As the people of the Valley were, considered as a religious community professing Christianity, divided into various sects and denominations, all justifying, explaining, and upholding their respective tenets, however various or contradictory, by an appeal to the same Sacred Writings, we shall, without any remarks as to the propriety or impropriety of any one or the other, give a concise sketch of their external situation, as conducing to general information and a right understanding of the Augusta colony. To observe some order, let us commence with the Presbyterian Church, the first established in Augusta. Brief allusion has been made to its more obvious temporal effects upon the civil characters of its members and the community. Our limits will not admit of an elaborate statement of the causes which led to the emigration of the Scotch Irish and their settlement in America. Our county was principally settled by these religious refugees who left Ireland after the siege of Londonderry, the entrance of the Prince Orange into London on the escape of James to France, the acceptance of the British throne by William and Mary, and the glorious revolution of 1688. We style this revolution glorious, not only because it aimed at just and worthy ends, but because established without any of those scenes of bloodshed and horror which have so generally been the accompaniments of even beneficial and desirable changes. The highest eulogium that can be pronounced upon the revolution of 1688 is, that it has been England's last; and the last, because, from the midst of servitude, the English people plucked freedom; from anarchy, order; obtained the authority of law, security for property, peace and happiness in their homes, and representative government, as it exists to-day in that country. The Bill of Rights passed by Parliament in 1689, which limits the Royal prerogative, and clearly defines the rights of British subjects, is the only written law respecting the liberties of the British people, except Magna Charta. But we are wandering from our path. These matters cannot be reviewed here, however interesting in themselves, and however intimately connected with the settlement of our Valley, It must suffice to say, that after the siege of Deny, while the Episcopal Church was established in England and the Presbyterian in Scotland, the Irish, by whose bravery and sufferings mainly the Kingdom had been secured to the Prince of Orange, were compelled to pay their tithes to the Established Church, maintain their own ministers, and also suffer other disabilities consequent on an Establishment And the prospects of the Presbyterians not being improved after Ireland was subdued by William, notwithstanding the passage of the Toleration Act, and favorable reports reaching Ulster from America, many were lured from their homes across the Atlantic For half a century this emigration continued, and thousands of these poor sufferers found their way to our shores. Early in the eighteenth century they formed congregations in New England, some years previous to 1726 in Pennsylvania, and, as we have seen, came to our Valley ia 1732, fixing their residence at Opeckon. Thence Lewis made his way to Bellefonte, and Presbyterian congregations were formed in Augusta by him and his Scotch Irish neighbors previous to 174a The Presbyterian Church, thus planted in the Valley, has become almost as much identified with the soil as the deep rooted trees themselves. From its first seats in Pennsylvania and Western Virginia, it has spread throughout the West and South, becoming the prolific mother of churches in a vast region. The colonial government, anxious ta seat a white population west of the great mountains for the reasons previously mentioned, relaxed its rigor towards the Presbyterians and other Dissenters, and welcomed them, indeed, in 1732, and thereafter, to the upper country of Virginia; From the Scotch and Irish settlements in Pennsylvania emigrants began to pour into the Valley, as soon as the more fertile lands of Pennsylvania and Maryland were located. They were directed and encouraged to do so principally by Vaameter, of Frederick, Beverley of Augusta, and Burden, of Rockbridge. For mutual protection, social intercourse, and religious worship, they came in bodies composed of a number of families If a more adventurous spirit penetrated deeper than usual into the forest, he was soon followed and surrounded by others. Within five years of Lewis' settlement at Bellefonte, so great was his own desire and that of the people for the ordinances of religion, that they sought to secure the services of a Presbyterian minister. On the 2nd of September, 1737, a supplication from the inhabitants of Beverley Manor was laid before the Presbytery of Donegal, Ireland, requesting supplies. The Presbytery "judged it not expedient, for several reasons, to supply them this Winter, but ordered that Mr. James Anderson should write an encouraging letter to the people, to' signify that the Presbytery resolves, if it be in their power, to grant this request next Spring."

In 1738, Mr. Anderson visited Virginia, bearing a letter from the Synod of Philadelphia to Gov. Gooch. His visit was made on the invitation of John Caldwell and others, who asked protection in the exercise of their religious preferences. He was kindly received by Gooch, and visited Augusta with assurances from him that the protection he sought would be extended to him, Anderson, and the people west of the mountains. Leaving Williamsburg, Mr. Anderson crossed the Blue Ridge, proceeded to the house of the Founder, where he remained some time, consulting the leading Presbyterians of the settlement. The Governor was actuated in his liberal course as well by a desire to place a barrier between the eastern settlements and the Indians, as by his high opinion of the inhabitants, whom he well knew to be enterprising, industrious, and spirited the best of citizens in times of peace and soldiers in times of war.

The next probationer who visited Augusta was Mr. Dunlap, of the Presbytery of New York, who spent three months In the neighborhood of Staunton in the year 1739. In this year, Mr. Jno. Thompson, of the Presbytery of Donegal, also visited the Valley, spent some time in Augusta, and was active in promoting the Presbyterian cause in Virginia. Through his instrumentality, Mr. John Craig was sent to Augusta in 1739 by the Presbytery of Donegal, and ultimately became pastor of Tinkling Spring and Augusta churches.

Rev. John Craig was ordained in 1740, and immediately commenced his ministry at Augusta and Tinkling Spring churches. He was thus the first Presbyterian minister regularly settled in the colony of Virginia, Uniting the duties of a teacher with those of a preacher and pastor, he was eminently useful in both capacities. Those who may wish to read the story of his life can find it in an autobiography which he prepared in his old age, entitled " A Preacher Preaching To Himself, &c.," and embraced " Foote's Sketches.

Space will henceforward admit of little more than an enumeration of the churches and their ministers from their organization to the present time. Those seeking fuller information may obtain it from Foote's excellent sketches of the Presbyterian Church in Virginia.

The Old Stone, or Church of Augusta, where Mr. Craig's ministry commenced, was built in 1740. It is situated on the Valley turnpike, about eight miles north of Stauntort, and is standing, at the end of one hundred and forty years, in perfect preservation It was the second church built in the Valley. The first church, or " meeting house," was erected about 1736, at Opeckon. The old Stone Church was erected during that long period of tranquility which followed the settlement of Augusta, but while the Indians were warring among themselves, but friendly to the whites. Doubtless, the apprehension that the savages might turn their arms against the colonists on some future occasion, led to its being built of stone at a vast labor, in order that it might serve, as it subsequently did, the purposes of fort as well as church. The reader can form an idea of the labor spent upon this venerable edifice when he reflects that there were then no roads on which to transport material, no carts or wagons, few trained horses or oxen, and the population rather pastoral than agricultural. The building of the church, was, indeed, an arduous undertaking, and could never have been accomplished in those days but for the persevering labor of all men, women, and children; for the women and children took part in the good work, carrying in sacks upon their backs the lime and sand necessary for the building, while the men hewed and transported the stone to the spot, night oftener, than otherwise, finding them at their work, and not putting a stop to it This sacred building, half church, half fortress, was the strong place of the northern part of the county, as Fort Lewis was of the country east, south, and about Staunton, and to its shelter the women and children betook themselves during the Indian forays which occurred so frequently after 1754 The church was surrounded by an earthen embankment, which gave it greater strength, and traces of this rude military work may still be seen.

Mr. Craig was a man of eminent piety and usefulness, and discharged his duties at Augusta Church until his death, in 1774. The church erected at its expense, in 1798, a monument to his memory. His successors have been Revs. Wm. Wilson, until 1805; Conrad Speece, DD., from 1813 to 1836; Wm. Brown, F. M. Brown, I. I. Handy, DD., and the present pastor, Rev. Alex. Sprunt

Tinkling Spring. In the southern part of the settlement, on the triple forks of the Shenandoah, near the present village of Fishersville, the division of the congregation, known as Tinkling Spring, worshipped. Staunton belonged, in its early days, to this congregation, and the Founder, James Patton, John Preston, and the people of Staunton generally, attended its services. The first building used for worship was a log house, belonging to Preston, and Rev. John Craig preached on alternate Sundays. "The members of this congregation were distinguished,' says Foote, " for the part they took in the Indian wars, and furnished some of the leading military men in the border wars; the most famous were of the Lewis family." Shortly after Beverley's grant, a grant of 100,000 acres was made to John Lewis and his associates, under the name of the " Greenbrier Com- pany."

Much of this land was located on the Greenbrier river, a name given to the stream by Col. Lewis. James Patton, another member of the congregation, received a grant for 120,000 acres, which he located in the present county of Montgomery, where he was killed by the Indians in I753 John Preston, who married a sister of Col. Patton, also belonged to this congregation, though his residence was north of Staunton, on Spring farm, which, in 1882, is owned by the city of Staunton. After Mr. Craig ceased to be the pastor of Tinkling Spring, Rev. John A. VanLear, the son of an emigrant from Holland, became pastor, and, in 1778, was succeeded by Rev. James Waddell, D. D., and he by Rev, John McCue, D. D., whose ministry extended to September 20th, 1818, when he was killed on his way to church by a fall from his horse. Mr. McCue has been succeeded at Tinkling Spring by the following: Revs. James Wilson, until 1840; B. M. Smith, D. D.; Robert L. Dabney, D. D., the distinguished author and theologian; C. S. M. See, and Givens B. Strickler, the present pastor. The Rev. John Blair, during his visit to Virginia, in 1746, formed four congregations, embracing the whole width of the Valley, from a little south of Staunton to some distance south of Lexington. The congregations were those of the " Forks of the James." Timber Ridge, now in Rockbridge, New Providence, and North Mountain. Timber Ridge and New Providence alone remain. In the place of North Mountain there are the two congregations of Bethel and Hebron.

Bethel church was first built about 1772, principally through the exertions of Col. Doake, a few steps from the site of the present brick church, about ten miles south of Staunton, and about midway between the Greenville and Middlebrook roads, leading from Staunton to Lexington, The first minister was Mr. Charles Cummings, who received a call in 1766, and served till 1772. He was followed by Mr. Archibald Scott, who discharged his duties for over twenty years with great zeal and fidelity, and dying in March, 1799, was followed, after a vacancy of some years, by Rev. William McPheeters, D. D., a native of Augusta, who was educated in Staunton and at Liberty Hall, Rockbridge. He took charge of Bethel in 1805. In 1810, Mr. McPheeters removed to Raleigh, N. C, where he died in 1842. His successors have been: Revs. Chapman, D. D., (we believe), Francis McFarland, D. D., who resigned and went to Philadelphia, when Rev. Alex. B. McCorkle took his place. Mr. McC. resigning, Dr. McFarland was recalled, and died, senior member of the church. He was succeeded by Rev. James Murray, the present pastor, who was Dr. McFarland's colleague for many years.

Shemeriah was organized about 1832, principally from the congregation of Bethel. The first minister was Rev. Henry Brown. His successors have been: Rev. E. S. Thomas, Luther Emerson, W. G. Campbell, Harvey Gilmer, T. N. Campbell, and the present minister, Rev. I. H. H. Winfree. Hebron Church, which was anciently called " Brown's Meeting House," is situated about four miles west of Staunton, in the midst cf much attractive scenery. The original church, under the name of North Mountain, was organized by Dr. John Blair on his visit to Virginia, in 1746, and within the bounds 0f" that congregation there are now Bethel, Shemeriah, and Hebron. In October, 1746, Rev. Charles Cummings received a call from the congregations belonging to Major Brown's meeting house, in Augusta. He remained pastor until April, 1776, when the services of Rev. Archibald Scott were secured. He was ordained in 1778, preaching from the words, "God is Love." He was a man of great piety, and one of his sons has written an able and instructive work, entitled, "Genius and Faith; or, Poetry and Religion in Their Mutual Relations." N. Y., 1853. After a vacancy of a few days, in May, 1805, Rev. William Calhoun received a call from Staunton and Brown's meeting house. In 1826, his pastoral relations with Staunton ceased, and for many years thereafter he gave his attention to Hebron church. Mr. Calhoun, whom the writer, as a boy, had the pleasure to know, was one of the strong men of the Presbyterian church. He published a treatise on Christian baptism, which illustrates well his vigorous intellect. He was succeeded by Rev. Isaac Jones, remarkable as a revivalist. The writer remembers some of his terrific discourses and can endorse the general estimate of them that they excited rather than instructed his listeners. He was succeeded by a native of Ireland, Rev. Solomon I. Love, who continued in charge until 1858, when his place was filled by Rev. John F. Baker, who, from ill health, gave up his charge in a few months, and was succeeded by Rev. T. L. Preston, D. D. a descendant of the original John Preston, who settled in Augusta, 1746, who served from 1861-65, and is now pastor of the First Presbyterian church of Richmond, Va. Mr. Preston was followed by Rev. D. B. Ewing, and he by Rev. F. H. Gaines, the present pastor. Hebron is identified with the fame of Dr. Alexander, the elder, as the place where he was received under care of the Presbytery as a candidate for the ministry.

The Rev. Mr. Paris, missionary to the Sandwich Islands, and Rev. W. W. Trimble, of Missouri, are among the ministers who have gone out from this congregation.

Mossy Creek congregation was originally a part of Augusta church, but about the year 1767, became a separate organization upon the request of John Davis and Mr. Makamie. They were stoutly opposed by Rev. John Craig, who said he could "do all the preaching that was needed between the mountains."

In 1768, Mr. Thomas Jackson was received as pastor of Mossy creek, and continued in charge till his death, in 1773. His place was filled by Rev. Samuel Edmondson, in 1773, who soon removed to South Carolina, and was followed by Rev. Benj. Erwin, who was ordained pastor in 1780. His pastorate closed in 1808, when he was dismissed to the Presbytery of Transylvania, Ky. In 1809, Rev. A. B. Davidson was installed at Mossy Creek, over the united congregations of Cooke's Creek, Harrisonburgand Mossy Creek. Mr. Davidson introduced politics into his sermons, thua following the pernicious example of many New England divines, which greatly offended many of his listeners, and probably led to his resignation in 1814. After three years, in 1818, Rev. John Hendren became pastor, and remained many years in charge. In i835-*36, Rev. Isaac Paul supplied this church a few months, until his death. Rev. John A. VanLear became pastor in 1837, and so continued until his death, in 185a In 1853, Rev. John Pinkerton was ordained and installed, and served with success until his death, in 1871. He was succeeded by Rev. John W. Rosebro, in 1873. The present church, built during Mr. VanLear's pastorate, is the fourth which has been occupied by this congregation since its organisation.

Union Church was organized February 17th, 1817, Rev. Conrad Speece preaching upon the occasion. The ruling elders were Thomas Hogshead, F. Gilkerson, D. Hogshead and James Irvine. In 1818, Rev. John Hendren was regularly installed as pastor, and his pastorate extended until 1855. He was succeeded by Rev. R. C. Walker, who was installed in 1857, and served until 1877, when he resigned, and for two years Rev.s A. S. Moffett and I. N. Campbell preached as supplies. In 1879, Mr. Campbell was installed as pastor, and is at present in charge.

Loch Willow Church, at Churchville, was organized October 5th, 1866, within the limits of Union church, and the members came from both Union church and Hebron. The first pastor was Rev. P. Fletcher. His successors have been: Revs. McDuff Simpson, A. S. Moffett and J. H. H, Winfree, the present pastor.

Mt. Carmel Church, South of Staunton 17 miles, near Midway, in the County of Augusta, upon a beautiful eminence, over-shadowed by primitive oaks, stands the neat and tasteful house of worship wherein the Mt Carmel congregation assembles. This church was built in 1835, upon an acre of land presented to the congregation for this purpose by David Steele, then living in the village of Midway, but who afterwards removed to Missouri. Prominent among those who exerted themselves to build the church was the late Capt. Jas. Henry. Soon after the house was completed, the ministerial services of the Rev. James Paine, who also preached at Fairfield, were secured for one third of his time. He commenced his labors in 1836, and continued them until 1856, when he resigned. His successors have been: Revs. John Miller, William Pinkerton, until his death, in 1875, and A. H. Hamilton.

Staunton Church, The Presbyterians of Staunton had no house of worship previous to the Revolution, but were in the habit of attending, as we have mentioned, Tinkling Spring. If a minister preached in Staunton it was in the court-house or some private residence. After the Revolution the Episcopal and Presbyterian congregations occupied the Episcopal church on alternate Sundays.

In 1776, Rev. James Waddell settled in Augusta, as the pastor of Tinkling Spring, and in 1783, received a call by the united congregations of Tinkling Spring and Staunton; on part of the Staunton people the call was signed by Alex. St Clair and William Bowyer. Dr. W. removed from the county in 1784, and it is not known who, if any one, officiated in Staunton until 1791, when Rev. John McCue became pastor of Tinkling Spring and Staunton. From 1799 to 1804, Rev. John Glendy, from the Root Presbytery, in Ireland, preached occasionally in Staunton. In May, 1804, the church was organized in Staunton, with the following ruling elders: James Bell, Joseph Cowan, Andrew Barry and Samuel Clark.

In 1805, Rev. William Calhoun was installed pastor of the united congregations of Brown's meeting house (Hebron) and Staunton. During his pastorate, a substantial brick church was erected in Staunton, and was used until 1871, when the present commodious and elegant church edifice was commenced and completed in 1873. Mr. Calhoun retired from his connection with the Staunton church in 1826, and devoted himself to Hebron congregation. He was succeeded by Rev. Joseph Smith, D. D., of Pennsylvania, who, while pastor, was also Principal of the Staunton Academy. Mr. Smith retired in 1832, and was succeeded, in 1834, by Rev. John Steele, who removed to Illinois in 1837, and was succeeded by Rev. Paul E. Stevenson, of New York, during whose pastorate the church and congregation made considerable progress in various ways. Amongst the outward improvements was the enlargement of the church grounds and the establishment of the Augusta Female Seminary, under the Rev. R. W. Bailey. In 1844, Mr. Stevenson retired, and was succeeded by Rev. R. R. Howison, the distinguished author of the History of Virginia; at the end of six months he retired, and was succeeded by Rev. B. M. Smith, D. D., who resigned in 1854, when Rev, Joseph R. Wilson accepted a call from the congregation, and remained two years in Staunton. He was succeeded by Rev. William E. Baker, who was installed in 1859, and continues in charge. Under Mr. Baker's pastorate the church and congregation have made marked progress, as well as the Seminary.

Second Presbyterian Church, Staunton. This church was organized in 1875, by many who had previously worshipped in Staunton church. Among the active friends of the movement to establish the Second church were Major Jed. HotcLkiss, William Jordan, M. H. Effin-ger, Henry A. Walker, J. W. Morrison, J. S. Lipscomb and J. M. Lickli-ter. The first elders were Messrs. Morrison and Jordan. The first pastor was Rev. McDuff Simpson, M. A.; the second, the present minister, Rev. J. B. Booker. A beautiful lot was purchased on the northwest corner of Lewis and Frederick streets, and the handsome and substantial brick church, in which the congregation now worships, was erected, and occupied in 1876.

Mt. Horeb Church. This church was formed from the congregation of the Stone church in 1857. The first minister was Rev. David Erwin. His successors have been: Revs. P. M. Custer, H. H. Haws, G. H. Den­ny, and Thomas M. Boyd.

Rocky Spring Church is situated near Deerfield, in the Big Calf Pastures, and the minister is Rev. Mr. Brown. On the eastern slope of Betsy Bell, about a mile from Staunton, there is a pretty little Presbyterian chapel. It originated in the efforts of Mrs. D. A. Kayser, Miss M. J. Baldwin, and other ladies, who first established a Sun­day-school, occupying the public school-house at that place. In 1881, through the zeal and activity of David Doom and other residents of the vicinity, assisted by the ladies of Staunton church, the chapel was erected. Services are regularly conducted in it by Rev. J. B. Booker, and there is also connected with it a flourishing Sunday-school.

SUNDAY-SCHOOLS

With all of the above mentioned churches, as, indeed, with those of every denomination of Christians in the County, Sabbath schools have been for many years organized, and in successful operation. At present they are in a flourishing condition, many of them having excellent circulating libraries for the use of the pupils.

Volumes might be written upon the lives and labors of the noble men whose names have been mentioned, and merely mentioned for want of space in the foregoing account. Our object has been simply to give a proper place in history to those by whose labors and sacrifices the Presbyterian church was established in our county and brought to its present position of usefulness and importance. In our outline we could do no more than place on record names which well deserve to be remembered, and deeply regret our inability to give, at least, sketches of lives so worthy to be studied.

THE METHODIST EPISCOPAL CHURCH IN AUGUSTA

The Methodists are a comparatively new sect, having sprung up in England about the year 1737, under Rev. John Wesley and George Whitfield, students of the University of Oxford. It was founded in New York in 1766. They received their name from living by a stricter regimen and method than the members of the Church of England, and they are more animated, spirited and zealous than the regular clergy of that church. The Methodists are, however, baptised with the Episcopalians, attend Episcopal services and sacraments, admire the Episcopal liturgy, and only blame the Episcopal church for lukewarmness and want of energy and animation. About the year 1775, John Hagerty and Richard Owens, two Methodist preachers, delivered, at Stephensburg, near Winchester, the first sermons ever preached by any ministers of this sect in the Virginian Valley, making a most favorable impression ; many joined the church, and a place of worship was soon erected in Stephensburg, and the Methodist is now one of the most numerous, wealthy and intelligent denominations in this section of Virginia.

We are under obligations to Rev. J. S. Martin, D. D., for the following account of the church in Augusta: " The name of Staunton Circuit first appears on the minutes published for the Methodist Episcopal Church in the year 1806. The circuit, then, must have included all of Augusta county, including, under the same name, much of the country beyond the North Mountain; also the county of Rockbridge. Much of this territory had been served before in connection with the Rockingham Circuit. Rockingham Circuit was begun in 1788. William Phoebus was appointed to it as its first preacher. In 1789, Rockingham Circuit had only seventy nine members, though it then embraced some four or five counties, from Winchester, beyond Staunton, in the Valley, and west of the North Mountain. In 1806, the membership had increased to seven hundred and sixty. In that year Staunton Circuit, as described above, was formed. In 1807, it embraced two hundred members, scattered over its extensive territory. Noah Fiddler was the first preacher appointed to Staunton Circuit. In 1833, Staunton Circuit was divided Rockbridge was taken off under the name of Lexington Circuit. Augusta Circuit, embracing all of Augusta county, was formed, and the town of Staunton was made a distinct station to itself, and which reported, in 1834, a few members. In 1838, Staunton had only sixty white members, and unable to support a preacher alone, to whom it had given usually, as a single man, $100 and his board. It was now placed again as one of the appointments on the Augusta Circuit." In 1882, there were twenty Methodist churches in Augusta county, with a membership of 1,511. The value of the church property was $29,100. There were also six parsonages, valued at $11,500. The Wesleyan Female Institute, held by trustees for the Baltimore Conference, Methodist Episcopal Church, South, is located in Staunton, and valued at $60,000. The African portion of the Methodist church is represented in Staunton by two large and flourishing congregations, one of which worships in an imposing brick edifice, handsomely fitted up, and the other in a substantial and well appointed frame church. Scattered throughout the county are a number of chapels and churches, in which services are held at regular intervals.

THE BAPTIST CHURCH IN AUGUSTA

The Baptists differ from other sects chiefly in the mode of administering baptism, which, they conceive, should always be by immersion, and they reject the baptism of infants. There were many of this faith in Holland, Germany, and the north of Europe; in Piedmont and the south. Their first congregation in England was in 1607. As early as 1754, Mr. Steams, a preacher of this sect, and several others, removed from New England to Opeckon, in the present county of Berkeley, where they formed a Baptist church, under the care of Rev. John Gerard. This was probably the first Baptist church founded west of the Blue Ridge in Virginia.

The first effort to plant a church in Staunton was in 1834, and in 1836 Rev. Texas Freeman came into the county and labored as a missionary, but soon left the work, owing to ill health. In 1849, Rev. T. W. Roberts was sent as a missionary to Nelson and Augusta counties.

In 1853, Dr. S. B. Rice came to Staunton, and a church was organized in the Town Hall by Revs. L. W. Allen, Samuel Harris and Charles Wingfield, with about twenty members. Major Wm. H. Peyton and S. F. Taylor were the principal members. L. W. Alien preached a sermon from John, ch. xviii, v. 36. Dr. Rice was elected pastor. Funds for erecting a church were raised, principally in Eastern Virginia, and the cornerstone of the present edifice was laid June 26, 1855, Rev. J. L. Burrows delivering an address in the Episcopal church. Dr. Rice was succeeded in 1857 by Rev. Geo. B. Taylor. Under Dr. T., the membership increased rapidly, the church debt was paid, and the General Association met with this church, in its first session west of the Blue Ridge, May 31, 186a. After the Civil War, 1865, most of the colored members were dismissed, to form a separate organization. In 1870, Dr. Taylor, who had been appointed Chaplain of the University of Virginia, was succeeded by Rev. W. H. Williams. During his pastorate the Church continued to flourish, and Prof. Hart's school was removed to Staunton. On Mr. Williams resignation, Dr. Taylor was recalled, and was pastor till 1873, when he resigned, to accept the appointment of missionary to Rome. Rev. Dr. J. F. Deans was engaged to supply his place, and labored with great acceptance till July, when he removed from Staunton. In the following October, 1873, Dr. Charles Manly became pastor, and served till 1880. He was an excellent pastor, and did more than any one, during his time, to build up the Church in the town and county, Rev. Thos. Hume, Jr., followed Dr. Manly, and served till March 1, 1880, when Rev. J. M. Frost, Jr., took charge, and labored with such success that in 1882 more than one hundred new members have been added to the church. In the county.

Rev. J. H. Taylor and Rev. C. F. Fry have done much toward building up the denomination. The Baptists now have six churches in Augusta and 891 members. Besides these, are two African Baptist churches in Staunton, Mt. Zion and Ebenezer, and a number of small chapels and churches throughout the county.

THE TUNKER, OR GERMAN BAPTIST CHURCH

We are indebted to the Rev. Samuel Driver for the following brief account of the Tunker Church in Augusta: The Tunker, or German Baptist Church, was first organized in Augusta about the year 1790, by Bishop Miller, the father of Bishop John Miller, who now resides near Mount Sidney. Rev. John Miller was the first Bishop permanently settled in the county. After the organization in 1800, the Church received accessions of members, and it was found necessary to district the county, and a Bishop, or Elder, was appointed for each district The names of the districts are Mt Vernon, of which the two Elders are Messrs. John Cline and George Wine; 2nd, Barren Ridge Elder, John Bower; Middle River District, Elder, Levi Garber; 3rd Valley District, Elders, John Miller and Daniel Miller; Fourth District is Moscow. Elder, Levi A. Wenger. In the above list is included all the Tunker churches in the county, but there are several branches or congregations who worship at different points in the county, notably, one at Union Hall, in the western part of Augusta; one at Jarman's Gap, in the Blue Ridge; and one every fifth Sabbath in the Episcopal Trinity chapel, near Hebron. The Rev. Sam'l Driver preaches thus four times a year in Trinity chapel. There are in Augusta about nine hundred communicants. In the United States the Tunkers have three colleges, the first at Hunting ton, Penn., the second in Ashland county, Ohio, and the third at Lanarck, Illinois. In connection with all Tunker churches there are Sunday schools, and the Tunker community is justly celebrated for industry, integrity, and piety.

THE LUTHERAN CHURCH IN AUGUSTA

Wm. E. Craig, Esq., has kindly furnished the following account of the Lutheran Church: Among the early emigrants to the Valley of Virginia were many Lutherans, but we have no account of any organized Church in Augusta until about the year 1780, when a congregation was formed, and Coiner'? Church built. This church is about five miles southwest of Waynesboro, and we think the first minister was Rev. Adolph Spindle. We have no list of his successors, but the present minister is Rev. Mr. Kuegle, and the number of communicants about 100. The first trustees and organizers of the church were Casper Koiner, Martin Bush, and Jacob Barger. The next church organized was Mt Tabor, about the year 1785. We have no list of the former ministers, but the present minister is Rev. L. L. Smith. The number of communicants in this church is about 250. Mt Zion church, situated about six miles west of Middlebrook, was organized about 1830, with the following trustees: Martin Miller, David C. Arehart, and------Weaver. Its number of communicants is about 100, with Rev. J. M. Hedrick as its present pastor.

Under the charge of Rev. J. M. Hedrick is also Mt. Herman church and congregation, situated at New­port, organized about 1850 by Rev. C. Beard, with A. S. Craig, Wm. Black and David Hull as the first trustees and organizers. The number of communicants is about 75. 4th. Bethlehem, near Fishersville, was organized about 1845, with the following trustees: Absalom Koiner, Cyrus Koiner, and David W. Coiner. Rev. L. A. Fox, DD., has served this charge for a number of years, and is its present pastor. Number of communicants, 150 .5th The second Mt Zion church, near Waynesboro, was organized about the same time as Bethlehem. Its first pastor was Rev------Bowman. Rev. C. Beard served this congregation from 1854 to 1881. Rev. J. H. Barb is the present pastor. Communicants, 100. 6th. The congregation at Staunton was organized and the church built about 1850 by Rev. John B. Davis, DD., and George Shuey, B. F. Points and George Baylor as the first trustees. Col. George Baylor was mainly instrumental in organizing this congregation and building the church. The lot was purchased and the church built by the " Virginia Synod," together with the aid given it by Col. Baylor and other representatives of that Synod, under the charge of Col. Baylor as principal superintendent Rev. J. B. Davis, DD., was the first pastor, Rev. D. M. Gilbert. DD., the second, Rev. J. I. Miller the third, Rev. M. R. Minnick the fourth, and Rev. J. B. Haskell, the fifth. Number of communicants, about 20a 6th. Salem church is located near Mt Sidney, and was built about 1845. It has been served by the pastors in connection with Mt Zion, No. 2. Its number of communicants is about 100. Its present pastor is Rev. A. C. Gearhart 7th. The Churchville church was built also about 1850, under the supervision of Rev. J. B. Davis, DD. Rev. C. Beard is now serving it as a supply. Number of communicants, about 75. 8th. Bethany, near Waynesboro, and Pleasant View, near Staunton, have been organized within the past five years. The Bethlehem minister serves Bethany, and the Staunton minister Pleasant View. The number of communicants of each church is about 75.

The Catholic Church, at Staunton, is situated on a beautiful site on the east side of Augusta street, in a fine grove of maples and other native trees. The edifice, a substantial brick structure, was built in 1850, the lot, which embraces half a square, being donated by the late M. Quinlan, Esq. Until about the year 1841, there were but one or two Catholic families in Staunton. The Rev. Daniel Downey made missionary journeys to this section from Lynchburg, and labored with such success that in the year 1850 he was enabled to gather a flock around him sufficiently large to form the nucleus of a congregation. With zeal they undertook the erection of the church, the reverend gentleman's most active helpers being Messrs. M. Quinlan and Patrick McAlear. Having thus secured a handsome house of worship, Rev. Downey became the pastor, and continued to minister to the spiritual wants of the congregation until 1857, when he resigned, and was succeeded by Rev. T. A. Sears, who served until 1859. From 1859 to 1861, the church was supplied from Richmond. Rev. Jos. Bixio, a Jesuit, then became the pastor, and continued in that relation until 1866, when he was succeeded by Rev. J. A. Weed, who died in March. 1871. His successor was the Rev. John McVerry, the present pastor. During his pastorate, the Rev. McVerry has been aided by the following assistant pastors, viz: Rev. J. A. G. Riley, Rev. Peter Fitzsimmons, Rev. H. J McKeefry, and the present assistant, Rev. G. T. O'Ferrall. The church has prospered. Its membership now reaches 700. The church property embraces a handsome brick parsonage. The parochial school was, in 1878, placed under the charge of the Sisters of Charity, and since then a commodious and imposing brick structure has been erected for educational purposes. The school itself has made marked progress, and promises, ere long, to be abreast of Staunton's most flourishing seminaries of learning.

With the first colonist to Virginia came a clergyman of the Established Church, and from that time onward the Church was protected and fostered in Virginia. Non-conformists were expelled from the colony, and a fine of 5,000 pounds of tobacco was exacted from participants m the meetings of Dissenters. Papists, Presbyterians, and Quakers, were alike persecuted, and those who even entertained a Quaker were liable to a heavy fine. The first sect to make head against this intolerance was the Presbyterian, under Rev. Francis Makemie, and the Scotch Irish settlers of our Valley. About the year 1698, this intolerant spirit began to decline, and by the year 1776, more than half the people of Virginia were Dissenters, and during the war, the Church went down, apparently unregretted. The course and reason of the change can be readily followed. The reaction which ensued after the intense spiritual excitement of the seventeenth century produced a species of religious lethargy in the eighteenth. Frigid morality, a well bred abhorrence of anything like zeal, and a worldly indifference, characterized the English clergyman of the latter period and their Virginian brethren. The colonial ministers, as a class, were ruder and narrower than those of the mother country, and their coldness and indifference to great religious principles showed themselves more plainly and coarsely. Religion declined, and " paganism, atheism and sectaries " began to prevail. " Quakers/9 says Byrd, " prevail in Nansemond county, for the want of ministers to pilot the people a better way to heaven." Advantage was taken of this relaxation by the Presbyterians, who exacted, as we have seen, from Gov. Gooch, promises of toleration to those of their faith. Their eloquent and earnest men, however, soon aroused the latent hostility of the ruling Church, and Gooch himself joined in the resistance to the new doctrines. But the Dissenting sects were full of vitality, and grew apace, while the Established Church, maintained simply as a part of the social system, declined with proportionate rapidity. The success of the Revolution, and the withdrawal of support, caused the Church to fall into ruins.

The Church of England was, as we have said, established by law in Virginia, to the exclusion, and without toleration of any other denommation. The Act of Conformity, passed by the British Parliament, was acknowledged as law, and carried into execution by the magistrates. It must be remembered, however, that while the Church of England was thus recognized, from the settlement at Jamestown down to the Revolution, it was, during this long period of 170 years, kept in a state of bondage to the Government, which never allowed it to organize. For political reasons, it was not permitted to have a bishop, and there were no ordinances or confirmations in Virginia during the whole colonial period. Candidates for orders had to make the voyage to England. The Church was not only denied an executive head, but it had no legislature. It had no authority to pass a law, enact a canon, or inflict a penalty, not even for the discipline of its own ministers and members, and it never performed one of these functions. And this enslavement, no doubt, impaired its spirit, and rendered it less active in the cause of religion than would otherwise have been the case. In the previous chapter, we have referred to some of the minor reasons which begot a spirit of liberality early in the eighteenth century with the colonial authorities in their policy towards Dissenters west of the Blue Ridge, namely: A desire to erect a barrier against the encroachments of the Indians. Such motives doubtless had their weight with men like Gooch, but there was a deeper and broader motive beginning to influence the people of Virginia, and which showed itself conspicuously at a later period. This was their hostility to the establishment of any religion in America by the British Parliament This feeling, which existed long before the Revolution, led the sages of 1776 to unite afterwards in destroying all ecclesiastical establishments by the bill for religious freedom, which was passed by the General Assembly of Virginia December 16, 1785.

Though the Episcopal was the established religion, no church existed in Augusta previous to 1746, and Rev. Joseph Doddridge, DD., the first minister of the Episcopal Church who visited the regions of Western Virginia and Eastern Ohio, in his " Notes on the Settlement and Indian Wars of Western Virginia and Pennsylvania, from 1763 to 1783," thus speaks upon the subject of this apathy and neglect:

" The Episcopal Church, which ought to have been foremost in gathering their scattered flocks, had been the last and done the least of any Christian community in the evangelical work. Taking the western country, in its whole extent, at least one half of its population was originally of Episcopalian parentage, but for want of a ministry of their own, they have 'associated with other communities. They had no alternative but that of changing their profession, or living and dying without the ordinances of religion. It can be no subject of regret that these ordinances were placed within their reach by other hands, whilst they were withheld by those by whom, as a matter of right and duty, they ought to have been given. One single suffragan bishop, of a faithful spirit, who, twenty years ago, should have ordained these elders in every place where they were needed, would have been the instrument of forming Episcopal congregations over a great Extent of country, and which, by this time, would have become large, numerous and respectable; but the opportunity was neglected, and the consequent loss to this Church is irreparable. So total a neglect of the spiritual interest of so many valuable people, for so great a length of time, by the ministry so near at hand, is a singular and unprecedented fact in ecclesiastical history, the like of which never occurred before. It seems to me that if the twentieth part of their number of Christian people, of any other community had been placed in Siberia, and dependent on any other ecclesiastical authority in this country, that that authority would have reached them many years ago with the ministration of the Gospel. With the .earliest and most numerous Episcopacy in America, not one of the Eastern Bishops has yet crossed the Alleghany Mountains, although the dioceses of two of them comprehended large tracts on the western side of the mountains. It is hoped that the future diligence of this community will make up, in some degree, for the negligence of the past. There is From their respectability, on the ground of antiquity among the reformed churches, the science of their patriarchs, who have been the lights of the world, from their number and great resources even in America, she ought to hasten to fulfill the just expectations of her own people, as well as those of other communities, in contributing her full share to the science, piety and civilization of our country. From the whole of our ecclesiastical history, it appears that, with the exception of the Episcopal Church, all our religious communities have done well for their country"

Bishop Meade differs with Dr. Doddridge as to the percentage of Episcopalians in the population, and assigns very reasonable causes for his belief; but as Dr. Doddridge wrote of a country in which he lived, and with whose people he mingled, he is more likely to be correct than a subsequent writer. We cannot but attribute the tardiness of the church in evangelizing to the character of the Episcopal clergy, of whom the Bishop of London said about this time in a letter to Dr. Doddridge: " Of those who are sent from hence, a great part are the Scotch or Irish, who can get no employment at home, and enter into the service more out of necessity than choice. Some others are willing to go abroad to retrieve lost fortune or lost character. For these reasons, and others of less weight, I did apply to the King, as soon as I was Bishop of London, to have two or three bishops appointed for the plantations, to reside there."

Of the clergy, more particularly the English, as contra distinguished from the Scotch and Irish representatives of the Church in the pulpit, the following is a picture graphic, and, no doubt, perfectly true: With some exceptions, the Virginian clergy aped the manners and habits of the laity. Most of them were men who cultivated their glebes like other planters, preaching once a week, and performing the other services of the Church for the sake of an addition to their income. Their morals were loose, and the general tone of the profession was low. Here and there might be found a man of exemplary life and high character; but the average parson was coarse and rough, and his parishioners might be thankful, if he was not also a drunkard and gambler. They hunted the fox and raced horses; they played cards; turned marriages, christenings and funerals alike into revels, and sat out the stoutest planter after dinner to finally accompany him under the table. One reverend gentleman bawled to his church warden during communion, " Here, George, this bread is not fit for a dog." Another commemorated his Church and office by fighting a duel in the grave-yard. Another received a regular stipend for preaching four sermons annually against atheism, gambling, racing, and swearing, although he was notorious as a gambler, swearer, and horse racer. Still another, of great physical strength, thrashed his vestry soundly, and then added insult to injury by preaching to them next Sunday from the text, " And I contended with them, and cursed them, and smote certain of them, and plucked off their hair." [Meade, vol. I, pp. i8, 162, 231, 250, 275, 361, 387, 470: Vol. II, 179.] One married a wealthy widow, although he had a wife living in England. Another was brought before a magistrate for drinking and carousing on Christmas Eve, and another, who dined every Sunday with a great planter, was sent home tied in his chaise, under care of a servant. At every race-course and cockpit might be seen reverend divines betting on the contending birds or horses. [Foote, II: 371.] The petty tradesmen would not trust them beyond their salary, and extorted 150 per cent, for interest.

Among the colonial clergy there was another class, quite the reverse of the rollicking blades described, and less to be admired. These were the self seeking and ambitious, who, in order to impose upon the world, and: secure professional success, kept up a constant appearance of sanctity. There was no defective preaching or evil living on the part of these models of decorum. The sanctity of such, as may be readily imagined, did not proceed from spiritual motives and the sentiments of the heart; it was a certain exterior, which they found themselves compelled to preserve. Their devotion did not spring from devout feelings; it was affected, whether experienced or not. This gave something formal and uncouth to their manners. And it could scarcely have been otherwise. A continual attention to a pious exterior necessarily gives a constrained and artificial bearing to the carriage. The characters of all ministers, under a religion established by law and supported by taxation, are liable to be disadvanta-geously affected by their situation as legalized guides and teachers of others. They address then audiences at stated periods, and no one is allowed to contradict them. They pronounce the prayers of the congregation, visit the sick, and officiate as oracles to such as are in distress. They seek to govern the thoughts of their parishioners, and to restrain the irregular sallies of their understandings. They warn their flocks against innovation and the intrepidity of thinking. The adversary is silent before them. With other men he may argue, but if he attempt to discuss a subject freely and impartially with them, it is construed into a personal. insult. Thus, the circumstances of every day tend to confirm in them a dogmatical, imperious, illiberal and intolerant character. Worthy Bishop Meade, who recounts the doings of our colonial clergy with much sorrow, says there was not only defective preaching, but, as might be supposed, most evil living among the clergy. The natural result followed, and the revival of the eighteenth century broke down the old clergy and their abuses. Then came the ill advised struggle for salaries, famous as "The Parsons Cause," the fatuous effort to procure a bishop, and a fatal indecision and lukewarmness in the contest with England. The Revolution was the finishing stroke, and the old Church of Virginia perished.

But we must return. With such a clergy as above described, no missionaries could be found to cross the Blue Ridge, and there was no Established Church in Augusta until nearly fifteen years after the foundation of the colony, when the ground was already occupied by Presbyterian and other Dissenters. There were doubtless a few Episcopalians in Augusta, though it has been observed, we do not know how truly, that persons of that denomination do not like new countries, or are deficient in zeal, where it is not cherished by parish or tithe. There may have been another reason. Education is in the Episcopal Church a necessary qualification for administering the affairs of both Church and State, and both the education and population of the Valley, to a great extent, belonged to the Scotch Irish, or Dissenting element In 1745, steps were taken to introduce the Established Church in the county, and in 1746 the first election for vestry of Augusta parish took place and resulted in the choice of the following persons: James Patton, Thomas Gordon, John Buchanan, John Madison, Patrick Hays, John Christian, Robt Alexander, Jas. Lochart, Jas. Buchanan, Jr., Jno. Archer, Jno. Mathews, and J. Smith. John Madison was elected clerk, and Robt. Alexander and James Lochart church wardens,