History: Local: Chapter XXV - Part I: Religious Denominations : Bean's 1884 History of Montgomery Co, PA

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                           BEAN'S  HISTORY  OF

                     MONTGOMERY COUNTY, PENNSYLVANIA

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366 (cont.)


                              CHAPTER XXV.

                 RELIGIOUS DENOMINATIONS CHURCH HISTORY. [See NOTE 25-1.]

    RELIGION or a sense of some power above or beyond ourselves is the
deepest instinct of the human soul, and it is so nearly universal that no
race has been found on the earth destitute of the feeling; nay, few, if any,
have been discovered whose aspirations do not extend beyond the present life;
we may, therefore, appropriately quote the lines of Addison,

    "Whence then this pleasing hope, this fond desire
     This longing after immortality?
     Or whence this secret dread and inward horror
     Of falling into nought?
     'Tis the divinity that stirs within us
     'Tis Heaven itself that points out an hereafter
     And intimates eternity to man."

    Universal perception of the supernatural, and of causation from some
power or agency outside ourselves, is seen in the widespread observance of
"signs," "tokens," "portents" and "warnings," by the uneducated amongst
civilized people and universal superstitions of the savage and barbarous. 
Hardly an occurrence strikes the mind but is noted by many as "a sign" or
forecast of something more important about to happen; hence man, of all
sentient beings, is said to be "the only religious animal."  Next to the germ
of vital existence, human life, religion, which is educational, is the
moulding pabulum of our being.  Dawning intelligence muses, "Whence am I, why
here and what of my living essence when this body returns to dust, whence it
was taken?"  These questions rise so naturally, and the instinctive longings
of the human mind are so universal, as to amount to a demonstration of a
future state and the immortality of the soul.  A further evidence of the
universality of religious sentiment may be seen in the fact that nearly all
the literature of antiquity has come down to us as a record of the sayings
and doings of its gods and demi-gods; nearly all other account of the remote
past has perished forever.  And further, a judicious writer observes that
"the idea a people have of God is both the initiative and conservative force
of its civilization;" thus all nations grow into and develop after the types
that obtain in this realm of thought and feeling.  In the absence of an
authenticated divine revelation, therefore, the

[NOTE 25-1.]

     Histories of individual churches, excepting the Methodist Episcopal, will
be found in the township or borough in which they are situated.

[Finis NOTE 25-1.]

367

ancient world was subjected to the divinities and forms of worship prescribed
by kings and priests conjointly; hence free denominations, as we understand
the term, exercising the inherent right of "free belief" was a claim and
liberty unknown to the ancient world.  Even the Christian Church that was
united to ancient Rome never conceded this right, because, both being
imperial, they not only claimed to be supreme in temporalities, but in
matters of conscience also.  This dearly bought franchise, the glory of our
age and nation, is the legitimate fruit of the great Reformation of the
sixteenth century.  In that era the Sacred Scriptures were dragged forth from
cloisters, translated into the common tongue and sent forth as "The Word of
God," to be thenceforth held as the sole, authoritative expositor of divine
truth and moral conduct.

    The Roman Catholic, Church denied and still partially rejects the
Protestant theory of the right of private judgment, affirming that Christ
gave to St. Peter and his successors in that church the sole right of
Biblical interpretation, and that the writings of "Christian Fathers" after
the apostolic age are of nearly equal authority in matters of faith.  Nothing
is more patent in our early history than that most of our progenitors fled to
a then wilderness shore for this grand idea, -the right to worship God
according to the dictate of their consciences, the Sacred Scriptures being
their model and symbol of faith and duty.  For this they were willing to
leave civilization behind them, face the wide ocean, a continent of savage
men and more savage beasts in America; nay, for this many of them were even
ready at home to lay down their lives as a testimony.

    All denominations, then, conjoining to settle our now Montgomery County,
with a few exceptions, perhaps (however they disagreed in other things), held
as the most sacred dogma the individual right of dissent or private judgment,
only claiming to be bound in matters of religion by the dictates of
conscience as determined by the divine Word.  This was especially true of the
Baptist and non-resistant sects, who for such precious boon, were willing to
encounter possible dissent and schism for all time to come.  Now, as "E
pluribus Unum" -many in one- expresses our national character, so does this
common ground of unity combine us of Pennsylvania in religious matters, as
also in the civil compact.  The lead in raising this great bulwark against
religious bigotry and intolerance must be awarded to Friends, of course, and
second, to the nonresistant German or Baptist sects.  Episcopalians,
Presbyterians, Lutherans, Reformed and nearly all denomination alike,
however, agree that the divine Word is the only authoritative standard of
religious belief, and that no man, church or government has any right to
enforce conformity by aid of the civil arm, or lay disabilities upon anyone
who believes in God and a state of future rewards and punishments.

    The only seeming exception to this great rule and doctrine amongst us is
the proper religious sanction to qualify testimony in law proceedings, the
observance of a day of rest, recognition of God's Providence, and the
employment of chaplains in the public service, all arising under the common
law notion, which assumes the governmental duty of providing things needful
for the public welfare apart from individual conscience.

    Publicists of Europe in the sixteenth and seventeenth centuries had no
conception that a civil compact founded upon a presumed right of religious It
dissent was possible.  They thought there would be so much friction at every
point, and such universal fanaticism abroad, that society would soon
degenerate into crime, anarchy and final demoralization.  It remained for us
in happy America to demonstrate this great right and doctrine by two
centuries of actual experience; it is now so strong in public estimation that
the very gates of hell shall ne'er prevail against it.  It cannot, therefore,
be denied that our average social, political and religious institutions have
been mainly derived from what we hold as fundamental Bible truths.  Our
denominations are distinguished by slight differences in belief and external
conduct, chiefly growing out of their different expositions of divine
revelation.  As Christian theology, however, consists in harmonizing what the
Bible teaches, so our current civilization and morals may be regarded as the
natural outcome of such composite religion as was established by the people
themselves.  The symbolic dogma of our country is that religion is strictly a
matter between each adult individual and his Maker, that his preservation and
welfare in the future life are freely and fully committed to his own
individual care and custody, just as the preservation of his temporal being
is left to his natural instinct and watchfulness.  Of course, the right of
parents to guide and instruct their immature children is but a sequence to
the doctrine just stated.

    The central doctrine of Luther's theology was justification by or through
faith alone.  That proposition established as divine swept away from religion
(except in elementary morals) all right of civil interference with matters of
religious belief.  Free religion, however, on the contrary, accepts the
constant tendency to schisms and sects as necessary evils attending a greater
good.  Still, some of the profoundest thinkers of modern times regard these
even as emerging naturally from the Providential drift, and that all past
religions have flowed toward a proximate object the better understanding of
the divine mind.  The following passage from a lecture of Dean Stanley on the
significance of Islamism is worthy of quotation in this connection; be says:

    "Mohammedanism should be regarded as an eccentric form of Eastern
Christianity, for Islamism -resignation to the will of God- and image-
breaking constituted those zealots' grand mission to the world;" he adds,

368

"the iconoclasm of Mahomet far exceeded that of either Leo the Isaurian or
John Knox.  Islamism was, in fact, the extreme Protestantism or Puritanism of
the East."

    Thus sects or denominations have their mission, as we shall proceed to
show even in the progress of this short paper.  All our various churches have
undoubtedly learned one from another, each having a special "testimony " of
its own, and there is more true Christian charity and unity abroad amongst
the people now and less denominational jealousy than at any period of our
history.  This should inspire the hearty thanksgiving of all to the
Beneficent Power above, which has thus kept us at peace within our borders. 
Thus it has come to pass, also, that the word "sect" or "sectary" has ceased
to be amongst us, as of old, a word of reproach.

    As before stated, for nearly a century after the settlement of our county
began, emigrants of all nationalities were religious refugees or pilgrims,
seeking the right of free worship for themselves and posterity.  Thus we
perceive the sterling texture of our primitive population.  It is only
necessary to imagine how different our condition would have been today if
early emigrants had been identical in character with those who seek our
shores front the same countries at present.  A short review of the state of
society in Europe at the Reformation era will better enable us to understand
the progress we have made since that period.

    At the commencement of the fifteenth century the Church of Rome, by the
confession of learned and pious men of her own communion, contained many
hoary abuses, the accumulations of time; both it and most civil governments
ruled by alleged "divine right," few daring to question the justice or tenure
of either.  Civil power had been first seized by brute force, and transmitted
afterwards by legal descent; by like inheritance, "the Church" claimed its
right from St. Peter.  Nothing was held by the individual as an inheritance
direct from his Maker, because the church and the state absorbed all power to
themselves.  Efforts at reform in church matters at first sprang from the
civil power of different nations, but the work only proceeded by the lopping
off a few Papal customs, and so far modifying church creeds as to slightly
simplify forms of worship.  These did not satisfy thousands of zealous
believers, who now had the sacred Word in their own hands in the native
tongue, and would not thenceforth consent that government should define and
prescribe the form and modicum of true religion.  Hence Europe was full of
dissent and unrest, and the wildest theories and doctrines obtained with some
of the people.  Religious toleration, also, was then little understood or
practiced by anybody.  It was left for the nonresistant whose grand idea was
"suffering for Christ's sake," to bring this doctrine before the world and
established it forever.  It will be proper, here to contrast classify our
religious denominations of Montgomery County.

    They divide themselves into non-resistants, as Friends, Mennonists,
Schwenkfelders and German Baptists, or Dunkers; "Evangelicals," such as
Episcopalians, Presbyterians, Lutherans, Reformed, Methodists and Baptists;
Prelatists, embracing Episcopalians, Catholic, and, in a qualified degree,
Methodists, Mennonists, German and African Methodists; Synodists, as
Lutherans, Reformed, Presbyterians, and to some extent, Friends, for the last
refer matters of truth and order from lower to higher "Meetings" of the body,
by appeal or reference.  Baptists, being Congregationalists, are in church
government a pure democracy, their Associations exercising only advisory
functions.  They gain in freedom, however, what they lose in unity. 
Methodists, Mennonites and Dunkers, having no clergy higher in rank than
bishops, cannot be regarded as diocesan episcopal, in a strict sense, at
all.  The Synodists are strictly republican in government, the ruling power
residing in clerical and lay representatives of the churches, in about equal
proportions, convening at stated times and in assemblies having appellate
jurisdiction.

    The different denominations must be treated of in historical order as to
their settlement in the county.  The first that claims attention is the
Society of Friends, usually called "Quakers."  These people for the most part
came with the proprietary, William Penn, and very soon several Meetings were
established in the eastern borders of our county, they at first forming the
bulk of the population in as the southeastern townships, extending north and
westward its far as Gwynedd.  In the colonial period there were seven or
eight houses of worship of the society within our limits, and now, after the
lapse of two centuries, they have not increased beyond the number of a dozen
and these time-honored places are rarely crowded as of old.  As their
predominating tenets were "the quiet guiding of the divine Spirit," a patient
testimony against worldly living and arbitrary authority (except as they
modify the views and lives of the people of other denominations) they have
come to exert less influence in modern than in early times.  Through their
patient "sufferings," kind precepts and example, however, they have brought
Calvinistic and other sects to imbibe, to a great extent, their benevolent
and peace principles, as also their quiet defense of the rights conscience. 
Though they make few converts now from the outside world, they are wielding
no less power in the politics through others.

    Friends and Swenkfelders are distinguished form all other Christians
denominations by their non-use of the sacraments, in their testimony against
war, oath, a paid minister, and a the pride of life generally.  They use also
great plainness of speech and attire, testifying against ostentatious morning
for the dead law-

369

suits, slavery, intemperance, worldly sports of every kind, settle their own
disputes and maintain their own poor.  They believe that all patient seekers
after divine truth are led into the right way by the light of the divine
Spirit within; but they place this supernatural guidance above the written
Word, and thus open a wide door for individual dissent.  Such being their
views of truth, Friends wisely formulate no creed, not even accepting the
Bible, as some German nonresistant sects do, as a sufficient confession of
faith.  In common with the societies last named, they hold that scholastic
learning is not necessary to qualify ministers to preach the gospel, and
stand alone amongst the sects by including their children as members by
inheritance.  We shall have more to say of them under the head of "Schisms."

    Almost contemporaneous with Friends came the disciples of Menno Simon,
usually called Mennonists.  He was a native of Friesland, a principality of
Holland, and was contemporary with Luther.  Penn had made the acquaintance of
these people in their native country, and after the founding of his colony
invited them to emigrate to Pennsylvania, which some of them did so early as
1683, and many others in the early years of the last century.  In faith they
are mainly evangelical, as shown by a confession instituted at Dort, 1632. 
Though they hold peculiar views about the "Persons" of the Trinity, still
they are Trinitarians.  They baptize adults only, by pouring, and partake of
the Lord's Supper; originally observed the washing of feet, and only allow
marriages "in the Lord," or between church members.  Their testimony against
war, oaths, litigation, and participation in the affairs of civil government
and against evil constraint in matters of religion, has been ever maintained
from the first.  In industry, frugality, plainness of attire, and speech,
they are in exact accord with Friends.  Mennonists settled in our county
rather compactly over the central townships, and had a number of churches
erected at an early day.  Gordon's "Gazetteer" for 1832 sets down their
houses of worship at five, which has been increased, as shown by the census
of 1870, to ten, and now probably exceeds that number by two or three.  They
have been several times rent by schisms, which will be treated of elsewhere
under that head.

    GERMAN BAPTISTS. ("Dunkers"). -Nearly simultaneous and intermixed with
the Mennonist emigration came the German Baptists, who had been stigmatized
and persecuted in Germany under the name of "Anabaptists" (rebaptizers). 
They were a very pious, devoted people, differing little from the Mennonists,
except in the rite of baptism, which, with them, is always administered by
what is called "trine immersion," the penitent being dipped three times face
downward, in the name of the Trinity hence the appellation Dunkers
("Dippers").   They differ from Mennonists also in strictly observing feet
washing and the love-feast, a sort of simple supper of plain food, to testify
brotherly unity and love.  They also differ from Mennonists in our county in
holding revival meetings after the manner of English-speaking Baptists.  In
common with all denominations hearing the value of Baptist, they utterly
reject infant baptism as unscriptural.  The Bible is their only creed.  The
census of 1870 places the number of their congregations or houses of worship,
at nine.  They are located from the mouth of the Perkiomen to the northward,
generally along the tributaries of that stream.  There have been some
divisions in this denomination in Lancaster County and elsewhere, but none in
ours.  They distinguish the members of their society by the affectionate
designation "The Brethren."  Though a little out of the true order of time as
to settlement the next church to notice is the

    SCHWENKFELDERS.  -This plain German sect are the worthy followers of
Casper Schwenkfeld, a Silesian nobleman of learning and piety, who was
contemporary with Luther, being born in 1490, fourteen years after the great
reformer.  The adherents of this church, which his become extinct in Europe,
emigrated to Pennsylvania in 1734, and planted in our county and parts of'
Bucks and Lehigh what has increased to five or six congregations. 
Schwenkfeld organized no churches himself, but those in unity with him were
much persecuted by both Lutherans and Catholics, and, as a consequence, they
emigrated to Pennsylvania in 1734, arriving at Philadelphia September 24th,
which day they keep as an annual memorial or religious festival, called
"Gedutchness Tag," held in rotation among their churches.  Their testimony is
uniform with all the other nonresistant sects, against war, oaths, lawsuits, a
paid ministry and agreeing almost precisely with friends in nonuse of the
sacraments; they differ, however, with the latter in reading prayers,
electing preachers, singing and reading Scripture during worship and in
dedicating children to God by a prayer at the meeting-house or home.

    Their form of government is mainly congregational, the church at large
being divided into two districts the upper and lower, each having a president
and three elders, two trustees and a treasurer of the poor fund, and another
for the school fund.  Some of the most eminent citizens of our county are
descended from this excellent people.

    EPISCOPAL CHURCH.  -The next denomination, in order of time to establish
itself in our county in the colonial age was the Church of England, St.
Thomas' congregation of Whitemarsh, founded in 1710, and about ten years
later St. James, of Providence (now Lower), and by 1812 the number had been
increased to four, and in 1870 to ten, including "Swedes' Ford," which is
strictly is Swedish Lutheran.

According to latest statistics at hand, the denomination has about a dozen
churches in the county.  Being, at first chiefly composed of English and Welsh

370

emigrants, and in close connection with the established church of the
mother-country, it differs little in doctrine and polity from that great
English Protestant Church of the Reformation.  It is proper, however, to
remark that the Episcopal denomination in this country at that early day, was
what is denominated "Low Church," evangelical in doctrine and fraternizing
more or less with other Protestant sects in general Christian work.  Being
fixed in doctrine and polity, strictly under a learned and liberal
Episcopate, it has been subjected to few changes, and differs in no essential
doctrine from what is generally accepted among evangelical denominations. 
Though sometimes charged with teaching in the ritual the doctrine of
"baptismal regeneration," it is generally admitted that few hold that view in
strictness at the present day.  It differs also from Presbyterians and
Reformed and agrees with Methodists in holding the Arminian view of free
redemption, as against Calvin's belief in partial atonement, which, in fact,
even few of the latter's followers hold now in its original strictness.

    The Episcopal Church is conservative, demanding the thorough training of
its clergymen in perfect accord with the work of the Reformation, encouraging
the utmost consistent latitude of individual judgment upon doctrinal points,
and relying upon an intelligent, as distinguished from an impulsive
following, inculcating a broad spirit of tolerance among men, and constant in
its organized efforts of philanthropy towards the poor and unfortunate.  The
service of the Episcopal Church is liturgical and therefore formal; while
this is true, it is in the highest sense devotional, and when effectively
rendered by pastor and people, it is both impressive and instructive.  The
pastoral work of the church includes great attention to the youth of the
congregation.  Its Sabbath schools are nurseries to the church, and annual
classes for confirmation are usually drawn from them in all effectively
conducted parishes.

    PRESBYTERIANS. - Presbyterian, composed of Hollanders, French,
Scotch-Irish and a few English, founded three churches in our county in the
early age, which had increased by 1870 to twelve, and now probably near
fifteen.  This denomination has always been distinguished for rugged defense
of Bible truth, the Christian Sabbath, lay representation in Church courts or
assemblies, and a parity in the Christian ministry.  As, testimony in our
State in favor of religious freedom, or non interference of civil government
in matters of religion, has been equal to that of other churches of its
class.  Its church system is purely representative, holding to two elements
in government, -the joint and equal authority of the minister, with one or
more lay ruling elders for each Church, (the "session," a primary church
court), which governing officials are combined with a number of others into a
Presbytery, the second church court, the former Meeting at any time on call,
and the latter statedly, twice a year.  The Presbyteries over a large
territory, as a State, for instance, convene in a Synod once a year, which is
composed of the same elements as a Presbytery, one minister and one elder
(formerly composed of all the churches of a State), but now recently
constituted to consist of a smaller number, chosen or delegated by the
Presbyteries, but embracing a whole state.  The whole denomination is finally
represented (of the same elements) in the General Assembly for the United
States.  This last body, meets annually, and is the fourth and highest court
of judicature known to the denomination.

    Thus the Presbyterians are noted for ecclesiastical law proceedings, for
interminable disputes and hairsplitting about church matters.  We have more
to write of this subject under the topic, "Schisms."

    LUTHERANS.  -This most numerous denomination of Montgomery County was
reported in the census of 1870 as having twenty-five houses of worship, now
probably still more.  Most of their ancestors came from Prussia and other
German nations of Central Europe between 1710 and 1770, though doubtless some
landed with Pastorius, who founded Germantown before 1700.  Like most of our
early emigrants, they were refugees from religious disabilities in the Old
World, bringing a reformed faith, with sterling moral and domestic habits,
with them.  From the date of the founding of the mother churches of Old
Goshenhoppen and St. Augustus,' at Trappe, their emigration and settlement
must have been large and rapid during the period named, as Gordon, in his
"Gazetteer" of 1832, put down the Lutheran Churches of our county at eight,
which by 1870 were increased as above.  This denomination has probably
undergone fewer changes by transplanting from Europe to America, and been
less disturbed by schisms and disagreements amongst themselves, than any
other.  The church mainly accepts Luther's matured faith, as embodied in the
Augsburg Confession of 1530, and follows, with slight variations of form and
doctrine, the worship established then.  In belief, they are little
distinguished from other orthodox sects, the chief difference being a slight
leaning to the idea of the real presence of Christ in the Eucharist, they
maintaining  "consubstantiation" as against the former doctrine of
"transubstantiation," [See NOTE 25-2.] while most Protestants who administer
the Lord's Supper hold to the view that the "bread and the cup" in the
ceremonial are merely symbolical and commemorative of the body and blood of
Christ, as the are at offering for human redemption.  This latter view,
according to Smucker, is now most generally accepted by the Lutherans of the
United States.  The church in this country does not hold to prelacy, though
in Sweden and some other parts of Europe the church was so constituted; but
here they generally maintain the parity of the min-

[NOTE 25-2.]

     "Of the Supper of the Lord, we teach that the true body and blood of
Jesus Christ is verily present under the external signs of bread and wine in
the supper, and there communicated and received .  "Augsburg Confession,
art. x.

[FINIS NOTE 25-2.]

371

istry and admit lay representation in the Synod and Ministerium.  Many years
ago, in churches surrounded by English speaking people, some congregations
used but a small part of the liturgy and threw aside the vestments; but in
recent years an English liturgy has been generally adopted, while those which
are wholly German in language continue to use the old ritual brought from the
Fatherland.  Some years ago a few of their congregations also held
"protracted meetings," but none do so at present.

    Like most denominations, Lutherans have an organization to promote church
extension, but their great increase over some Protestant bodies is found in
the practice of regularly catechising the youth at proper age, and inducting
them into church fellowship by the rite of "confirmation."  This keeps the
membership full as in Europe, where formal instruction in religion with all
state churches is a necessary part of secular education.  The efficiency of
this mode of keeping up church membership leads some to conclude that it is a
better method than that in vogue since the advent of Methodism, of
"discipling" the people by "protracted meetings," adjunct of Sabbath-school
instruction. [See NOTE 25-3.]  The advocates of the latter system allege that
religion learned in the former mode only fills the head, while the heart or
affections are unreached by it.

[NOTE 25-3.]

    EARLY SUNDAY SCHOOLS, 1818.  The ladies of Norristown are certainly
entitled to the highest praise for their exertions in establishing a Sunday
school for the instruction of youth.  This institution is founded on a broad
and liberal basis; confined to no sex nor condition its object appears to be
a general diffusion of useful knowledge among the rising generation.  This
undoubtedly merits the applause and patronage of every parent, guardian and
master, and, indeed of every friend of morality and good order within the
borough and vicinity.

    "There is no exercise of the human facility so truly meritorious as when
it is exerted in tile cause of religion and virtue.  The writer of this has
the honor of an acquaintance with several of the ladies who conduct the
school, and he deems it no more than justice to say that their abilities and
acquirements are such as to warrant the assertion that youth will derive from
them the best moral and religious instructions, as well as the principles of
polite education.

    "The ladies in this instance, have done themselves the greatest honor,
and I do fondly hope they will not be obliged to struggle through the
difficulties of their undertaking without experiencing that support which is
due to such laudable efforts to improve the present condition and to promote
the future happiness of mankind."  "A FRIEND TO YOUTH," Norristown Herald. 
Feb. 25, 1818.

[FINIS NOTE 25-3.]

    Half a century ago, when Sunday schools became common with English
speaking churches, there was much opposition to their introduction, as also
special meetings for prayer amongst our German speaking Lutherans; but they
have now become general and valued as a further means of training the young.

    The Lutherans of Montgomery County were settled north and westward from
Lower Merion, through the central townships, to the Berks County line.  The
love of liberty natural to the Teutonic race made these people loyal to the
patriotic cause through our great Revolution, the Muhlenbergs becoming
famous during that momentous struggle.

    REFORMED CHURCH.  Contemporaneous with Lutherans, the old "German
Reformed," or "German Presbyterians," came to our county from different parts
of Germany, they only differing from their countrymen as Zwingli and Calvin
disagreed with Luther about some nonessential doctrines and the proper form
of church government.  They were stern defenders of the Holy Scriptures as
the sole rule of faith, and of the perpetuity of the Sabbath as a day of
divine appointment.  They also maintained that baptism took the place in the
New that circumcision held in the Old Covenant.  Equally with Lutherans, they
resisted Roman Catholic authority and the claim of mere priestly rule in the
Church of Christ, insisting, with English Presbyterians, that bishop,
minister and elder were nearly convertible terms, and that lay believers had
a right to equal rule with the clergy in church affairs.  The Reformed
denomination of our county in the early day gathered congregations nearly as
fast as the Lutheran brethren, their number in 1832, according to Gordon,
being seven, which by 1870 had increased to nineteen, and now is doubtless
greater still.  This church has suffered more from schismatic influences than
Lutherans, though no serious open rupture has ever taken place, but rather
disagreements, mainly consisting of old and new views of theology, and old
and new measures, such as protracted, night and prayer meetings for the
promotion of revivals, as also about the reintroduction of a liturgy,
vestments, etc.  One thing in our history stands to the credit of both
Lutheran and Reformed in the colonial age, reaching down even to the present
to some extent, that they fraternized in building houses of worship, which,
for more than a century, in some cases, have been occupied jointly and
alternately by both denominations.  That is amity in dissent, -a wholesome
lesson to adjacent sects to live peacefully with each other!  As wealth and
more frequent worship have afforded the means and opportunity in recent
years, however, the desire arose for separate buildings; so nearly all these
union churches have divided, and, in most cases, one or the other erected new
buildings.  The greatest source of disquiet in all our ancient German Churches
has been the lapsing of the German tongue and introduction of English to
accommodate the new generation, who do not fully understand the former
language.  The introduction of prayer night meetings and the Sunday schools,
which seemed innovations upon old customs, was for a while resisted by the
elder members of the upper churches.  In doctrinal views the Reformed are
Calvinists, and nearly identical with Presbyterians.  The Reformed Church
will be further discussed under the topic of "Church Troubles or Schisms."

    BAPTISTS.  -It is probable that the single Baptist congregation gathered
by Welsh emigrants in Montgomery Township (1720) antedated the earliest
Lutheran and Reformed Churches, but it would seem that this society stood
almost alone for nearly three-fourths of a century hence the German
denominations were

372

recorded first.  The Baptist Churches in our county must therefore be set
down as the children of revival preaching during the past half century.  In
1832 statists show them as having two church edifices, which had grown by
1870 to eleven, and now probably several more.  The first important accession
was the founding of the Norristown Church, through revival labors of Elder
Leonard Fletcher and others, in 1832-33.  Its organization was also promoted
by the transfer of a few members of the Great Valley Society in Chester
County.  Since that time the advance of the denomination has been steady and
uniform.  Being the offspring of revived religion, the churches of the
connection have taken the lead in protracted meetings, efforts for
temperance, anti-slavery and other moral reforms.  One of the first
Pennsylvania Anti-Slavery Conventions in the State was held at the Norristown
Meeting-House in 1839 or 1840, and was presided over by Rev. Nathan Stein,
then newly chosen rector of St. John's Episcopal Church.

    Of all sects, Baptists are the most courageous defenders of religious
liberty and strenuous opposers of governmental interference in matters of
religion.  This feeling was so deeply ingrained among them that for many
years after our State fell into the New England custom of appointing a day of
"public praise and Thanksgiving" the denomination in this locality did not
respond to the recommendation at all.  Their church at large claims to have
derived a hatred of church-and-state and infant baptism through the Waldenses
of the Alps, who resisted both the Church and Empire of Rome for centuries. 
Whilst they generally subscribe to Calvinistic theology, except as to the
form and proper subjects of baptism and concerning church government, they
slightly differ among themselves on the doctrines of election, free grace and
final perseverance.  Holding that immersion only is baptism, they resolutely
maintain that those who have only been sprinkled in infancy or adult life
have not had Christian baptism at all, and, therefore, have not entered
through the true "door of the church."  In this view they are probably
sustained by the letter of Scripture and the weight of ecclesiastical
history; but by making the form of an ordinance the essence of it, they
exclude the rest of the Christian Church from the Lord's table very much as
the Catholic Church does the laity from the use of "the cup" in the same
sacrament.  This exclusion, which is only a logical result of their belief,
creates much prejudice against them among unthinking religionists of other
sects, the latter calling them "close communionists."  Their exuberant
liberality and charity in other things fail them here.  It is but justice to
all parties to this controversy, however, to add that in our locality they
fraternize with other denominations in most departments of Christian work,
arid are highly esteemed on other accounts by all.  It should also be stated
that they differ from the rest of the Calvinistic family in holding baptism
to be a symbol of death unto sin in the subject and a resurrection to new
life in the believer, instead of "a substitute" for circumcision in the Old
Covenant, which the latter teach now as a type of inward purifying of the
heart by the blood of Christ, as enforced in the New Dispensation.  During
the past century the Baptist denomination of the United States (which is much
separated into parties on other grounds), without division in their ranks, was
somewhat divided formerly about "old" and "new measures."  Being strict
congregationalists in church government, and each congregation supreme judge
and dispenser of truth and order, and their associations having no judicial,
but only advisory functions, there is considerable diversity of faith and
discipline existing among them.  Their stated convocations are made up of
several delegates (of which the minister is one) from each church, elected at
a church meeting.  Perhaps all the churches of Montgomery County belong to
what is called New School or Revival Baptists.

    METHODIST EPISCOPAL.  -This is the next demanding notice, -the last of
the first Reformation or the first of the new?  After two centuries of social
and religious effervescence from the time of Luther, Zwingli and Calvin,
Protestant Churches of Europe, and America also, had fallen into the ways of
dead orthodoxy, when Wesley, Whitefield and others were raised up to "bring
judgment to the line and righteousness to the plummet."  These men, fired
with a new "zeal for God and perishing sinners," went preaching everywhere
and were soon joined by lay evangelists, carrying a "free gospel," -the
necessity of the new birth and holy living to all."  As in the beginning,
some believed and repented while others derided or met them with open
violence.  To the amazement of the then reformed world, the signs following
an earnest preaching of the gospel were nearly as marked as at the apostolic
era.  Camp-meetings, and others in churches, where they could be opened to
them, were filled with anxious or Wondering hearers, until thousands, many of
them the most abandoned of society, "turned to God," and became as eminent for
faith and good works as they had been noted for wickedness and unbelief. 
These conversions were nearly as confounding to the church and outside world
as was the healing of the impotent man by Peter and John at the beautiful
gate of the Temple in Jerusalem.  Many quiet, sedate religionists stood apart
and wondered; others sympathized or opposed, as they felt inclined.  As,
however, it was the outgrowth of the right of private judgment in religion,
which all acknowledged, the work went on almost down to our own times, many
Christian sects failing into the same was of disciplining the indifferent and
unconverted.

    For many years the only Methodist house and society in our county was
Bethel, in Whitpain township (1770), and some years later the Union, near by
According to the census of 1870, the houses of the denomination had grown to
fourteen, some of them large, commodious edifices, and now the number is

373

much greater.  Although the Methodist body has no lay representation in the
governing Conference, but on the contrary, acknowledges Episcopal control,
its preachers and members are perhaps less influenced by mere ecclesiasticism
than any other religious people in our community.  Its ministers are noted for
their outspoken boldness on all matters of faith, government and morals;
indeed, their bishops being elected by the Conference, can hardly be regarded
as prelates at all, even in their rule and oversight, there being really but
one rank and grade among them.  In the palmy age of Methodism, many years
ago, their typical symbol was "Free salvation for all, and no
predestination!"  In that rallying cry they antagonized Presbyterians and
Baptists of the period, as also the latter's doctrine of "final perseverance
of the believer."  But during the past half century a better acquaintance has
enabled each to learn of the other; hence most of the old acerbity between them




                   PICTURE OF WHITFIELD APPEARS HERE




has worn away and, doubtless, their bickerings have disappeared forever.  It
may be added here that their early efforts in evangelizing were largely
carried on by preaching the terrors of tile divine law against sin, and
portraying in contrast heaven and bell and the tender sympathy of Jesus for
the chief of sinners.  The very effective discipline of the church and the
itinerancy of the clergy have spared them from schisms and "family
disturbances."  Occasionally the withdrawal of a few members of a particular
congregation, with the permission of the bishop, takes place; but such
secessions only result in the founding of a new society of the same order, as
a mission church.  In all pecuniary and most social matters they are like
Baptists congregationalists, the people managing things in their own Navy,
only subject to church rules; the supreme governing power, however, resides
in the General Conference.  Next to Friends, Methodists bore the earliest
testimony against the sinfulness of slavery through in the South the society
lapsed badly, causing a rent in the denomination; and they have been equally
outspoken against the traffic in intoxicating liquors.  The society derives
its name from the habits of the two great founders.  Wesley and Whitefield:
they were called so at Oxford University, because of their "methodical"
attention to hours of prayer and other daily duties and their standing aloof
from worldly follies.

    ROMAN CATHOLICS.  -Nearly the last, though not the least denomination,
that remains to be described (in order of settlement here) is that great body
which claims to be known by its title.  "The Holy Roman Catholic Apostolic
Church, which was founded by the Apostles at Rome in the first century." 
Most of the early settlers of Pennsylvania being Protestants, the few
Catholics who located in our county at that period had no convenient church
privileges except by going to Philadelphia.  This continued until near 1835,
when the first congregation was gathered at Norristown and a house of worship
erected the next year.  During the past forty years, however, people of that
faith have come in rapidly, and now in all centres of population parishes
have been located, houses of worship built and pastors appointed, so that at
present their churches number seven or eight.  This most ancient of churches
holds in common with nearly all Protestant denominations.  The Nicene or
Apostles' Creed; nevertheless, in Biblical interpretation and ecclesiastical
polity it claims exclusive authority, so that while the said formula of
belief stands as a basis for all, Rome, or "The Church" has builded so much
wore upon it that the line of demarcation is broad and impassable between
them.  Some of the distinguishing doctrines and customs of this great body
may be stated briefly in contrast with Protestants as follows : She, the
Catholic church, teaches that the true and rightful interpretation of the
Sacred Scriptures was committed to the Apostolic Church, of which Peter was
made the head by the words of our Lord (St. Matt. xvi. 17, 18), and that
Apostle became first Bishop Of Rome; and that all rightful authority in
religion has descended from him, and that the Popes are his successors; that
the true church, so constituted, hold, through the concurrence of Ecumenical
Councils, all authority, as also the only right of interpreting Scripture to
the end of time.

    The church enjoins the duty of hearing Mass and resting from servile
works on Sunday, also the duty of observing holidays commemorating the
saints, and especially fasting in Lent, Ember-days, Advent, and abstaining
from flesh on Friday to confess to a priest and obtain absolution at least
once a year.  The church teaches unwavering obedience from her children and
affirms that "out of her pale there is no salvation;" it holds, further more,
that dissent and schism are mortal sins that is, subjecting the transgressor
if unrepented of, to final perdition.  It also teaches that in the
celebration, of Mass at the altar Christ is offered as an atonement for sin
or "a blood-

374

less sacrifice" for penitents.  Catholics teach "that the good works we do
receive their whole value from the grace of God, and that by such works we
not only comply with the precepts of the divine law, but that we thereby
likewise merit eternal life;" hence it is asserted that many eminent saints
have performed more than duty or salvation required, which have been called
"works of supererogation."  Protestants, on the contrary, affirm that good
works are not meritorious, but only performed from the dictates of duty, and
are the mere evidence of faith and obedience, as nothing secures salvation
but Christ's sacrificial death.  It is proper to add here that all orthodox
Protestants hold that Christ, once for all, offered himself an atonement for
sin on the cross; that there were but two sacraments instituted by him; that
there is no purgatory, and that therefore prayers to departed saints and for
the dead are unscriptural and unwarranted.  The Catholic Church teaches that
Christ instituted seven sacraments, to wit: Baptism, Lord's Supper,
Confirmation, Penance, Extreme Unction, Holy Orders and Matrimony, some of
these being founded on the writings of "the Christian Fathers," which that
church regards of nearly equal authority as the evangelists, but which
Protestants do not receive as such.

    There is another strongly marked distinction between Catholics and
Protestants in church polity: With the former all temporalities, such as
church edifices, lands, colleges and eleemosynary institutions, are held by
the ecclesiastical authority of a diocese, while with tile latter, church
edifices and most other common property of churches or church institutions
are held in trust by lay trustees exclusively, these being elected by the
people of each congregation.  Formerly the children of Catholics attended
public schools in common with others, but recently the church has founded
parochial schools, where, in conjunction with secular learning, the doctrines
of their church are also inculcated.

    The Catholic Church is noted for its opposition to secret societies, at
least all such as are out of the pale of its own communion, and for
maintaining the indissolubility of the marriage tie.  Its testimony on the
latter point, as also against color prejudice in church, which was the
opprobrium of some Protestant Churches previous to the abolition of slavery,
is worthy of commendation, as is also the brotherly respect paid to their
dead by large attendance at funerals.  Although the Catholic denomination
here has only grown up or gathered within the past fifty years, it has within
that period increased more rapidly (chiefly by emigration front abroad) than
any, and now has more worshipers for their space than any other.

    EVANGELICAL ASSOCIATION. (GERMAN METHODISTS).  -This branch of the
Methodist persuasion is he latest denomination planted in our county, and
must conclude our series.  This humble, zealous people have come to be quite
numerous within the past forty years, having now over a dozen
Congregations.  They were originally called "Albrights," from a German
minister named Jacob Albright, who founded the society in the year 1800. 
They are almost identical and are often confounded with another German
Methodist Church that called "United Brethren in Christ," established near
the same time by Rev. William Otterbein, a divine who had been raised in the
Reformed Church.  They, as also the church above named, in faith and church
government, are almost identical with the great Methodist Episcopal Church. 
Most of them are Germans, and they largely use that, language in their
worship.  Beyond active zeal for total abstinence from intoxicating drinks,
and earnest efforts in evangelizing the unconverted, they are in nothing
distinguished from the great Methodist family.

    Another small branch of the same Arminian flock was nearly overlooked,
the African Methodist Episcopal Church, of which there are four or five
societies, in the county, all in towns along the Schuylkill.

    A few critical observations on the status and drift, of our current
religion may not be out of place here by way of review.  First, the original
formation and substructure of society here was Christian Protestant, on a
square basis of equal social and religious rights.  The peace sects have
aimed to confine their work at home among their own people, the Evangelicals
striving to catch and mould the popular drift flowing in upon us.  Catholics,
with a few Hebrews, stand rather aside now, disinclined to full coalesce with
the mass.  Popular education, journalistic activity and the inflow of wealth
make rapid inroads upon old Protestant manners and customs.  German and other
continental people have been pouring in upon its until Puritanic and Quaker
notions are giving way before them.  A few years ago, when Friends,
Presbyterians and Baptists were influential, Christmas day, "Christmas
trees," Easter evergreen adornments and other holiday observances, birthday,
golden and silver weddings, flowers and floral crosses at funerals, with
wedding gifts, were unheard of things.  Now these social gifts, observances
and adornments have grown into such fashion that with stylish churches,
aesthetic religious ceremonials and other social meetings of the people, we
are now, to say the least, rapidly progressing into the new or continental
civilization.  Commenting on this, the recent issue of a denominational
journal makes the following dolorous observations:

    "Every one not utterly blind has seen within the past few years the
introduction and growth, in non-prelatical churches, of the observance of
'holy days,' sacred symbols, costly church music and elaboration of forms of
worship.  It is true that this dilution exists with remains of plain forms
but, like the man who begins with brandy and water, it ends, with brandy
alone.  Let us not 'exalt ourselves over idolatrous Ephraim,' for even our
backsliding 'Judah' is beginning to 'forsake her husband' and burn incense at
the altar of ritualism."

    The writer further adds:

    "It has always been true, from the Apostles' times, that theatric worship
is ever accompanied by intense worldliness, decay of heart religion, growth of
heterodoxy and scepticism within the bosom of the church."

375

    Having thus given a hasty and imperfect review of our religious
denominations, some of their contrasted doctrines, discipline, social
peculiarities and moral drift, we proceed further, and describe church
divisions and other disturbing matters, with such fundamental or natural
changes as have arisen among them.  First under this head, then, will come

    SCHISMS.  -As the Society of Friends was earliest established in our
county, its domestic troubles must first be noticed.  As has been stated, the
seventeenth and early part of last century were times of religious ferment,
and this society, which claimed to be led by the Inward Light alone, was
subjected to dissensions and divisions also.

    George Keith, a Friend standing very high in the society during the early
years of last century, broke the bonds of unity upon some private grievance or
conscientious conviction, and began to preach against Friends, finally joining
himself to the English national church, carrying with him a small party of the
society at or near Philadelphia.  Near a century later the great Unitarian
controversy, that rent the Congregational Church of New England at the
commencement of the present century, brought "humanitarian" expositions of the
New Testament widely before the whole country, and it is hardly doubted that
Elias Hicks, with other Friends, caught the spirit of the great debate from
it and them.  Hicks was a "public Friend" residing on Long Island, a gifted,
eloquent preacher and an acute metaphysical reasoner.  He traveled for
several years all over the bounds of the society, promulgating his views arid
what were thought somewhat strange interpretations of Scripture, that very
many of the society, particularly the elders, thought new and which they felt
"no unity with."  He was accused, perhaps falsely, of denying the divinity of
Jesus Christ, the vicarious atonement, the miraculous conception and literal
resurrection of the Saviour, the authoritative value of the Scriptures of
truth, as well as other doctrines claimed to be held by Friends from the
beginning, and which had the sanction of Fox, Penn, Barclay and others.  Many
leading members of some of the higher meetings openly and loudly expressed
their "want of unity" with Hicks, and refused to hear him, while a much
greater number in this region of country maintain that his teachings were in
strict accordance with those of the founders of the church.

    After much heated controversy in a quiet way, the society separated at
the Yearly Meeting in Philadelphia, in 1827, and in all others where there
was much dissent, divisions took place all over the country.  In our county
the adherents of Hicks' views, by their opponents called "Hicksites" being
largely in the majority, held the following houses of worship: Abington,
Horsham, Gwynedd, Plymouth, Upper Dublin and Upper providence; while Lower
Merion and Pottstown adhered to the "Orthodox."  Soon after the division the
separated members erected small houses of worship for themselves at Abington,
Moreland, Plymouth and Gwynedd, and at Horsham a meeting was held weekly for a
time in a private dwelling.  In recent years the Providence Meeting has been 
"laid down," i.e., suspended, though the property is held and the Norristown
Meeting is since established.  At the time of division, or shortly after, an
enumeration taken showed that of the divided society a very large majority
adhered to the Hicksites (an appellation they repel), which accounts for the
disposition of the meetinghouses.  Since the separation and the death of
Hicks both parties claim to be the true Society of Friends," and profess not
to have changed from the original doctrines and discipline of the early
society.  In fact, any differences in the general deportment, dress and
customs of both divisions are but slightly discernible to people of other
persuasions.

    It is difficult, also, for historians, or even contemporary religionist,
to discriminate and point out the weighty and real matters about which the
two branches of Friends so differed in their great schism; it would appear,
however, that it was not about forms of worship or mainly about discipline;
but never having had a written or formulated creed, they came to differ among
themselves about the essential doctrines that constituted Christianity.

    It is manifest, also, that several years antecedent to the separation
revival efforts amongst contemporary sects had brought Scripture doctrines
and church efforts into wide discussion amongst all religious classes, and
many Friends also came to adopt views, more or less in accord with the
historical teachings of the New Testament or orthodox tenets.  Some Friends
felt bound to maintain the validity and authority certain doctrines and
literal facts revealed and historically recorded in the Old and New
Testaments, as fundamental; while, on the other hand, many "liberals" of the
society, having adopted Socinian views of Christ insisted on the contrary,
that none should be held bound to accept revealed writings except in such a
sense as accorded with divine light manifested to themselves.  Hence little
was fixed to the latter class as absolute truth; and thus the liberal party
planted themselves rather upon negations than affirmations, contending that
such were the doctrines of the society from the beginning; and hence also
many came to characterize all professors who maintained positive opinions in
religious belief as "sectarians", claiming that they themselves by reason of
non-affirmation of dogmatic faith, were not sectarian.

    Since the division the Hicksite branch has been much more active,
touching moral reform questions, such as anti-slavery, temperance and peace,
while Orthodox Friends are more rigidly evangelical in doctrine.  The latter
have in some parts of the country had new divisions of small "separatists"
called Gurneyvites and Wilberites, and Hicksites in Chester County have also
had a secession called "Progressive Friends."

376

    DIVISIONS AMONG MENNONISTS.  -It is known that the lesser German, and
especially the peace sects, as individuals and societies, resist innovations
in dress, customs, worship, -in short, concerning everything brought with them
from the Fatherland; hence these, as also their tenacity in religious belief,
expose them to constant schisms.  In the interior of the State there are
several branches of the society, unknown in our localities, called "Omish,"
"Hooker Mennonites" etc.  In our county there have been several divisions of
the Mennonite body.  The first one took place in 1847, into what was called
"Old Mennonites" and "New," the latter party led by Rev. Abraham Hunsicker,
a bishop, who thought the old testimonies of the society against scholastic
learning and general participation in societary movements ought to be
reformed.  Five years afterwards, feeling himself and his adherents trammeled
and uncomfortable in the "New Division," he withdrew, and organized "The
Trinity Christian Church," mainly in doctrinal accord with the old societies,
except in patronizing institutions of learning, Sunday-schools, revival
meetings and the like.  There are two prosperous societies of this
denomination, one at Freeland and the other at Skippackville.  Subsequently
another division in parts of Bucks and Lehigh was organized under the title
of "Evangelical Mennonites."  Several of these small parties are known by the
name of the leaders, such as "Funkites", "Overholtzer", "Johnson", and
"Herrites", all of which appellations they repel of course.  The last of the
four mentioned takes its name from John Herr, of Lancaster County.  They have
one or two societies in our county, in Worcester or Perkiomen.  They are
usually and incorrectly called "Harralites", and their views and customs are
so peculiar that sonic of them are appended: "They do not and dare not, for
fear of the ban of separation" (a sort of penance), "hear the minister of
another denomination preach.  When one of their members commits a sin or
breaks their rules, he or she is put under the ban, and is kept in avoidance;
then they do not eat or sleep with him or her, nor sit at the same table,
under pain of like censure."  These more than monkish austerities are
calculated to split society into many fictions; yet peace is so ingrained in
their nature that, to their credit be it spoken, serious quarrels are rarely
reported amongst them.

    THE GREAT PRESBYTERIAN SCHISM.  -The most important division occurring
among Christian bodies in our county during the present century happened to
Presbyterians between the years of 1838 and 1855.  But in order to make it
clear and intelligible to the reader, it will be well to glance at the
greater schism between the constituents of the general Presbyterian family of
the Union in 1837-38.  In order to do this then it may be needful to quote a
few points of doctrine found in the Assembly's Catechism, about which
Presbyterians differed in their expositions.  We quote as follows: First,
about "the covenant made with Adam, through which all his posterity sinned
in him;" second, "God, out of his mere good pleasure from all eternity elected
some to everlasting life" (and per consequence left all others non-elected);
third, "human redemption is the result of a covenant between the Father and
the Son in the counsels of eternity."  These and a few similar dogmas, were
elaborated and enlarged, or rather perverted, by some Scottish and German
theologians into what is usually called Anti-nomianism, a short summary of
which is quoted from Schmucker's "History of all Religions," pp. 153, 154.
[See NOTE 25-4.]

    These points, as the reader will perceive, are but perversion, of those
copied from the Westminster Catechism above, or perhaps inferences drawn from
them.  To show how far others claiming to be Calvinists had drifted in the
opposite direction, we quote, in a note below, certain points "alleged to be
held by New School men" (but which the latter denied), drawn up and condemned
by the Philadelphia General Assembly of 1837, with other points still more
heterodox. [See NOTE 25-5.]

    It will be readily seen front these quotation that wide diversity
existed, though few Presbyterian divines would have subscribed the last
points, not that some did not partly believe them, but because not sustained
by the "church standards."  The fact was the current theology bad advanced
through a better understanding of the Scriptures, while the Catechism bad not
advanced, especially as learned men of the tine claimed to understand the Word
(the acknowledged authority), as well as the Westminster doctors.  Such being
the doctrinal condition of the church at large when the revival furor was not
predominant all over the country, there was consequently much dissent and
disquiet in the denomination.  Those who held to ultra-Scotch interpretations
of the catechism and Word were called "Old light" or "Old School", and
others who accepted symbols of the Westminster Assembly in a liberal sense,
"New School."  Thus matters stood until about 1830, when Rev. Albert
Barnes, then just called to the First

[NOTE 25-4.]

    "That the justification of sinners is an imminent and eternal act
of God, not only preceding all acts of sin, but the existence of the sinner
himself; that justification by faith is no more than a manifestation to us of
what was done before we had a being; that God sees no sin in believers, and
they are not found to confess, mourn for it or pray that it may be forgiven;
that God is not angry with the elect, nor does he punish them for their sins;
that by God's laying our iniquities upon Christ, He became as completely sinful
as we, and we as completely righteous as Christ; that the new covenant is not made
properly with us, but with Christ for us, and that this covenant is all of it
a promise having no conditions for us to perform for faith, repentance and obedience are not
conditions on our part, but Christ's and he repented , believed and obeyed
for us."

[FINIS NOTE 25-4.]

[NOTE 25-5.]

    "We, have no more to do with Adam's first sin than the sins of any other
parent; there is no other original sin in us than the fact that all the posterity of
Adam, though by nature innocent, or possessed of no moral character, will
begin to sin when they begin to sin when they begin to exercise moral agency;
the doctrine of imputation, whether of the guilt of Adam's sin or of the
righteousness of Christ has no foundation in the word of God, and is unjust
and absurd; that the righteousness of Christ is not the sole ground of the
sinner's acceptance with God, and in no sense does the righteousness of Christ
become ours." [see Schumucker's  History p. 85-86].

[FINIS NOTE 25-5.]

377

Church, Philadelphia, commenced to publish annotations on the, New
Testament.  He held modified Calvinism or new school views.  He was accused
of heresy in his Presbytery, but acquitted under protest from a few of its
members.  The accusation was appealed to the Synod, and the action of the
lower court reversed, and finally to the General Assembly of 1833, and the
appeal sustained, when the discussion grew bitter, and it was sent back to
Synod and Presbytery, which latter bodies acquitted him.  Other appeals
followed, continuing until 1835, when a Synod suspended him from the
ministry.  In 1837 the great dispute was continued in the Assembly, but no
final action taken until the following year (1838,) when, upon assembling,
the moderator refused to entertain a motion to receive the commissioners from
the Synod of Genesee, Geneva, Utica and Western Reserve; thus the chairman
ruled large part of the Assembly out of the church.  The exscinded members
gathered at Mr. Barnes' church and organized what was afterwards called the
New School Presbyterian Church.

    The divergence in doctrinal belief and other sources of alienation were
largely brought about by the infusion of Congregationalist members and
ministers from New England into the churches of the Middle and :Southern
States.  Many of these also had held revival meetings, and cooperated in
foreign and domestic missions with "The American Board," a Congregational
institution.

    Before the great division at Philadelphia churches connected themselves
by consent of Synod, with the Presbytery most in accordance with their own
views, the Second Presbytery thus becoming old, while the Third was new
school.  The First Church of Norristown, however, happened to belong to the
second.  Accordingly, when its pulpit became vacant, in the fall of 1837, by
the resignation of Rev. Robert Adair, early the following year it called
Rev. Samuel M. Gould, and asked the Presbytery to ordain and install him. 
He being from New England and new school, the Presbytery, largely old school,
rejected him on the alleged ground of unsoundness in doctrine, but mainly, as
Rev. Dr. Ralston says, in the history of the church, "from party feeling." 
The Presbytery charged Rev. Dr. Neill, of Germantown, with the duty of
announcing its action to the Norristown Church.  The reverend gentleman
appeared next Sabbath at the hour of worship, conducted the service and
forbade Mr. Gould to longer continue as supply.  When the services were
ended, Mr. Gould, who had been present, now rose and appealed to the
congregation asking, all who were willing to hear him, as in the past, to
rise to their feet, when the assemblage rose almost en masse.  By this
response (or at a congregational meeting called for the purpose afterwards)
the church resolved to withdraw from the Second and join the Third
Presbytery, they still retaining Mr. Gould as "supply" which was done.  The
latter body soon after examined Mr. Gould, passed and installed him pastor
of the Norristown Church.  This action of Norristown Church caused the
withdrawal of one or two members only.  Thus the Norristown congregation
became part of the new school division, with the full acquiescence of all its
other members.  Mr. Gould continued to serve the church thenceforth until
1857, thirteen years, when some troubles arising, he resigned the charge, and
after near a year's interval, Rev. Randolph A. Smith was called and
installed.  Mr. Smith had been pastor some three years when the present
house of worship bad become finished but not dedicated, a new parsonage built
and occupied.  Alleging ill health as a reason, Mr. Smith expressed a wish to
resign his charge, at the same time giving notice of the assembling of a
congregational meeting to join him for that purpose.  When the people
convened, they, knowing Mr. Smith's disability was but slight, refused to
vote for the dissolution of the relation.  The meeting at once appointed a
committee to wait on the pastor in the parsonage, near by, and strive to
dissuade him from his purpose; it called on him, and returned soon after
accompanied by Mr. Smith, who heartily thanked the people for their vote of
confidence, and then, for the first time, stated that " he could no longer
retain the pastorate and continue his intercourse with the Third Presbytery,
some of whose members," he alleged, "had not used him well."  Upon this
announcement a member arose and moved that "the First Church of Norristown
withdraw from the Third, and join the Second Presbytery of Philadelphia."  The
question was put and declared adopted, very few of the members being aware
that such action was carrying the church out of the new school denomination
into the old.  No sooner, however, was the vote correctly understood by a
large majority of the people (after the meeting adjourned), than they
protested against it and asserted it was effected through "a mere pretense,"
and demanded a Dew congregational meeting to test the true will of the
people; but the request was never granted by the session and trustees of the
church.  The same meeting also appointed another committee to announce to the
Third Presbytery the church's withdrawal from its body, and also to effect a
union with the Second Presbytery, Old School.

    On the committee appearing before the former body, it refused to indorse
the proceedings, and at once declared the pulpit of the Norristown Church
vacant, and appointed Rev. George Foot to declare it so before the
congregation the next Sabbath.  The reverend gentleman, however, was met at
the door of the church, which was locked by a prominent old school man, and
refused admittance, whereupon he and the new school members crossed to the
market house nearby where he read the paper, after which they all retired to
Hill's Hall, where they held a consultation for future action.  The aforesaid
committee afterwards appeared before the Old School, Second Presbytery, were
received, and the church "restored" as old

378

school people said, "whence it was taken seventeen years before," the great
difference being, that the former act was by acquiescence, first, of the
people of the whole congregation and afterwards by the Synod; but the latter
by the violent action of a congregational meeting, called for a different,
and specific purpose, and joined to the Old School Presbytery, without action
of the Synod at all.

    It is proper to explain further that while there was but one, or at most
two, members of the church who protested against the original transfer of
Norristown Church to the New School, there were several Old School persons
more or less connected with the congregation who had heart-burnings or
regrets because of it; consequently when it was so summarily carried back,
they thought it was but evenhanded justice; and it must be added, in further
extenuation, that soon after, in a conference between the heads of the
divided church, an arrangement was made giving half the books of the
Sabbath-school, library to the New School also paying them the sum of four
thousand dollars as their share of the church property.

    It must be also stated that a similar locking out, of the New School
party took place at Providence Church about the time of the great division,
resulting in a like separation, and the building of a church two miles below,
since rebuilt as the Centennial Church at Jeffersonville.

    It is proper to add that after being separated about twenty-five years,
the Northern Presbyterian family both branches got ashamed of "the
separation and divorce," and by negotiation united "on the basis of the
early standards," knowing that there is some diversity in doctrine which is
tolerated by both sides as it should be amongst brethren.

    OTHER CHURCHES.  -Baptists being congregational in church government,
their Associations claiming no ecclesiastical, but only advisory functions,
have had no schisms in their body to note, only slight disagreements and
alienation between ministers and churches, arising from the prosecution of
antislavery, temperance and missionary work, as related to those questions. 
For several year, while Rev. Mr. Aaron was influential here, the Norristown
and Radnor churches cooperated aside from other Baptist congregation, in
maintaining "Free Missions," an organization standing aloof from slavery.

    Episcopalian and Lutheran Churches chiefly deriving their ecclesiastical
systems from great national churches in Europe, and both having a carefully
established ritual of doctrine, worship and discipline, have been notably
free from divisions or church troubles; still, there have been among the
former the distinction of "High" and "Low" church, the former adhering
closely to the ritual and offices of the church, and the latter joining in
prayer meetings and revival efforts similar to Methodists.  But for many
years the church has been somewhat moved and exercised by what is called in
England Puseyism, the attempt to introduce more or less the altar ritualism
and genuflections of the Catholic Church service, and while there, have been
some innovations introduced and established elsewhere no schisms have
resulted here therefrom.

    Lutherans also have been divided (without schisms) into High church and
Evangelical parties, the former adhering strictly to the ritual, catechisms
and confirmations, while the latter in a few cases, holding special efforts
with prayer and revival means for "discipling" the outside world.  The
greatest trouble however, amongst Lutherans of the past half century, has
been about night and prayer meetings, the introduction of Sunday-schools and
the English language into the churches, some of which old members thought
needless innovations.

    The Reformed Church has been less fortunate.  With no violent schisms,
the church has been constantly torn by dissent concerning "new measures"
and the alleged "un-Protestantizing" doctrines of some schools in the
denomination.  Previous to 1840 this church, in its worship, faith and
government, was little distinguished from the great Presbyterian family, to
which it belonged, the difference mainly consisting in this: that in the
staid old German churches they adhered more strictly to the liturgy and
clerical vestments, while the more Anglicized congregations had fallen into 
"protracted" prayer and night meetings, with a view of awakening the
thoughtless and hardened.  These diverse views and measures led to some
alienation, but no schisms, until the "un-Protestantizing" doctrines
promulgated at Mercersburg led to quite a number of leaders from the church
in our county to Catholicism, and many protests from members of the
communion, as well as leading to the organization of one or two churches
founded on the I evangelical basis alone, yet remaining ecclesiastically
connected with it still.  There was also a small separation from the
Whitemarsh Church some years 8907 growing out of a Sunday-school trouble, but
partly also on doctrinal grounds.  The ritualistic views of old colleges led
to the founding of Ursinus in our county to educate young men for the
ministry in. evangelical views alone.  The troubles in the Reformed Church
are almost identical with those caused in the English Church by what is
called Puseyism, -an attempt to lead the church back to ritualism, and to the
view that there is some miraculous saving power conveyed in the elements of
the Eucharist and other services of the altar.  About 1850, after great
delay, a new English ritual was adopted, which satisfied nobody, but has
generally been in use in liturgical churches, but not used in others, while
the two last General Synods have measures in train which are expected to
serve as a common ground of unity and peace, though the Reformed Church, like
the Presbyterian, can only "agree to disagree," and permit toleration on minor
points or nonessential.

    REVIVALS - PROTRACTED MEETINGS.  -It is needless to discuss the inquiry 
here, whether there was actual 

379

identity or even substantial agreement between the wonderful outpouring of
the Spirit in apostolic times and that vouchsafed the prayers and preaching
of Wesley, Whitefield and their coadjutors a century and a quarter ago.  It
is sufficient to affirm that, whilst disclaiming all miraculous power of
themselves, the latter steadily affirmed that the signs following their work
were solely of God's Spirit, poured out on the faithful promulgation of His
word, as promised at the beginning, to those who seek it by fasting and
prayer.

    The period elapsing between the times of Luther, Zwingli, Calvin, Fox and
the evangelists before named, was one of conflict and assimilation, while
nations and churches were reforming and adjusting reformed doctrines and
church polities, so that when these great revivalists began to preach
repentance many Protestant Churches had fallen into cold formalism and
unbelief.  They (the revival preachers) soon discovered that the framework of
all existing churches largely resisted their efforts at reform and revival
consequently, they soon found it more convenient to hunt "the perishing on
wayside and by ditches" than at churches, finding that the "common people
heard them gladly."  It was not a little remarkable, too, that the "revival
spirit," or "new measures," should rise at Oxford, England, the very seat of
aristocratic orthodoxy, and enlist two men of that college, alike in
evangelical spirit and purpose, but differing on the great point of
free-will, -Wesley being Arminian and Whitefield truly Calvinistic.  Both
these preachers visited America near the same time, one of them a little
before, and the other a little after, the middle of the last century, Wesley
seeking Episcopal countenance and encouragement in his labor, and Whitefield
the aid and assistance of Congregationalists and the small number of
Presbyterians then organized in the country.

    The few evangelical ministers and churches of the colonies hesitated in
many cases to encourage them; but then they bore the gospel message to the
people in private houses, barns and open groves.  It is traditionally
recorded "that Whitefield was even excluded from the Presbyterian Church in
Norriton township and that the erection of Providence Church near by was the
consequence of it."  Revival meetings began in New Jersey as early as 1745,
as follows: A pious layman procuring a recently issued volume of Whitefield's
sermons, commenced reading them to his neighbors; their glowing, imploring
style led to the building of "Reading Houses," in which to deliver them thus
"New Light" Calvinistic Churches were formed as a consequence.

    In 1799 Methodists instituted camp-meetings in West Tennessee; but
itinerant preachers, such as Lorenzo Dow, traveled everywhere, north, south
and outside of church bounds, often being dragged before magistrates in New
Jersey, Virginia and colonies further south.  Of course, these revival
meetings were often hindered by bald fanaticism and wild disorder, the more
so as the poor, ignorant class was everywhere specially urged "to repent and
turn to God through Jesus Christ." And still the work went on down nearly to
our own times, reviving even churches which strove to keep aloof from this
particular form of effort.  The following words, quoted from Dr. Southey, of
England, concerning the progress of' Methodism in that country, aptly
characterize all revival effort in this also; he says :

    "Drunkards were reclaimed, sinners converted; the penitent who, came In
despair were sent away with full assurance of joy; the dead sleep of
indifference was broken, and often fervid eloquence reached the hard brute
heart, and opening it like the rock of Horeb making way for the living spring
of piety, which had been pent within.  These efforts were seen, they were
public, they were undeniable."

    Says Belcher, ("Religious Denominations," 1860,)-

    "Looking at the scene now at this distance, we can say with confidence
the influence of the humble band of Methodists, despised and persecuted
though they were, was destined largely to affect the moral history of the
world; for magnitude, permanence and importance it will compare with that of
the Reformation itself.  What was achieved in the sixteenth century for
orthodox belief and for religious freedom was effected in the eighteenth for
practical godliness and expensive charity."

    What is here said of Methodists is true of Baptists, Presbyterians and
other sects, which made similar efforts.  Moreover, converts who came into
the church under a high state of feeling, and with much heart experience,
occupied vantage-ground through life over those who learned religion only out
of church catechisms; besides, they always had in remembrance their early
impressions as the diapason of subsequent religious life.  One evil per
contra frequently attended: more or less ignorant, excitable people often
mistook mere animal excitement for true religious feeling; the result would
be "chaff."  In the matter of deeming "a change of heart indispensable to
salvation," Methodists certainly led the world since the middle of the
eighteenth century; but the identical doctrine was really insisted on by
early Friends as the work of the "Inward Light," but theoretically, all other
evangelical sects now insist upon it, possibly not so earnestly.  The
foregoing on the rise of the great revival system will enable us to recall
its progress up to our own times.

    Little over half a century ago these efforts were known as "Three,"
"Four"  or "Six days," continuous "Meetings."  Afterwards, in towns and
villages, they were held nightly only, sometimes for many weeks together. 
They were commenced generally in the fall or winter, among Baptists,
Presbyterians and other sects, including a few Reformed Lutheran and even
some Episcopal Churches, by Rev. Mr. Mintzer of the last, Mr. Anspach, St.
Peter's, of the second, and Mr. Guldin, of the first, at Trappe.  The
Norristown Baptist Society, the mother of all the Baptist Churches in the
south and west of the county, was built in "troublous times" through some
persecution by the labors of that eminent revivalist Elder Leonard Fletcher
and others, about 1831-32.

380

The First Presbyterian Church of Norristown called Rev. Samuel M. Gould in
1838, and immediately he began to urge the people to repent, "assuring them
that they were neither fit to live or die."  In the twelve and a half year of
his ministry here reckoned six revivals, the one in 1843 bringing one hundred
and eight into the church at one time, and making the additions during his
pastorate from three to five hundred souls.  Many other churches over the
county, as well as Methodists, had copious in-gatherings; and the latter for
many years regularly attended camp-meetings south and east of us, but these
never wielded much influence in this county, as they did farther south,
perhaps because of the infusion if German population.  In late years, too,
these outdoor Meetings have fallen into marked disuse, as they have ceased to
be "profitable means," but, on the contrary, the occasion of many abuses among
the irreligious.  But most of the confounding phenomena of revival meetings
have passed away.  In early times the manifestation of deep religious feeling
-often frenzy- during these meetings, especially among Methodists, was marked
and surprising.  It was no uncommon thing to see, at a camp-meeting, several
converts lying in a tent upon straw, in a comatose, rigid state, for many
hours together, after a protracted agony of prayer, in which the latter, with
"the brethren," participated.  But these things have seemingly disappeared
forever.  Protracted meetings, in the old sense, are little used now, except
among Methodists and Baptists, while Presbyterians, Reformed and Lutherans
hold them rarely, in a modified way.

    It is due to opposers of these revivals to say that much of the "getting
of religion," as it used to be called among Methodists, and of the passionate
terror elicited by what was called "hell-fire preaching," with "anxious seats"
to distinguish persons in the midst of popular excitement, may have been in
many cases spurious and in others evanescent, only to die away under a short
trial of real experience; these things have led many pious and judicious
people to doubt the genuineness of such proceedings.  But the Spirit of God
was usually too unmistakably present, and too much of their valuable work
remains, so that the judgment of history must be recorded in their favor.  It
is due also to this class of religionists to name some of the most
distinguished men among these Evangelists since the passing away of Wesley
and Whitefield.  In the last century there were President Edwards, Dr.
Hopkins, the two Tennents, and Ezekiel Cooper.  Conspicuous also in the early
part of the present were Lyman Beecher, Lorenzo Dow, Professor Finney, John N.
Maffit, George Patterson and many others equally noted.  It may be pertinent
here also to attempt a brief description of revival preaching, as
distinguished from that preceding and following it.  

    There was a peculiar earnestness of manner, searching presentation of the
doctrines of free grace, a "new birth," with diffuse descriptions of man's
apostasy or native wickedness, and his utter unfitness for death while in the
"unrenewed state."  Much was said of the agency of the Spirit in conversion,
and of the aversion of the human heart to spiritual things.  The awards of
the Judgment Day were constantly held forth.  These doctrines, with the
holding up of the mirror of the heart to the bearer, so that he could see
himself, often led him, like the jailor, to exclaim, "What shall I do to be
saved!"  The style of preaching was further calculated to make the listener
feel in his own thought, "I am exceeding vile.!"  In nearly every sermon a
broad line of demarkation was drawn between "saints" and "sinners," and the
preacher rarely told his auditors (accommodatingly) that he belonged to the
latter class; so that often what "convicted " one class built up, enthused
and edified the  "converted," who were said to have "passed from death unto
life, by accepting the Saviour of sinners."  Heaven and hell were brought
into prominent view in nearly every sermon, and in bold contrast, thus the
feelings or passions were powerfulIy appealed to.  Revivalists were often
eloquent specialists, who traveled much, laboring from one congregation to
another, even preaching for churches of other denominations, for in revivals,
all new measure churches were one.  In closing a review of revivals and new
measures as against old school methods, it is proper to remark that there
have always been two parties in the Christian Church, both Catholic and
Protestant, -a division resting on both doctrines and morals.  The monastic
orders show this in the old regime; these two parties consist of those who
maintain good works and sound doctrine, resting their hopes of salvation
thereon, and others whose expectations lie upon a historic faith and the
offices of the altar merely.  One trusts to "the church " and the other to
"the hidden man of the heart."  Hence Evangelicals approve of prayer,
experience meetings and fastings, which bring them strength to discharge the
duties and bear the burdens and trials of life.

    Sunday-schools, which, within the past six years have been spreading,
until now within a decade since Friends adopted them they have become
general.  It is a sorrowful consideration to some however, that these schools
seem so much to supersede family religious instruction.  Still, the children
of irreligious parents, on the other hand, are thus wisely and benevolently
provided for.

    Religious journals of the evangelical type frequently deplore the
lessened fervor and altered state of feeling in the churches.  It is charged
that earnest family worship, including sacred song, is not so prevalent
amongst religious people as half a century ago, which must be admitted.

    The question suggests itself, whether the prodigious social ramifications
outside the church are not sapping

381

its influence among the people?  The effect also of large, showy church
edifices and whether the tendency of aesthetic rites, ceremonies and
vestments, including organs and operatic music, do not tend toward the
"world," as old preachers used to term it?  Again, the great amount of
secular reading, novels, "library books" of the same character, with
narratives of outlaws, adventurers and the like, do not tend to bring the
churches and the world on to a common level?

    Thus it comes to pass that while the religious world maintains its
doctrinal integrity in the main, its spiritual fervor is lessened,
notwithstanding, in many respects, the mandates of justice and the dictates
of charity are enforced as never before.

    MORAL REFORM AND THE CHURCH.  -A clear result of the revival of
evangelical religion during the early and middle period of this century were
the prodigious efforts that sprung up in favor of reform in the department of
morals.  Little over a hundred years ago really pious people held slaves,
never supposing for a moment that the relation could be sinful.  We even have
the account of an eminent minister of our County dying possessed of several
slaves and all the paraphernalia of a whisky distillery.  At that time
everybody drank intoxicating liquor, never thinking of Paul's words,  "If to
eat meat make my weak brother to offend, I will eat no flesh while the world
standeth."  The unjust system of slavery which Wesley denominated "the sum of
all villainies," came to be looked upon at last with perfect abhorrence in the
glare of an enlightened conscience.  Hence all our ecclesiastical systems
extending into the Southern States were for years inconstant "hot water,"
because of the scandal and sin sustained by  "the church" maintaining slavery
by our help."  Most of our earnest religious people, however, were outspoken
against the iniquity of slavery, and there was great disturbance in our
"American Zion."  Like complaint was made of her because of the drink system,
which, it was alleged, was doing much mischief.  At last, about forty years
ago, in some distant places, radicals preached anew doctrine,
"Come-outism."  Come out of the church, said they, "and be not partaker of
her sins."  Very few of the evangelical churches of our country, however,
were free from these troubles forty years ago, when political madness
blinding the eyes of slaveholders, they drew the sword against the Union, and
the "peculiar institution" went down in blood forever.  The other disturbing
cause, intemperance, still continues, but the assemblies of most of them have
placed themselves on record against the evil, so that as a religious question
it hardly obtains any more.  The earliest effort in this county on the last
reform was about 1840 or 1841, when Washingtonians and other societies at
Fourth of July walked in procession on the streets of Norristown to one of
the churches to agitate the subject of a personal pledge.

    FASHIONS OF CHURCH MUSIC.  -In nothing has the stride of fashion been
more marked during the past century than in the progress of church music. 
Seventy-five years ago Presbyterians, Baptists (possibly Episcopalians also)
used Rouse's literal, but unpoetic version of David's Psalms and sang them to
dirge-like airs; Methodists poured forth a stream of vehement song, in
exultant triumph, often standing about the altar, mixed together like joyous
birds on a treetop.  The former clam of churches were led in singing by a
"precentor," who, book in hand, stood in front of the pulpit, which perched
up against the wall, eight feet above the sitters, the people meantime
reposing upon bare benches or at least uncushioned pews.  Slowly Watts and
Rippon pushed out the unpoetic, but orthodox Rouse; then, some forty or fifty
years ago, all well appointed congregations had singing galleries erected
across the back end of the church for "the choir," a new institution.  Soon
the bass viol, violin, flute and other wind instruments found their way into
it as accompaniments; find in large wealthy congregations the pipe organ was
placed in the midst of the choir.  Methodists still clung to congregational
singing a spell longer.  Next came small organs as an assistant to a large
choir, when Methodists gave in to the singing gallery.  Last of all, the
gallery in some fine churches is removed, and an orchestra built beside the
pulpit or overhead for the great pipe-organ and a quartette of singers to
assist the congregation, while the pulpit comes down nearly to a level with
the people, and at times the musical service renders hymns, operatic chants
and intonated responses in almost theatric style.

    MARRIAGE AND FUNERAL CUSTOMS.  -The old-time family or fashionable
wedding was in strange contrast with present customs.  The idea of a "trip"
or traveling some where was always popular with bride and groom; but prior to
the days of spring carriages and still later, railroads, the trip was
generally made on horseback.  A wedding took place about 1820 between parties
well known in the county, and was attended by one hundred couple, on
horseback.  According to the custom, these gay young people would all
assemble at the home of the bride, and escort the contracting parties to the
parsonage, where the ceremony would take place and from thence a
characteristic ride, either to selected relatives of the married parties or
to the home of the bride, and from thence daily on a visiting tour among tho
families of the married pair, often lasting for many days.  Those were the
good old days when blood told in horseflesh not less than in men.  Expert and
fearless riders were found in both sexes.  "Side-saddles" were a necessary
adjunct to rural debutantes less than a hundred years ago, and the equestrian
"Rosebuds" of ante-railroad days were suggestive of opportunities for
gallantry unknown to the rustic youth of this age. Funerals and mortuary
customs also at the

382

burial of the dead have greatly changed within the century of our existence
as a county.  The attendance upon these occasions is said to have been more
general than at the present, and the neighbors for many miles in every
direction were notified and expected to be in attendance upon the funeral of
a well known adult resident.  At the house of mourning the most liberal
preparations were made for the entertainment of all who came, and to refuse
the proffered hospitality of the family was exceptional; as late as 1825 malt
liquors, domestic wines and home-distilled rye and apple whiskey were in
frequent use.  A common way of using these beverages in this county at the
date named was for those waiting upon the mourners and guests to stand at the
main entrance to the house, one or more with decanters and glasses, others
with trays of cake and eatables, and as the attendants entered or left the
house to partake freely of all that was offered.  Conforming to the universal
custom of drinking in those days, the host always poured out the liquor; wine
and sweetened bread were in common use prior to the first temperance crusade
from 1835 to 1840.

    The manner of dressing the dead has changed materially within the last
fifty year; the "winding-sheet," then in general use, gave way to the
"shroud," and this is now, yielding to the attire used in life.  The grave in
those days was destitute of all preparation for the coffin, and the plain and
frail walnut case was subjected to direct contact with earth covering.  At
this date graves are prepared with substantial over-coffin, sometimes walled
with brick, and the burial-case covered with stone slabs.  Fifty years ago
undertakers were of necessity "coffin makers," and they until called to
measure the lead; now the measure of mankind is anticipated, men call select
their own casket from the stock in trade, and the dealer will cheerfully
indicate the number And cost of carriages required to suit the style of the
selection.  A custom of interring in private burial grounds prevailed in the
early history of the county.  This was induced by the very few established
churches and burial-grounds at that time; but very few of these remain in use
at this date.  The great number of churches, all of which in the country
districts have public grounds for that purpose, and their greater permanency
for the use intended, seems to have rendered them universally popular.  In
towns at the early day, carriages, except for the decrepit, rarely attended
the corpse, it usually resting on a bearer from the house to the grave, while
the sympathizing friends walked in the rear.