will be seen that this is truly a daughter of the mother church. Old Pine Street is the only living colonial church of the Presbyterian denomination, on its original foundation, in Philadelphia. In noble simplicity, this church looks down upon her blessed dead who cherished her courts before the nation was born. It is the place which Old Pine Street holds in colonial history, and in the Revolutionary struggle, and in the historic development of Presbyterianism in Philadelphia, that makes this history a debt of love to our communion.

The Founding of the Church.

When the Pine Street house of worship was built, Philadelphia was a provincial town of some twenty-five thousand inhabitants. This estimate of population is made from a contemporary almanac, 1 which states that the dwelling houses in the city and suburbs numbered four thousand four hundred and seventyfour. The town extended somewhat over two miles along the Delaware River. The western boundary was very irregular. A line beginning at the Old Swedes' Church, touching at Fourth and Pine Streets, and running between Fourth and Fifth Streets to Vine, would perhaps fairly indicate the western limit. None of the streets running east and west below South reached farther than Fifth Street. The length of Queen Street was two squares. Where the town extended furthest from the Delaware, houses beyond Sixth Street were suburban. Much of the district immediately west of the city limits was commons, where cows and sheep and swine roamed and fed, either in the open spaces which were covered with short grass, or under the briars and brush and trees. The Pine Street lot was the beginning of these commons, where

1 T. Telescope's "Almanach of Philadelphia." * (i7)

the children were accustomed to go berrying. The closely built portion of the city even at the business centre did not extend more than three or four squares from the Delaware. Many of the best residences were on Front and Water Streets, and it was the custom for the families of most respectable tradespeople and artisans to live over their stores and shops. The work of paving the streets had just begun. In front of the Pine Street lot was a sand road. Between this lot and the river were a number of houses built in large plots of ground. Many trees adorned the grounds of these houses, which seem to have been planted both for beauty and for utility, as we are told that from these trees were gathered a variety and an abundance of luscious fruits.

In early days, a society of traders purchased the ground from the Delaware to the Schuylkill between Pine and Spruce Streets. From this ownership the district, and, indeed, much that lay southeast of it, came to be known as Society Hill. The most interesting spot on Society Hill was around Front and Pine Streets. On Front, just below Pine, was the celebrated flagstaff which marks the spot where George Whitfield preached to assembled thousands; and on Pine Street east of Second was the Quaker Hill Meeting House, which was erected fifteen years before Old Pine Street Church. The Court-House stood at Second and Market Streets, the prison at Third and Market, and nearby were the pillory, the stocks, and the whipping post.

The industrial and social life of the people at this period was primitive. Almost every kind of mechanical work was done by hand. Machinery was scarcely known. In all the trades, the apprentice was practically sold to his master, and was required to render absolute obedience. Philadelphia was in overland communication with New York by stage. It required most of the week to make the trip. Public coaches in the city had not yet appeared. The newspaper was in its infancy. Few of what we regard as necessary modern conveniences were in existence. The ladies dressed and sat on the front porch in the evenings, which gave the chance for young men to see and be seen. Young people of respectability communicated with each other in the presence of their elders. The wedding feast among the well-to-do often lasted for several days. The gentlemen were treated to punch on the first floor, and ascended to the second to greet the bride, who was expected to welcome each with a kiss. It was not uncommon for her to greet as many as one or two hundred in a day.

From the founding of the colony the causes of education and religion were not neglected. Discipline by flogging was fully in vogue in the schools, and but few passed beyond the study of the rudimentary branches. But it must be acknowledged that the training of children was excellent. The Christian church occupied a first place in the early life of the city. The influence of the Quakers, who represented about one-seventh of the population, in developing the spirit of reverent worship and the virtues of tolerance, purity, integrity, sobriety, industry, benevolence, and neighborly kindness, gives them a first place among those who laid the foundation of true religion in Philadelphia. Nor was the work of the early Christians who builded these foundations without its most perplexing difficulties and its deep necessity, for every class of humanity entered into the community which constituted this provincial town. Here were not a few who had left their native land for their country's good, the haters of religion, the man of flesh in good society, the sharper in high places, and the profligate of every kind. But the body of the community was made up of intelligent, earnest, virtuous citizens. The leading influential men and women were sterling characters. The religious life was indicated by the thirteen churches 1 that were then engaged in active Christian work, which the Old Pine Street came to join.

Our church was well-born. She was not a child of faction, as some ignorant of her history have supposed. The fight for independence, as will be seen, was by no means factional. Nor did she appear as a weakling, but with the vigor that was needed and

1 Proud's "History of Pennsylvania," Vol. II., page 280.

that was wanted. Before her house of worship was finished, she was organized as a Presbyterian church. She was a child of love — love for Christ, for humanity, for country, and for the coming of the kingdom of God. The missionary spirit of the mother church, and her courageous, persevering, self-denying work in planting a Presbyterian church on Society Hill, are above all praise. We should ever remember and be grateful for our heritage.

The vacant pews of the members of the First Church, who joined in the organization of the Second Church, were soon occupied. Continuous immigration brought increasing numbers of Presbyterians to Philadelphia. At the same time the Presbyterian families in the southwestern part of the city were multiplying. These facts led to a meeting of the Committee of the Market Street Church on August 10, 1761, at which there were present Dr. Allison, Captain Arthur, William Rush, John Wallace, John Coney, John Blakley, Alexander Houston, William Bedford, John Fullerton, George Bryan, George Sharswood, and John Johnson. The following record of this meeting shows that it took the first step towards the founding of Old Pine Street Church :

"Some of the congregation having mentioned that, considering the great increase of this city, and the probability there was of the number of Presbyterians becoming much more considerable in a few years, there would be necessity of having a third place of Divine worship for the people of that denomination; accordingly, after some debate, it was

"Resolved, That proper measures shall be taken to procure as much ground on Society Hill as will suffice for a church only, deferring till hereafter the procuring of a graveyard, and John Chevalier, William Rush and George Bryan are appointed to treat with Messrs. Shippen for some of their lots."

Almost a year passed before another official step was recorded in the new enterprise. The negotiations with the Messrs. Shippen having failed, the committee was convened on June 23, 1762, to determine upon another effort to secure a lot. At that meeting it was decided to apply to the Proprietaries for help, and Dr. Allison and the Rev. Mr. Ewing were appointed to draw up an address to Thomas and Richard Penn, asking for the gift of a plot of ground upon which they might erect a Presbyterian church. The committee knew that their appeal was being made to broad-minded and generous men; and their hope was not disappointed.

Just why things moved so slowly does not appear; but it was somewhat more than two years after the committee had determined to appeal to the Proprietaries that a deed was obtained from Thomas and Richard Penn for a lot of ground facing one hundred and seventy-eight feet on Pine Street and one hundred and two feet on Fourth Street. The letters patent transferred this lot "to the congregation belonging to the old Presbyterian meeting-house, situated on the south side of High Street and near the Court House in Philadelphia," October 19, 1764. This lot was afterwards enlarged by additions on the south and west sides.

The possession of so eligible a lot brought the question of building a house of worship squarely before the people. Upon this they seem to have reflected some nine months.

A congregational meeting convened at the Market Street church June 4, 1765, and, attended by Dr. Allison, Rev. Mr. Ewing, and about sixty heads of families, discussed the question "whether, as a lot had been given by the Hon. the Proprietaries for the site of a church, it would be expedient at this time to build." The sentiment was generally in favor of building, but a minute of this meeting indicates that some opposition emerged. The more conservative feared the effect that the proposed new church might have in depleting the Market Street congregation, and some doubted whether the money could be raised. It was decided, however, to begin to make collections for the building.

On the twenty-fourth of this same month another meeting was held, at which two commissioners were chosen to bear a letter and a carefully prepared proposition to the Second Church, asking them to join with the Market Street Congregation to build a third Presbyterian house of worship upon the lot at Fourth and Pine Streets, which had been given for that purpose.

Within a week the Second Church convened its congregation to consider this proposition. The commissioners from the Market Street Church, Messrs. George Bryan and John Wallace, were present, and delivered the letter and proposals. 1 The Second Church people declined the proposition. Reasons for this are suggested in the difference between a New Light and an Old Light church, in the fact that the suggestion came to them three years after the move to build this third church had been put on foot, and in financial conditions which were soon afterwards made known. The rejection of this proposition stirred the Market Street people to immediate action. On July fourth the committee put their men to work with subscription papers. 2 When the securing of subscriptions had proceeded for about six months another congregational meeting was called. At this meeting a committee reported that in the Market Street Church two hundred and forty-five families and persons occupied one hundred and thirty-one pews, and that the building of a third church would take but a few of the pew-holders away. "Many hours were spent in discussing the building question." It is evident that the builders finally won, for, within a week, the committee met, and, with six hundred pounds promised, determined that "the erection of a new Presbyterian church be undertaken with all convenient speed, not to exceed the dimensions of eighty feet long by sixty feet wide, and John Moore, William Rush, James Craig, George Bryan, and Samuel Purves, Jr., were appointed to agree with workmen to conduct the

1 See Appendix B.

2 See Appendix C.

BUILDING FUND SUBSCRIPTION PAPER, 1766

Shaming names of prominent Philadelphians

(first Page.)

Original in possession of the church.

business." Mr. Robert Smith was chosen architect. So that the building of the Pine Street house began soon after January 16, 1766.

We cannot enter into the evolution of the house as it went up from its foundations, but when finished it was a monument to the generous devotion of the Market Street Church and to the wisdom, energy and skill of their building committee. For we must remember that this house was then regarded as one of the finest Presbyterian buildings in the country. When, in July,

1767, the committee's treasury was empty, one of their members, John Johnson, generously offered to advance a loan of three hundred pounds, and some of the Market Street people made additional contributions. Although the Market Street Church was carrying a debt, she willingly sold her temporary house of worship, situated at Second and South Streets, in October,

1768, "to make the Pine Street house comfortable for the winter."

The money to complete the church was raised by a lottery, which yielded twenty-five hundred pounds. The Second Church readily joined the Market Street Church in this enterprise, which was started December 15, 1768. A lottery in those days was a common device for raising money for any purpose whatever. Of this money the Market Street Church used two hundred pounds to pay her debts. The Second Church received twelve hundred and sixty-five pounds, and ten hundred and thirty-five pounds were devoted to the Pine Street building.

The Market Street Church was faithful in holding on to the Presbyterian families on Society Hill, and in seeking to gather in others in that neighborhood. This is clearly indicated in the beautiful letter written to the Second Church, 1 July I, 1765, to which reference has already been made. This letter was composed by the Rev. John Ewing, and indicates his missionary spirit and his profound interest in the founding of Old Pine Street. He no doubt was the leading spirit in the purchase and fitting up of a store house at Second and South Streets, where regular preaching services were conducted, until the Pine Street Church was ready for occupancy. So that while the new church was building a congregation was being prepared for it.

It was no surprise that when, on February 23, 1768, the people met in Pine Street Church to select their pews, one hundred pews were at once taken, and that eighty of these were awarded to those attending the mission. It was a strong testimony to the loyalty and coherence of the mother church that only twenty pews were rented to her members. For we must remember that the Market Street Church was overcrowded, and that the new church was very attractive. Within three months of this memorable day, June twelfth, the first songs of praise and the first sermon were heard in the new church. 1 See Appendix B.

sLa <* J^J

B

HT/.jB

A

'1 v^\M

-

JOHN EW'ING

A. B. (Princeton) ; D. D. (Edinburgh)

Provost of the University of Pennsylvania; forty years Pastor of the First Church, who is buried in the churchyard

From the portrait in the Pennsylvania Historical Society

The efforts of the pastors and officers of the Market Street Church to secure the complete organization of the Pine Street congregation were wise and faithful. As early as March, 1767, the Committee secured a congregational meeting to consider the subject of calling a minister to take charge of the work at the temporary house of worship, and to give especial attention to those who would likely enter the new church. This is described as a meeting of the congregation, and such as would belong to Pine Street Church. Either the number attending this meeting was surprisingly small, or only a part of those present took an active part, for when a vote was taken it was found that there were only forty-six ballots, thirty-eight for, and eight against calling a minister. Decision was postponed, and the meeting adjourned to convene on March twenty-third. At this second meeting the vote stood forty-two for, and thirteen against. Affairs were evidently in painful confusion, for the whole subject under discussion was referred to the Committee with instructions to take the necessary steps towards calling a minister for Pine Street Church. The Committee realized that they had reached the crucial point in organization. They saw clearly that two questions must be settled : what should be the future relations between the two congregations, and who should vote in calling a minister for the Pine Street Church. They held a number of meetings, and fully threshed out the answers to these questions. This work occupied about twenty days. The Committee then called for a congregational meeting, to be held on April sixth. They presented to this meeting the following proposed articles of agreement to define the relations between the two congregations :

1st. That there be one general committee chosen from the whole society that shall statedly assemble in both houses to transact all the secular business of the body.

2d. That the minister to be settled in Pine Street shall be considered as having the pastoral care of the people statedly assembling for public worship in that place.

3rd. That the pastors of both houses shall preach alternately in both pulpits.

4th. That as often as either our pulpits in Market Street or in Pine Street shall become vacant a new pastor shall be chosen by the members whose pastor he shall be, with the approbation of the members who statedly assemble in the other house. Or at least they shall study as far as possible to choose a minister that shall be generally agreeable to a majority of the members in each house.

5th. That there be a sufficient number of elders chosen among the members assembling in Pine Street to assist their pastor in church discipline and in the management of affairs ecclesiastical.

6th. That the burying-place in Pine street shall remain in common to the members of both houses.

Here occurred the first serious mistake. The articles were discussed, but they were not put to vote, and there appeared upon the minutes of the meeting no record whatever of their adoption. From the constitution of the congregational meeting called to elect Patrick Alison, it is evident that there was a general agreement that only the persons who should hold seats and form the congregation in the new church were to vote in electing the minister. Most unfortunately the Committee had discussed the Rev. Mr. Sproat, of Guilford, Connecticut, and the Rev. Patrick Alison, of Baltimore, as candidates for the new congregation, and presented the name of the former to be elected as a minister. When this name was placed before the meeting confusion at once arose. A number unceremoniously left, and the choosing of a minister was postponed without day. If the Committee had refrained from proposing the name of Mr. Sproat until there was a clear separation between those who had a right to vote and those who had not a right to vote, the somewhat disgraceful ending of this congregational meeting would have been avoided.

On the seventeenth of the following December, the indomitable Mr. Ewing proposed to the Committee "to consider the expediency of immediately looking out for a minister for Pine Street." The Committee promptly responded to this suggestion, and at a meeting appointed a special committee "to go round among the people on the Hill and know whether it will be agreeable to them to join in a call to Mr. Patrick Alison/'