Part 8
If I were asked to point out one single thing that did more to make sure American liberty than any other, I would speak of the tithing of the Presbyterians in the province of Ulster. When this colony had been planted in Ulster on the “confiscated” lands of the O’Donnells and O’Neils and other septs, when these brave, intellectual, industrious, independent Scotch Celts (for that is what the large majority of them were) brought over to settle this province under promises not kept—and in this connection it should be remembered that these settlers had no
## part in the conspiracy of Sir Arthur Chichester and Sir John Davies and
other English “Civilizers” and land grafters in despoiling the O’Donnells and O’Neils and minor Irish septs of 3,000,000 acres of the best land in Ulster—were confronted with the test oath of Queen Anne applied to Catholics and Presbyterians alike, when they were compelled to pay tithes, the same being taken from their fields of wheat or the corn from their barn, to support a church into which they would not enter in common with their Catholic fellow countrymen, upon emigrating to this country they became American Rebels on every battlefield in the United States. They came to the States before the Revolution in such numbers that in one year twelve thousand Ulster Presbyterian Irish left that province for American ports. The flow of immigration was so continued and so great in volume that it is a matter of record, which anyone can read in the State Papers, that the Presbyterian ministers of the province of Ulster petitioned the King to stop the immigration by repeal of obnoxious laws and alien injustice, or they would have no congregations left in Ireland.
You can trace them today from Londonderry, N. H., and Dublin in the same state, to Donegal in Pennsylvania, and down the whole Appalachian chain into Florida; and everywhere you will find settlements and towns bearing the good old Irish names and founded by these patriots, who stood by Washington and whose motto was, “No surrender to the British Government.” (Applause.)
On that subject alone I hope to be permitted, Mr. President, if I can find the leisure, to present to this Society, with due historical references, the truth of history as regards that period.
During the famine period that I spoke of there was a Cunard ship called the “Cephelonia.” The “Cephelonia” was one of the most celebrated ships of the Cunard line, and, during the famine period, she brought great numbers of Irish immigrants to Boston. One day not many years ago I was talking to a couple of Irish American friends of mine in Boston, when a third man came up and gave the time of day to my friend and passed on. One of my friends turned to the other and said, “Is he a ‘Mayflower’?” and my friend replied, “No, he,” said he, “is a ‘Cephelonian.’ The ‘Cephelonians’ now outnumber the ‘Mayflowers.’”
Now, my friends, I am really trespassing on your good nature because I am keeping you from a great treat. I came here tonight and found my countryman, McManus of Donegal, and then I found I had the honor of sitting next to a good man from County Tyrone (and next to Donegal Tyrone is a good substitute), the Rev. Dr. Sheppard.
All I have to say in conclusion is this: I say to my American friends, we are not seeking to inject a foreign story with foreign prejudices and old world bitterness into your history; we are not asking for any place in that history which we do not deserve; we are not asking you to subvert the facts of American history; we are making no special plea for our nationality or our race; but we are demanding justice and we are going to get it.
You younger members will live to see the time when, a convention of historians being called in the city of New York, as was the other day, your honored President will be invited to fill an enviable place in that convocation; and when the heads of our great universities, when the men who stand for the most learned in America, undertake to pass upon the historical phases of that period of our history from the beginning up to 1860, Ireland and Irish men and women will be given their proper place. (Applause.)
We need no vindication after 1860. We vindicated our place in American history on every battlefield of the Civil War. We were at Bull Run, at Fredericksburg, at Gettysburg and Appomattox. They cannot rub the Irish names off the records of the Civil War because they are too numerous. There was scarcely a home in Ireland in any county or parish which had not its representative under that flag when it was embattled and endangered on the fields of the South. (Applause.)
And I repeat it now; I have said it before and I repeat it now, that that horrible, fratricidal, prolonged and bloody conflict did as much for the Irish in America as it did for the negro whom it freed. It vindicated the patriotism and gratitude and loyalty of the Irishman, and the valor and chivalry of his race displayed by him under that flag, from the beginning to the close of the war, was second to none. And in every sacrifice that has been made to found or perpetuate this nation, Irish men and Irish women, Irish courage and Irish conscience, a never changing faith in God, a high Celtic idealism, which is the salt that gives savour to the gross materialism of the age, a firm belief in the divine and national mysteries, sound morals and gratitude, and devotion to American ideals, have played a most prominent part in the history of this, our beloved country. (Applause.)
PRESIDENT-GENERAL QUINLAN: I will be most grateful to Mr. McAdoo, if, before the next annual meeting of this Society, he will have the time and inclination to pen down the beautiful remarks that are in his brain tonight regarding the Irish in North Carolina.
His magnificent speech gives me a cleavage in my continuity of thought. There is a Society in the history of the city known as “St. Andrew’s.” This Society has $250,000 in its treasury. The illustrious Scotchmen have sought, by money, by force of will and by power, to perpetuate the traits and achievements of their race and they have done so.
Now I would appeal to all of you that when you feel the desire or when an occasion presents itself, you will aid us in the way the Scotchmen have aided their Society, by making a contribution to the American Irish Historical Society in order that we, too, may have an opportunity of exploiting our literary geniuses. This matter, ladies and gentlemen, I lay before you for your consideration and hope it may receive from you assimilative thought.
The most famous Irish societies in this country, the Hibernian Society in Boston, the Friendly Sons of St. Patrick in Philadelphia and the Friendly Sons of St. Patrick in this city, were all founded and brought about by the intense patriotism and zeal of Irish Protestants. It has been most gratifying for us to hear tonight that force and eloquence from one who came from the Province of Ulster. Now we will hear a re-echo, probably equally as eloquent, from one who came from a neighboring county in Ireland and settled within the borders of New York State. I have much pleasure in presenting to you the Rev. J. Havergal Sheppard, D. D., a member of our Society and the next speaker on the program, whose subject is
THE IRISH IN PROTESTANT DENOMINATIONS IN AMERICA.
_Rev. J. Havergal Sheppard, D. D.:_ Mr. President-General, Ladies and Gentlemen, Honored Guests and Fellow Members of the American Irish Historical Society: I esteem it a very great honor that you have conferred upon me tonight in asking me to speak at this, your annual gathering. I must confess that I feel somewhat embarrassed in facing such a body of distinguished Irishmen and their friends. It has not often been my lot to meet so many “Sons of the Ould Sod” or those whose Sires settled on these shores in the passing years as it is tonight. Nevertheless I am proud to be one of you on this occasion; in fact, I feel like a fellow countryman of mine, who was in the company of an Englishman and a Scotchman. They were complimenting each other, when the Englishman asked the Scotchman if he were not a Scotchman what would he be, and he answered, an Englishman. Then the Scotchman, not to be outdone, asked the Englishman if he was not an Englishman what he would be, and, of course, he answered a Scotchman. Then they turned to Pat, who had been listening to their expressions of friendship, and they asked him, “Pat, if you were not an Irishman, what would you be?” And he, in turn, in true Celtic fashion, answered, “If I was not an Irishman I would be ashamed of myself.” So if I was not an Irishman, after this gathering and greeting and what the Irish have done for this country, I would be ashamed of myself.
An old philosopher once said, “Let us give the past to oblivion, the present to duty, the future to Providence,” and I am sure we agree with him in two of his propositions, but we differ with his first. We are willing to give the present to duty and trust the future to Providence, but never give the past to oblivion; not until, at least, every true American knows the Irish chapter in American history. And it is such a body as this that will hasten that glad day for the Irish race, when men will know that we have as much right to these shores as any race that ever landed here. That starry flag, with its red for love and its white for law and its blue for the hope that our fathers saw in a larger liberty, has been consecrated with the blood of the liberty-loving sons of the sod.
There has never been a battle for right against wrong but “That rascal, Pat,” has been to the front, not only to fight as a private soldier, but to often lead the van as a commanding officer. We find him on the bench and at the bar pleading as an able lawyer; before the altar or in the pulpit, performing the sacred duties of religion. In fact, wherever you go or whatever profession or trade you enter you will find “That Rascal, Pat.” They are no newcomers to these shores, for shortly after that memorable landing of the Pilgrims at Plymouth Rock they made their way across the trackless main for this new land.
It was not the lure of gold but the love of liberty that brought them. Down-trodden and oppressed in the land of their birth, whether Roman Catholic or Non-conformist, by unjust and tyrannical laws passed by a government that had no sympathy with the suffering Irish, every possible means of culture were denied them, until life in the land they loved became unbearable; so those who were able to muster enough money and courage crossed the briny deep, with many sad farewells and heartbreaking partings.
It is true that many of those early settlers were from the north and had, undoubtedly, been descendents of men who settled there from Scotland and other parts of Britain and Europe; but they had been residents of Ireland for several generations before they emigrated here, and by the right of birth were “Sons of the Sod.” Many Americans of later days, as well as British historians, have given the glory to Scotland for what they did for America, and they always speak of them as Scotch-Irish, and when you ask the reason this is done they will tell you it is to distinguish between them and the Roman Catholic Irish, but supposing we follow that method in our historic research. We would have to say that every Episcopalian was an Englishman, that every Presbyterian was a Scotchman and every Roman Catholic was an Italian. But again they answer: These people came originally from Scotland, hence they are Scotch-Irish; but taking that for granted, which is not the whole truth, as we have many other races in Ireland, most of those early Scotch settlers bear Highland names and were not the Scotch Highlanders, the same race by blood, as the original Irish, and the only thing that made them Scotch was the fact of birth in Scotland; hence when they arrived back in Ireland they became Irish by the same right that they were Scotch, that of birth. In fact, they became more Irish than the Irish themselves. I think enough has been said to introduce my subject tonight.
It is my purpose to put on record a few facts in regard to the great part our fellow countrymen played in the Protestant denominations, in America. As I have already stated, most of the early Irish settlers on these shores came from Ulster and were of the Presbyterian faith. Cotton Mather says that previous to 1640 four thousand Presbyterians had arrived in New England, and there is no doubt that many of these came from Ireland. As early as 1662 a group of Irish and Scotch Presbyterians worshipped in Jamaica, Long Island, and it is claimed that this was the first church of that denomination on this continent.
Between 1670–1680 a body of Presbyterians settled on the eastern bank of the Elizabeth River in Virginia, who had with them their pastor from Ireland, who continued to labor among them until his death in 1683. Later one hundred families from Ireland settled Londonderry, New Hampshire, bringing their pastor, Rev. James McGregore, who faithfully and affectionately labored for their good.
As early as 1680 several families of Irish Presbyterians settled in the lower counties of Maryland and erected several houses of worship, as a letter from one of them, Colonel William Stevens, was presented in 1680 to the Laggan Presbytery in Ireland, requesting that a minister by sent to labor in Maryland, and in 1683 the Rev. Francis Makemie arrived by the way of Barbadoes and founded the church at Snow Hill. For several years he labored as an itinerant preacher or missionary, founding churches or strengthening those already started.
“This pioneer of the church,” says a Presbyterian authority, “was born in County Donegal, Ireland, and was so earnest, fearless and indefatigable that he persevered so well in obtaining fellow laborers, though he must cross the ocean for them, and in 1704 brought out two young men, one being John Hampton, a fellow countryman. He was instrumental in organizing the first classical assembly of the Presbyterian church in America, 1706.”
Under the name of the “Presbytery of Philadelphia,” with the Presbytery of Dublin as a model, Makemie being elected moderator and thus logically becoming the founder of organized Presbyterianism in America.
In 1716 there arrived in New York the Rev. William Tennent with his three sons, Gilbert, William, Jr., and John, from the County Armagh. After a period of labor in New York State he was called to the pastorate of the Presbyterian church at Neshiminy, Penn., where he established “The Log College” in 1726, himself an eminent scholar. He trained a number of godly and useful young men for the ministry, among who were Samuel Blair and his own three sons. This college was the foundation of which the present Princeton University was built and all those whom I have mentioned, as well as others who graduated, became leaders in the denomination. It would be superfluous for me to weary you with an account of all the great Presbyterian ministers who came to our shores from the Emerald Isle. Suffice to say that the names of Makemie, Mackie, Hampton, Tennent, Blair, Drs. Neill, Junkin, Elliott, Murry, Allison, Potts, Patterson and Hall stand out in letters of gold in the successful history of that church.
1760. A party of Irish emigrants might be seen at the Custom House Quay in Limerick, preparing to leave their native land for these congenial shores. One of the company, a young man with thoughtful look and resolute bearing, entered the vessel and from the deck preached a farewell sermon to those friends who were to be left behind. This was no other than Philip Embury, who was destined to play a prominent part in the Methodist denomination in America. It was in 1766 that he first conducted services in New York in his own house to five people. As the congregation increased he removed to a rigging loft, then building with his own hands the first Methodist church in the new world, which was called “Wesley Chapel” after the founder of the denomination in the old land. It was situated on John street, and on Oct. 30th, 1768, Embury preached the sermon of dedication.
Sometime in 1770, after Rev. Robert Williams, another fellow countryman arrived in New York, he removed to Camden Valley with several Irish families, then a vast wilderness, and organized the Methodist society at Ashgrove, which was named after another Irishman, Thomas Ashton, and there he labored until his death in 1773. At the age of 45 years his remains, after several removals and not even a stone to mark the spot where slept the silent dust, now rests under a marble shaft erected by the National Local Preachers’ Association of the Methodist Episcopal church in the village cemetery at Cambridge, N. Y., on which the following inscription appears: “Philip Embury, the earliest American minister of the Methodist Episcopal church, here finds his last resting place.” Born in Ireland, an emigrant to New York, Embury was the first to gather a little class in that city to set in motion a train of influences which resulted in the founding of the John street church, the cradle of American Methodism, the introduction of a system which has beautified the earth with salvation and increased the joys of heaven.
It is worthy of note that this inscription was penned by a famous fellow countryman of Embury, the Rev. Dr. John Newell Maffitt, the silver-tongued orator of southern Methodism.
[Illustration:
HONORABLE CHARLES ALEXANDER,
Of Providence.
Vice-President of the Society for Rhode Island. ]
Simultaneously with Embury’s ministry in New York another Irishman, Rev. Robert Strawbridge, who was born at Drumsnagh, County Leitrim, and who, like Embury, had been a preacher in Ireland, settled at Sams Creek, Frederick County, Maryland, where he organized several Methodist societies. He had all the characteristic traits of his fellow countryman. He was generous, energetic, versatile and somewhat intractable to authority. During his life he was poor and his family were often straitened for food. His members appreciated his genuine zeal and self-sacrifice, so they took care of his little farm gratuitously in his absence.
Strawbridge founded Methodism in Baltimore and Hartford counties, where he raised up several preachers, among who were numbered Owen, Stephenson, Perigau, Webster, Watters, Gatch, Haggerty, Durbin and Garrettson. We discover him penetrating into Pennsylvania and then arousing the population of the eastern shore of Maryland. We trace him at last to the upper part of Long Green, Baltimore County, where an opulent and generous public citizen, who admired his character and sympathized with his poverty, gave him a farm free of rent for life. It was during one of his visiting rounds to his spiritual children that he was taken sick at the home of Joseph Wheeler and died in the summer of 1781. His grave may be seen today in the Mount Olivet cemetery at Baltimore, where his greatest success was achieved.
Robert Williams, with whom we became acquainted on his arrival in New York and whose passage was paid from Ireland by his friend, Thomas Ashton, and who took charge of the John street church, New York, after Embury, was the pioneer Methodist in Virginia, forming a society in Norfolk, 1772, which was the germ of the denomination in the state. In 1773 he traveled in various sections of the state, preaching and forming societies, then extending his ministry into North Carolina, where he also was the first to plant Methodism. A signal example of his usefulness was the conversion of Jesse Lee, the heroic founder of Methodism in New England. He died on the 26th of September, 1775.
“He was a plain, pointed preacher, indefatigable in his labors,” says a historian of the church, and another says, “His grave is unknown but he will live in the history of the Methodist church forever.”
Time would fail me to tell of all the Sons of Erin who labored in those early days for the success of the Methodist cause, but enough has been said to prove, at least, that Irishmen can claim a large place in the founding of that denomination on these shores.
In the year of 1809 there came to America from Ballymena, County Antrim, Ireland, Thomas Campbell and his son Alexander. They were men of sterling character, marked ability and decided convictions. For several years they were active and successful workers in the Baptist denomination and in 1823 Alexander Campbell established the _Christian Baptist_ and continued as its editor until his break with that denomination on doctrinal grounds, and in 1827 he organized the Church of the Disciple of Christ. So successful became his ministry that a college was demanded for the training of young men for the ministry and in 1840 he established Bethany College at Bethany, West Virginia, which has sent out in the world more than eleven thousand graduates in the past seventy years, and the denomination which he founded ranks fifth in the protestant denominations in America, with a membership of over one million and a half.
He died March 4th, 1866, and his remains rest in Bethany, West Virginia.
I wish I had time to tell you of those of Irish birth who filled prominent positions in the pulpits of these denominations in later years. At one period three of Erin’s sons adorned the pulpits of New York City: Rev. Dr. George S. Rainsford, of St. George’s Protestant Episcopal Church; Rev. Dr. John Hall, of the Fifth Avenue Presbyterian Church, and Rev. Dr. Henry M. Gallagher, of the Hanson Place Baptist Church of Brooklyn.
I have presented these facts, not to arouse religious strife, but rather to give glory to the land of my birth for what her sons have done on these shores, in peace as well as in war.
I am happy to say we are not here representing any sect but a country; in fact, we are all Irishmen tonight.
We have done much for America and well may we be proud of it, but never forget that America has done much for us.
When it was impossible for us to develop the latent powers born in our race in the land we loved we found the opportunities so badly needed under the folds of that starry banner, to the joy of every true Irish heart in this and the old land.
I hope that we will get to know each other as the years go by and that this organization will grow and flourish to the true glory of “Dear Old Ireland.”
God bless you, I say, however you pray; Your faith will ne’er meet my derision. Can’t we kindly talk o’er this matter, asthore, And band curse, strife and division. And we’ll love one another, my Catholic brother, Like loyal-souled Irishmen ever. And the heathenish strife that’s consuming our life, We’ll bury it forever and ever.