Transcribed for this site by Lyn Magill-Hoch and Sherrie Rice Smith. We are grateful for their assistance. Please note: This book has been divided into three parts for presentation at the Clarion County Genealogy & History Web site.

A History of the Presbytery of Clarion of the Presbyterian Church of the United States of America

Prepared Under the Direction of the Committee on History by Rev. J. Wallace Fraser, D.D., Pastor of the Presbyterian Church, New Bethlehem, Pa.

To the Reverend James S. Elder, D.D., Reverend Hugh F. Earseman, D.D., and the Reverend John H. Cooper, D.D., through whose untiring efforts and copious historical notes of the early days of Clarion Presbytery this work has been made possible. This book is respectfully dedicated by their fellow servant. -- The Author.

Part One -- The Narrative

The Centennial History of Clarion Presbytery

Chapter 1: "Our Heritage"

Presbyterianism is both a heritage and a challenge. As we attempt to gather the facts of unusual interest for the past century, that have occurred in the life of Clarion Presbytery, we are convinced that we have a noble heritage in the "Faith of our Fathers." And it ought to be a challenge to the best that is within us; but it may be that we do not all understand how great is this heritage. And if we do not understand we can not fully appreciate the value of the past events. So the purpose of this record is to help us see something of the origin, the nature and the history of the religious life that has occurred in the area now commonly known as Clarion Presbytery.

Our Name

The name we bear has a most ancient origin, being derived from the Greek word meaning "Elder," and describes a form of government used by certain religious bodies, rather than the doctrinal belief that is held by these bodies. We find the word "Elder" as a religious ruler existing as early as the Exodus or about B.C. 1500. That our church holds an ancient and honorable form of government can not be denied; but we would not boast about this very ancient custom of being ruled by the Elders of the community, lest we fall into grievous errors, rather we would rejoice in the fact that many honorable names are to be found in the organizations that have held this form of government. And in this record of past deeds we read our present day challenge, "To bend every effort that is humanly possible to advance the Kingdom of God by this system in our generation."

Our Inheritance

We are reminded by Dr. Wm. T. Hanzsche in his little book entitled "The Presbyterians" that "The Presbyterians inherit with all other Christians a noble history. The most beautiful and fascinating story in all annals of man is the story of the growth of the Christian Church in the first century of the Christian era." [Wm. T. Hansche The Presbyterians (Westminster Press) page 9]. And Dr. Long reminds us that "Our Church had her beginning in the heart of God. The Holy Scriptures gives us the thrilling story of God working His purpose out through the selection of a race, and then of individuals; of the rise and fall of the Kingdom of Israel; and the preservation of the remnant in New Testament times is found worshipping in the Jewish Synagogue. In the fullness of time Jesus came to fulfill the law and the prophets. He used the synagogue which He found, and on it grafted His church. From the foundation of the world He was, and is, the Head of the church if we consider the Church only as an organization. He came preaching the Kingdom of God. That Kingdom is always greater than the Church, but never less than the church [Roswell C. Long The Story of Our Church (Presby. Com. of Publication) page 16].

Our System

Presbyterianism is then a system of government, where the Church is controlled by representatives or elders chosen by the people themselves, and this system we think is found imbedded in the Scriptures themselves. It was not improvised by the ingenuity of men, but underlies all Bible instruction, a system used by the patriarchs and prophets of the Old Testament, a system likewise recognized by the Apostles and evangelists of the New, and a system that reappears again and again in both civil and religious affairs. So Presbyterianism is unquestionably an ancient and honorable form of religious government.

Referring to our Bible we find that the Elders were assembled by Moses before they left the land of Egypt (Ex. 4:29). And they are mentioned again in his farewell address (Deut. 31:33). In the days of Joshua we find the Elders were always the representatives of the people, and it was the Elders who came to Samuel to demand a king. The Elders came to David to request him to take over the government of the whole nation (II Sam. 5:3). And when Solomon dedicated the Temple he assembled the Elders at Jerusalem (I Kgs. 8:1).

Even during those distressing days of the captivity when the Children of Israel were living in a strange land, surrounded by a strange and idolatrous practices; when they found it to be impossible to attend services in the Temple, they instituted the Synagogue services, and the Elders were the chief officers. It was simply a continuation of the plan to which they had been accustomed. And when they returned to the homeland under Ezra and Nehemiah they continued this idea of the Synagogue services in Palestine.

In the New Testament we can not help being impressed with the prominence of the Elder in the government of the Church, although we do notice that sometimes they are spoken of as Bishops. But on good authority these two words would seem to be interchangeable, "Presbyter" and "Episcopos" both describing the representatives of congregation. The Elders were present in the first great Church Council in Jerusalem in 50 A.D. Likewise there were Elders present when the Apostle Paul made his report concerning his missionary journeys. And in the letters of the Apostle we find special instructions given to the Elders of the early churches.

Idea Of Church Developed

During the days of the captivity the word Synagogue was used to denote the assembly of the people for worship. Which is simply a Greek word denoting "Assembly" or "Congregation". These meetings seem to have been simply for the purpose of maintaining the religious life that already existed. But when the Spirit of Christianity was diffused in the first century, it was not with the idea of maintaining the religious life that already existed, but rather to extend this spirit into wider areas, even unto the ends of the earth. This desire being simply an effort to obey the great command "Go ye therefore and make disciples of all nations." And so energetic were these followers of Christ in gathering the people for prayer, praise and exhortation, that their assemblies became known as the "Ekklesia" or "The called out." Thus the worship of the Synagogue soon became known as purely a Jewish service, while the worship of Ekklesia was the Christian service. And from this word we have derived our term "Ecclesiastical" or things that pertain to the Christian church.

Unity

It was about B. C. 400 when the Old Testament took the form of the Synagogues, but these new organizations were always recognized as Jewish places of worship, so as a matter of fact it was the same "Church" continued under new dispensation. We find the Apostle Paul emphasizing this unity of the church several times. In the Epistle to the Galatians he tells us that since we are Christ's therefore we are Abraha's seed and heirs. In Romans he compares the Church to an Olive tree, whose roots were planted many centuries ago in the days of the prophets and patriarchs. This tree has been growing for many centuries and now the Gentile Christians are grafted onto the ancient trunk. And in the Epistle to the Ephesians he compares the church to a beautiful building, where the foundations were laid long ago by the same patriarchs and prophets, and the Apostles builded thereon, and that Jesus Christ is the chief cornerstone of this building -- the church.

Dr. Walter Lingle, in his book Presbyterians, Their History and Their Beliefs says: "This oneness of the Old Testament church and the New Testament Church is a very important part of our Presbyerian conception of the church. You know the children of believers were included in the Old Testament covenant and were members of the Old Testament church. This being true, the children of believers are still included in the covenant and are members of the New Testament church, and have a right to baptism, if the Old Testament church and the New Testament are one and the same" (Pg. 11-12) [Walter L. Lingle Presbyterians, Their History and Beliefs (Presby. Com. of Pub.) page 11].

Organization

Now Presbyterians generally take considerable pride in those facts that they hold a very ancient and honorable form of government. But in time we find this simple plan of church government became more complicated, when emphasis was placed upon certain church centers, and the idea of a Bishop became one who was given authority of a certain district, while the Elder or Presbyter had authority only over a particular church. This idea continued to grow until the "Papacy" was well established as the accepted form of Church government. It was not until the sixteenth century that the unrest of certain individuals, who believed this plan of church government was a departure from the New Testament plan, were able to break away from the control of the Bishop of Rome.

It was when the age of the Apostles was past, between the third and fourth centuries that the idea of the office of Ruling Elder came to be regarded as solely a ministerial office. This idea was allowed to grow until the people were denied any share in the labor of the Church. And as a result of this movement in the course of time a hierarchy was established, composed entirely of ministers who assumed the absolute control of the church.

But to many careful readers of history this movement seemed to be a departure from the New Testament teaching, as well as a departure from the historic form that existed among the people of God at a much earlier date. So the student of history is not surprised to find a feeling of resentment, against this new form of church government, growing with the church itself.

Reformation

So in the sixteenth century this feeling of unrest and resentment burst forth in a "Flame of Rebellion" -- which was simply a protest against the existing forms of Church organization, and a desire to return to the Apostolic teachings. But we must remember that such movements do not simply happen. They may suddenly appear to come to a head but they are not accidental. Back of them there is a long series of forces quietly working till they find that public expression. And this is true with the Protestant reformation.

This movement secured the restoration of the office of Ruling Elder in the Christian church. And this work of restoration was preeminently the labor of John Calvin. Although a host of very honorable names appear during the Reformation, such as Wycliffe, Hus, Savonrola, Oecolampadeous, Luther, Zwingli and many others. All of whom have their place in the work of reformation. Yet the work of restoring the idea of Church Government by the Elder, who was elected as the representative of the people that are governed, was especially the work of Calvin. Although John Calvin was a Frenchman by birth, and labored in many fields, yet he did his greatest work in Switzerland, and especially in Geneva. So Geneva became the strongest example of this system of church government, anywhere in the world. And later it was copied by the churches of France, England and Scotland, and the system became known as the "Presbyterian System of Church Government."

Our Birth

But more particularly the Presbyterian church had its birth in the year 1643 when religious discussions in England came to a head, and Parliament called an assembly of ministers and laymen to meet in Westminster Abbey, London. This assembly was made up of one hundred and twenty-one clergymen, ten lords, twenty commoners from various parts of England, and seven commissioners from Scotland. Now Scotland had already adopted the Reformed faith and for over a century had been happily living under the Presbyterian system of church government. Before this assembly was called to meet in Westminster, they had formed their opinions on most of the questions to be discussed. But the meeting in Westminster was a notable gathering of men who were conspicuous for their learning and eloquence. They were the thinkers, the statesmen, the leaders of the community, as well as clergymen and hymnists.

During their deliberations very definite definitions were used. "Presbyterian" being that form of church government that was ruled by their own chosen representatives, and "Episcopal" being the government under a Bishop who had authority over a particular district, or diocese. This assembly was composed of Episcopalians, [unreadable], Independents, and Presbyterians from England and Scotland. As they proceeded with their task, they were divided into three committees, and there were Scotch Presbyterians on each of these committees. But Parliament kept a strict insight of all their deliberations, insisting that "No question shall be debated and voted upon the same day," and that "All statements shall be backed by Biblical proof." With such rules as these the findings of the assembly were generally accepted to all concerned. And the Presbyterians adopted what became known as the "Westminster Standards."

On to America

For many years after the Reformation we find that the Protestant (those who protested against the existing evils in the church) were severely persecuted by the opposing faction of the church. Soon the discovery of America proved to be not only one of the most wonderful events in human history, but also came with deep significance in religious circles, as it gave ample opportunity for these persecuted Protestants of Europe to flee from their native soil and escape the hand of oppression.

Thus very soon we find the English Pilgrims settling in Plymouth in 1620, the Calvinistic Puritans in Boston in 1628, the Dutch from Holland, who were also Calvinists, settling in New York in 1623; the French Huguenots in Virginia and in North Carolina in 1685. The Scotch and Irish Presbyterians began coming to American at a very early date and settled in the Carolinas and in New Jersey. As the religious persecutions in Europe became more intolerable these numbers increased, and from 1705 to 1775 there was a steady stream of Presbyterians flowing to America. A conservative historian has estimated that within seventy years, there were no less than five hundred thousand immigrants that came to American by the way of North Ireland. And a great majority of these settlers came to New Jersey and to Pennsylvania, then gradually moved westward, and many of them settled in and around Pittsburgh, until that city soon became known as the "Most Presbyterian City in American."

Old Redstone

To meet the needs of the growing West we find the Presbytery of Redstone, was erected September 19, 1781, which was the pioneer organization for all the work of the Presbyterian Church west of the Allegheny Mountains. One of the interesting facts to be remembered in connection with this organization is that it was not described by territorial limits, that is, it was established by the joint action of the Synod of "New York and Philadelphia" in the spring of that same year, to meet the needs of the growing country, and was only described by the churches and the ministers which it originally included. So literally this Presbytery of Old Redstone reached from the summit of the Allegheny Mountains to the setting sun, or at least to the furthest Western border of civilization.

Refining Fires

Someone has said that these pioneers who came to American had been refined in the fires of Religious Persecution in Europe; that they were a "Sifted people from the Old World." But if there were "Sifted" before they came to these shores how much greater was that sifting after their arrival in the New World. It is sad to read those early records and find that out of 900 who settled in Virginia in 1607, only 150 remained in June 1610. And likewise in Massachusetts, out of the 100 Pilgrims who came in the Mayflower, more than half were dead, when that boat returned four months later. But these settlers sought God and not gold, and they conquered the terrors of the wilderness.

Faith of Our Fathers

As these settlers pushed westward they knew that their workers were few, their resources were limited and the hardships were severe, yet they bravely pushed forward with resolute purpose to find Religious freedom and civil liberty. Till different nationalities, different social customs, and different intellectual standards were blended together in a united people. And it is with peculiar interest that we find the Church taking a leading part in this development, "till the History of the Nation is the History of the Church." So the foundations of the new World were laid on Religion, Education and Obedience. And it is because of the Faith, the Vision and the Sacrifice of those who have gone before us that we now dwell together in happiness, and in peace and in security.

Chapter 2: Growth

The Changes Which Lead to the Erection of Clarion Presbytery

American Presbyterianism is approximately three hundred years old. This work may for convenience be divided into three groups, corresponding to the three centuries. Thus the work of the first century may be known as the Colonial Period, during which time the work was largely confined to the colonies along the sea coast. The work of the second century might be called the Period of Extension, when the work was carried beyond the Allegheny Mountains and as far west as the Mississippi River. And the work of the third century might be called the National Period, when the work was carried through to the Pacific Ocean.

First Organizations -- 1683

Although there were Presbyterians among the early settlers in the Colonies, we find that organized Presbyterianism really began with the coming of Rev. Francis Mackemie in 1683. Mr. Mackemie was licensed by the Presbytery of Laggan in Ireland and sent as an Evangelist to the "Distant Colonies." He began his work on the Eastern Shore of Maryland, and soon succeeded in organizing two churches know as Snow Hill and Rehoboth in the year 1683. But we read that he continued to labor as an itinerate missionary along the coast, and journeyed from place to place from New York to the Carolinas, so at the time of his death some twenty-seven years later, there were twenty churches scattered along the seacoast which were directly the result of this missionary labor.

First Presbytery -- 1706

By March 1706 there was sufficient interest aroused that the First Presbytery was organized in or near Philadelphia and was known as the Presbytery of Philadelphia. The exact time and the place of this organization remains a bit doubtful, because the first pages of the old minute book have been lost. However, we find there were twelve ministers, twenty-two churches, and approximately two thousand communicant members in this first organization.

First Synod -- 1717

Twelve years later, by the year 1717 the First Synod was organized also in Philadelphia. Now the work was divided into four Presbyteries known as Philadelphia, New Castle, Snow Hill and Long Island. There were now nineteen ministers, forty churches, and approximately three thousand communicant members in the church.

First Division

By this time, Log College (later known as Princeton University) had been established, and had graduated several men who were ordained to the ministry. And objections were raised regarding the educational qualifications of these men, as compared to the men graduated from the Universities of Europe. Soon the Church was divided into what was known as the "Old Side," those supporting European schools, and the "New Side," or the group supporting the Princeton men. The Old Side formed what was known as the Synod of Philadelphia, and the New Side formed the Synod of New York, and they worked separately for about seventeen years, when a union was formed under the name of the Synod of "New York and Philadelphia." And this is the Synod which had the first jurisdiction over Western Pennsylvania.

Reunion And Growth

When the Old Side and New Side divisions were happily united into one church in 1758, there were ninety-eight ministers, two hundred churches, and about ten thousand communicant members in the church. Then followed the long and bitter struggle of the American Revolution. Every school boy knows that this was a struggle on behalf of Civil liberty, but it is not so well known that is was also a struggle for religious liberty. And it is not too much to say that the Presbyterians were the leaders in this movement for civil and religious liberty. As the historian Bancroft says, "The first voice publicly raised in America to dissolve all connections with Great Britain, came not from the Puritans of New England, nor from the Dutch of New York, nor from the planters of Virginia, but from the Scotch-Irish Presbyterians."

First General Assembly -- 1789

After the Revolutionary War was over, the pioneers began to push west of the Allegheny Mountains, and they were followed by the church. This expansion brought certain definite changes in the church organization. So while the Statesmen were busy writing a National constitution, we find the Presbyterians were busy organizing their church on a Nation-wide scale. And in 1789 they met in the first General Assembly. The year before, the work had been divided into four Synods and sixteen Presbyteries. Now there were one hundred and seventy-seven ministers, four hundred and thirty-one churches, and approximately twenty thousand communicant members in the church.

Chapter 3: Organization

Clarion Presbytery -- Its Erection -- Its Location -- Its Association

The Presbytery of Clarion was erected out of the Presbytery of Allegheny, by the Synod of Pittsburgh, October 22, 1841, with fourteen churches and four ministers. These original churches were New Rehoboth, Licking, Concord, Richland, Rockland, Brookville, Beechwoods, Pisgah (Corsica), Bethseda (Rimersburg), Perry, Callensburg, Mount Tabor, Clarion, and Greenwood. And the four ministers were John Core, Gara Bishop, John Glenn and David Polk.

First Meeting

As a result of this action of the Synod of Pittsburgh, the Presbytery of Clarion was organized, and held its first meeting in the Licking Church, January 11, 1842, at twelve o'clock noon. The opening sermon was delivered by the Rev. John Core, according to the plan adopted by Synod. At this meeting the Presbytery of Clarion was constituted, and the Rev. John Core elected as the first moderator. Rev. Gara Bishop was elected as the temporary clerk, and the Rev. David Polk as the Stated Clerk. At this meeting the Rev. Elisha D. Barrett, M. D., was received from the Presbytery of Blairsville. And James Montgomery, a licentiate transferred to the new Presbytery by the Synod, was examined and ordained. And the Rev. Robert Orr, of the Presbytery of Bedford was invited to sit as a corresponding member.

Robert Orr

It is most interesting to find this name of Robert W. Orr, who later played a prominent part in the work of the Presbytery, became the first Superintendent of Public Schools in Clarion County, and was one of the two sent out as missionaries by the newly organized Board of Foreign Missions of the Presbyterian Church in 1837.

Location

The territory embraced in the new Presbytery, which was erected by Synod is defined as follows: "Lying East of the Allegheny River, beginning at the mouth of Mahoning Creek and up the North Branch of that creek, commonly called Mahoning, to the boundary line of Jefferson County; thence by the southern boundary of Jefferson County to the line of Clearfield County; thence North by the Eastern boundaries of Jefferson, Elk and McKean Counties to the State line; thence West by side line to the inflowing Allegheny River; thence down said river to the place of beginning."

This territory embraces all the counties of Clarion, Jefferson, Elk, McKean and Forrest (as then constituted) and parts of Warren and Venango Counties lying East of the Allegheny River, and part of Armstrong County lying North of Mahoning Creek. It was stipulated however, that the church of Perry should be left under the care of the Presbytery of Blairsville for the present, and where it remained till June 1854, when on the dissolution of the pastoral relation of the Rev. John Coruthers, it fell under the care of the Presbytery of Clarion.

Changes

The Presbyterial boundaries remained unchanged until the union of the two branches of Presbyterianism in 1869 (the Old School and the New School, disrupted by controversies respecting the plan of union with Congregationalists). After this Union our territory was somewhat reduced. The Synod of Erie, at its meeting in July 1870, in defining our limits, struck off McKean and portions of Warren and Armstrong counties which had formerly belonged to Clarion Presbytery. The Synod of 1871 further struck off that part of Forest County lying West of the Allegheny River, and attached it to Erie Presbytery. This left our territory embracing all of the counties of Clarion, Jefferson, Elk, and parts of Forest and Venango Counties lying East of the Allegheny River.

Presbyterial Connections

After the Revolutionary war, when the pioneers were pushing west of the Allegheny Mountains, and the Presbyterian leaders were busy organizing the church on a National scale, we find little mission stations dotted all over the country. Later most of these home mission stations became churches with settled pastors, and in turn they became a center from which missionary influence radiated to a larger area. Thus the church became a growing organization. In 1801 the territory West of the mountains was divided, and all the land West of the Allegheny River was placed in the Presbytery of Erie and the Synod of Virginia, while the territory East of the river and West of the Mountains was retained in the Presbytery of Redstone, but now placed in the Synod of Pittsburgh. In 1830 again the work was divided and the Northern portion of this territory was placed in the Presbytery of Allegheny. And in 1841 the territory was divided a third time and the Presbytery of Clarion was erected out of the Presbytery of Allegheny. So it appears that this territory now included in the Presbytery of Clarion has in whole or part been connected with four different Presbyteries.

Synodical Connections

And the Synodical connections of this territory have been as varied as the Prebyterial. In the first place the original Synod of "New York and Philadelphia" had jurisdiction over the entire field. Then in 1787 when the first General Assembly was organized this territory was placed in the Synod of Virginia. In 1801 the Synod of Pittsburgh was erected with the Allegheny River as the dividing line. In 1854 the Synod of Allegheny was erected to include all the territory North of the Ohio River. In 1870 the Synod of Erie was erected to include all the lands North of the Red Bank Creek, and finally in 1882 the Synod of Pennsylvania was established to cover the entire domain within the State by that name. So in whole or in part this territory, now included within Clarion Presbytery, has been connected with six different synods.

Later Divisions

When the Presbytery of Clarion was erected in 1841 all the territory in the Presbytery of Allegheny, lying East of the River was included in this territory. But in 1890 the Synod of Erie set off McKean County and portions of Armstrong and Warren Counties, and added that portion of Forest County lying West of the Allegheny River. And in the following year 1891, the Synod set off that same portion of Forest county to the Presbytery of Erie. In 1888 and again in 1892 the Synod of Pennsylvania set off small portions of Clearfield County which formerly had belonged to the Presbytery of Huntingdon. And in 1918 at the dissolution of the Presbytery of Wellsboro, portions of McKean County and of Potter County were added to Clarion Presbytery. Then in 1930 this territory from McKean and Potter counties was transferred to the Presbytery of Northumberland. So at the present time, the limits of Clarion Presbytery embrace all the counties of Clarion and Jefferson, with parts of Clearfield, Elk, Forest and Venango Counties. Or an area of about two thousand square miles.

Today the State of Pennsylvania, which is also the Synod of Pennsylvania is divided into nineteen groups or Presbyteries which are of irregular size. And the Presbytery of Clarion is located in the Northwestern section of the state.

Churches

Of the fourteen churches set over by the action of the Synod, thirteen of them continued to have a wholesome existence throughout the century. One, the Greenwood Church, was dissolved in April, 1886. During the century, forty-seven churches have been organized, two of these organizations had a short life and were reorganized after a period of reconstruction. These churches are in the order of their organization: Leatherwood, Mill Creek (Fisher), Tylersburg, New Bethlehem, Richardsville, Elkton (Dagus Mines), Tionesta, Academia (Nickleville), Mt. Pleasant (Knoxdale), Emlenton, Greenville (Limestone), Oak Grove (Squirrel Hill), Reynoldsville, Mt. Vernon, Punxsutawney (first time), Venango City, Mayville (Hazen), Perryville, Troy (Summerville), Oil City Second, St. Petersburg, West Millville (Hawthorne), Sligo, Shiloh (Miola), Worthville, East Brady, Ridgway (first time), Edenburg (Knox), Scotch Hill, Unity, Foxburg, Wilcox, Marienville, Brockway, Punxsutawney (second time), Cool Spring, Big Run, Adrian, Johnsonburg, Sugar Hill, Falls Creek, Rathmel, Medix Run, Endeavor, Ridgway (second time), Elenora Magyar, and Cloe.

Changes

Of this number thirteen have been dissolved as follows: Richardsville, Venango City, St. Petersburg, Scotch Hill, Unity, Foxburg, Rathmel, Medix Run, Elenora, Magyar, Mt. Vernon, Hazen, Perryville and Adrian.

Transfer

And fourteen churches have been received into Clarion Presbytery by transfer: DuBois from Huntingdon Presbytery, April 25, 1889; Penfield and Winterburn from Huntingdon Presbytery in April 1893; nine churches by the union with the Cumberland Church in 1907 -- Ayers, Anita, Seneca, Elenora, Olive, Punxsutawney Central, Valier, Pleasant Grove and Zion; and two by dissolution of the Presbytery of Wellsboro in 1918, Coudersport and Port Allegany.

All these churches remain at the present time except the Winterburn Church which was dissolved in 1894; the Elenora Church which was dissolved in 1931, and the Ayers Church which was dissolved in 1933. The two churches which were received by the dissolution of the Presbytery of Wellsboro, Coudersport and Port Allegany, were transferred to the Presbytery of Northumberland by the action of the General Assembly in 1930. The two churches in Punxsutawney were united in 1922. And the Oil City Second was transferred to the Presbytery of Erie in 1920. So out of the seventy different churches that have at one time been connected with this Presbytery, there are today 52, with a communicant roll of 8661, and a roll of 27 ministers.

At the time Clarion Presbytery was erected in 1841, there were four ministers set over by the action of Synod, and since that time two hundred and ten have been received by letters of dismissal and eighty-one have been ordained by the Presbytery, making a total of two hundred and ninety-five.

Of this number two hundred and seventeen have been dismissed (some have been dismissed two times and some three times) and forty-two have died, while four have been dropped from the roll. Of the two hundred and ten that have been received by letter, twelve have been received a second time -- Polk, Barrett, Fields, Robinson, Bird, McGaughey, Keirn, Newsom, Sappie, H. D. Ewing, Llewelyn, and N. B. Wilson. Of the eighty-one that have been ordained by this Presbytery, three have never been dismissed -- Davis, Wheeler and Warman. Of those who have been ordained by the Presbytery, ten have been dismissed and received again by letter: Orr, J. A. Ewing, Chisholm, Cooper, Williams, Hepler, Lyle, Cornelius, Crawford and White. And four of these were dismissed a second time and a second time received by letter -- Kane, Lyle, Chisholm and Crawford.

Table of Eccesiastical Connections

Chapter 4: Missions

The Activity of Our Churches In Mission Work -- Including a List of Our Sons and Daughter Entering Service

National Missions

American Presbyterianism is approximately three hundred years old. The work of the first century might be called the "Colonial Period" as it was largely confined to the scattered colonies along the Atlantic seaboard. While the work of the second century might be called the period of "Expansion" and dealt largely with that territory lying between the Allegheny Mountains and the Mississippi River. And the work of the third century may be called the "National Period" when it covered the whole territory from ocean to ocean and from Lakes to Gulf. Although the development of Clarion Presbytery is found in this last period, the last one hundred years, yet it is interesting to find other associations.

The Call to the West

It is a matter of great joy to many to know that the Presbyterians were the first to carry the Gospel in the far Northwest territory of the United States. We find that in the year 1831 four young Indians arrived at St. Louis asking for the "White Man's Book." We have good reasons to believe these men belonged to the Nez Perce Tribe of Indians. They had somewhere come into contact with Christian traders and had learned something about the Christian Religion, and were eager to know more. We remember that in 1805 Louis and Clark had made an expedition which penetarted (sic) the West. And later we find certain traders for the "American Fur Company" who probably carried this information to the remote settler. So the Indians deeply interested in the virtues of the Christian Faith, desiring to know more, sent these four delegates to find the "White Man's Book," traveling two thousand miles for a book. Although they were received very kindly by the settlement in St. Louis, they were not given a Bible to take back with them.

Whitman-Spalding, Missionaries

This story was published later in an Eastern church paper The New York Christian Advocate, in the issue of March 1, 1833, and aroused a great interest among the Church people. As a result two young Presbyterians were sent as missionaries to the far West, Dr. Marcus Whitman, physician, and Rev. Henry Spalding, minister. In the autumn, Dr. and Mrs. Whitman left Rushville, New York, and following the old Seneca trail from Elmira to Pittsburgh, then by river to Cincinnati where they met the Spaldings by previous arrangement, and the four of them, following the Missouri River, traveled West – then the Oregon trail in the far Northwest Territory. This Seneca trail passes diagonally across Clarion Presbytery, through such towns as Ridgway, Brockway, Brookville, Hawthorn, New Bethlehem and then across the Red Bank Creek and over the hills to Pittsburgh. So more than likely these early missionaries passed through this territory now occupied by Clarion Presbytery, on their way to that most important work which lead to the saving of one-eighth of the territory for the Nation.

Clarion Presbytery Home Mission Territory

Often the question is asked, "Does home mission work pay?" -- then we remember how many of these frontier mission stations became metropolitan churches, and they in turn have sent out this missionary influence, more than they received. This work has paid for itself many fold, both morally and financially. To when we think of Clarion Presbytery, as a rural Presbytery, with many small struggling churches, it is pleasing to notice this same missionary influence has been emitted from the smaller churches. Notice at the close of this chapter the list of men and women who have gone out from the churches of Clarion Presbytery, into "Full Time Christian Service," either as ministers or missionaries. Often the work in these "smaller churches" has been most discouraging, as they have made slow progress toward self-support. But someone has adequately said, "It is the hardest work in the Presbytery" -- living without the privileges enjoyed by the city brethren, usually existing on a meager salary, compelled to travel many miles between appointments in a circuit, and until quite recently many of these churches were on almost impassable roads. But the men who have manned these fields were not inferior creatures. They worked hard and diligently, and the results of their labors are to be seen in the harvest that followed.

A New Day in National Missions

A chapter out of the life of National Missions work in any Synod or Presbytery in our General Assembly is bound to be thrilling. Every situation is different. The situations confronting the leaders of the Church in the Presbyteries of Pennsylvania widely vary even though Presbyteries be adjacent.

National Missions have to do with population trends and economic changes; agriculture; mining and oil; the more settled life of the farm, or the confusion of the industrial center; with churches and parish boundaries.

This chapter is a brief study of National Missions work within the boundaries of Clarion Presbytery, with special reference to that period dating from 1927 to 1939. Clarion may truthfully be spoken of as a typical National Missions Presbytery. It is easy for one reading the earlier records of this Presbytery to observe how the needy and scattered churches were constantly on the minds of its leaders, ministers and elders alike sharing in their concern for the spiritual care of the people. The Presbytery was, therefore, ready as early as 1925 for an advance step. It had the leadership; it had the challenge of the field; it had the appeal of these small though promising churches, an appeal which could not be misunderstood or longer refused.

At the beginning of this new era in Clarion we find the Rev. J. Vernon Bell, D. D., chairman of the National Missions Committee, having succeeded the Rev. C. B. Wible. Previous to 1925 Dr. Bell had served for many years with distinction, representing the Presbytery on Synod's Committee of National Missions, and later as chairman of Synod's Committee. By this experience he was well qualified to direct the affairs of this committee in his home Presbytery. At once the committee outlined for itself a program for the years ahead. Much ground work was necessary at the out-set, and re-study of the entire Presbytery with reference not only to its National Missions churches but all others. These spiritual statesmen were not laying foundations for a passing day. It was a program extensive in its scope, reasonable in its demands and was to become a benediction to all the churches, large and small.

It is to the credit of Clarion Presbytery, and should have recognition here, that it has always given care not only to the selection of the chairman of its committee but every member to be associated with that chairman.

In 1926 the relationship between Dr. Bell and the First Presbyterian Church of DuBois was dissolved, thereby terminating a long and happy pastorate of forty-two years. This release was to give him more free time to the work of this committee and to the cause so near to his heart. The committee continued in its further study and constructive work of building the broken walls of Zion.

Dr. Bell asked to be relieved of the chairmanship of this committee in 1932, and the Rev. F. Benton Shoemaker, D. D., of Brookville, was chosen as his successor. Dr. Shoemaker's selection was a wise one in that he had been a faithful member of the committee for years. His work as an administrator and pastor of the First Church of Brookville had given him an experience which enabled him because of his sound judgment and wise and patient dealings to fit into the life of the rural and smaller fields. This marked a second stage in the Presbytery-wide program already under way.

After his resignation as chairman, Dr. Bell continued as superintendent of this work under the supervision of the committee. He and Dr. Shoemaker made a great team. Dr. Bell was dauntless in making the rounds of the Presbyter, early or late, rain or shine, hot or cold, never sparing himself, his Chevrolet, or the Synodical Executive on his visits, in plowing through winter snow or the mud of the spring freshets.

Certain areas were now chosen for special cultivation. One selected was west of Clarion, to be known as the Nickleville group, with the minister residing at Nickleville. So satisfactory was this arrangement that with few changes it has continued to the present day. The work has grown encouragingly. The Rev. James V. Mountain is the present pastor.

There was another large section south and east of Rimersburg in which was located the Oak Grove Presbyterian Church. About a mile south of this were three churches of other denominations, the Reformed, Methodist and Lutheran. Oak Grove was being served regularly by the Rev. R. E. Keirn and the others were holding services intermittently. There had been for some time a successful union Sunday School of these four churches. Faced with a pressing need, the Committee on National Missions reached a three-fold conclusion: first, to make a more intensive study of the homes and churches in this area; second, to attempt to eliminate overlapping in these fields; and third, to find a common ground for combining the spiritual interests of this community into one parish.

Following a detailed survey, plans were made by the Presbytery, cooperating with Synod's office and the proper officials of the Lutheran, Reformed and Methodist Churches, for a period of preaching services. Out of these meetings, in which several of these church leaders took part, arose the suggestion from the people themselves for a united work of some kind. A committee of their own number was chosen and after some preliminary work it sent a letter every member of the four churches asking for a vote on the four methods of: union, federation, a community church or a church under a denomination. There was an almost unanimous vote for a denominational church and a second vote showed a decision for a Presbyterian church. The name Squirrel Hill was given to the new parish.

The Lutheran church turned over its building without any limitation. The Presbyterian church was dismantled and the material used in remodeling the Lutheran building. This work began October 27, 1930. The use of this material made possible at comparatively small cost a sizable addition which, with other alterations, resulted in a most satisfactory and adequate building. The Division of Buildings and Properties of the Board of National Missions made a loan of $5000 without interest. On the day of dedication, June 21, 1931, it was announced that over $4000 in labor had been contributed by the people of the parish, a further evidence of the results of united effort. At the first Communion service, June 28, 1931, over one hundred people were received of those who had not previously been Presbyterians. The new church began to minister to this whole area in a fuller way than had ever been possible before.

Rev. R. E. Keirn was the first minister and after his resignation the Rev. W. J. Organ was called in October, 1933 and remained until July, 1938. Rev. Gerald L. Palmer is now pastor of the parish. Two other Presbyterian churches shortly joined the group: Leatherwood, which was the birthplace of the distinguished missionary to China, Dr. Hunter Corbett, and Hawthorn.

Dr. Bell, during his pastorate at DuBois, had been deeply interested in another section of the Presbytery, south and west of DuBois and north of Punxsutawney, an area of about one hundred square miles. For a number of years coal mining and oil were the leading industries of this district but as production fell off, once again agriculture became the chief means of livelihood of the people. There were five Presbyterian churches in this area: Oliveburg, Cool Spring, Knoxdale, Perry and Zion, and about fifteen churches of other denominations holding occasional services.

The committee invited Rev. Warren H. Wilson of the Department of Country Life of the National Board to counsel with them in a study of these fields, with Synod's office cooperating. Dr. Shoemaker and neighboring ministers, Rev. Roy F. Miller, Ph. D., Rev. Ashley S. Wilson, and Rev. H. C. Humke, gave untiring effort in holding services and consulting with the people of these churches. It was finally decided to undertake the grouping of the five churches under the Larger Parish Plan. Details were worked out and the Rev. Bernard M. Taylor was called as pastor September 30, 1931. He and Mrs. Taylor became deeply rooted in the life of the community and through the work of the Quin-Presbyterian Parish a new day dawned in the religious life of that area. A parish journal was published during Mr. Taylor's ministry. After about seven years he was called by the Board of National Missions to the work of the well known Alpine Parish in Tennessee. The pulpit was supplied by a student of Western Seminary, M. A. Ferman Kearney, for a year, and in July, 1939, the Rev. Warren W. Warman became pastor. Under his ministry the Valier Presbyterian Church became the sixth church in the group which is now known as the Jefferson Presbyterian Parish.

A wrong impression would be given if the reader were to conclude that this is all there is to the National Missions work in Clarion Presbytery. There are single fields impossible to combine in any grouping which are quite as needy and have equally serious problems. They are served by loyal and devoted ministers. One of these, the Rev. Harvey W. Logan, was early selected by Dr. Bell and the committee to do this particular type of work. In his ministry over a number of these churches through the years, he has shown himself wise and patient and untiring in his efforts. He now serves Millcreek, Shiloh and Summerville.

A word of appreciation is due the pastors of stronger churches who also were willing to minister to one or more of the aid-receiving churches adjacent to their own parishes. Among these are: Rev. Claire M. Stewart, of Clarion, preaching at New Rehoboth; Rev. J. W. Fraser, of New Bethlehem, Greenville; Rev. N. B. Wilson, Ridgway, Johnsonburg and Wilcox; Rev. L. L. Tait, Brockwey, Falls Creek; Rev. Albert W. Wright, Corsica – Valier (until this church joined with the Jefferson Parish); and Rev. B. F. Shoemaker, Brookville, who has preached at times to various smaller churches. These are added examples of cooperative effort on the part of members of the Presbytery in extending the ministry of the Gospel to all churches, large and small.

In 1936, Dr. Shoemaker retired as chairman of the National Missions Committee and the Rev. Claire M. Stewart, D. D., was elected as his successor. The Presbytery was then ready for a further step. Surveys had been made furnishing information from which were worked out new groupings of fields, larger parishes and other cooperative efforts. The new chairman was fitted by temperament, by experience on this committee and in his pastorate to carry on from this point. The question now was to strengthen these fields from within. The committee regarded as its major responsibility the giving of definite assistance to these pastors and elders in building their own programs and thereby magnifying their ministry to the parish in every way. Naturally this laid upon the chairman a responsibility for personal contact and consultation with these various pastors and their sessions. Dr. Stewart's work as chairman has reflected the thought and interest and encouragement of the committee for these ministers as he has visited and counselled with them.

There was now manifest need for a revival of interest in the whole program of the Church's life in every church of the Presbytery. Accordingly, at the recommendation of the National Missions Committee, the Presbytery invited the Church Service Bureau, Rev. A. F. McGarrah, D.D., Director, to lead the Presbytery in a crusade emphasizing every feature of the Church's life – Sunday School and church attendance, evangelism, and special reference to stewardship as it pertained to all of life. Dr. Stewart was made general chairman of this Presbytery effort. The crusade covered the first four months of 1938 and resulted in incalculable value to the churches. It may be said in regard to this crusade in Clarion Presbytery that as usual the ministers and officers putting the most into it reaped the largest dividends. Thus Clarion gave another illustration of the worth of cooperative effort.

During the month of October, 1938, the National Missions Committee invited the ministers and elders of the churches under its care to an all-day session or retreat under the direction of the committee where much time was spent in conference and discussion and prayer on matters relating directly to these churches. So helpful did this conference prove to be that it was proposed to make such an annual affair.

For the present we write "Finis" at the close of this historical sketch. With the coming of each succeeding year larger achievements will be realized. This written chapter is but preliminary proof of what has been done and a forecast of what may be expected. Reports from the churches in the hands of this National Missions Committee show all pulpits efficiently supplied by installed pastors, people seeking baptism and admission into the Church, and all problems being met by a determination unto God to render an acceptable service in the name of the Father, the Son and the Holy Spirit. No Presbytery "lives unto itself." Clarion has given the Church an illustration of what may be done in a cooperative way in a difficult field when its leadership is united in a program that is far-seeing and all-inclusive, and where "the people have a mind to work."

W. M. Cleveland.

Clarion Presbytery is decidedly a Home Mission field. There are today and there always have been a number of small churches which are serving very needy fields. The Editor of the Centennial History is very grateful for this contribution describing the work within our Presbytery by the Synodical Executive, an impartial yet sympathetic friend to all missionary enterprises, and one who knows the work from personal observation. Dr. Cleveland has also prepared the following table of Benevolent gifts:

Contributions from Clarion Presbytery

From the total amount contributed $157,958, approximately $36,500 have been used in the Presbytery in promoting Home Mission Work.

Foreign Missions

"If our religion is true we must give it away, if it is false we must give it up." This is the challenge that lies back of our belief in missions. And it is because many of us believe that our Christian Faith is preeminently true, that we have been sharing it with others for one hundred glorious years. As nearly as we can find reliable data, thirty-five missionaries have gone from the churches of Clarion Presbytery to the foreign field. Of this number we find twenty-four have gone to China, ten to India and one to Persia, who have given a total of 666 years of service to the foreign field up to 1939.

Credits

Many of the Missionaries are not credited to our Presbytery, because they were actually sent out by some other organization. We are informed by the Board of Foreign Missions that we have only credit for having sent out thirteen missionaries to all lands. But in preparing this list we have taken into consideration all those who were reared in the churches of our Presbytery, without regard to whether later in life they united with other churches in some other neighborhood and were actually sent out from that region.

Corbett Family

One of the interesting questions we have had to settle, is the relation of Dr. Hunter Corbett and his family to this Presbytery. Most of his children were born on the foreign field, however they came to America for their education, and while in this country they all looked upon the grandmother's home at Leatherwood as their American home. Although it is true that many months out of each year were spent in school, yet they would return "home" to Clarion Presbytery during vacation. So it would appear that we have a right to claim these children as "Our" missionaries. And this family has the most interesting record of giving almost two hundred years of service to the foreign field. At the time of this printing, and there are three still in active service across the sea.

The Father gave 56 years to China.
Fanny Hays has given 11 years to China.
Grace Wells has given 38 years to China.
Jane Goheen has given 29 years to India.
May Smith has given 30 years to China.
Charles Corbett has given 16 years to China.
Louise Heimburger has given 19 years to China.
Making a grand total at the present date (1939) of 199 years from one family.

Robert Wilberforce Orr

It is a matter of special interest to Clarion Presbytery to know that we had a share in the first organized work of the Board of Foreign Missions. The Rev. Robert W. Orr, one of the first two men sent out by the Board of Foreign Missions immediately after its organization in 1837, was a son of the New Rehoboth Church, and sent to the foreign field before the erection of Clarion Presbytery. Mr. Orr was a graduate of the Western Theological Seminary, class of 1833; with post graduate work in Princeton Seminary in 1837. He was ordained by the Presbytery of Bedford, and received his commission as a missionary just thirty-seven days after the new Board of Foreign Missions was organized, then sailed for Singapore. In this strange land, his health broke and he was permitted to remain only four years. When he returned home in July 1841, he remained in Clarion Presbytery, which had just been erected (Oct. 22, 1841) and supplied various churches, Greenwood (now dissolved), Bethel (now known as Brookville) and Mt. Tabor (also known as Sigel). In 1844 Mr. Orr went to Canonsburg and became a professor in Jefferson College. But in 1854 he again returned to his home in Clarion County, and became the first Superintendent of the Clarion County Public Schools (Clarion County being established on March 11, 1839). After a very brief illness at the age of 49, Mr. Orr died as a result of the broken health acquired in China.

Ewing

Among the women of Clarion Presbytery that rapidly arose to a position of prominence was the daughter of the Rev. John Sherrard, who became the wife of Sir J. C. R. Ewing.

Jennie Sherrard Ewing, who became Lady Ewing, was born in 1858 in Steubenville, Ohio. Spent six years of her childhood in Rimersburg, Pa. (in Clarion Presbytery) where her father was pastor of Bethesda and Oak Grove Churches. She united with the Church in Bucyrus, Ohio, in 1872, and was married in Prosperity, Pa., while her father was pastor of the Prosperity Presbyterian Church. She was sent out as a missionary by Washington Presbytery, and supported at least partially by the First Presbyterian Church of Washington, Pa. This daughter of the Bethesda Church sailed with her husband for the mission field, and gave forty-three years of active service to India.

Her distinguished husband, Sir J. C. R. Ewing, was a native of Armstrong County, graduated from Washington and Jefferson College, and from Western Theological Seminary. Besides receiving the degrees of Doctor of Divinity and Doctor of Laws from the Universities of America, he received the degree of Doctor of Literature from the University of Punjab in India. And because of his distinguished service in India, was recognized by King Edward VII, and later was "Knighted" by King George V. After nearly a half century of service on the mission field Dr. Ewing returned to America in 1922 and began lecturing in the Princeton Theological Seminary. He was elected to membership on the Board of Foreign Missions and soon became the President of this Board of our Church. These positions he held till the time of his death in 1925. After the death of her most distinguished husband, Lady Ewing returned to India, and today resides in the land of her adoption. It is for this family, more particularly the brother of Dr. J. C. R. Ewing, the Rev. Arthur Ewing also a missionary from the United States, that the Ewing Christian College in Allahabad was named.

Forman

Another name which has attained International distinction among the women of Clarion Presbytery is that of Mrs. Henry Forman, the wife of the noted missionary in India. Mrs. Forman is from the Penfield Church of the Presbytery, and is the sister of Dr. Albert Allen Bird, who for many years filled the position of Permanent Clerk of the Clarion Presbytery. Mrs. Forman went to the mission field, there met and married her husband. Dr. Forman was born on the mission field, but returned to America to complete his education. Was graduated from the College of Wooster, Ohio, and from Princeton Theological Seminary. Later he received the honorary degree of Doctor of Divinity from Wooster. After graduation he returned to India and began his work. However Mrs. Forman was unable to stand the rigid climate of India and gave only the brief period of twelve years in service. It is for this family that the Forman Christian College has been named in Lahore, India.

Thus two famous Christian Colleges in the far East hafe been named for families that have been associated with Clarion Presbytery. So we are not surprised to find that India has been a topic of special interest to this Presbytery.

Clarion Presbyterial

Knowing that there was work among the women in foreign lands the good women of Philadelphia, met and organized the Woman's Foreign Mission Board in 1870. Many of the clergymen of that day did not have great faith in the ability of women to properly conduct such an organization, so we are told of one good brother who insisted upon attending their meetings, "For," as he explained, "no telling what these women will pray for if we don't watch them." But such a work was a necessity and soon proved to be a great blessing. As quickly as possible this Board set up organizations in the different Presbyteries, and ours, the Clarion Presbyterial Missionary Society, was the eighteenth organization to be erected. The first meeting of the Clarion Presbyterial was called by Mrs. James S. Elder in Clarion on November 21 and 22, 1878.

Missionary Societies

Already there were several missionary societies in the various Churches when the Presbyterial was organized; Bethesda had been organized in 1837, Concord and Callensburg had organizations. The missionary society in the Clarion Church was organized in 1871, and in Brookville in 1872. So by the time the first Missionary Convention was held in 1878 there were twenty-two auxiliaries and several children's bands already actively at work.

Home Missions

At first all the interest was in the foreign field, but within ten years the women very wisely decided there was a great need that something should be done on the home field, so in 1888 the Home Mission Societies were organized. It was at the close of the annual meeting of Foreign Mission Society which was held in Callensburg, September 1888, that the Women's Home Mission Society was organized for Clarion Presbytery. These two organizations then worked independently till, by the action of the General Assembly, the work of the two Boards was consolidated in 1921. Today we have fifty auxiliaries and twenty-three age groups in Clarion Presbyterial.

Officers

Some of the woman that have served as Presidents of these organizations in the Presbyterial are: Mrs. Culbertson Orr of Limestone; Mrs. James S. Elder of Clarion; Mrs. W. F. Wood of Oil City; Mrs. J. H. Stewart of Perryville; Mrs. R. L. Buzard of Brockway; Mrs. E. J. Mateer of New Bethlehem; Mrs. G. B. Robinson of Clarion; Mrs. N. P. Wheeler of Endeavor; Miss Mary J. Stewart of Brookville; Mrs. J. H. Evans of Oil City; Mrs. H. F. Earsman of Knox; Mrs. J. B. Berry of Oil City; Mrs. S. A. Cornelius of Oil City; Mrs. B. K. Richards of Oil City; Mrs. Geo. W. Coblentz of Clarion; Mrs. J. B. Hill of Brookville; Miss Anna F. Britt of Limestone; Mrs. O. B. Lay of Port Allegany; Mrs. J. E. Hutchison of Clarion; Mrs. B. F. Williams of Emlenton; Mrs. J. C. Craig of Rimersburg; Mrs. W. M. Morrow of West Hickory; Mrs. H. C. Humke of Punxsutawney; Mrs. H. D. Ewing of Summerville, and Mrs. J. W. Fraser of New Bethlehem.

Besides taking active part in the study of missions, Clarion Presbytery has shown her activity in making a liberal contribution to the work of the church by sending 152 from the churches of this territory into "Full Time Service." As nearly as possible we publish the list as correct as follows:

Chapter 5: Reunion

How the Cumberland Reunion of 1926 Effected Clarion Presbytery

Although the union of the Cumberland Presbyterian Church with the Presbyterian Church, U. S. A., was not a complete success in the Nation, due to the fact that a large number of the Cumberland Churches refused to enter the union, but continued and still are, a separate denomination with a membership of 70,215 (1936). Yet in this part of the country, the Union was a very happy success, as every existing Cumberland Church in Clarion, Jefferson and Venango counties came into the plan of union.

Union Recognized

Because this occasion seemed to be such a happy success it was worthy of official recognition by the Presbytery. So on the eve of the one hundredth anniversary of the founding of the First Cumberland Church within the bounds of Clarion Presbytery, which was also the thirtieth anniversary of the Union of the two bodies, Presbytery set aside a special hour on the evening of the First Day of the regular Fall meeting, September 21, 1937, for an official recognition. And the facts of this chapter were presented at that meeting.

Division

To complete the story of the Cumberland Union as it effects [sic] Clarion Presbytery, it will be necessary to call to mind the causes which brought the Cumberland Church into existence; and to briefly note the "Breaking of the home ties" with the mother church. For it is with a great deal of satisfaction that we able to point to the pioneer days in Western Pennsylvania, and say that it was the Presbyterians who first entered this territory; that it was in 1802 the first churches were organized that gave the early settlers the first ideals of Christian community. As we briefly review this struggle for civilization along the frontier we rejoice in the "Faith of our Fathers" and believe that their heroic efforts not only laid the foundations upon which we build, but that this same faith gives us a challenge to carry on the work which they so nobly began.

Awakening Faith

After the war of Independence, we find many of the colonists emigrating from the older settlements along the Atlantic coast to Western New York, Western Pennsylvania, Indiana, Tennessee and Kentucky. And the church, which followed these emigrants, soon was facing the tremendous task of trying to meet the problems of the frontier, and overcoming the spiritual indifference that existed there. But the church faced these conditions fearlessly and earnestly and soon our country experienced a general spiritual awakening which is usually described as the "Great Revival of 1800."

Camp Meeting

The idea of the camp meeting was started, when the people would gather in great numbers, traveling for many miles, would bring their entire families and live for a week at a time in covered wagons. And as a result of these great out-of-door meetings there was a general awakening in religion. This idea of the camp meeting spread like wildfire, especially through the newer communities of Kentucky and Tennessee; but as the revival spread it soon became apparent that the Presbyterian Church did not have an adequate supply of ministers to meet the needs of the increasing numbers that were coming into the Church.

Meeting the Need

To meet this need for ministers, the Cumberland Presbytery in Kentucky ordained certain persons whom they believed were sufficiently prepared to meet the situation. But the Synod of Kentucky objected to this action; partly because of the inadequate educational preparations of these men, and partly because they would not give their unqualified assent to the Westminster Confession of Faith; their criticism being that these statements of Calvinism tended toward fatalism. So the Synod disapproved of the action of the Presbytery and pronounced these men as not qualified to preach.

Problem Solved

With this objection, dissension soon began to grow, so the Synod dissolved the Presbytery. But the members of the Cumberland Presbytery were determined to carry on the work of the revival in the isolated regions along the frontier. So on February 4, 1810 they met and formed a church of their own, which they named after the revolting Presbytery, and the new organization became known as the Cumberland Presbyterian Church.

Standards Modified

The Cumberland Presbyterian Church soon revised the Westminster Confession of Faith and the Shorter Catechism, and made them less Calvinistic, but they retained their evangelistic zeal and soon grew into a strong organization. Within twenty-five years they had nine Synods and thirty-five Presbyteries, with three hundred ministers. By the time of the Civil War this church had a membership of 100,000. And by the year 1900 it had doubled its membership, having nearly 200,000. Moreover it had spread its evangelistic work far beyond the confines of the Cumberland mountains and was working generally over the frontier of our country, including this region of Western Pennsylvania.

Expansion

In 1831 five men were sent, in response to an invitation, by the Cumberland Church into Western Pennsylvania, and their efforts lead in 1832 to the organization of the Pennsylvania Presbytery of the Cumberland Church. By 1838 this work had grown so greatly that there were four Presbyteries within the State, and a Synod of Pennsylvania. And within the Synod they had established Waynesburg College in Greene County. Dr. George P. Hays in his book "The Presbyterians" reminds us, "From the first, this church grew not by accessions from other churches, but by additions from the outside, by making converts rather than making proselytes . . . . . So the story of the Cumberland Church is not so much the result of a schism as the story of the growth of a new body."

Jefferson Settlement

But it was sometime after the flow of emigration started Westward before it reached this territory now covered by Clarion Presbytery. For prior to 1800 there was little evidence of civilization in this region. However, in the year 1818 the Rev. David Barclay and his brother-in-law, Dr. John W. Jenks, purchased a tract of land in the region where Punxsutawney now stands. There had been an Indian settlement in this region for centuries, and like many other villages it had a stockade. On the outside of this barrier they grew their corn and squashes. But with the arrival of the white men the town of Punxsutawney was laid out, and the first log cabin built for Dr. Jenks, the pioneer physician in Jefferson County. But as Jefferson County had not yet been erected, this town was recorded in Indiana County.

The New Minister

In 1826 they built their first church of hewn logs, which served the needs of the community for several years, and was identified with the Presbytery of Blairsville. In the meantime Charles Barclay, son of the pioneer minister was sent to college and theological seminary. Upon the completion of his studies, he was asked to assume the duties of this community church, and became his father's successor. This, Mr. Barclay consented to do upon one condition, that the congregation by unanimous vote would identify itself with the Pennsylvania Presbytery of the Cumberland Church.

Transition

A congregational meeting was called February 1, 1836 in the home of Dr. John W. Jenks, in the room now used as the dining room of the Park Hotel, and the names of eighteen persons are recorded as being present. After considering the desire of the Rev. Charles Barclay, a petition was drawn up and forwarded to the Pennsylvania Presbytery, at its meeting in Carmichaelton, Greene County, requesting that their congregation, which was known as the Jefferson congregation, be taken under the care of the Cumberland Church. In due time this request was granted and the Jefferson Church of Punxsutawney became the first Cumberland Church in this section of Western Pennsylvania.

Steps Toward Union

But the work of the Cumberland Church grew with great rapidity. By 1880 there were five Cumberland Churches within Jefferson County with a membership of six hundred. This lead to the erection of the Allegheny Presbytery of the Cumberland Church, and for seventy years this denomination was most zealous in the work of Kingdom Building in Western Pennsylvania. Now there are several definite acts which helped to heal the breach between thee tow Presbyterian organizations, and lead up to the Union of 1906.

First

The first step was, the General Synod of the Reformed Presbyterian Church, more commonly called the "Covenanters" and one of the smaller denominations in the great Presbyterian family in the United States, transmitted to her sister churches in May 1903, a communication inviting them to appoint committees upon "Closer relations with Presbyterian Churches, either by cooperation, by federation, or by organic union." This communication was the primary official intimation of the existence of a general sentiment in all the churches in favor of closer relations.

Second

The second step toward union was: that a number of Presbyteries presented to the General Assembly of the Presbyterian Church in the U. S. A., which was to meet in Los Angeles in May, 1903, and to the Cumberland General Assembly, which was meeting in Nashville, Tennessee, in the same month of that year, overtures on the subject of closer cooperation and union with other churches of the Presbyterian family.

Third

A third step was the revision of the Confession of Faith, which was undertaken by the Presbyterian Church in the U. S. A. in 1902-03, and which became the final basis for the union, but which was a movement wholly within that denomination, and did not at first have any reference to the Union of the two church bodies. But it was all these factors together with a general spiritual interest in the church at large that produced the union of the two denominations.

Assemblies

So in May, 1903, both General Assemblies met according to their appointment, and both considered these overtures. And on the same day, May 27th, both of the Assemblies passed resolutions, appointed committees, and exchanged telegrams to the effect that they were willing to consider closer union between the two denominations. These committees met in late September of that year, and again in February 1904. And it is pleasing to notice that all the sessions of these joint committees were marked with gracious fellowship. And as a result a "Plan of Union" was prepared and presented to the two General Assemblies in May, 1904, the Cumberland Church meeting in Dallas, Texas, and the Northern Church in Buffalo, N. Y.

Plan Considered

The plan of the union as presented, was adopted by both Assemblies, and overtures were sent down to the various Presbyteries. And at the next General Assembly in May, 1905, the replies from the Presbyteries were received and considered. The Cumberland Church meeting in Fresno, California, announced that a majority of their Presbyteries had approved of the Union. While the Northern Assembly, meeting in Winona Lake, Indiana, announced that only four-fifths of their Presbyteries had approved of the plan. Although this gave a majority vote in both bodies in favor of the Union, upon further consideration it was decided it would be best to delay the final action, and resubmit the plan of union with a few changes to the various Presbyteries the next year.

Approval

In May, 1906 a second report was received from the Presbyteries of the two church bodies and it was generally favorable, by all the Presbyteries. But when the final vote was taken by the Cumberland Assembly in Decatur, Illinois, a strong minority vote against Union was recorded. Ninety-one votes against Union, and one hundred and sixty-five votes in favor of Union. While in the Assembly of the Northern Church at Des Moines, Iowa, there were only two dissenting votes. So on Thursday, May 24, 1906, the Union was officially announced in both General Assemblies.

Effect

After the union was consummated in the Spring of 1906, it took some time to bring the necessary adjustments in the various Presbyteries. So it was not until June 30, 1907 that the churches of this community were actually transferred to the care of the Clarion Presbytery. On that date nine churches were added to our rolls: Ayers, Anita, Eleanora, Olive, Punxsutawney Central, Pleasant Grove, Seneca, Valier and Zion. Most of these churches represented rural fields, many of them were dependent upon the coal operations within their bounds. As time changes, some of these coal mines were closed. This naturally brought changes within the churches. In 1922 the Punxsutawney Central was combined with the Punxsutawney First. In 1931 the Eleanora Church was dissolved, in 1932 the Adrian Church was disorganized, and in 1933 the Ayers Church was dissolved. But today there are five of the original nine that are still active, holding services and are either supplied with pastors or with occasional supplies.

So on that day set aside by the Presbytery of Clarion to commemorate the Cumberland Union, there was great rejoicing over the good work that had already been accomplished. And although we recognize there is a great danger in becoming over-zealous for church union, yet we eagerly look forward to that day when the other members of the same great Presbyterian Family will be drawn closer together.

(The material for this chapter was submitted to Dr. D. W. Fooks, S. C., of the Cumberland Church, and by him corrected.)

Chapter 6: Statistics

Lists of the Clerks, Moderators and Commissioners of Presbytery

During the existence of Clarion Presbytery it has been generally customary to elect two Moderators a year, each man holding the office for a period of six months. For the first quarter of a century however one man was generally retained in this office for the entire period of twelve months. The Moderatorship is the highest honor in the possession of the Presbytery, and an unwritten law prevailed that this office should therefore be shared by the largest number of men, especially the younger men who had recently been admitted. As a matter of historic record a list of these officers is here appended.

The Clerk, who duty it is to handle all official correspondence, as well as to keep accurate minutes of all proceedings of the meetings, is the second highest honor in the possession of the Presbytery. Because of the arduous duties of this office, it has always been deemed necessary to give the Clerk one assistant, and later two assistants. These men are known as (1) The Stated Clerk, (2) The Permanent Clerk, and (3) The Temporary Clerk. As a matter of historic record the names of these officers are also appended.

The first meeting of Clarion Presbytery, after its erection by the Synod of Pittsburgh, October 22, 1841, was held January 11, 1842, in the Presbyterian Church of Licking. Beginning with that meeting these officers are as follows:

Post Script

It is a matter of particular pride to find that four sons of Clarion Presbytery have been raised to this honorable position in the higher courts of our church. Two men have been Moderators of Synod – in 1904, Dr. J. Vernon Bell of DuBois, and in 1911, Dr. Samuel A. Cornelius of Oil City, Second Church. And two men have filled the position of Moderator of the General Assembly from Clarion Presbytery – Dr. Hunter Corbett, son of the Leatherwood Church, who gave fifty-six years of his life to China as a missionary of our church, and was elected Moderator of the General Assembly in the year 1906 when home on furlough. And Dr. J. Ross Stevenson, son of the Corsica Manse, who later became a prominent minister in the City of Baltimore, and still later President of the Princeton Theological Seminary, was elected Moderator of the General Assembly in 1915. And on two different occasions this Presbytery has entertained the Synod. First in 1873 the Synod of Erie met in Brookville, and in 1903 the Synod of Pennsylvania met in DuBois.

Meetings

During this same existence, the meetings of Clarion Presbytery have had a varied schedule; most of this time there have been four meetings a year, known as the STATED meetings of Spring, Summer, Fall and Winter. But at times, for convenience, the Winter meeting has been omitted. Some of these meetings have been occasions of much interest and spiritual enjoyment, and several times they have been followed by a deeper spiritual awakening in the churches where they were held. Beside the Stated Meetings there have been a great number of Special or pro-re-nata meetings (those called for a particular purpose), and adjourned meetings (those appointed by the Presbytery to transact business arising out of that meeting, or to complete some business that was of necessity left unfinished). In the list that follows these meetings have been marked with a "p" and "a" respectively. And in earlier days we notice that it was quite customary to hold meetings in places beyond the bounds of the Presbytery, usually in connection with the meeting of Synod; these meetings have been marked with an asterisk. The following is the list of meetings that have been held during the century:

Sometimes it is interesting to know the number of meetings held by Presbytery:

Commissioners to the General Assembly

One of the greatest distinctions any man can receive is when he is chosen by his brethren to represent them in a higher judicatory. In the Presbyterian System of Church Government there are two higher courts to which representatives are elected, each meeting once a year. The first and highest court of the church is known as the General Assembly, and is composed of representatives from the whole United States, both ministerial and elders. The second court is known as the Synod of Pennsylvania, which is composed of representatives from the entire state by that name. Prior to 1882, the Synod was smaller and no delegates were elected. But after that date these representatives were chosen by ballot on the open floor of Presbytery, and the person so elected is known as the "Commissioner" to either General Assembly or to Synod. The following ministers and laymen have been elected by Clarion Presbytery during the past century:

Commissioners to Synod

Chapter 7: Epochs

Four Definite Periods in the Development of This Territory: Lumber -- Iron -- Coal – Oil

The early settlers which first occupied this territory now included within the bounds of Clarion Presbytery were largely Scotch, Irish, and German nationalities. All of them were folks with deep religious convictions, and were hard working, thrifty, and frugal settlers. A people that were willing to undertake the great task of bringing civilization to the frontier, and were able to discharge their duties fearlessly and honestly, and when they were through, the work could be pronounced, "Well done."

Arrival

Most of these settlers came overland, along the crudest forest paths, simply trails through the meadows and over the mountains, and they came West on horseback, bringing with them their wives; sometimes a pig, a cow, and a few chickens. But always armed with an axe and a rifle and a limited supply of cooking utensils.

Lumbering

As we consider the development of this region we find there were four distinct epochs of industry, each of them in its own way contributing to the life of the community. The first of these periods may be entitled "Lumbering." This territory lying adjacent to the Allegheny River was originally covered with dense forest, and peopled with wild animals and occasionally with wilder men. And little evidence of civilization had appeared prior to 1800. But these woodlands were all well drained by several streams, principally the Red Bank in the South, the Clarion River in the center and the Tionesta Creek in the North, together with their numerous tributaries. So this region of Western Pennsylvania was soon destined to become a thriving scene of activity.

Clearings

With the coming of the white settlers the timber was speedily cleared away. At first there were simply a few clearings dotted through the woodlands where some courageous pioneer was determined to establish a home for himself and his family. But as these clearings became more numerous, settlements began to spring into existence, and soon a lumber camp would be started. The great monarchs of the forest were cut, sawed into logs, and rafted down the river to the market in Pittsburgh.

Rafting

In 1846 the first raft went down Sandy Lick through Brookville, New Bethlehem and on to the Allegheny. After the timber was sold in Pittsburgh the raftsmen would return home by boat as far as possible then overland. By 1840 lumbering was the principal industry in this locality. The rafting was generally done in the spring freshets, but occasionally during July, August and September there was sufficient current to carry the rafts successfully. In April 17, 1856 the State Legislature passed an act chartering the "Red Bank Navigation Company," which was given jurisdiction over the Red Bank, Sandy Lick, and North Fork Creeks, and whose duty it was to clear away the rocks and other obstructions, erect dams, locks, and brackets; and was given power over the private dams along these waterways. And for this service they were given the right to levy tolls not exceeding one and one-fourth cents for each and every five miles of improved creek, per one thousand feet of boards and other sawed materials; one and one-fourth cents for each fifty feet of lineal measure of squared timbers.

Iron

The second period of industry in this region was the era of the "Iron Furnaces." As the timber was being cleared away, iron ore and limestone were found in great abundance, so numerous furnaces sprang up. At one time Clarion County, from which our Presbytery derived its name, was known as the "Iron County of Pennsylvania."

These early furnaces, with a few exceptions, were all fired with charcoal and used limestone as the flux. The stacks, as they were known, were built of rough hewn stone and lined with fire brick. The ore was mined generally from the drift mouth, but when it lay near the surface there were often open excavations or "strippings," as they were known. The furnaces were always constructed at the foot of a little bluff or on a hillside, making it more convenient to load. At first the process was rather crude, but as time advanced the methods improved. But gradually as the larger plants opened along the Ohio, these smaller furnaces ceased to operate.

Judge Theophilus Wilson of Clarion, reminds us (Historical Magazine, Vol. 20) that at one time there were thirty-one furnaces flourishing in Clarion County. The iron furnaces were usually named for the locality wherein they stood, for the wives of their owners, or in honor of various Presidents of the United States. These crude, but historically important furnaces were troublesome to handle and their product difficult to standardize. A person interested in their history once asked a descendant of a former prominent line of furnace men, "Why was it the old-time iron-masters usually gave their furnaces a feminine name or named them after one of the Presidents of the country?" With a sly wink the old gentleman answered, "I think it was because they never could tell exactly how their furnaces were going to act."

Coal

The development of coal, was the third epoch, and that which brought a great industrial boom to Western Pennsylvania about 1880. However records tell us that coal had been discovered by Father Henepin as early as 1679, along the Illinois River. And since bituminous coal has been known and used in Europe for the past three hundred years this discovery came as a delightful surprise to the settlers of America. Shortly after that, in 1684, coal was found along the Monongahela River, near Pittsburgh. But for many years the chief consumers of this product were the blacksmiths. And the method of gathering their supply was to follow the streams with sacks and pick up what they termed "stone coal" to be used in their forges. Occasionally, where the coal was seen cropping to the surface, they would strip the earth and dig several bags full in one place.

Markets

But for many years there was very little effort made actually to mine coal for the market. In the Eastern part of the State where anthracite coal was found, we are told where several boat loads were sent to the city of Philadelphia in the year 1798; but there was no sale for it as fuel, so the coal was used for paving the sidewalks of the community. In 1820 almost the same situation was found in the Western part of the State, when coal was shipped down the river to Pittsburgh, and 365 tons glutted the market. There was simply no sale for the "stone coal" as fuel in that city. In 1807 an effort was made to sell coal as fertilizer, with the guarantee "that it was an excellent substitute for lime." But gradually people came to understand the use of coal and the trade became better. About 1847 the first mines were opened and operated in this vicinity. By 1873 mining was a growing industry of the community. In 1889 the "Big Soldier Mines" were opened near Reynoldsville, and were reported to be "the largest bituminous coal mines in the world." The yearly output being as great as two million tons annually. In 1891 a system of haulage was installed by means of wire ropes, and in 1902 an electric system was installed. It is interesting to notice that the first coal to be shipped east of the Alleghenies was drawn from the mines, hauled to the freight depot and stored in box cars, and then drawn by wood-burning locomotives over the mountains toward Philadelphia at the fearful rate of six miles an hour.

Advent of Steam

The coming of the steam train and the extension of the railroads more than anything else developed the coal fields of Western Pennsylvania. In 1852 the Allegheny Valley Railroad was completed to Venango, later known as Oil City. Twenty years later, in 1872, the Low Grade Division of the Railroad was built, intercepting the Philadelphia and Erie at Driftwood, and the Allegheny Valley at Red Bank. By 1899 the Buffalo-Rochester and Pittsburgh Railway was completed, and in 1903 the Clarion and Summerville Road was ready for operation. Later a branch of the New York Central passed through the community, and the Pittsburgh and Shawmut was built through the Eastern portion of the Presbytery. These arteries opened new markets for the coal, developed new mines, and brought in new wealth. Many churches were started in these new mining communities which had only a limited existence, and when the mines were closed their usefulness was over, the church organization was dissolved and in many places the communities entirely disappeared.

Oil

But there was a fourth period of industry which helped to develop this region of Western Pennsylvania. The "Oil Boom" came about 1860. Although the existence of crude oil or petroleum was known for many years, there was no use for the product, so no effort was made to gather it. The Seneca Indian, who originally inhabited this section of the State, used this "Rock Oil" for medicinal purposes, and occasionally mixed it with certain clays for their "War Paint." About 1700 certain French missionaries visited the region near what is now Oil City, and described an Indian dance which they witnessed, where the circle of dancers was strangely illuminated by flames from the oil which they had gathered from the neighboring creek.

Oil Well

But the most interesting fact is to find that the "First Well" was within the limits of Clarion Presbytery. The date of the well of Col. Drake near Titusville is usually given as 1859. In 1810 we are told that Colonel Watson was drilling a salt well at the mouth of Deer Creek in Clarion County. The progress was very slow, his tools were very crude, and there was a great demand for the salt by the settlers. So he was drilling at night to hasten the completion of the well, by the light of an open torch. When to his amazement the well caught fire and his drilling rig was burned up completely. But the men were not discouraged by this accident, they quickly rebuilt their rig and continued drilling for salt water. But when they found the stream of salt water it was mixed with a strange yellow fluid, with a strong odor, a peculiar taste and was found to be very inflammable. Later some of this mixture was sent down to Pittsburgh for examination. Here it was pronounced to be an inferior grade of "Seneca Oil." So the well was considered to be worthless and their labor lost. However, the local miller, Mr. Allen Wilson, gathered some of that fluid and burned it around his mill, when especially busy and he desired to work later than the customary sundown.

However, it remained for Colonel E. I. Drake to open up the new enterprise. In 1859 he drilled his famous well near Titusville and began pumping oil for commercial use. This work caused considerable excitement in all the surrounding communities. And soon there were many rigs drilling for gas or oil throughout the territory now covered by Clarion Presbytery. And like the story of coal, these new fields of activity brought new communities for the work of the church. But in many places when the excitement was over, the population scattered, and the church was dissolved.

Glass

Simultaneously with the development of oil in the Western part of our Presbytery, there was a stirring industry growing up in the Eastern section, viz. the manufacturing of glass. When glass was first made is unknown. It is generally supposed to have been discovered by the Phoenicians, and developed by the Egyptians. At least two thousand years before the Christian era, glass was known and used by these ancient people. But the development of this process was very slow.

In 1738 the first glass plant was erected in America in New Jersey, and a few years later, in 1797, a glass plant was erected in the State of Pennsylvania at New Geneva. But about 1800 glass came into general use for windows and household vessels. It is interesting to learn that a law was passed requiring all "Homesteaders" going West to occupy frontier property, must carry with them a four-pane window to be placed in their new home. So gradually glass came into general use.

About the middle of this century, or between 1890 to1920, the glass industry of America was centered in Clarion Presbytery. There were about thirty plants in the whole country, and one-third of these were located in the mountain section of Pennsylvania which is covered by Clarion Presbytery. During the glass boom, there were about three thousand men employed, who were classified according to their labor, and the average wage was about one hundred dollars a week for a good glass worker. During this period we find plants in Brookville, DuBois, Punxsutawney (two plants), New Bethlehem, Reynoldsville, Kane (three plants), Hazelhurst, Smethport (two plants), and Wilcox. So most of these plants were in Clarion Presbytery.

About 1900 machine-blown glass came into existence, and for a few years there was keen competition between the hand plant and the machine, but gradually the hand plants ceased operation. About this same time Mr. I. W. Colburn came to Western Pennsylvania with a new plan of "drawing glass." This plan was installed in the Star Glass Plant at Reynoldsville, and long after the neighboring plants had gone out of business the Star Plant, which became known as the McClure Glass Plant, continued operations. And this "drawing process" was later developed by the Libby, Owens, Ford and other glass manufacturing plants. But for about twenty years the very heart of the glass industry was in our Presbytery.

Maple Sugar

Another activity which was confined principally to the Northeastern section of the Presbytery was the making of maple sugar; but it was one of the chief occupations of the early settlers during that time when the territory was covered with dense forests. Everybody made as much as they could, as one statement reads, "All they needed for their own use with much to spare, and it was all they had to sell to the outside world." (Elliott's History of Reynoldsville).

But this product enabled them to get their groceries, and some of the settlers even paid for their farms through the profits from the maple sugar business. As the country to the North was a maple sugar district, the market was naturally South and East, and a great deal of the molasses and sugar were shipped to Philadelphia. Every farmer in this territory had a sugar camp, yet none of them were ver extensive. It was about the year 1825 that the first sugar was shipped from this neighborhood. And between the years of 1840 and 1850 it was a thriving business. But gradually, as the trees were cleared away, less quantities were made year after year, and after the Civil War the business disappeared altogether.

Chapter 8: Educational Institutions Within Our Borders

It is a matter of historical record that all the early schools of America were predominantly religious, most of them were started by one of the ministers in the community, and were directed by the church where that minister was serving. For our forefathers brought with them not only their material possessions when they came to the New World, but they brought with them their religious ideals and their Christian conception of general education.

Early Texts

And woven into the very texture of our national life has been this belief in Christian Religious Education. So we have been bold enough to publish to the world on our coins our simple faith, "In God we trust." This predominant religious character is to be seen in the text books that were first used in these schools. For example, in the "New England Primer" the children learned their A, B, C's by following such verses as:

"In Adam's fall
We sinned all."

Samuel anoints
Whom God appoints."

"Job feels the rod
Yet blesses God."

And the Horn Book contained the alphabet and the Lord's Prayer, together with various selections from the Bible. The McGuffy readers, for so many years the "Standard Texts" for many of our schools, were especially noted for their many quotations from the Scriptures.

Colleges

Moreover the earliest institutions of higher learning were established for the purpose primarily of educating young men for the ministry. This was especially true of Harvard, Yale and Princeton. Although this emphasis on Religious education was very strong in the Eastern Schools, those established by the colonies along the coast, we find there was a kindred feeling among the settlers beyond the mountains. So the first schools in this territory were established and maintained by the church.

Clarion

Probably the first school for higher learning in this neighborhood was that one established in the town of Clarion, and known as the "Clarion Academy," organized in 1840. The next year a substantial frame building was erected, and the first principal was the Rev. Robert W. Orr. Mr. Orr was a Presbyterian, and had had several years' experience upon the mission field, and had just returned on account of failing health. He came to his own neighborhood and started this school. The institution continued to operate until about 1867 when the building was converted into rooms for a common school.

In the meantime the "Clarion Female Seminary" had opened, which was organized in 1843, but failing to meet all expectations, it only lasted a few terms and was abandoned. And both these efforts at higher education were merged into the "Carrier's Seminary" which was established in 1866. A commodious brick building was erected, and the Seminary was conducted under the auspices of the Erie Conference of the Methodist Episcopal Church. This institution was established as a memorial for "one Hundred Years of Methodism." But in 1886 this institution was transformed into the State Normal School, and still later it became known as the State Teachers' College.

Reidsburg

In 1860 the Clarion Baptist Association established what was known as the "Reid Institute" at Reidsburg, a few miles Southwest of Clarion. This move was prompted by a desire of that denomination to provide for the needs of their own young people. Its curriculum of instruction embraced many collegiate preparatory subjects, along with commercial and musical training. And for several years this institute did splendid work.

Rimersburg

In 1858 the Reformed Church of the United States established a classical school in Rimersburg, which they named the "Clarion Collegiate Institute." The records of this institution show that during the first few years there were over a hundred enrolled, but during the days of the Civil War the work became most discouraging, so many of the pupils exchanged their text books for muskets. But at the close of the war the Institute took on new life, and for several years they published what was known as the Collegiate Monthly. But with the opening of the Clarion State Normal this institution gradually ceased operation.

Callensburg

Also in 1858, the same year in which the Clarion Collegiate Institute was established at Rimersburg, there was a school started in Callensburg known as the "Callensburg Academy" which was chartered as a Presbyterian Institution. The first principal was the Rev. Orr Lawson, and for several years this institution did most commendable work, but like its neighbor it ceased operation with the opening of the State Normal in Clarion. After the name of Mr. Lawson we find a long list of teachers that had served this institution. Among them are J. S. Woodburn, John H. Sherrard, George W. Chalfant, J. M. Foster, David Tappan, O. A. Elliott, T. D. Duncon, J. F. Lobaugh, A. J. Davis, G. M. McFarland, A. S. Elliott, J. E. Jeffers, W. C. Richards, J. Hughes Barton and W. A. Beer.

Later in life many of these teachers entered the ministry of the Presbyterian Church. One interesting fact we find is in connection with the name of George W. Chalfant, later moderator of the Synod of Pennsylvania (in 1899) who gave three sons to the ministry of the Presbyterian Church. William and Frank Chalfant became missionaries to China, and Charles Chalfant a minister in the Homeland. A fourth son, Newton Chalfant, became a prominent attorney in the city of Pittsburgh, and a daughter of this same family married the Rev. Mr. Grieves. O. A. Elliott and A. S. Eliott were sons of the Callensburg Church and became ministers; likewise John H. Sherrard and J. Hughes Barton became ministers. Perhaps this school had as much as anything else in leading twelve sons of the Callensburg church to enter the Gospel Ministry, a record only surpassed by Pisgah and Greenville in this Presbytery.

Corsica

A few years after these educational institutions were started in the Western section of our Presbytery, we find in 1868 a school was organized and chartered in Corsica, known as the "Corsica Academy," and was likewise a Presbyterian institution, started during the pastorate of Rev. Milton J. Hamilton, and the first principal was Prof. James A. Richey. Following this man, there is a long list of prominent names that served as teacher. Among them are: J. C. Ely, R. A. McKinley, J. D. White, John E. Egert, J. W. Walker, John A. Eakin, Newton Donaldson, J. Hughes Barton, Frank P. Britt, D. C. Carson, Frank Hill, and Prof. W. L. Notestine. Among the music instructors we find Miss Katz and Miss Ella Hays. And like many of the instructors from Callensburg, these teachers became ministers. Especially we notice the name of John A. Eakin, who later became a missionary to Siam. This name is not counted among those who went out from the Pisgah Church because Mr. Eakin was not reared in that church. He came as a teacher, remained a short time, and then entered the ministry. The work of this institution was on the highest level, and had many successful years of service, but was finally absorbed by the township schools with the starting of the State Normal in Clarion.

College

Although there were several educational institutions organized in the last half of the nineteenth century, there was only one school which actually received a charter as a college. This institution was located in the village of Hawthorn, and became known as the "West Millville College." It was chartered by the State in 1880, and was conducted by the pastor of the church, the Rev. James M. McCurdy. It was a Presbyterian institution and did commendable work for several years, but had a very short existence. Some of the teachers of this College were the Rev. Alexander B. Fields, Rev. N. M. Sloan, Rev. William Shannon, Prof. Culbertson and others.

With the development of our nation, the diversification of activities, and the increasing emphasis on religious differences, it was inevitable that secular education should pass out of the hands of the church. Although we no longer establish and maintain local religious academies, there is still a crying need for Christian Religious Education, which must be conducted by the local church, as Roger Babson reminds un: "The crying need of the present hour is not more factories or materials; not more armies or navies; not more railroads and steamship lines, but it is rather more Religious Education."

Chapter 9: Incidents of General Interest in the Territory now Occupied by Clarion Presbytery

Prior to the year 1800 very few pioneers had crossed the Allegheny Mountains and settled in this part of Western Pennsylvania, which we now know as Clarion Presbytery. Over these rolling hills and through these wooded dells roamed the primitive red man, who was truly monarch of all that he surveyed.

Iroquois

Dr. W. J. McKnight in his "History of Jefferson County" tells us these aborigines of Western Pennsylvania called themselves "A-qua-aus-chioni," which in their language meant "a united people. To the French settlers they were the "Iroquois" and to the English people "The Six Nations." For indeed they were a confederation of six Indian tribes, as follows:

The Mohawks or fire-striking people,
The Onedas or pipe makers,
The Onondagas or hill-top people,
The Cayugas or people of the lake,
The Tuscaroras or unwilling to dwell with others,
And the Senecas or mountaineers.

And this confederation, formed by the six Indian tribes, was by all odds, the most powerful Indian group in North America.

Rpimitive [sic]

When the Red Man ruled this region, we must remember that the friction match was yet unknown. He kindled his fire with flint and steel, or by the more ancient friction method. And he lived in the most primitive fashion, his chief weapon being the bow and arrow, the tomahawk and speer (sic). But the character of these aborigines may be regarded as one of the most interesting topics of history. Their appearance, customs, and manners of life were so distinct from those of the European that many of the early settlers, upon making their acquaintance, immediately classified them as "savages." And it was imagined that the Indian had little or nothing in common with the civilized man from the continent of Europe. Many of these white settlers imagined that the Red Man had so few of the higher emotions that he was more akin to the beasts than to the rest of humanity. But this estimate of the character of the Indian was far from correct.

Later is [sic] was proven beyond the shadow of a doubt that the Indian, when given the advantages of culture and education, was capable of rapid development. Yet while he remained in his native environment he was totally indifferent to this thin we are pleased to call culture or civilization.

Traits

But the native was imposed upon by many of the white settlers, and he soon became corrupted by the vices of society, rather than benefitted by the virtues of civilization. In his native habits he knew nothing about slander and gossip; nothing about the desire for gain, and the temptation to hoard his possessions, and there was no temptation to steal, for the tribe to which he belonged held all things in common, so there was a strong loyalty to that tribe.

Moreover, the Indian had many excellent virtues which are often overlooked in our hasty estimate of his habits. He abounded with hospitality and liberality, nothing was too good for his friends. He was light-hearted but firm in his opinions. He never had very much, but he never wanted very much. Perhaps we should say he was ignorant of our pleasures, but he was also free from our worries. He lived in the simplest manner, built his wigwams of grass or hides, and usually was satisfied with two meals a day. He set his table on the ground, and likewise made his bed on the ground. So the home of the aborigines was very simple.

Arts

These people very early learned the arts of weaving, dyeing, and pottery making. They were able to take the native swamp grass and weave it into baskets, platters and mats. And would take the wool from their flocks and weave blankets with interesting designs and coloring. And they would make sun-dried pottery from the clay which they found near their abode.

Habits

To his enemies the Indian was very cruel and relentless. And unfortunately the white man gave him frequent opportunity to consider him an enemy. When highly provoked, the Indian would go on the "War Path,"" which was commonly opened with a festival and a dance. This "war dance" being so arranged as to arouse excitement and kindle enthusiasm. At the conclusion of the dance, in which the whole tribe would participate, the warriors would follow their Chieftain, and slip away silently and quickly single fine, going through the forest to seek vengeance upon their intended foe. One of the chief preparations for this errand of vengeance was the use of "war paint" which was usually a mixture of certain clays and water. But for the Seneca tribe, that inhabited this neighborhood, the "war paint" was usually a crude mixture of petroleum and clay. This oil being gathered from some of the oil springs. This mixture gave the warriors of our local tribe a hideous glistening appearance.

Religion

But the Indian tribes usually had a belief in the "Great Spirit" whom they believed to be the Creator of Heaven and Earth; the valleys, mountains, forests, lakes and rivers were all specimens of His handiwork. They believed in the care of the Great Spirit, over all His creatures. Believed that He filled the lakes and streams with fish, and the woodlands and field with game. And believed that it was his privilege to hunt these creatures of stream and field to satisfy his personal appetite. But his religion reached a higher level than a mere admiration of nature; he also held a conception of a "Happy Hunting Ground" where conditions would be forever perfect, his needs would be satisfied and his joys would be forever filled.

Philosophy

Perhaps this primitive Red Man with his limited circumstances, would pause at times, like his more civilized brother from Europe, and would consider his food supply and his housing conditions; what vicissitudes of fortune would the ensuing twelve months bring to his abode? Would the game be plentiful? Or would it be better for him to move up the valley where his hunting radius would cover a different territory? Could he hold these natural possessions against the encroachments of the new comers? Or would it be better to share them with these strangers, that they should all enjoy the gifts of the Great Spirit together?

Missions

The Indian was helped in making his final decision by the work of the Christian Missionary. While the dealings of the white man with the Indian were not always commendatory, and we often read today with deep regrets about some of these relations, yet as a fact the Missionary was always a true friend to the Indian, who sought to protect him from the exploitations of unscrupulous white adventurers, whose whole aim was to rob the native of his land and oils and minerals.

Zeisberger

The first missionary work among the Indians was by the Moravians in the territory now covered by the Presbytery, when David Zeisberger started his mission on the Allegheny River at "Goschgoschunk" in Forest County near where East Hickory now stands. This missionary crossed the State in a northeastern direction from Bethlehem on the Delaware River, and reached the Allegheny in the mid-summer of 1756, but returned that Fall to report to Bethlehem the success of his work. In the Court House of Tionesta today is a receipt written by Mr. David Zeisberger, and dated November 10, 1756, howing that he carried seven pounds and nine shillings to the Governor of the Province.

Because of the friendship of this missionary to the Indian he had been given the name of "Ganousseracheri" and adopted into the tribe of the Onondagas, tribe of the Turtle. When he returned in 1768, he sought lodging in a Seneca camp some miles from the Allegheny. The chief asked very coldly, "Why does pale face travel by an unknown road? This is not the way used by traders." The missionary replied, "I use a different road because my mission is different. I do not come to trade or barter, I come to bring great words to the Indian." The Chief asked, "What words are these that you bring?" He replied, "Words of life, to believe in God and be saved. Are they not good words?" Said the Chief, "No -- God gave the Indians the great forest, and fields to hunt in; of the Bible he knows nothing. God gave the pale face the Bible. But in what respect is the white man better with the Bible than the Indian is without it?" To which the missionary replied, "You say that the Indians were created by God to roam the forest, and to run after the bear? Oh no, my friend. They are made for a better purpose. Believe me it is God's will that they be saved." The Chief asked, "By what name is the pale face known?" Mr. Zeisberger replied, "I am Ganousserachei --" But he got no further, the whole attitude of the Seneca Chief changed. "I thought you came to spy in the land of the Senecas. You are most welcome. We have heard of you, a friend of the Indian." The Chief tried to dissuade Mr. Zeisberger from returning to Goschgoschunk on the river, saying they were treacherous people, and would kill him. But he did return and took up again his work in the colony, later moving to Lawunakhannek, near the mouth of the Tionesta Creek. One of the interesting rules made by this missionary in 1756 was the forbidding of the sale of "Fire Water" in the colony. Probably the first Prohibition Law in Western Pennsylvania.

The first definite work among the Indians in this neighborhood was undertaken on a voluntary basis by Mr. Alden, then President of Alleghany College at Meadville, who was a Presbyterian. This college at that time was under Presbyterian influence. President Alden admired the Red Man, and loved missionary work so gave as much of his time as he could spare from his educational work to visiting Indian reservations along the Allegheny river. These visits carried him through much of this neighborhood now occupied by Clarion Presbytery. On these visits he would spend time studying their habits and customs and frequently tell them the Story of the Gospel. These people, though members of that once powerful Seneca tribe, were inclined to live an indolent and inactive life, so were exposed to all the vices and few of the virtues of the white neighbors.

For years President Alden visited these tribes as he could find time from his College engagements. At first these excursions were undertaken entirely on his own account and at his own expense, but later by the action of Erie Presbytery, which then had jurisdiction over this entire neighborhood, he was sent as their official representative to the Indians. And a society was formed whose purpose was "The Propagation of the Gospel Among the Indians." In a letter dated 1816 by President Alden, he gives an account of an interview with the Indian Chief.

Cornplanter

"Last year, at a council of the tribe, Cornplanter made an eloquent speech of two hours' length, in which he gave a lucid history of his life. He stated that his father was a white man from Ireland, and his mother was a Seneca; that he had always been attached to that tribe; that he had been zealous in their way of worship; but that now he was convinced they were all wrong; that he was determined to devote himself to the way in which ministers walk, meaning the Christian religion. "I know," he said, "that we arew wrong; I know that they are right. Their way of worshipping the Great Spirit is good. I see it; I feel it; I enjoy it."

"In this happy and persuasive manner did he, with his imperfect knowledge, plead the cause of Christ. In one part of his animated address, while speaking of his former views and habits, his language seemed to be like that of Paul, giving an account of his Pharisaic zeal in opposition to Christianity. In another part, it was like that of Joshua, stating his pious resolutions to the tribes of Israel at Shechem." [Source: History of the Presbytery of Erie, S. J. M. Eaton, Page 92, edition 1868.]

Faith

Although this primitive Red Man, which was found roaming these hills of Western Pennsylvania, when the white settlers crossed the mountains, was unfamiliar with the Christian teaching of the Golden Rule, and he knew nothing about the Ten Commandments, but based his religion mostly upon personal appetites and the needs of his tribe, yet he came strangely near the Christian standards of living in his worship of "One Great Spirit," ruler of all creation. Often they experienced torment at the thought of separation from the "Great Spirit" because of some personal disobedience, when he accused himself as having offended the Great Spirit. Again a thought strangely near the Christian belief of sin and punishment. Dr. Francis L. Patton, formerly president of Princeton Seminary, used to tell his students that, "Five thousand years ago the Chinese were monotheists in their belief, but through their superstitions they became corrupted into polytheism, fetishism and idolatry."

Christianity

If we generally find a belief in immortality, faith, hope and love, if we find a knowledge in a Great Spirit, a conscience that is concerned about eternal judgment, how does this religion differ from that described in the Book of Genesis? So we are driven to the conclusion that our religious faith came as a matter of "Revelation" and not as so many affirm, a mere "Evolutionary Process." But that man, all men, are created in the image of God, and have been crowned with glory and honor. "And gave him dominion over the beasts of the field, the fowls of the air, and the creatures of the sea." "That God hath made of one blood all nations of men for to dwell on the face of the earth, and hath determined the times before appointed, and the bounds of their habitations." (Acts 17:26)

Treaty

As an added testimony of the religion of the American Indian let us look to the answer sent by Cornplanter, Chief of the Senecas, to the American Government in regard to a purchase of ground in 1784, where he is quoted as saying, "I thank the Almighty for giving us luck to meet together at this time, and in this place as brethren, and hope my brothers will assist me in writing to Congress what I have now to say." This treaty marked the completion of a purchase of certain lands which were claimed by the Indians, and became known locally as "The Purchase Line" running from Kittanning on the Allegheny diagonally across the State to a point in Bradford County where the Susquehanna crosses the State line. And in this treaty Cornplanter definitely calls upon the Almighty, the Creator of all things, and the Author of Truth. Again we quote, "The Almighty has not made us lie, but to tell the truth one to another, for when two people meet together, and they lie one to another, then people cannot be at peace, and so there is war among the nations."

Second Incident: Captain Samuel Brady

This region, occupied by Clarion Presbytery, abounds with many stories of the adventures of Captain Samuel Brady. Although many of them are possibly gross exaggerations, yet they are possibly all based upon some historic incident.

The Man

Samuel Brady was a true historic figure, born on the Susquehanna River near Northumberland. His father and mother were killed by the Red Men when he was a mere child, and from that date he swore eternal vengeance against the whole savage tribe. As he grew to manhood he entered the service of the Colonial Army and served in the Revolutionary War, where he earned his title "Captain" and also the reputation as a "Scout." After the war he built a cabin along the banks of the Allegheny river near the location of East Brady and spent much of his time in hunting and fishing.

Unrest

However he was not allowed to remain quietly in his humble cabin. The Indians of the community became troublesome, and had committed several successful raids on the white settlements along the river. Gen. Broadhead from Fort Pitt was called out to check these raids, and the help of Captain Brady was enlisted to lead the group. Moving ahead of the main army with a group of Scouts, they soon discovered the Indians in a flat below East Brady on the Cunningham farm. Being familiar with the country, Brady concluded that the Indians would make for the Narrows. So, without making his presence known he circled the camp and took possession of the narrow pass, locally known as the "Narrows" and stationed his men along the rocky cliff. Soon the Indians noticed the approach of the main army and retreated up the River toward the Narrows, only to find them already occupied. When the Indians discovered they were trapped, a few made their escape across the river, while others were either killed in battle or taken prisoners. But this stopped the raids in that vicinity, and peace was established between the white settlers and the Indians.

Prisoner

Captain Brady was once taken prisoner by the redskins, at a point five or six miles above the mouth of the Beaver River. Brady had never been taken prisoner before, and this time he was lead into their hands by a too eager pursuit of a wounded deer, and because nominal peace existed between the whites and the Indians. Coming out of the hills into the "Walnut Bottom" he was seized, thrown from his feet, bound by a half dozen stalwart savages and then carried off to a place of execution. As soon as Brady was seized, disarmed, and bound the joy of the savages knew no limit. And in vain the captive pleaded for mercy. And the tribe prepared to burn him at the stake. Just as the flames began to crackle about him he contrived to seize a knife from an Indian squaw standing nearby, and in an instant he was free. He hastily snatched an Indian child from the arms of its mother and threw it into the flames, and during the confusion that followed in rescuing the baby from death, Brady made his escape. With the fleetness of a deer he ran toward the overhanging cliffs of the river. In a moment the Indians were after him, hoping to overtake him. Brady sensed his danger, the woods were swarming with the foe who were well armed, and he only had the knife which he had taken from the squaw. At the top of the cliffs he saw a grapevine running along the ground for some distance, and closely twined around the limbs of a tree which was overhanging the precipice. Quickly he cut the vine and swung out upon it, the tree yielded and he landed within a few feet on the opposite ledge of rocks, where he dropped. Although bruised and cut by the fall he made his escape from the angry and howling horde that was following him.

East Brady

Another of the fantastic stories which is related in connection with this adventurous Captain Brady, runs as follows: In the neighborhood of East Brady there is a great bend in the river, often called by the raftsmen "Nine Mile Bend," but which is scarcely half a mile across the neck. The same place referred to in the previous sketch as the "Narrows." One day Chief Cornplanter returned to this neck after several successful raids upon the white settlements, and tied his prisoners to the trees, while his followers prepared the faggots for torture.

It was a beautiful night, and the full moon arose and sailed aloof. A wonderful calm pervaded the place as the shadows fell across the oily waters of the peaceful Allegheny. The stakes having been prepared, the victims were unbound and brought forth to the place of torture. Then a voice high up among the rocks on the opposite cliff hailed Cornplanter in the Indian tongue, informing him that he was a lone Indian warrior, just returning from the war path and had several prisoners, he desired that the ceremonies be delayed till he could arrive, and they would all celebrate together. To this Cornplanter consented, the flames were extinguished and the prisoners again bound to the trees.

In the meantime Captain Brady, for it was he who had deceived the wily chieftain, lead his men up the river to the place known as "Truby's Ripple." Here they forded the river and as silently moved down the river toward the neck. So cautious was his approach that the Indians were completely taken by surprise. When the savages saw they were hemmed in from behind and the river rolled in front, they fought with desperation, but were eventually overpowered. All were killed save the chief. Cornplanter leaped into the river, and being a good swimmer, made his escape to the opposite shore.

The prisoners were unbound and all joined in a grand jollification in this unexpected release from death and torture. There are many stories related concerning the skill and bravery of this wonderful man. Some of them bear the marks of cruelty and others are adventures of kindness. Most of them are based upon historical facts, but many of them are probably greatly exaggerated in their details. But oh so many of them are the stories of conflict growing out of gross misunderstandings. I wonder if we do not see a reason for Cornplanter's message to Congress, "The Almighty has not made us to lie, but to tell the truth one to another. People cannot be at peace when they lie one to another."

Third Incident: Philip Paul Bliss

Within the bounds of Clarion Presbytery was born one of the foremost American Hymn Writers, Mr. Philip Paul Bliss. Mr. Bliss was born in a log cabin, in a small clearing about two and one-third miles east of Penfield in Clearfield County on July 9, 1839.

Childhood

In the time of his childhood this region was practically a wilderness without schools or churches. Mr. Bliss received his early education from his mother in their early frontier home. When six years of age the family moved to Kinsman, Ohio. And before he was eighteen the family moved to Rome, Pennsylvania in Bradford County. Here in the winter of 1857 Mr. Bliss taught school on Towner Hill near Rome. That winter one of his pupils was Daniel B. Towner, who later became a composer of Gospel Hymns. And during the winter a musical convention was held in Rome by W. B. Bradbury, a composer of hymns. Here also Mr. Bliss became acquainted with Mr. James McGranahan, a hymn writer. These associations al had a lasting influence on the character of Mr. Philip Bliss.

Life Work

Mr. Bliss married a Rome girl who was a Presbyterian, and through this influence united with that church and became very active in the local church work of that community. Later Mr. Bliss went to Chicago, either at the suggestion of Dr. George F. Root, a musical publisher of that city, or on his own suggestion, arriving in the city about 1865. Here he went to work, first about the State, holding musical conventions, and giving concerts. Later he got into evangelistic work. He first met Mr. D. L. Moody in 1869, about five years after coming to Chicago. Moody liked his singing and made use of him in some of his meetings. The next year he met Major Whittle who asked him to go along with him as a singer to a great Sabbath School Convention, where he was scheduled to speak. This association grew into a lasting friendship and became the evangelistic team of Whittle and Bliss, as speaker and singer, that was heard in many of the States. In the meanwhile, from the time of his going to Chicago, he had been carrying on an active work of composing Gospel Hymns, generally writing both words and music.

Death

In 1876 Mr. and Mrs. Bliss returned to Pennsylvania to spend their Christmas holidays with relatives. They were on their way back to Chicago when a railroad bridge collapsed near Ashtabula, Ohio, causing a train wreck which took the lives of Mr. and Mrs. Bliss and one hundred other travelers. After this tragic death Mr. Moody made an appeal for a "Penny Collection" from Sabbath School children, for a Bliss memorial and to establish a trust fund for their two children. As a result of this appeal more than $11,000.00 were received from the Sabbath Schools all over the world. The monument was unveiled to his memory in Rome, PA., where he had done much of his work. Mr. Bliss is credited with having written more than five hundred Gospel Hymns, among which the more familiar are Let the Lower Lights Be Burning, Hold the Fort, Wonderful Words of Life, Almost Persuaded and many more that are equally well known. And the hymns of Bliss, the boy from Clarion Presbytery, are known and sung today throughout the entire Christian world.

Fourth Incident: Young People's Summer Conference

The Presbyterian Church has always been interested in the welfare of her young people. But for many years the work among the youth of this Presbytery was left largely in the hands of Interdenominational agencies, the Sabbath School Association, the Christian Endeavor Union and other activities. All of which were good, but they failed to meet the needs of the young people of the Presbytery.

Inception 1918

The idea of a Young People's Summer conference for Clarion Presbytery came from the Rev. Charles W. Cochran, who was chairman of the Young People's Work for the Presbytery. He had observed that these interdenominational organizations were not active in many churches, and the young people were not attending the nearest Denominational conferences at either Saltsburg or Grove City. So the plans for a Presbyterial Conference were presented to the Presbytery and were by them accepted. The first summer conference was held at Beechwoods in June, 1918. The Beechwoods and Falls Creek young people camped near the church in tents. Young people from other churches with their parents were entertained in the homes of the Beechwoods people. The classes were conducted by the pastors of the Presbytery with visiting speakers for the evening sessions.

Growth

During the administration of this work by the Rev. C. W. Cochran, other conferences were held in Corsica, Falls Creek, Marianville [sic], Sigel, Reynoldsville, Summerville and New Bethlehem. In each conference the facilities of the local church or public school buildings ere made available for class sessions, and popular meeting. While the homes of the congregation were available for entertainment of delegates and leaders. The faculty was composed of members from the General Assembly's Young People's Staff, representatives from the Mission Boards, and the New Era Committee. Young people of special merit came from any of the churches, constituting groups of earnest and happy young people with their leaders.

When Mr. Cochran severed his connection with the Presbytery in 1926, this work of the Young People's Conference fell on the Rev. Willard C. Mellin, then pastor of the Bethesda Church at Rimersburg, but quickly transferred to the church at Ridgway the following year. Mr. Mellin carried on the Summer conferences in very much the same way as his predecessor, using one of the churches of the Presbytery each year, and securing his leaders from among the ministers and Board workers.

Leaders

In 1930 Mr. Mellin severed his connection with the Presbytery, and the Rev. Herman C. Humke, S. T. D., was elected to the vacancy. Dr. Humke began conducting the conference in the same manner as his predecessors. Then came a great innovation which gave the Conference a more attractive program for many people. This change began when the conference met on the Cherry Run Camp Ground in 1935. The next year the conference was held on the grounds of the State Teachers' College at Clarion, and the following year the Baptist Site at Camp Corbley. This change did not in any way diminish the supervision of the Church Leaders, but it brought the delegates together for a greater part of the time. So a more elaborate program could be arranged, the time was lengthened from a four-day conference to a six day term, and the happiest feature about this change was that it met with the general approval of all the delegates and those who were interested in the training of the young people of the Presbytery.

For several years the names of Rev. John C. Talbot has been associated with the Clarion Young People's Conference. Mr. Talbot first came as a representative of the Board of Education, and gave valuable service for four different years. In 1936 Mr. Talbot was called as pastor of one of the churches of Presbytery. The following year at the request of Dr. Humke the supervision of the Young People's Conference was transferred to Mr. Talbot. So at the time of this printing (1939) the Presbytery is planning to hold the twenty-second Summer Conference for the Youth of our Presbytery.

The Clarion Conference for Young People

Chapter 10: Excerpts -- Notes Taken from the Early Records of Presbytery

In one of the early record books of Clarion Presbytery we find this account, "Read before the Presbytery in Millville, April 11, 1877. "

Historical Sketch

by Dr. J. S. Elder

"The Psalmist in one of his inspired songs, exhorts the believers to a thoughtful survey of God's protecting care over His church. He said, 'Walk about Zion, and go round about her: tell the towers thereof, mark ye well her bulwarks, consider her palaces; that ye may tell it to the generations following.' Here the pious mind is directed to note the sure defense of the Eternal God, both as a reminiscence of past deliverance, and also a type of the safety which the church enjoys under His divine protection.

"Looking at what God has wrought for his people it is well to call to mind 'The day of small things' and the growth to fairer proportions. As a Presbytery we look at the Lord's work in our midst, going back to the little beginning made in the wilderness on Brush Run three quarters of a century ago, and tracing the growth of the work in its widening influences down to the present time. Our Fathers, in their busy toil and care, have left us little recorded material. This is a source of deep regret. But if so much of their outer work is unrecorded, yet the faith and zeal of the early father is deeply written in descending influences for good, and in widening succession of consecrated servents (sic) of Christ, until the feeble band has swelled into a multitude. And as we go 'round and tell the towers thereof and consider the palaces of our Presbyterial Zion, we surely have abundant reason to raise our joyful note of praise and declare, 'The Lord hath done great things for us whereof we are glad.'"

Then follows an account of the erection of Presbytery which has been included in the earlier chapters of this history.

First Records

The following is an exact copy from the minutes of the Synod of Pittsburgh, recorded on the first page of Clarion's records:

October 22, 1841.

An application from the Presbytery of Allegheny for a division of said Presbytery was received: And their request was granted. All that portion of the ministers, congregations, and territory of the Presbytery of Allegheny lying East of the Allegheny river, was erected into a new Presbytery to be called the Presbytery of Clarion. Messrs. McMaster and Core were appointed a committee to report the necessary arrangements for its organization.

On motion Messrs. McFarren and Bishop and J. W. Johnson were appointed a committee to investigate and define the boundary lines between the Presbyteries of Blairsville and Clarion.

The committee appointed to define the boundary lines between the Presbyteries of Blairsville and Clarion recommended, that instead of any further attempt to define that line, the Synod should establish the boundary line between these tow Presbyteries as follows, viz:

Beginning at the mouth of the Mahoning Creek, up the North branch of that creek commonly called the Mahoning to the boundary line between the congregation of Perry, shall remain under the care of the Presbytery of Blairsville. This report was accepted and adopted.

The committee appointed to report in regard to constituting the new Presbytery of Clarion, recommended that the said Presbytery of Clarion meet at the Church of Licking, on the second Tuesday of January A. D. 1842 at 12 o'clock noon, that it be opened with a sermon by the Rev. John Core who shall preside at the constituting of the Presbytery and until a moderator shall have been chosen; and in case of the absence of Mr. Core, or his inability to act the oldest minister present shall be his alternate; Presbytery to meet afterwards on their own adjournment. The committee therefore recommends that James Montgomery, a licentitate under the care of the Presbytery of Allegheny be transferred to the Presbytery of Clarion. The report was accepted and adopted.

The above are true extracts from the records of the Synod of Pittsburgh, at its session in Pittsburgh in October 1841, in regard to the organization of the Presbytery of Clarion.

Attest: William Jeffery, Stated Clerk of Synod

The Presbytery of Clarion was therefore organized by the Synod of Pittsburgh on October 22, 1841 by transferring to it, from the Presbytery of Allegheny, the following persons, viz: Rev. John Core, Rev. Gare Bishop, Rev. John Glenn, Rev. David Polk and James Montgomery, Licentiate.

First Meeting

Licking January 11, 1842.

Agreeably to the direction of the Synod of Pittsburgh the Presbytery of Clarion met in the Presbyterian Church of Licking on Tuesday, the 11th day of January, 1842, and was opened with a sermon by the Rev. John Core upon Zechariah 4:10, "For who hath despised the day of small things."

After the sermon the moderator took the chair and having opened the meeting with prayer, the roll was made out. Members present: Messrs. John Core, Gare bishop, and David Polk ministers. And Messrs. James Laughlin, John M. Fleming, James Summerville, Benjamin Junkin, James Patton, John Clark, and James Wilson, elders. Absent, john Glenn, minister.

Rev. John Core was elected Moderator, and Rev. Gare Bishop Temporary Clerk, and Rev. David Polk, Stated Clerk. (NOTE: We find the first name of Mr. Bishop is spelled Gara, Gary, and Garey.)

On motion, resolved that it be the order of the day for tomorrow at 11 o'clock A. M. to hear a popular discourse from Mr. James Montgomery.

Rev. Elisha D. Barrett presented a letter of dismission (sic) from the Presbytery of Blairsville to connect himself with the Presbytery, and after being examined on theology, and his papers being found orderly, he was received and took his seat as a member.

A petition was presented praying Presbytery to organize a Presbyterian Church in Red Bank Township to be called the Church of Leatherwood; which was taken up and after some discussion, Presbytery adjourned till tomorrow at 9 o'clock, concluded with prayer.

Wednesday Morning, 9 o'clock.

Presbytery met and was opened with prayer. The minutes of the last session were read and approved.

On motion Messrs. Polk and Patton were appointed a committee on supplies. The congregations of Callensburg, Concord and Bethesda requested liberty to procure their own supplies. Their request was granted.

The unfinished business of yesterday was taken up and after some discussion it was postponed, to attend to the order of the day.

Rev. Robert W. Orr of the Presbytery of Bedford was invited and took his seat as a corresponding member.

Mr. James Montgomery delivered a discourse from I Cor. 1:22-24, "But we preach Christ crucified, unto the Jews a stumbling block: but unto them which are called both Jews and Greeks, Christ the power of God and the wisdom of God," being the subject assigned him by the Presbytery of Allegheny, and which was sustained as the remaining part of trial for ordination.

On motion resolved that the ordination and installation of Mr. Montgomery take place at the next meeting of Presbytery. Rev. David Polk was appointed to preach the sermon and Rev. John Core to preside and propose the constitutional questions and deliver the charges to the minister and the people.

The unfinished business was resumed. On motion resolved, that a committee be appointed to visit the people of Red Bank Township, to consult with them in reference to the location of a house of worship: and provided they agree upon a site not within six miles of Licking meeting house in a straight line, to organize them into a church, and to report their action, at the next meeting of Presbytery. Messrs. Gara Bishop, minister, and John M. Fleming and James Summerville, elders were appointed said committee.

Mr. Montgomery was appointed to supply at Mt. Tabor two Sabbaths at discretion.

Resolved that Messrs. Core and Barrett be a standing committee to examine the credentials of traveling ministers.

Resolved that Mr. Core, minister, and Mr. Patton, elder, be a committee on Missions. Presbytery then had recess until after divine worship.

After recess, on motion resolved that the committee on missions be instructed to recommend to the General Assembly's Board of Denominational Missions Mr. William McMichael, a licentiate of the Presbytery of Erie, now laboring within our bounds, and to solicit aid for him as a missionary to labor at Greenwood, Shippenville, and Tionesta and the intermediate regions.

Presbytery then adjourned to meet in clarion on the third Tuesday of February next at 12 o'clock M. Concluded with prayer, singing and the apostolical benediction.

(No signature)

Robert McGarrough

The following sketch of the life and work of the Rev. Robert McGarrough, the Pioneer Missionary in Clarion Presbytery was prepared by the Rev. Hugh F. Earsman, D. D., at the request of Presbytery at its June meeting in 1937.

In the meantime we discovered rather a strange confusion of facts. Two of the churches of Presbytery had recently published historical booklets of their own activities, and both of these records mention the life and work of this Pioneer Minister, and the records did not agree:

The Concord records reads: Born in 1770, Ordained 1805, Died July 13, 1839.

While the Licking Record reads: Born Jan. 9, 1769, Ordained 1805, Died July 13, 1842.

Moreover, to complicate matters, we found two tombstones erected on the grave of this Pioneer Minister, bearing different dates.

Being deeply perplexed on this matter the Historian then proceeded to write to certain members of the family asking what dates they held to be correct. Having received replies from two members of the immediate family, A. F. McGarrah, D. D., and H. B. McGarrah, M. D., and finding their dates agreed, with the consent of Dr. Earsman, the author of the historical manuscript, this sketch was altered to be consistent with the family records. In the meantime, a historical paper prepared by Mr. James McGarrah, the Elder in the Old Concord Church was discovered, which gave an excellent account of the life of the Pioneer, and these dates correspond with the dates the family prefer. Moreover, the earlier dates are to be desired for the reason Mr. McGarrough had been living at the time of the erection of Clarion Presbytery n 1841, and serving churches within its bounds, his name would undoubtedly have been included among the ministers which made that first roll. But his name does not appear among the original members of Clarion Presbytery, thereby showing conclusively that he was not living at the time of its erection.

The Rev. Robert McGarrough was born January 7, 1771, in Franklin County, Pennsylvania. He was the son of Major Joseph McGarrough, a native of Derry County, Ireland. Joseph McGarrough came to America in infancy and was brought up near Philadelphia. He served during the Revolutionary War under General George Washington. After the war the family came to Fayette county, where he served as the first Postmaster in the county, and where he was appointed a magistrate by the governor of the colony.

Robert was brought up on the farm and was the oldest in the family of three brothers and one sister. It was hard work and long hours with little time for school or recreation. But this hard work did not unfit him for the labor of a pioneer settler and missionary to the scattered populations I that part of Pennsylvania now comprising Clarion and Armstrong counties.

He was twenty-five years of age when he entered Canonsburg Academy and it was twelve years later when he was graduated. He was licensed by the Presbytery of Redstone in 1802, and ordained to the ministry in the fortieth year of his age.

No photograph or any picture of him remains. It is doubtful if any were ever taken. He probably would have considered it a sin. But a good pen picture is preserved, from the pen of one who knew him well. (We are told that.) "He was a man six feet three and a half or four inches tall. His frame was gaunt and massive. His weight about two hundred and twenty pounds. Stooping a little at the shoulders, but a man of great strength. His eyes were grey, his hair brown, combed straight down and cut in a circle. His gestures were more calculated to awe by their strength than to plead by their grace. His voice was soft and strong. He walked with a long swinging stride, that carried him from Concord to Rehoboth and from there to Rockland along trails that were marked only by blazed trees, and that were impossible for any traveler, save one on foot.

Clad in homespun clothes with wide-brimmed beaver hat he looked just what he was, a great massive man and an humble servant of his Master, Jesus Christ. Thus he ministered for thirty-seven years. When he began in 1804 there were no roads save wood trails. The nearest mill was at Kittanning, and the nearest post office, where Ford City now stands. The people lived in log cabins, and Mr. McGarrough, with his own hands, felled the trees and hewed the logs to build his own manse. Religion was only maintained in households and in many places altogether neglected. When he came to Licking there was not a church building within the bounds of Clarion Presbytery. But at the time of his death, July 13, 1839, there were ten Presbyterian Churches within the bounds of Clarion county and several in Jefferson county.

In the summer he preached under the trees, and in the winter within the log homes of people. When he came to his charge the Presbytery of Westmoreland arranged for his ordination. Twice it adjourned to meet at Licking for the purpose but on neither occasion was there a quorum present and so the ordination had to be deferred. It was not until two whole years had passed that the ordination services could be performed.

For eighteen years he preached at Licking and New Rehoboth Churches. He found them a scattered flock as sheep having no shepherd, but he left them united and prosperous. He preached to them in the wilderness, he left them in comfortable and commodious, if not elegant churches; well grounded in the faith and with faithful elders to tend the flock. He left them not to go to a larger church and better salary, not to seek the comforts of a better home nor better facilities for educating his growing family. He left them to enter again in pioneer work, to reach the unchurched (sic) regions and not to build upon another man's foundation, but to go to the regions beyond.

As early as 1805 rumors that Licking and New Rehoboth had a minister living among them reached as far as the Concord settlement.

Mr. Alexander Wilson, who lived at the mouth of Licking creek, now Callensburg, the youngest man in the settlement, was sent to invite this minister to come and preach to them. The journey took two whole days and Mr. McGarrough consented to go. But as he did not know the way asked that Mr. Wilson blaze the trees to mark out the road for him to follow. This was done. When he arrived all the families, seven in number, living from the mouth of Licking to the Allegheny River, were assembled. He preached to them and found a set of willing listeners. From this acquaintance with the little settlement, was formed a tie that was broken only by the death of the beloved pastor twenty years later.

The Concord Church was organized in 1807 but had no stated pastor until Mr. McGarrough came to them. It was hard pioneer work and he grew old among them. His last sermon was preached in Mr. Patton's barn near Rimersburg. It was on Friday and was a preparatory service for the communion on the following Sabbath. The Rev. Mr. Coulter came the next day to complete the services. Mr. McGarrough attempted to address the tables byt his voice failed. His work was done. He passed away July 13, 1839 at the home of a daughter, Mrs. Crawford, at Six Points, near Parker, in the seventy-third year of his age and the thirty-sixth year of his ministry. His body was placed in a coffin made of pine boards, placed on the front carriage of a farm wagon and drawn to the grave by a yoke of oxen.

A marble slab marked the grave for a number of years, but it fell and the weather obliterated the name. But now a substantial monument marks the grave and proclaims the name and work of this eminent servant of God who counted not his own life dear that others might learn the way of life.

No work or sermon or Robert McGarrough was ever printed. The manuscript notes of some half dozen of them are still in the possession of some of the members of the family. They are written rather fully in a neat and ver legible hand. They were strong, doctrinal and yet with a tenderness of pleading that touched the hearts of his hearers.

As a pastor he was kind and faithful. Attentive when there was sickness, sympathetic with those in sorrow. He is said to have been cheerful and witty in company, a man who truly did weep with those who wept, and would rejoice with those who did rejoice.

Several anecdotes are related of his services, some amusing, and others of a different tenor. One day he was preaching at Port Barnett, just east of Brookville. The services were out of doors and the people were seated on benches or on the ground around him. During the sermon, the baying of hounds was heard on the opposite hill as they were chasing a deer. Instantly every man and boy grabbed his hat and went hurrying through the woods. Mr. McGarrough, discouraged by such indifference, dropped his hands and said, "It is all in vain, all in vain." When one old man, who was lame, and the only man in the congregation remaining, said, "No, by gum, I'll bet they get him."

On another occasion we are told Mr. McGarrough was sleeping in the home of a parishioner, when a surveyor came and asked for lodging for the night. This stranger was sent to the loft or the second floor of the house, and Mr. McGarrough was directly under him. Unfortunately the surveyor stepped on the end of a plank or puncheon that did not rest on a beam. It overbalanced and puncheon and surveyor came tumbling down on top of Mr. McGarrough. The surveyor burst into loud profanity. "Hold on," said McGarrough, "you had better let the man that was hurt do the swearing." Mr. McGarrough was badly injured, his breast was bruised and three of his ribs were broken. And it is thought this injury was ultimately the cause of his death.

We can hardly estimate the debt the church and society owe to this great man of God, and others like him. They laid firm foundations. They trained a godly people. They taught respect for law and morality. They strove for the promotion of Christ's Kingdom. We can only be worthy as their successors if we keep the same faith and preach the same gospel, not another which is not a gospel, but the vain traditions of men placed for the commandments of God.

Mrs. Henry Forman of India (née Alice E. Bird of Penfield, Pa.)

(Account written by her sister, Mrs. Nellie Bird)

Alice E. Bird was born June 22, 1861, at Brookland, Potter County, Pennsylvania. She was the second oldest child of Lucien and Elizabeth Z. Bird. The family moved to Elk County in 1868, to Emporium, Cameron County in 1869, and to Penfield, Clearfield County, in 1870, where the home has since been. Here in 1875, Alice joined the Presbyterian Church on profession of her faith in Jesus. She loved the Saviour (sic) even before this time, and had written in a letter to her brother her purpose to serve Him by helping to carry the Gospel to heathen lands, before she publicly confessed Christ. Her early life was sent in home and school, in studying music, and otherwise fitting herself for usefulness in after life. She was a faithful worker in Church and Sabbath School, and in every way helped on the work at home while thinking and preparing for the work in foreign lands.

In 1883 she entered Edinboro State Normal School, taking music and special branches, and in 1884 took the full Normal course, graduating in June 1885. In the fall of 1885 she entered the Training School for Nurses connected with the New York Hospital, spending nineteen months of faithful effort in that institution, and graduating in April 1887, as valedictorian of her class.

For about a year after this her health was poor, and it seemed sometimes as if her cherished plan of going as a missionary would have to be given up. This was a great trial, and it would have been the greatest sacrifice she could have made -- to give up going. But God blessed the means used to restore her health, and in September 1888, she left home, sailing from New York, October 3, 1888, with a party of missionaries bound for India: Dr. and Mrs. J. C. R. Ewing and their children, Rev. U. S. Jones, Mrs. S. E. Newton, Miss Savage and Miss Babbitt.

After a pleasant and interesting voyage, with a stop of several days in England, they reached Bombay, India, November 15, 1888, and proceeded at once to Ambala, where the Annual Meeting of missionaries of various stations in the Northwest Province was then being held. At this meeting it was decided to send Miss Bird to Lodiana, to assist Rev. McComb, who had charge of a Boys' School at that place. This was something of an innovation in that country, but Dr. McComb urged that in order to make the kind of men he hoped to make out of these Indian boys, a woman's work and influence in the early part of their course was necessary.

At Lodiana, Mr. and Mrs. McComb received her into their home, and she began the study of Hindustani and taught and assisted in the Boys' School. Here she took her letter from the home church in Penfield and joined the Mission Church at Lodiana, uniting her efforts with other missionaries and the native Christians to make the church self-supporting. The boys in the Lodiana School were mostly of native Christian parents, but in the Sabbath School work, she came in contact with heathen boys, assisted in teaching them to sing, and gave help in other ways as fast as she could command the language.

In the following spring, March 28, 1889, Miss Bird was married to Rev. Henry Forman, of Saharanpur, India, and went to assist in his work at that place. While doing this, she felt she was leaving the school work, where help was much needed, to take up work in the homes, or zenanas, where also there is great need. She thought of her teacher friends at home, and wrote to Miss Elma Donaldson (a fellow student at Edinboro), a consecrated Christian worker, suggesting to her to come to India and teach in the Mission Schools. As a result of this correspondence, Miss Donaldson went out from Clarion Presbytery in the fall of 1889, and did most faithful work in the Christian Girls' School at Dehra Dun, N. W. P., India.

Mr. Forman was at that time a professor in the Theological Seminary at Saharanpur, for the training of native pastors. These ministers were nearly all married men, and Mrs. Forman's new field of labor was partly among their wives and children, a work scarcely second in importance to the training of the ministers themselves. A school was formed for these women and children, and the wives of the missionaries at Sabaranpur took charge of it. They also had an oversight of the Bible and catechism lessons in the Government City Schools, and taught in various zenanas, also assisted in the Church and Sabbath School services connected with the Mission church. Only those who have read a missionary's everyday letter, or are personally acquainted with one of our faithful workers, know what busy lives they lead.

In the fall of 1890, there came an interruption in their work in India. Mrs. Forman was in need of medical attention which could best be obtained in the hospitals of England or America. She chose to come to her own hospital in New York City, and was accompanied by her husband. They then spent one year in America, visiting home and friends, missionary meetings and conventions, attending the General Assembly in Detroit, and doing much for the work in India while in the home land. Mrs. Forman's health being apparently restored, they returned to their India home in the fall of 1891. As Mrs. Forman was leaving home for the second and last time to take the long journey she said that in some ways it was harder than at first but notwithstanding that, she knew of nothing that would be a greater sacrifice than to have to give up the work she so loved in India.

After their return, she was in poor health during nearly all of 1892. After that time, she did all her strength would permit, and even more, cheerfully working by her husband's side in their Saharanpur field, and telling the Gospel story wherever there was opportunity. In the spring of 1894, they moved to Fatehgarh, where Mr. Forman engaged in evangelistic work most of the time, and Mrs. Forman taught in the homes that were opened to her, organized a veranda school for the servant's children, helped in the city schools, and went out with Mr. Forman to work in the villages. They were in this work during most of October, November and December, 1895, until past the middle of December. They lived in tents and Mr. Forman preached and taught, Mrs. Forman making use of a "baby organ" in their open air services. She was not very well, and it was thought best that she should go in from their tent life to their hom in Fatehgarh. Here she assisted in the preparations for Christmas, even directing the work on Christmas day, when she was obliged at last to take her bed.

From that time on she grew worse, until she was taken to the hospital at Agra in January. An operation was tried in order to save her life, but she did not rally, and "fell asleep" in the early morning of January 21, 1896. She was calm and courageous to the last, anxious to get well and go on with the much loved work by the side of her husband, but ready to go when the Master called. Those who knew her and loved her feel that her reward will be, "She hath done what she could."

Rev. Frank Pierce Britt, D.D.

(An address given by Dr. Hugh Fraser Earsman at the service of unveiling a memorial monument at Corsica, July 26, 1934.)

Every one in early life should acquire the ability to say, "No," when it is best so to do. And having acquired that ability he should practice it until it becomes a habit. The is my theory, bu my practice has been far different. Had I followed this theory when asked to deliver the address on this occasion the reply would have been in the negative. Such a reply would have saved me from the embarrassment of attempting a task which I have not the ability to perform well, and then you would have had someone in my place whose efforts would have more nearly measured up to the requirements of the occasion than mine can do.

However there was a reason why I should appear today. I am the only one in Clarion presbytery remaining of those who were associated with Mr. Britt during his lifetime. The others are all gone. And then, if a high esteem for the man, a long continued and close intimacy with him, a close and lasting friendship, a strong affection for a co-Presbyter are any qualifications for this task I can bring them and most gladly give them as my tribute to the life and work of him to whom this monument has been erected.

But I am at a disadvantage in speaking to you today. Well as I knew him you knew him better. A great orator once spoke in the Forum to the citizens of Rome. He described for them one of the battles of Hannibal, the great Carthagenian general. In eloquent language he described the marshaling of the hosts, the clash of battle, the wild trumpeting of the elephants as they trampled the Roman legions, the cries of the vanquished, the shouts of the victors, the moans of the wounded and dying. The people were simply carried away with his eloquence and shouted loud their approval. All except one grizzled veteran who shook his head and muttered words of disapproval. His actions caught the attention of the people around him and roughly they asked him what he meant. His answer was, "That old fool don't know what he is talking about." And when they derided him and mocked him for daring to criticize such a wonderful orator he answered them, "But I was one of Hannibal's soldiers."

As I speak today of Rev. Frank P. Britt I look into the faces of men and women who could reply, "But he was our pastor. We know how diligent, faithful, sympathetic he was. You know nothing compared with us." Yes, and there sit before me today those who can say, "But he was my father. I knew him in the home, his love, his care, his tenderness and how by precept and example he taught us to live, to love God, to be honest, upright and to seek to be with Him, the heirs of eternal life." Yes, you knew him as I could not do. These are the inner, the arcane, the close and intimate relations that are unknown to any save those whose privilege it is to enjoy them.

I shall speak of him first, as the man, and second, of his work and influence upon this congregation and community.

He came to you as a young man. This was his first charge and he continued to labor here until called to rest. He was a young man when he came, fresh from the schools, with his academic and theological studies in the schools just completed. He was slender, delicate looking. Indeed it was feared at first lest his strength be not sufficient for the requirements of a large country congregation. But he grew up among you. He grew physically, mentally, spiritually. His face dwells in memory. A strong man, broad-shouldered and upright. His tawny hair and neatly trimmed beard, the little crooked smile on his lips, an index of the genial soul of the man. He became strong, sometimes there was something almost leonine about him when with indignation he denounced sin and falsity and meanness. Such was the man who was your pastor for thirty years. Constantly laboring, going from house to house, comforting in sorrow, rejoicing in your joy, striving by word and example to be a worthy shepherd to the flock and to lead them aright.

As a preacher, Mr. Britt was eloquent with the earnestness of conviction. He wrote his sermons in full. He took the manuscript with him into the pulpit but did not confine himself closely to the use of it. His writing was characteristic, large, heavy, very legible and capitalized and punctuated with scrupulous care. His sermons were always Scriptural, fresh, sound in doctrine, warning against evil and wooing to love.

He had a marked influence upon this congregation and community. It could not but be so. He was your preacher and pastor for so many year, his life was so open before you, his teaching was so consistent that it could not but make an impression upon the most stolid, which I know you are not. He so won his way into the affections of his people that his life was lived over in the lives of many. The influence was not temporary. It is abiding and will abide until the waves thereof ripple up against the shores of eternity. This monument erected her in memory of him and his faithful wife, who was a partner and sharer of all his work, these flowers strewn here, tributes of affection, and above all this large assemblage of people, many of them having come from afar, give evidence that his memory remains green in your affections and his influence abides.

This is a better church because he preached to it. This is a better community, because he lived in it. Better in every way. Many not only remember him as the one who turned their minds to the better life and led them to know Christ. These things have been testified here and elsewhere. The community is better. Better spiritually, intellectually, morally and in your social lives because he lived and labored among you. For he was interested in all that pertained to your welfare and was a leader in all that was good. You have a better social life because of him. In his own home he was a prince in courtesy and kindness so that it was a joy to meet him there. When he came into the homes of others he brought with him the feeling of a blessing. You have better schools because of him. He also worked in this community as a teacher. In the old academy that stood where now stands your Vocational School.

He continued faithful to the last. The last act of his life among you was visit to one who was sick and soon to pass away. She had been a close and intimate friend. He read to her the message of hope from God's word. He prayed by her bedside. He bade her goodbye with the expressed hope of meeting in the better world, spoke words of comfort to the family, returned home, was soon stricken and quickly passed away. His work on earth was done. We might not hove thought so, but God did. His congregation may not have thought so, they felt stricken and bereaved. His family may not have thought so. Oh, how they missed him and mourned. But God thought so and He knows best.

But this community and church owes a debt to Frank P. Britt. The generation that has grown up since his death owe many of the best things of life to him. Perhaps there is no one here today but is just a little better, stronger, more faith and courage, more hope because he lived and wrought as the faithful servant of God.

What greater reward could any one seek. To leave an influence for good upon the lives of others. That others or just one soul can say truly, "I live because he passed this way."

You have done well to build this monument to the memory of Mr. and Mrs. Britt. It is most commendable on your part. But the best memorial is to live closer to God and truer to humanity because of the life and work of those whose bodies sleep here in the dust of the earth in the hope of the resurrection.

The Travis Sisters in Virginia

"Truthful biography is generally interesting and often inspiring, where great faith, devotion and sacrifice are exhibited, we are constrained to cry: 'Oh, God, to us may grace be given, to follow in their train.' Such narratives also indicate the way in which doors to larger usefulness are opened to prayerful Christians." This is the way a little pamphlet opens, issued by our Board of Freedmen, many years ago, as it describes the life and work of three sisters who left their home in the Greenville Church and went as missionaries to the South.

"In the year 1862, a young man in Clarion County, Pennsylvania, enlisted in the Union Army, five months after his marriage, called by this greater patriotism he left his bride and in May 1863 was killed in the battle of Chancellorsville, Virginia.

"In 1866, after the close of the war, his widow, Mrs. S. J. Neil, visited the battle field, hoping to find his grave and give it her loving care. In this she was disappointed, and her search was in vain; but so great was the sympathy expressed by the colored people in the community, and so large the kindness in assistance given her by these freed slaves, that realizing as never before, their mental and spiritual needs, their helplessness and ignorance, and lack of true guidance, she resolved to devote her life to their uplift and development.

"In that neighborhood she began in 1866 her work under the big oak trees, her Bible her only book. There came to her former slaves, old gray-haired men and women, longing for the knowledge denied in slavery, as well as little children, some from miles away. Her Bible, parts of a newspaper or an old spelling book were her instruments, and the eagerness of her scholars was what made them fine pupils. 'If it rained these pupils held an umbrella over her to keep her dry.'

"Later she was permitted to occupy an old blacksmith shop beside the oak tree; and her school room was described as having no other floor than the ground; the clap-board roof full of holes; the windows, two openings in the wall made by sawing out a portion of the logs In one corner sticks were driven in the ground and a board nailed on top formed a table for the teacher; a short piece of log with a board nailed to the end for a back, was her chair; while logs were used for seats for the children. Here she taught for three years, during this time a log church was built, and named 'Big Oak' and this is still used as a school and bears this name. The school hours were from 8 A. M. to 6 P. M. and some of the scholars walked ten miles to school, and many from three to six miles.

"In 1869, she took charge of the school at Amelia Court House. Here for seventeen years she taught and labored with remarkable success and by the kindness of a Pittsburgh friend, a cottage was built which added to the efficiency of the school. When in 1886 the Board of Missions for Freedmen began the enlarged Ingleside Seminary at Burkeville, Virginia, and as Mrs. Neil preferred her parochial school work to the larger seminary work confined to girls, she was transferred to Jetersville, Virginia, about ten miles from Burkeville. There for the remainder of her life she continued her wonderful service, so rich in devotion, so personal in influence, and so penetrating in character. Her's was not a service confined to school hours, but ran the full round of twenty-four. She not only taught, but helped with all school work, and superintended the Sabbath School. She was indeed 'instant in season and out of season,' and her loving effort never ceased, never weary in well-doing.

"One who is now a minister of the Gospel and a professor at the Johnson C. Smith University, says of her Sabbath School at Jetersville, 'I was a small boy at that time living in the "sticks" on the farm. I had never seen a Sabbath School. My Sabbaths previous to his had been spent in wild, idle roaming through the woods and fields. I was only one of hundreds whom she gathered in the rented house by the road and taught the Bible and Catechism. Mrs. Neil was a community builder, a pioneer in this line of service. She made her home a center where the People could come and get concrete ideas of things she taught. On the Sabbath after the school was over, if the young boys and girls went to their homes, they would find life monotonous and tiresome; so often groups of young people on the Sabbath afternoon were taken to her home, given dinner, introduced to good books and papers and engaged in singing.

Mrs. Neil had a method of getting school children to learn the Bible which could be used to great advantage by our school teachers now, and with which those who object to the Bible in the school could find no fault. Each morning when the roll was called, instead of merely answering present, the pupils repeated a Bible verse, and each day a new verse was required. I committed more of the Bible in that way than I have committed since. Her hope was to establish an orphange (sic) in connection with her work, and in a small way she accomplished this. For there were times when she would have as many as a dozen orphans or very poor children in her home. Many of these children were thus educated and sent on to our higher schools, some becoming physicians, others entering upon lives of great usefulness and influence.'

"Another writer occupying a position of prominence says, 'I was one of Mrs. Neil's pupils, and she is almost entirely responsible for what I am. I owe more to her than perhaps any other human being. I attended her Sabbath School and Day School and was sent to Biddle University by her. Her work at Amelia Court House was central sun from which radiated rays of light to various sections of the State. There are eight Presbyterian churches in Amelia County, more than are found in any other county in the State of Virginia, and their source is found in the work of Mrs. Neil at Big Oak, Russell Grove, and Amelia Court House.'

"Her influence was not limited to the days of childhood, to the period when in her parochial school she touched the heart and mind of these children with her radiant conscientiousness, beautiful faith, and the light of the Gospel. When they passed to the higher schools the power of her modest, unassuming, yet devout character and loyalty to Christ went with each scholar, a sacred and inspiring force. From her training that of their 'best friend' as they expressed it, among others, came Prof. J. F. Anderson, D. D., of Biddle, now Johnson C. Smith University, Rev. E. F. Eggleston of Harrisburg, Pennsylvania, Mr. Charles C. Booker, who graduating from Lincoln University, entered the U. S. P. O. Department at Washington. While of the graduates of Ingleside there are many who gladly trace to the direct, personal influence of Mrs. Neil, their beginnings of all that has made them so highminded (sic), useful and earnest in the richest service and purpose. Everywhere there are these once uniformed and plastic minds and characters, which she taught to love the best things, men and women now filling positions of trust and honor in the professions, the industries, the home, the church, and advancing their own race in knowledge and righteousness.

"In later years Mrs. Neil was assisted in this work by her sisters, Miss Tillie Travis and Miss Ella Travis. Can you find a more beautiful picture of a noble consecrated life, or the force of a great Christian impulse, than this young widow, turning from her unavailing search or the last resting place of her heroic bridegroom, and there, with a grief too deep for tears, looking out upon these ragged, ignorant, uncouth people, crushed by the slavery her husband died to remove, and awakening to a wonderful generous purpose of sympathy and love? It was of her unconsciously that Wardsworth wrote: 'Turning to gold the common dust of servile opportunity.' For this she left her Northern home and its pleasant associations, dedicating her knowledge, her privileges, her ancestral culture, the fullness of her young life, to a life among the far, the ignorant, degraded and unfriended (sic).

"Her heroic husband, and equally heroic wife and sisters, have entered into the joy of their Lord. May their purity of purpose, and fullness of loyalty to Christ rouse us to an equal gratitude to Him who loved us, and as great a longing to help others 'to know Him, whom to know is life eternal.'"

Rev. James S. Elder, D.D.

(An address made by Mary S. Montgomery at the Clarion Presbyterial held in Greenville Church, April 20, 1897)

In speaking of this subject, I shall only refer to Dr. Elder's pastorate in Clarion, the only one of which I have a personal knowledge.

My earliest personal recollections of Dr. Elder is of his loving ministrations to one whose life on earth was slowly fading away. My father, who was in failing health when Dr. Elder first came among us, looked forward to the coming of Dr. Elder a only those who have labored long and lovingly in the Master's field, and to whom the evening is drawing near, can look forward to the coming of him, who in full strength of manhood has taken his place in the Master's field and is bearing the heat and burden of the day.

Even as a child, I could appreciate the joy with which these two dear souls met, and the loving, tender solicitude of the younger for the elder; the wonderful kindness and intuitive sympathy of Mr. Elder, which was always one of his strongest characteristics.

But a sketch of Dr. Elder as a pastor would be most incomplete, which did not reach further back than my memory, and include a reference to his coming to Clarion. His coming was of such an unusual character, surrounded by such unusual circumstances as, perhaps, not to have a parallel.

Within the last year, Dr. Elder, speaking of this to me, said that he had been assisting my father at a communion service and, before leaving the home, he had told my father that he had received a call to another field. My father told him not to accept as he did not want him to leave this Presbytery; that my father's health was failing, and that he could not much longer preach; and that he wanted to see Mr. Elder in his place. That there was no one else whom he would so much desire to take his place, and that he knew the people here were fond of Mr. Elder and that a call would be made for him.

On January 7, 1867, the Presbytery of Clarion met in Clarion. My father handed in his resignation, which was accepted by the Presbytery, and then, papa asked the congregation to accompany him. They retired to the Lecture Room, where the call to Mr. Elder, which at a previous congregational meeting had been made out ready for signing, was formally acted on by the congregation, properly signed, and the congregation, presided over by him who for twenty-seven years had been their well beloved pastor, and then, although resigned, no less beloved, returned to the Session of the Presbytery; presented the call of Rehoboth and Clarion for Dr. Elder, which call was placed in his hands, and by him accepted, all within a few minutes from the resignation of my father. In 1873, the church of Clarion asked for and received the whole of Dr. Elder's time.

In the conversation I speak of, Dr. Elder said, in referring to these events, that he felt positive that no church in this State, and he doubted whether any in the United States, had had such a history.

Beginning his pastoral life, among this people, under these circumstances, was, to come from the first among friends whose hearts had been prepared to welcome him, to a people who already loved him.

Truly his character was such as to realize the highest conception of a pastor: "One who has the care of souls." There emanated from him that intuitive sympathy which attracted every one, and made each a permanent, staunch friend. But his influence never rested alone in friendship. The "care of souls" was ever foremost in his thoughts and efforts.

For a period of almost twenty-nine successive years, Dr. Elder ministered to his people in Clarion, and each succeeding year was an additional link in the golden chain of affection, which bound his people to him.

A man of unusual literary ability, and facility of expression, his sermons were models of erudition, and eloquence, but always, and far above every other consideration, there shone through each utterance the love of Christ, the appeal to every hearer to accept Christ as his personal Saviour (sic), to seek first the Kingdom of God, and lay up for himself treasures in Heaven.

His library is one of the most complete and widely selected pastor's libraries n this part of the State. His learning and prominence in his profession was deservedly recognized by his alma mater when, in the year 1890 the degree of Doctor of Divinity was conferred upon him.

To him, more than is usual for a pastor, came the privilege of travel, with its broadening effects from contact with other great minds and its inspiration from historic places and associations. In the summer of 1882, in company with his eldest son, he made a tour of Europe. In 1892, accompanied by Mrs. Elder, he represented his Presbytery in the General Assembly at Portland, Oregon, made a trip through California, and viewed the grandeur of the Yellowstone. In 1893, together with his wife and youngest son, he sailed the St. Lawrence River, visited the Thousand Islands, historic Quebec, and at Montreal attended the international convention of the Society of Christian Endeavor, an association in which he always evidenced the warmest interests. His last trip was to Harrisburg to attend the Scotch Irish convention, and from there to the battlefield of Gettysburg, a visit that he had long desired to make.

These, and many other less important trips were not mere pleasure outings. From each one he gathered stores of knowledge, illustrations and practical information, used in after days for the advancement and benefit of his people, and in doing better work for the Dear Master.

His home, the Manse, was a center of Christian sociability, where both Dr. and Mrs. Elder most cordially welcomed every one; where every weary heart found a haven of rest. Dr. Elder, with all the cars and responsibilities of his position, was never too busy to see and talk to every one who came, and most careful of all, was he, to little children, who intuitively loved him.

Any reference to Dr. Elder's home, would be incomplete without mention of his most devoted and efficient wife. Not only was she the gracious hostess, ever extending the most cordial welcome, but a helpmeet in the truest sense, untiring in assisting her husband in every department of his arduous work.

What memories cluster around the Manse, and the Pastor's Study! None who ever went there overladen with grief or sorrow, or burdened with a sense of guilt and sin, who did not meet in him, a sympathizing friend and brother, a wise counselor, one who directed you to the only source of consolation, or pointed out the way to forgiveness.

Each member of the church and each individual of the family, was of special interest to him. Most appropriately can be said of him, as he wrote of the beloved pastor who preceded him: "Who can estimate what he has done for the people of his love? He has officiated at their weddings, baptized their children and buried their dead. He has wept with them in their sorrows, and rejoiced with them in their joys. In the hour of their distress, he has pointed them to Jesus, he has extended the right hand of fellowship to those who, for the first time approached the Lord's table."

Each year brought to the Pastor more arduous labor. Through his ministrations, blest by Divine Providence, his congregation has increased in numbers until the old church building had become too small for their accommodation. Realizing that a new and more commodious structure must be built, or that the work of the church would be hindered and restricted, Dr. Elder, without for one moment neglecting his ordinary pastoral labors, devoted every resource of his great ability and surplus energy to the accomplishment of that end. Neither physical strength, nor mental effort was spared by him. No personal sacrifice, but was a pleasure to him in the attainment of this object.

How well and how wise he builded (sic), is attested by the beautiful church which stands as a visible, earthly monument to his memory, and a united people in whose heart is erected a monument to his love. His hands broke the ground for the foundation of the church, and from within its walls, his voice first ascended to God in thanksgiving and praise.

To him all duty was a work of love. In the year 1895, the vacation urged on him by his people was not accepted. The church and the building of the new church were paramount, in his mind, even to health and necessary recuperation. Continuously, until his last illness, he performed all his pastoral duties and the many additional labors of love that he had assigned to himself.

I am certain that within my knowledge no man has so impressed upon the community his own personality. No other has left so widely felt a spiritual influence. This influence was not confined to any denomination. It was and is felt and appreciated by the whole community. When he was called from the field of his labors, there was mourning in every home in our town, and in every other home, into which the knowledge and influence of his character had come.

So long as memory lasts, our recollections will turn to Dr. Elder as the Beloved Pastor.

End of Part 1