"Report of Judicial Committee.
"The Judicial Committee
to whom was referred the resignation of Rev. J. M.
Bachelor as pastor of the church of Albia, would report:
that after hearing very fully from both the pastor
and elder from that church, they are duly impressed
with the importance of emphasizing their sense of
sacred character of the pastoral relation; that the
Lord Jesus Christ himself gave pastors; that is is
sinful and dangerous to do that which tends to part
asunder 'that which God hat joined together'; that
any rude conduct is of the nature of an assault on
the ordinances of God.
"With double force
would we address the members of
248
session, who at their ordination solemnly
vowed to study the peace, unity, and purity of the
church.
"When in any instance
it becomes advisable to ask for a dissolution of the
pastoral relation, we would remind them that there
is a proper method of procedure in our book.
"But that any member
of the church and especially any member of the session,
who should cease attending the ordinances of God's
house administered by the pastor, and withdraw his
support in whole or in part, and decline to coöperate
with his pastor in order to break up the pastoral
relation, presbytery declares to be schismatical,
and a breach or ordination vows, and highly censurable.
"While your
court are fully alive to the greatness of the sacrifice
required in the dissolution of the pastoral relation
of well-nigh a quarter of a century's duration, which
being the only one the pastor ever had, and the object
of his first and only love, in whose families are
associations dearer than life, yet we are compelled
to look the facts in the face and agree with a majority
of the session—the fast friends of the pastor—that
in view of the sadly divided condition of the church—for
the pastor's comfort and usefulness—the resignation
of the pastoral charge ought to be accepted, and though
exceedingly sorry for this necessity, and expressing
our heartfelt sympathy with the pastor, this is the
recommendation of your committee.
"J. H. Potter.
"Josiah T. Young."
This expression of excessive
kindness did not kill the pastor, as might be expected.
He removed shortly afterwards to Osborn, Kansas, where
he is engaged to this day in ministerial work. He
is an able minister, and was greatly reverenced by
his flock; notwithstanding, his church at Albia, at
about the time of his resignation, had settled into
a state of spiritual lethargy, which is often the
result of retaining one pastor too long.
In September, 1878, Rev.
E. L. Williams succeeded Rev. J. M. Bachelor as "supply"
of the First Presbyterian Church at Albia. His labors
dated from August 18, 1878, and were to continue one
year. At the end of the year he was invited to the
pastorate, but stated that he was not prepared to
accept the call. However, he agreed to remain as "supply"
for six months longer for $400, which proposition
was accepted by the session board.
249
At a session dated September
20, 1880, Rev. Samuel Ollerinshaw was selected as
pastor for six months, to succeed Mr. Williams. Salary
to be not less than $400; $35 was also appropriated
to defray his expenses and two weeks' services at
Albia. Brother Dan'l Miller also received the thanks
of the session for his services as bookkeeper and
collector, and was re-elected for another year. In
later years this gentleman acquired considerable notoriety
as an expert bookkeeper, as cashier of the Monroe
County Bank.
At a session of December
4, 1882, Jacob Kimball and Geo. Hartzer were suspended
from the church on a charge of "walking disorderly,"
and of neglecting the means of grace; and in July
of the next year Brother Daniel M. Miller was suspended
for getting away with the funds of the church.
On August 31, 1885, a
joint session of the Presbyterian and United Pre[s]byterian
churches of Albia was held for the purpose of considering
a proposition to unite both congregations into one.
Elders A. Bain, J. C. Rhea, W. E. Elder, and Daniel
Forcythe represented the United Presbyterian Church
and Samuel Noble, D. H. Scott, A. A. Mason, John A.
Edwards, and Josiah T. Young represented the Presbyterian
Church. Considerable discussion was had on the subject
of union, but nothing was accomplished. The United
Presbyterian brethren consented to united if the other
church would take the organ out of the church, adopt
close communion, and sing psalms, none of which propositions
were consented to.
On August 9, 1886, REv.
T. F. Boyd, of Marysville, Kansas, was chosen pastor
to succeed Rev. Ollerinshaw. He was guaranteed a minimum
salary of $800 a year, and as much above that amount
as could be raised.
April 1, 1889, the session
signed a call to Rev. E. B. Linn to act as pastor,
guaranteeing him $800 a year and the use of the parsonage.
Mr. Linn is still the pastor of the church in Albia,
and is a zealous and efficient worker.
The following is a statistical
report of the church made to the presbytery, for the
year ending April 1, 1890: Elders, 4; deacons, 2;
added on examinations, 8; added on certificate, 7;
total communicants, 170; baptisms, adults, 5, infants,
4; Sunday-school membership, 125; contributions to
home missions, $40; foreign missions, $46; education,
$8; Sabbath-
250
school work, $18; church erection, $8;
freedmen, $9; General Assembly, $16.20; congregational
expenses, $13.90; miscellaneous, $15.
The report for 1894 gives:
Number of elders, 16; deacons, 2; added on examination
and certificate, 15, total communicants, 200; no baptisms;
Sabbath-school membership, 140; home missions, $104;
Foreign missions, $48; education, $11; Sunday-school
work, $14; church erection, $23; relief fund, $13;
freedmen, $7; aid for colleges, $14; General Assembly,
$27; congregational, $1,627.71.
For the year 1895 the
following is the statistical report of the condition
of the church as reported to the presbytery: Elders,
6; deacons, 3; added on both examination and certificate,
15, total communicants, 206, baptisms, 15, Sabbath-school
membership, 150; home missions, $109; foreign missions,
$82; education, $8; Sabbath-school work, $14; church
erection, $8; relief fund, $18; freedmen, —;
General Assembly, $21.18; congregational, $1,293.12;
American Bible Society, $5; miscellaneous, $50.
At a session of May 3,
1896, Rev. E. B. Linn, the pastor, submitted his resignation,
to take effect July 1, 1896, assigning as the cause
the ill health of himself and his wife; and at the
next session, May 10, after due consultation, the
board determined on the following proposition:
"Pastor, Rev. E.
B. Linn, to have one month's vacation, commencing
July 1, 1896, with leave of absence for August and
September if he so desires, and his salary to go on
all the time, except that the expense of supplying
the pulpit for August and September shall be paid
from salary; Brother Linn, if possible, is to secure
supply for those two months."
The proposition was accepted
by the pastor, and, at the end of the three months
he returned to his charge slightly improved in health.
Rev. Witte acted as a supply during his absence.
The first church edifice
erected by the Presbyterians of Albia was a brick
structure, 30 x 40 feet, and one story. It occupied
the site of the present church, which was finished
251
in 1873. The size of the latter is about
38x70 feet, with basement story, used for prayer-meeting
and library. The cost of the building was $8,000.
Besides the pastors already
enumerated, Revs. S. C. McCune, of Oskaloosa; Rev.
H. P. Barnes, of Clyde, Ohio; and Rev. S. W. Pollack,
now of Centerville, Iowa, each presided for a short
time.
The Presbyterian
choir, as at the present composed, includes a high
grade of musical talent, and the church stands in
the front rank of popularity.
The Associate Presbyterians ("Seceders").
When Monroe County was
first settled, many of the pioneer settlers, wishing
to profit by closer fraternal associations, naturally
grouped themselves together in communities or colonies;
hence the Catholic community in the western half of
Monroe County, the Dunkers or old German Baptists
near Cuba in Mantua and Pleasant Townships, the Methodists
in the upper half of Bluff Creek Township, and the
Presbyterians in Pleasant and a part of Bluff Creek
Townships.
An incident of early times
will serve to illustrate the colonizing methods of
the "Seceders." Old Billy Piper lived on
a claim in the Snodgrass neighborhood. The farm is
now owned by Mr. Lathan. Piper was not a "Seceder"
by any means, but Jesse Snodgrass and his surrounding
neighbors were. It was, of course, desirable on the
part of the "Seceders" to locate settlers
in their midst who were of the same religious persuasion
as themselves. One day Jesse Snodgrass brought into
the neighborhood a man from Ohio. The man was a "Seceder,"
and hence was a very desirable man to locate. Old
Billy Piper was grubbing near the roadside when Mr.
Snodgrass rode up with his man. After a friendly salutation
and introduction of the two strangers, Mr. Snodgrass
thus opened negotiations for the purchase of the claim
in behalf of his man: "Would ye sell yer claim,
Mister Piper? Sure an'ye are a foine mon, an' a gude
neighbor, but ye are not the kind of a mon we want
wi'us, and' we would loike til git rid of yes."
This very frank admission greatly incensed the old
unregenerate anti-"Seceder," and seizing
a fence-stake, he made after the offending neighbor,
who beat a hast retreat, leaving his horse behind,
hitched to the fence.
252
They are a sturdy race,
those old "Seceders," and their names are
linked with the birth, growth, and exalted manhood
of the county. Some of their tenets seem a trifle
at variance with the popular ideas of the nineteenth
century concerning fraternal union, but it is a fact
that there are remarkably few "goats" in
their flock to be finally separated by the Master
of the Sheep-fold. While their church does not keep
pace with some of the others in growth and popularity,
it is a good church to join, for those who merely
desire to get to heaven, because they are all going
to get there. This, of course, applies as well to
the United Presbyterians and other strains.
They are instructed in
piety from infancy, and their nursery songs are the
lullaby of the Psalms. They speak of the seventh day
as the "Sabbath" instead of saying "Sunday."
They discountenance the singing of hymns in public
worship on the ground that they are of human construction,
and not inspired. They do not encourage the attendance
of their members at other churches, and advocate non-communion.
They adhere to old land-marks, which, while they may
forbid the pilgrim to cut across lots in his Christian
pilgrimage, or to depart into shady by-paths which
even may again emerge into the highway, make the way
certain.
In wading the Jordan of
Christian experience and earthly stewardship, he treads
on no stepping-stones save those which have been worn
smooth by the foot-prints of his ancestors and those
mentioned in the "field-notes" of the "Westminster
Confession." He does not risk his footing on
those newly added stepping-stones of other denominations,
lest they rock or totter on their bases. He even lifts
his garments while passing over them. His honesty,
too, is as immutable and rock-ribbed as his faith,
for who ever heard of a "Seceder" in good
standing in his church neglecting to pay his debts?
His daily acts are under the scrutinizing espionage
of the session board, and the least irregularity means
suspension.
Membership in the church
is measured by the ration of birth and mortality of
the members, for no proselytes from other religious
bodies ever join the Associate Presbyterian Church,
and none of those to whom the doctrine has been transmitted
by heredity ever leave it.
253
Pleasant Township was
the cradle of the white race in Monroe County, and
no sooner had the settlers arrived than they framed
a church organization. Among the charter members of
this organization at Pleasant Divide were Geo. Humphrey,
Robt. M. Hartness, Wm. H. McBride, John Walker, and
the Snodgrasses, Achesons, Andersons, Buchanans, McDonalds,
Vances, and Porters.
At a meeting of the session
board of December 4, 1847, convened at the house of
John Walker, William McBride was chosen chairman;
he was also elected collector and treasurer, and a
trustee as well. John Walker and John Acheson were
also elected trustees. At this meeting it was ordered
that a suitable book be purchased for the use of the
treasurer of the congregation, and following is a
copy of the treasurer's report:
"there was 50 cents
put into my hands for purchasing said book. Said book
was purchased at the sum of 37 1/2 cents. Balance
due, 12 1/2 cents.
(Signed) "Wm. H. McBride,
"Treasurer."
Then follows a statement
of
| "Monny paid over to Mr. Scot
by the following persons: |
| Jessy Snodgrass |
$3 25 |
| John Walker |
2 00 |
| Wm. H. McBride |
0 75 |
| Geo. Anderson |
2 00 |
| Em. McBride |
2 00 |
Total |
$10 00 |
| "Do. to Mr. Scot: |
|
| Wm. McBride |
$1 00 |
| John Walker |
1 00 |
| Geo. Anderson |
1 00 |
| Jessy Snodgrass |
1 00 |
| John Acheson |
50 |
| Wm. H. McBride |
50 |
Total |
$5 00 |
254
| "Paid monny to Mr. Linsy by
following names, to-wit: |
| Wm. McBride |
$1 00 |
| Robt. M. Hartness |
1 00 |
| John Walker |
1 00 |
| Geo. Anderson |
1 00 |
| J. C. Acheson |
50 |
| John Acheson |
50 |
| Alex. McDonald |
50 |
| Wm. H. McBride |
50 |
| Gus Omphrey |
50 |
| Jesse Snodgrass |
1 00 |
Total |
$7 50" |
Another financial report,
dated October 9, 1847, reads:
| "Receaved 25 cents from the
following persons: |
| Mr. Darter |
$0 25 |
| Alex. McDonald |
50 |
| J. C. Acheson |
50 |
| Geo. Anderson |
1 00 |
| Mathew Acheson |
50 |
| Wm. McBride |
1 00 |
| Misses Alison |
50 |
| Wm. H. McBride |
50 |
| Sam'l Buchanan |
50 |
| John Walker |
1 00 |
| Jessa Snodgrass |
1 00 |
Paid over to Mr. McDoewl |
$7 25" |
Rev. D. Linsey preached
for the congregation during its earlier organization,
and then Rev. John Vance acted as pastor until 1857,
when Rev. Samuel Hindman took charge. At this time
a proposition was made to unite with another branch
of the Presbyterian Church, called the Union or Associate
Reform. The Associate Reform Church was divided on
the proposition, and a meeting of the session on September
20, 1856, a motion was adopted to oppose the contemplated
union.
In 1858, when the consolidation
was effected, the Pleasant Divide Church did not enter
into the union, and has retained its original organization
to the present day. The congregation held worship
at their church, which was
255
built in 1850. It occupied the site
of their present church, which stands near Henry Elder's.
In 1887 the old church
was replaced by the new one, which cost over $3,000.
When the church was completed, a motion was introduced
and adopted in a church session, February 1, 1854,
directing that a rail fence be put around the graveyard,
and that each family in the church furnish 20 rails
with which to build the fence.
The Associate Presbyterians
in those days had a very methodical way of raising
church revenues and collecting arrears. Upon each
member a tax was levied, and the levy was based on
the valuation of his property. The amount had to be
forthcoming, but the debtor was often allowed to postpone
payment until "money came into his hands."
He was required to give his note, however, for the
amount. Money was also raised by charging the member
a "stipend" for a seat in the church. If
he failed to pay the "stipend," the seat
was sold to someone else. In 1857 it appears form
the records that Messrs. John Castle, Sr., Wm. McBride,
and Henry Elder were appointed to assist the trustees
in levying a tax for funds to pay the pastor.
This plan of raising church
revenues was a good one, and might be adopted at the
present day, with happy results. If the notes were
not paid, the next step was to enter suit in the courts;
but this last resort was seldom or never necessary.
When the two churches united
in 1858, a dispute arose over the ownership of the
Pleasant Divide church edifice. The case went into
the courts, and it was decided that it belonged to
the United Presbyterian body. The Associate body then
bought it from the former.
Rev. Hindman continued
to preach at Pleasant Divide until about the year
1861, when Rev. Jas. Shearer took charge and preached
until 1873, when he ceased his clerical labors, and
for a year or two the pulpit was "supplied"
by the presbytery. Rev. Jas. N. Snodgrass rendered
efficient service as one of the "supplies."
In 1877 Rev. H. S. Acheson
assumed charge of the society, and is the present
pastor. The organization has a membership of about
75.
On October 21, 1880,
an auxiliary branch of the church was established
at Albia, with John Lathan and John Patton as elders,
and Rev. Wm. Porter as pastor. He still
256
has charge of the congregation. The
membership at present comprises 35 persons, and among
the charter members were Rev. Wm. Porter and wife,
John Lathan and wife, C. C. Acheson and wife, Wm.
Castle and wife, Ed I. Ramsay and wife, James Garrett
and wife, H. J. Bell and wife, Dr. F. C. Maughlin
and wife, John Castle and wife, Mrs. Spencer, Jas.
Hammond and wife, Mrs. Jane Nichol, and Wm. J. McKissick
and wife.
In early times the "Seceders"
of Pleasant Township and the fellows of the "Hairy
Nation" did not get along very amicably together.
Their hostility during the period when the "Club
law" was a regulating factor in the community
was somewhat similar to the warfare between the early
Puritan fathers and the aborigines of Plymouth. Old
Henry Elder might be characterized as the terrible
fighting deacon of Plymouth, Miles Standish, and old
Laurel Tyrrell, on the part of the "Hairy Nation,"
as the fierce Wattawament; but, as was the fate of
the red man, Tyrrell's head was never hung up on the
ridge-pole of the church as a warning to the braves
of the "Hairy Nation."
"And as a trophy
of war, the head of the brave Wattawamet
Scowled from the roof of the fort, which at once was
a church and a fortress."
At the time of the "Club"
regulations, the homestead law had not yet been enacted.
A settler could preëmpt from the Government by
paying $1.25 per acre for 160 acres of the domain,
or Mexican land warrants ranged from one dollar per
acre down as low as fifty cents per acre.
Under a preëmption
law of that day, a settler could hold a quarter-section
a year before being required to pay out on it. At
the end of the year the occupant of the claim was
usually poorer than he was at the beginning. He could
not get away, and about all he could do was to arrange
some plan in concert with his neighbors by which he
could hold on to the land by virtue of the rights
of "squatter sovereignty." It was to protect
him thus that the "Club" was called into
existence, as we have stated elsewhere in this volume.
As the "squatter's"claims were not based
on any legal rights conferred by the statutes, the
"Seceder" colonists did not recognize the
sanctity of the regulations adopted and enforced by
the "Club" organization. If they found a
tract of land on the plat at the land office marked
by a "V," which designated it as vacant,
though in reality a "squatter" occu-
257
pied it through the support of the "Club,"
they felt little hesitancy, in many instances, in
preëmpting it or "jumping" the claim.
As they did not believe in secret societies, they
seemed to place the "Club" organizations
in the same category of evils, and for that reason,
doubtless, they did not enter into the organization.
The "Hairy Nation" looked upon them with
suspicion anyway, for, as Jas. Coen says in his interesting
"Sketches of Early Times," they had many
strange customs. They were very industrious, cultivated
large fields, rode in painted wagons, used horses
instead of oxen, and worked six days in the week.
They did not even fight as a recreation, and would
not drink whisky at Harrow's grocery on Saturday afternoons.
Mr. Coen states further,
that when they built a school-house at Half-way Prairie,
and fitted up a stove in it instead of a fireplace,
this innovation met the further disapprobation of
the "Hairy Nation," and when they began
to build a church, it was considered an overt declaration
of war. For what purpose could they need a church,
unless to be used as a fort? The pulpit was evidently
designed as a sally-port from which the besieged might
emerge in a final encounter, after the stronghold
had been invested.
At length these strained
relations culminated in an open rupture. A man named
Geo. P. Little entered a forty-acre "claim"
on Miller's Creek. Little was a "Seceder,"
and a "squatter" claimed the tract. The
"Club," of course, protested vigorously,
but Little paid no attention to their threats. One
day, in midwinter, he borrowed a horse from James
Carhart and rode to Albia, armed with an old "pepperbox"
pistol. That very day the "Club" had met
to take final action in his case. On his return from
Albia the "Club" discovered him and gave
chase. Little took the Eddyville trail, with about
twenty of the mob in hot pursuit. The pursuers gained
on him, and finally one of them caught up with him
and attempted to seize his horse's bridle. Little
held his revolver in his hand, cocked, and ready for
any acts of violence, but as the pursuer reached the
bridle his horse stumbled, and the fall discharged
his pistol. The pursuer then kept his distance, thinking
the shot had been aimed purposely at himself. Little
gained the house of Carhart, and then took refuge
in the house of Henry Elder, hotly pursued by the
mob.
The man who had caught
up with Little was his friend
258
Andy Robb. He was endeavoring to assist
in Little's escape. He soon arrived at Elder's and,
seizing a sled-standard, sauntered out into the road
among the mob, charged them right and left, threatening
the entire crowd with destruction if they did not
retire. They retired, and a few days later the "Club"
met and resolved to exterminate the "Seceders,"
wipe them off the face of the earth, and raze their
church to the ground.
Zed Chedister went to
Mr. Tucker's to borrow his gun. He stated that he
wanted to kill "Seceders" with it. He did
not get the gun, and his pleasant anticipations of
killing "Seceders" were never realized.
Further commenting on
these disturbances, Mr. Coen says in his "Sketches
of Early Times":
"A meeting of the
"Club" was held a few days later, when war
was declared and it was ordered to raise the 'Nation'
and wipe out the 'Seceders,' and to begin by burning
their church, fixing a time for the bonfire. Runners
were dispatched to call out the chiefs and braves
of the"Hairy Nation,' 'Bull-frog Nation,' 'Hell-string
Nation,' and all the friendly tribes, with their arms,
ammunition, and plenty of 'snake-bite' medicine. The
war-whoop was sounded throughout the land. The gathering
of the invading forces continued until the evening
of the appointed day, when they took up their line
of march for the 'Seceder' church.
"Meanwhile,
news from the war-dance had reached the 'Seceders,'
who, disdaining to sue for peace, took up the hatchet
and prepared for the impending conflict. Messengers
were sent from house to house.
" 'And
there was hurrying to and fro,
And gathering tears,
and tremblings in distress,
And cheeks
all pale,'
as the stern-visaged 'Seceders' left
their homes with their rifles, ammunition, and bullet-moulds.
Throughout the day, the wooded valleys along the frozen
waters of Miller's Creek and Bluff Creek and the landscapes
of Half-way Prairie and North Prairie resounded with
the familiar cry of their ancestors: 'Dinna ye hear
it? Dinna ye hear it? Dinna ye hear the slogan?'
"by the time they
had gathered at the church, reënforced by Sheriff
Ezra P. Coen, and a squad of friendly 'Hell-strings,'
they had but settled down to a contemplation of the
horrors of war, when away over the prairie towards
the 'Bullfrog Nation,'
259
" 'Like the dread northern hurricane,
That sweeps the broad plateau,
Flushed with the triumph yet to gain,
Came down the serried foe,'
who, finding the building occupied by
an unknown quantity, marched to a grove near by, and
went into camp.
"Next day both armies
prepared for the approaching conflict. After some
time, in which some seemed inclined to open the battle,
a commissioner was sent to the church to demand a
surrender. They were invited into the building, shown
the strength of the besieged, and informed they were
ready to fight it out. There was some parley as to
the causes of the war, and the commissioners returned
to camp.
"Some of the
invaders favored moving on the enemy's works, but
others favored further attempts at diplomacy, and
so some hours were spent in conference of the commissioners.
The more warlike the belligerents became impatient
at the delay. Each party stood to his arms and glared
at each other across the prairie. After considerable
negotiations, each party cooled off, and some kind
of a truce was fixed up with out the arbitrament of
arms."
The Covenanters.
The Covenanters are yet
another variety of Presbyterians. They organized in
Pleasant Township in 1860. In that year Rev. Neal
was sent as a "supply," and preached until
1865, when he was succeeded by Rev. Jas. Love, whose
ministerial labors extended down into the '80s.
Rev. J. A. Thompson then
preached until about the year 1892, when Rev. McBurney
assumed charge, and held the place until about the
beginning of the year 1896, when he resigned and went
to Oklahoma. The church does not have any regular
minister at present.
The Covenanters erected
a church edifice in 1871, on the Hicks place, just
east of the "Seceder" church.
Like the "Seceders"
an other strains of Presbyterians, the Covenanters
are characteristic for their sturdy manhood and thrift.
They, too, are of Scotch origin, and their faith is
the same as it was in the days of Charles the Pretender—nothing
has been added and nothing taken from it.
The distinguishing characteristic
of the Covenanters' faith is that Christ suffered
and died to purchase not only spiritual blessings
and salvation, but that the great sacrifice also covers
the temporal welfare of mankind. They hold
260
God has an ever-present existence in
all things mundane, and that therefore human governments
and laws framed for the well-being of society should
be recognized as deriving their being through the
direct interpositon of God. They insist that God should
be recognized in the United States Constitution, and
they refuse to vote as long as it is not so directed.
They hold that it would be sacrilege or impious to
vote under a constitution infidel in character, insomuch
as it does not recognize God.
Some years ago, while
U. K. Bates was assessing in Mantua Township, he called
to assess the property of Rev. J. A. Thompson. Mr.
Thompson demurred, when called upon to make oath to
his statements, and refused to pronounce the usual
clause, "so help me God." He wanted, as
a final compromise, to abbreviate the phrase by leaving
off the word "God." Finally, however, when
he was told that the law required this of him, he
acquiesced.
Mr. Bates then called
on Rev. Acheson, of the Associate Reform Church. This
gentleman thought the word "God" was not
sufficiently strong, and added to it by saying, "Almighty
God."
Following is a list of
some of the original members of the Covenanter Church,
their names being all more or less well known in the
history of Monroe County: Wm. Pressley, Adam Orr,
the Hebrew and Sinclair families, Wm. Chisholm and
his wife and mother, Thos. Nichol and wife, Rev. Jas.
Love and family, Wm. Huston and family, Jas. Irwin
and family, Jas. Dougherty, Joseph Pervis, David Forcythe,
Sr., and family, John Bedford and family, Hugh Hawthorn
and family, the Dunn family, Arthur G. McKeown, Samuel
Kilpatrick and family, and Wm. Allen and family.
The United
Presbyterians
