Tale of a pioneer church

Preface

4 ' All history is a lie, " said Sir Robert Walpole ; and Landor insists that "no history is ever true." But so far as, under the circumstances, lay in my power I have sought, in the following pages, to give the lie to both of these lies. I prefer to believe with Kossuth that "history is the revelation of Providence;" and with Shenstone, ' ' A history will live, though written ever so indifferently." And why should not this be true of the following pages, since every character in them is either a hero or heroine ? If for no other reason, then at least on Massillon's principle: "Every Christian is born great because he is born for heaven."

It has been said that ' ' history is philosophy teaching by example." If so, there is nothing local in the following pages, but rather a universal lesson for the benefit of all.

No one can be more sensible than the author of how many splendid treasures lie buried in the mine and debris whence these were dug ; but that is no reason why these should be left to oblivion. Could the whole book be recast, its facts and lessons might be more judiciously marshalled. As it is, its form was largely determined by the required length of magazine

IV. PREFACE.

articles, and the new material that still kept coming in. It was far from my original intention, as may be gathered from the name it wears and the turn given to its earlier chapters, to made the work of such pretentious size ; but multiplying material and the urgency of even distant friends kept pushing me on. If unsolicited commendations from even total strangers are an index to its value, then this book has a mission, to the accomplishment of which I now send it.

Peter Vogel Somerset, Pa., Sept. 13, 1887.

Introduction

The "Tale of a Pioneer Church," written by Peter Vogel, is happily conceived and well executed. The church in Somerset, Pa., is not only one of the very first that joined in the religious movement led by Alexander Campbell — if, indeed, it did not, along with other religious communities, precede his work — but also is one of the very strongest in intellectual ability and most refined in polite culture among the Disciples of Christ. No church among us has produced men more widely known than Judge Black, Chauncey Forward, and Charles Ogle, or bttter versed in the Scriptures than Posthlethwaite, Huston, Bevins, Snyder, Henry Schell, and Jacob Schell, or more zealous in devotion than the three Marys. Nor has the church during recent years lived on its past reputation. It has to-day a very large, intelligent and influential membership, sound in the faith, and adhering to the principles of the Reformation with an allegiance which challenges one's admiration. It was my high privilege to preach for this church for a short time, and I found that those who were once Disciples at Somerset were Disciples when they moved to other parts of the country. I know it has been said of Judge Black, as well as of

VI. INTRODUCTION.

Garfield, that after attaining high official position he did not entertain as great respect for Mr. Campbell's work, nor acknowledge allegiance even to those religious principles that had commanded his assent in earlier life. Being invited to dine with Judge Black on one of his visits to Somerset, I thought that if it came convenient I should like to hear from so great a man an estimate of Mr. Campbell and his work. The conversation turned in the direction of the liberalizing tendencies of the times, the breaking up of old party lines, and the reconstruction going on in our own history, both civil and religious. I remarked, as a partial explanation of this, that one of the most singular things in the whole history of the church, and perhaps not destined to last, because not well founded, is, that so much more emphasis has been laid on correctness of belief rather than correctness of moral conduct, and that men are just beginning to see that Christianity is not exactly identical with their apprehension of it. That a good deed ought to be worth more than a good creed. And yet there is an intimate relation between correct thinking and correct living, and that it is necessary to have some form of theological belief in order to mental and moral integrity. Hereupon Judge Black took up the great dogmatic men of the world, and showed how they had changed the channels of thought. His march of mind through the philosophy of history was wonderful. He concluded by pronouncing the

INTRODUCTION. Vll.

finest eulogy on Alexander Campbell and his work I have ever heard. The Judge's keen, critical analysis, sympathetic exposition, breadth of view and weight of argument showed a master mind speaking of a master mind.

In regard to Chauncey Forward, our people never knew how choice a man he really was. His letter on the division of the church over Masonry, for a calm, judicial view of the whole subject, for sympathy with the church, for moderation of spirit in heated controversy, has hardly been excelled in our whole history. It makes one regret that a man of such commanding talent did not give himself wholly to the ministry. The following is Judge Black's estimate :

"Chauncey Forward was a thorough-bred lawyer — a careful thinker on any subject he undertook to handle. He marshalled his points with amazing skill. His power of amplification was almost unlimited. His pure character for integrity and wisdom made all hear him with deep interest, and whenever he rose

" ' His look drew audience still as death.'

His face was singularly fine and expressive. The low tones of his voice were as sweet a-; a lute. ' Persuasion sat on his lips.' "

Joined to this high praise of Forward, Judge Black's " Brockie Book" contains the following respecting Charles Ogle:*

"Charles Ogle had no equal that I ever knew in a certain line of oratory. When his heart was in a cause and he became thoroughly

"These two extracts came into possession of Brother Vogel too late to be inserted in the body of the history, and are placed here because they are too valuable to be lost.

Vlll. INTRODUCTION.

aroused, he carried everything before him. His invective was irresistibly powerful and his ridicule the most overwhelming. He was not a student, did not know any more law than was necessary, indeed, never looked into a book unless with special reference to some particular case, but the ease with which he could post himself and the magnificent style of his argument to a jury made law learning seem unnecessary to him. He was beyond all comparison the greatest political orator of his day and generation. Those who could testify to this have nearly all passed away, but I have known many who served with him in Congress, and all united in saying that his assaults upon the Van Buren administration, though wholly unjustifiable, were marked with surpassing power and the highest tone of classical eloquence."

These extracts show that some of the members of the Somerset Church were distinguished men ; and if the membership be not so distinguished now as formerly, yet by this book they are likely to become as well known as any church in our ranks. Let those who appreciate the rich legacy bequeathed to them from a noble ancestry, join with the author of this history in honoring the fathers and mothers who, through toil and hardship, gained the victory.

This book, I understand, grew out of a sermon for a district convention. But the author got glimpses of other material, and he kept on gathering for three years or more, and at considerable expense and painstaking work. Often when he thought he had everything ready for a chapter he would have to drop the pen and go out to consult the " oldest inhabitant," court records, and other documents by the day. The author has done a piece of honest work, and deserves

INTRODUCTION. IX.

the thanks of our whole brotherhood. Not to make this Introduction any longer, this book shows the following : i. The author has gathered up and treated well a piece of very interesting local history, which will serve as the basis of general history.

2. He has illustrated some of the first principles of our movement. It has come in his way to show that the real spirit of our movement is not sectarianism on the one hand, or legalism on the other. This narrative will help to make some churches "free" by "the truth."

3. Church life and the pastorate have received help. No church can read this story of the three Marys and the other good people, "fair women and brave men," of this church, without feeling stimulated to a life of noble devotion.

4. The book has a chapter on State missions, presenting statistics not otherwise accessible to the people, and showing the additions of some of the Bible Christians It shows the traditional grip of prejudice among those speaking Pennsylvania German against preachers who could speak only English.

5. The brief sketches of various evangelists will help our young people to an acquaintance with men of the past and of the present; while irresponsible evangelists, of whom unfortunately Pennsylvania and West Virginia have had more than their share, have received their due.

X. INTRODUCTION.

And now, passing by the growth of the town in business, schools, papers, the publication of a quarto edition of Luther's version of the Scriptures here in 1813, and much else of interest, may I not venture to express the hope that this book will be so freely bought that the author will be well paid for his longcontinued and well-directed attention?

W. H. WOOLERY.

Bethany, W. Va., Sept. 10, 1887.

Chapter I. The Place And The Germ

To the lover of nature's rugged beauty, Somerset county, Pennsylvania, presents superior attractions. The Alleghenies, that shake their eastern dews into the Atlantic and pour their western waters into the Gulf of Mexico, rise to the average height of 2, 800 feet in the eastern borders of this county, while its western edge is borne aloft to a similar altitude on the back of the Laurel Hills. About midway between the Maryland line on the south and its present northern limits, a high water-shed, (along which the proposed South Pennsylvania Railroad is surveyed), runs nearly east and west from mountain chain to mountain chain. Pheasants, wild turkeys, deer, and an occasional bear still invite the hunter's skill, and mountain trout attract the angler. Here winter comes earliest, stays longest, and throws its snowy mantle deepest in all the state, while the abundant laurel and the pine preach of life amid winter's death. Ere the deciduous forests disclose their spring-time buds, the modest trailing arbutus and the more venturesome bluelets invite the lovers of flowers abroad, while merry songsters pipe a sweet mountain air to cheer the search.

Nature evidently designed this union of mountain and glade as a fascinating summer resort. As such it is used both by those who seek to escape the scorching heat of the cities and by those in quest of health. Even before the white man's foot had trodden here, the Shawanese Indians, a part of the Six Nations, held this region sacred to summer's hunting and fishing. Thick-strewn arrows, picked up by early settlers in favorite spots, showed how valiantly they defended their prize against intruders from neighboring tribes.

A region so attractive found white settlers, chiefly hunters, some years before the treaty of 1768, which opened it up for lawful homes and resulted in making it first a part of Cumberland county, then of Bedford, and in 1795 Somerset county. At the latter date Brunerstown was changed to Somerset and made the county seat.

Somerset is situated on the southern side and about the middle of the inter-mountain water-shed which divides the waters of the Allegheny from those of the Monongahela, and lies 2, 208 feet above sea-level, being the highest county seat in the commonwealth of Pennsylvania.

Turkey-Foot township, some twenty miles southwest of Somerset, afforded perhaps the first religious organization for the worship of Jehovah in what is now Somerset county; it was a Baptist church, constituted September 14, 1775, being still in existence and known as the Jersey Church. Lutherans, German Reformed, and German Baptists or "Dunkards," came later, but stronger, with the increasing German population, fol^ lowed by Presbyterians, Methodists and others.

THE PLACE AND THE GERM. 3

The first churches in the village of Somerset were Lutheran, German Reformed and Presbyterian, planted about the close of the last and the beginning of the present century. But even then influences were at work that were destined in the end to place the predominancy in other hands. The key to permanent power in any community is the sanctified heart of an intelligent woman. Such a key Providence was fashioning by slow but sure processes. The second man appointed by the governor to fill the offices of prothonotary, register and recorder and clerk of orphans' courts of the new county, was Morgan J. Rhees, of Philadelphia, January, 1800. He and his wife Ann were devout, intelligent Baptists. Mr. Rhees died December 7, 1804, and the 15 th day of the following March Mrs. Rhees returned to her Philadelphia home, that she might enjoy the privileges of her dearly loved Baptist church, removing even her husband's remains in 1807. Her stay in Somerset had, however, been long enough to knit in thorough friendship her heart and that of Mrs. Mary Ogle, wife of Gen. Alexander Ogle, a woman of superior heart and mind, belonging to the first walks of society. Neither the General nor his wife were members of any church. Correspondence with Mrs. Rhees kept the flame of friendship burning brightly. When Gen. Ogle went to Lancaster to sit in the legislative session of 18 11 and 18 12, Mrs. Ogle accompanied him that she might visit Mrs. Rhees. Much of the time in Philadelphia was spent in religious conversation and attendance at various churches. One Sunday, while attending Baptist church, Mary Ogle heard Dr. Haughton tell the story of William Carey in India. Her heart not only burned for foreign missionaries and their cause, but also for her own mountain village. When at the conclusion of an earnest appeal the plate was passed, amid blinding tears and a fervent prayer for ' ' benighted Somerset " she laid on it her only remaining dollar, the intended passage money to Lancaster. She called to the Lord in the words of Moses, 4 ' If thy presence go not with me, carry us not up hence." On another occasion she heard Dr. Birch, a Presbyterian minister, on " Christian Fellowship and Charity." It proved to be manna indeed to her hungry soul. It was like Elijah's "meat," in the strength of which she marched so many a weary mile of her lonely pilgrimage. She who might have been a star in society preferred to shine for the Lord. The Scripture was true again, " Mary hath chosen the better part." But the effect all this had on her mind and heart may be best seen from a letter she addressed to Mrs. Rhees after her arrival at Lancaster. This letter will also help to make us better acquainted with our heroine :

Lancaster, March i, 1812.

Dear Friend: — \ must inform you that I arrived safe at Lancaster in company with five gentlemen, all of whom were polite and agreeable. One of them, Mr. Eringhouse, introduced me before I took the stage, and he was very attentive, which made it pleasant traveling. But believe me, my friend, that I came many a mile and was scarcely sensible of any person's being in the stage but myself; my mind was so wholly occupied in contemplation on the goodness of God and the fellowship of Christians that I think it was the happiest day of my life. I hope that I realize something of the words that were so powerfully impressed on my mind in Mr. Birch's church. There is not anything that troubles my mind but the forlorn state of Somerset with respect to the gospel. Tell Dr. Holcombe that when he petitions Him who has all power in heaven and on earth, not to forget our solitary place.

But methinks I see Mrs. Hallman smiling and saying that Mrs. Ogle has become very partial in her desires. Truth, my dear friend, I feel more immediately interested for Somerset, but my heart flows with warm affection to all the human family, not willing that any shoul d per

THE PLACE AND THE GERM.

ish but all should come to repentance. But, oh, we are unworthy creatures ! I can speak for myself as an individual, that I am not worthy of the least of His divine favors; yet He has in many instances made His goodness to pass before me and proclaimed Himself the Lord merciful and gracious, long-suffering and abundant in goodness and truth!

I have not seen any of the ladies of Lancaster yet, therefore I can not tell you any news from this place.

I often feel a disposition to cry out, "Oh, that it were with me as m the past when I went with my friends to the house of God and sat under the droppings of His sanctuary." But I must return to my nafive land. Oh, that the Lord would plant in that wilderness His cedar tree, the oil and myrtle tree, and His Birch-tree together. Oh, that He would make that parched ground become as a pool of water ; then the desert would rejoice and blossom as the rose.

But I fear my dear friend will think that I discover by my letter a mind not reconciled to our heavenly Father's will. But do not think so ; for when I look at my unworthiness and the loving kindness of the Lord to me, I can not refrain to shed tears of joy and gratitude, and to say with the Psalmist, "Bless the Lord, O my soul, and forget not all His benefits." But I trust you have not forgotten the Doctor's grand discourse on Christian fellowship and charity — that we should bear with one another in love. It has been observed by an elegant writer that "love is the holy element of heaven, the air that angels breathe as from the throne of God it issues forth, for God is love."

Oh, that the love of Christ may constrain us at all times to talk and act as becomes the blessed gospel, is the sincere wish of your friend,

Mary Ogle.

If it be asked why such a religious nature as hers had not long ere this led Mary Ogle to unite with some one of the religious bodies of Somerset, the answer must be, they were not sufficiently religious to meet the wants of her craving soul. This can be clearly gathered from the foregoing letter, and may be further illustrated by a fact or two. In 1810 the Reformed and the Presbyterians built a union church by lottery. The laws of the commonwealth not only sanctioned such procedure, but often a liberal per cent, was paid to the governor for permitting a special act granting a lottery, and another liberal per cent, frequently went into the pockets of the managers. Even so late as 1818 another lotterywas gotten up in Somerset to build another church, and some tickets were already sold, when the repealing of the law put a sudden end to the business, the public conscience being of finer moral quality than that of individual churches. Moreover, Mrs. Ogle's constant study of the Bible had led her to views of doctrine and duty that none of the then existent Somerset churches could satisfy. Her stay at Lancaster during the spring of 181 2 afforded her another opportunity to go through the Bible again and settle new points of inquiry. She would have been immersed while at Philadelphia, but her Baptistic leanings did not make the matter so imperative. Besides, it was at Somerset that she had so long lived apart from public acknowledgment of Christ that she believed it her duty to honor Him there, and so, if possible, by her example lead her neighbors and companions to a like obedience. Accordingly her friends were notified of her changed purpose in life, and Elder William Brownfield, a Baptist minister of Uniontown, was invited to officiate at her formal espousal to Christ. In the summer of 181 2 " buried with Christ in baptism" was still an unseen thing in Somerset. The news that she who had been the belle and beauty of Bedford county, and was now the first lady in Somerset, was to be immersed brought all the village to the old stone mill, one and a half miles south of town. "Aunt Charlotte," the now widowed daughter-in-law of Mary Ogle, a surviving charter member of the Church of Christ, then twelve years old, was one of the spectators on that memorable occasion.

The summer following the above event, namely, in

THE PLACE AND THE GERM. 7

1813, Prof. Charles Wheeler was called to immerse another lady of high social standing, the wife of a leading lawyer, Mrs. Mary Morrison. In intellectual ability she was not the equal of Mary Ogle, but her superior, if possible, in the adornments of a meek and quiet spirit. These two, like every new-born soul, longed to serve their Master and to be a blessing to their fellow-travelers to death and the judgment. They urged all whom they could to gather regularly on Lord's day in Abraham Morrison's law-office, which afterwards passed into the hands of the Ogles, and stood where F. J. Kooser's present law-office stands. For many years to come this brick building was destined to be a sanctuary as well as the abode of civil justice. With all who attended, these women read the Holy Scriptures and talked of duty and the life to come. No matter who was there, whether only those from the humbler walks of life or learned lawyers, they neglected not the public service of prayer. A volume of " Village Sermons " was secured, and a sermon devoutly and regularly read, supplemented by the fervent singing of Dr. Watt's Psalms and Hymns.

Later on, perhaps in 1815, this forenoon service was supplemented by an afternoon Sunday-school, conducted by Mary Ogle and the wife of a Presbyterian minister by the name of Ross. It was the first one in the county, and its lineal descendant may be seen to this day in the Church of Christ of Somerset, the strongest body of the kind in town.

In all this work the two Marys found an efficient helper in another woman of the same given name, Mrs. Mary T. Graft. She belonged to a humbler station in life and had not the same judiciousness of judgment or fineness of spiritual discernment, but was active, ambitious, even officious, and in point of ability ranked between the other two. She had been sprinkled in infancy and regarded that sufficient, especially since it was supplemented by a subsequent "Christian experience." When approached on the matter by the others, she would reply : "I grant you that the Scriptures teach ' burial ' in baptism, which is immersion ; but to attend to it at this late day with all my Christian experience as proof of divine acceptance, would be like a man who, toward evening of a day's journey, remembering that he had forgotten to eat breakfast should then seriously turn back to the inn of the previous night to supply the omission. I have had no fair breakfast, it is true, but I '11 travel on my dinner."

Chapter II. A Happy Union

Notwithstanding the church-like home and activities already mentioned, constantly supplemented by personal house to house visitation, the three Marys longed for the living voice of a regular minister. Besides, their ceaseless energy soon created frequent demands for the administration of the ordinance of baptism. This involved traveling expenses and the "hire" of which the Bible taught them the laborer was worthy. But more especially were there charitable fields which they wished to enter. The financial problem thus early appealed to their woman wit for solution, with the following result :

Rules of a Female Society for the Use of the Gospel.

Preamble. — We believe that a Female Society as a charitable institution, with the Divine blessing, may be rendered very useful. We hope that every member of the Society will feel herself bound in gratitude to contribute to the support of it as God shall prosper her, and so be exercising herself, not only in her temporal, but spiritual things, that as many here as fear the Lord may be enabled to speak often one to another. We pray that there may be no distinction of wise and foolish virgins among us, but that each of us may be found with the oil of love in our vessels when the voice of the heavenly Bridegroom is heard;

that the union which is now commenced neither life nor death, things present nor things to come, shall be able to dissolve, but that eternity may find us what we are now desirous to be — A Happy Union.

Rule ist. — This Society shall assemble once a month at some convenient place, to see to the pecuniary concerns of the Society.

Rule 2nd. — Any female friend having a desire to join the Society will be welcome to attend the meeting. The Rules of the Society shall be read to her. If they meet her approbation it is expected she will sign her name to them and pay her subscription, which is not limited, once every month.

Rule jd. — A President, Treasurer and Secretary shall be appointed by the Society with a Committee of four members, whose business it shall be to distribute the money with prudence, affection and sympathy.

Rule 4th. — At each meeting of business the Committee shall lay before the Society their transactions of the month and receive further instructions.

No money will be distributed except in very particular cases, of which the Committee will be the competent judge.

Rule jtli. — No member shall intentionally cause dissensions in the Society, or make known the private transactions thereof to such as are notmembers.

Rule 6th.— In case any member has any difficulty that may oppress her mind relative to the Society, or any kind of information that may be of use to the Society, it is expected that at the meeting for business she will fully make it known. And should such occur immediately after a meeting, the report shall be made to the Committee, who are authorized to act.

Rule yth. — We repeat part of which we have subscribed to : It is hoped that mutual love and Christian charity will pervade the bosom of every member, that as a Society they may let their light shine before men and glorify God.

The plan of the foregoing belongs to Mary Ogle, and is largely due to her Philadelphia visit, already mentioned, though the tattered copy, with sundry

A HAPPY UNION. II

lacunce, now doing service is in the handwriting of that eager scribe, Mary T. Graft.

Of course, many became members of this " Society " who could not be numbered among li the saints," yet who devoutly wished well to Zion. Besides, it was an honor not to be lightly foregone to follow such leaders. How this Society prospered, and how the gospel leaven worked in the Somerset meal is best set forth by an extract from a letter under date of April 30th, 1 8 14, by Mary Ogle to Elder Charles Wheeler, then of Brownsville:

Our little Society consists at present of eighteen members, many of whom are under great exercise of mind about religion. And, as for myself, I have experienced such intellectual pleasure, both in reading the Scriptures and meditating on the adorable goodness and mercy of God, that, if it was not for the painful recollection that many of my dear friends and neighbors are yet in the darkness, I could have expressed my own feelings in the beautiful lines of the poet when he said :

In desert woods, with Thee, my God, Where human footsteps never trod,

How happy could I be !

Thou, my repose from care ; my light Amid the darkness of the night ;

In solitude my company."

The letter was a request to the Professor to come to Somerset and render service in baptizing some ready candidates, which, owing to the claims of his school, he could not do, and so he sent Elder Patton, who was about to visit the Jersey Church. On similar occasions Elder James Estep, who also practiced medicine at Mt. Pleasant, was called here.

In the latter part of 18 14, or the early part of 181 5, Dr. John Cox, of Philadelphia, had gone West to look up a new location and was returning by way of Somerset. He put up for the night at Captain Webster's tavern, and with a letter of introduction from Mrs. Rhees made a hasty evening call on Mrs. Ogle. After his return to the hotel, Mary Ogle called on Mary Morrison and they on Mary T. Graft, who had already retired for the night, and told her that there was a Baptist minister in town, who would depart for Philadelphia at early dawn.

"Can we not devise some way," said they, " to detain him for a sermon ? "

"Go home," answered Mrs. Graft, "and rest assured that he will stay."