REFORMED PRESBYTERIAN OHUROH IN
HISTORICAL
SKETCHES, No.
VIII.
BY REV. THOMAS 8PROPLL,
THE enterprising spirit of Covenanters led them to seek homes at an
early day west of the
designated by the familiar name of the " backwoods."
It comprehended
the territory west of the mountains to an indefinite extent.
We have no authentic information as to the time when the first Covenanters
settled in this region. There is a traditionary report that the
Rev. Alexander Dobbin visited it before he went into the union that formed
the Associate Reformed Church, which took place in 1782. He preached,
according to the tradition, in the settlement called Brushcreek, in a church
that had neither floor nor chimney. It being winter, a fire was
kindled in
the middle of the house, and the smoke having no way to escape helped
the pathos of the preacher to bring tears to the eyes of the hearers.
In 1795, Rev. James McKinney crossed the mountains to look after the
Covenanters who had removed to the " backwoods."
He directed hi»
course to the Forks of the Yough, the name given to the section of country
that lies between and immediately above the confluence
of the Monon-
gahela and Youghiogheny rivers. He preached the first sermon in this
region, in the housn, or, according to another account, in a barn of James
Finney. He remained several Sabbaths, and baptized a number of
children. Besides Mr. Finney and his three sons, William,
Robert and
Andrew, there were Samuel Wylie, John Drennan, Zaccheus Wlllson, Benjamin
Brown, William Madill, and others whose names we have not succeeded
in obtaining, who were organized into a society.* Mr. McKinney
visited also the neighborhood of Puckety, in Westmoreland county, and
organized a society at the house of John Anderson, a man eminent for
knowledge and fidelity to the Testimony. Shortly after this,
others removed
to the west and settled in
The difliculties in worldly matters that these pioneers to th
e west encountered,
were not light. There was no wagon road across the mountains,
and the only means of conveyance was afoot or on horseback. The necessaries
of life that they could not produce they had to bring from th«
east. Iron, salt and groceries had to be carried on
pack-horses, and this
had to be done each year. Their houses were built of logs, one room below
and one above. Their food was of the plainest kind, and their dress
chiefly of their own manufacture. Besides, they were often in fear from
the Indians. The tribes who inhabited a district of country near the head
waters of the
could, were ready to gratify their love of revenge by robbery and mas-
tacre. It was at such sacrifices of ease and comfort that our forefathers
secured for us the blessings that we now so abundantly enjoy. *
The society generally met in the home of James Finney, on the bank of th«
Youghiogheny river. Samuel Wylie lived on the south side of the
about eight miles from Mr. Finney. Some lived about the same distance in lh«
opposite direction. Other members lived at shorter distances. It is stated that the
two members who lived at the greatest distances were no less punctual than
those who
lived nearer. They did not neglect the assembling of
themselves together in those
days, even though they could have had preaching by ministers of other churches
nearer
home- They knew their principles and loved them, and they saw clearly that it
would
be a practical denial of them to attend on the ministrations of those who
opposed them
or were indifferent to them.
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Since the publication of Mr. Weed's letters, efforts have
been made to
show that Masonry is not responsible for Morgan's disappearance. The
most absurd stories have been manufactured and published for
this purpose.
One writer affirms, in the most positive manner, that Morgan WM
seen in the wilds of Maine, living a solitary life, driven away from the
abodes of men by feelings of remorse at what he had done— a voluntary
exile. Multitudes of persons are ready to believe such stories, although
unconfirmed with any evidence, while wholly unwilling to give any crelit
to the true account of the abduction, although accompanied with evident*
amounting almost to a demonstration.
Not seldom, anti-Masons are charged with giving too
much prominence
to the Morgan murder. Suppose, it is sometimes said, the whole story is
true, why condemn an order for one solitary act, performed by a few individual
members who were greatly "incensed against a man who had greatly
injured it and them ? Tried by such a standard, there
is not a body «f
Christians in Christendom that would not be condemned. You might, say
they, as well carry on a crusade against the different Christian organizations
as against the Masons. Unearth their records, and you will bring
to light as foul crimes committed by them. The reply is plain. Morgan's
murder is a legitimate result of the workings of Masonry. It was
simply the faithful execution of one of its laws. Prominence is
given
to that tale of suffering and death, inasmuch as it illustrates the workings
of that institution. It shows how dangerous it is when it has power.
This is the reason why prominence is given to it, and this is
the reason
Masons are so anxious to efface, as far as possible, all recollection of it
from the public mind ; or if it will be talked about, attempt to deny the
truth of the story, or if that must in general be admitted, deny that Masonry
is accountable for the act. Let it be shown that such a foul crime is
a legitimate result of the workings of any organization, call itself what
it may, and there will be the same reason to oppose it as there is to
oppose Masonry.
These two facts cannot be successfully denied : 1st.
Morgan was most
cruelly murdered for divulging the secrets of Masonry. 2d. The
murder
was the inevitable and legitimate result of the workings of that system.
These should ever be remembered. The connection
between the murder
and the order should never be lost sight of. What is
needed that the
people understand the danger of Masonry is, that they
know its spirit. It
is for this reason we rejoice that the facts connected with the murder are
now published and can easily be had, and that the Masons themselves, by
their offensive obtruding their boasted institution oa public notice, are
assisting
those who oppose their order to create a demand for the facts.
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According to the best information we can obtain, the first Covenanter
communion west of the mountains was in 1802.* The
place was a beech
or sugar tree grove in the Forks of the Yough. Rev. John Black and Rev. S. B.
Wylie, both recently ordained, were the officiating ministers. Several
considerations made this a communion of special importance. Many
who had settled iu the backwoods were in the communion
of the
church, but had not for years had the opportunity of enjoying the ordinance •
f the Lord's supper. They were scattered over the counties of Allegheny,
of the communion had been diligently circulated, and at the
appointed time they were gathered together from all
quarters to enjoy the
precious privilege.
The eagerness with which the opportunity to enjoy this ordinance was embraced
is illustrated in the case of one whom the news had not reached. He
was engaged plowing in his field in
heard the tidings, and was on his way to the communion, passed by. He
approached the side of the field next the road, when he was hailed by the
traveller, with the inquiry : "Ain't you going to
the sacrament ?" The
response was, " Where is it?" To this was
replied, " In the Forks of the
Yough." The plow was left standing in the furrow,
the horses unhitched,
and the two friends were soon on their way together.
A large number of applicants were admitted at this
time to the fellowship
of the church. Two sermons were preached each day of
the solemnity,
and it was doubtless a time of refreshing from the presence of the Lord.
The same ministers held a communion on the farm of Samuel Scott, about
eight miles south of
is evident that hospitality was used without grudging.
Mr. Scott entertained
sixty persons, and others, large numbers. The writer has heard his
father, Robert Sproull, who was there, speaking of this sacrament and the
circumstances connected with it. Many slept in the barn, there being not
room for all in the house. On this occasion Mr. Wylie preached his two
sermons which were afterwards published in one volume, "
The Two Sons
of Oil," and the sermon on "Covenanting." The subjects of these
discourses
were what constituted the staple of Sabbath evening and Monday's preaching
on sacramental occasions in those times.
In the following year, 1806, another sacrament was dispensed
by the
same ministers in the Forks of the Yough. John Temple, who made a public
profession at that time, in the eighteenth year of his age, has furnished us
with the following facts : The Associate Reformed
church, where Rev.
Mr. Henderson officiated, which was kindly given for the occasion, was
found to be too small. A tent in a surrounding grove was
occupied by the
ministers, and the people sat under the shade of the overspreading
trees.
So many young people presented themselves for admission, that it was
found necessary, after the constitution of the session, to parcel them
out
for examination to committees, each consisting of two elders. And the elders
were competent for the service. Zaccheus Willson, Samuel Wylie, John
Anderson, William Gormly, and others of like worth, were
the men for
the times. As rulers in the church they were
careful to see that applicants
for membership were influenced by the right motives, that they had read
the standards of the church, and could intelligently give their adherence