Though progressive in secular affairs Mr. Elder was fiercely conservative in his religious beliefs and was one of the most bitter denouncers of the "New Side'' views growing out of the preaching of Whitefield. He is pastor of the "Old Side" members of Derry and Paxton until the junction of the two factions at the death of Mr. Eoan, in 1775, or until, as his son quaintly puts it, "One after another these religious fa- natics returned, their churches rotted down." Yet, oddly, even this rigidly orthodox Calvinist could not escape suspicion of heresy. In 1740 certain of his detractors from Paxton appear be- fore Presbytery and charge Mr. Elder with preaching false doctrine. Happily for its own peace Presbytery seems to have ignored this charge; one cannot imagine "the fighting par- son," with his fearless tongue and caustic humor, tamely submitting to doubts of his orthodoxy. Mr. Elder came to Paxton after Mr. Bertram, feeling himself incapable of filling two charges, had decided for Derry. A young man, but lately landed from Scotland, Paxton was his first and only charge. He preached here as supply in the eighteen months before being called and had three distinct trial sermons before Presbytery. At the death of Mr. Bertram in 1746, the people of Derry were added to his flock. Then came the division in the church, with Mr. 69 Elder in charge of the "Old Side" members of the two congregations, which explains his call, now in the Historical Society, being made out in 1754. At this same time Mr. Roan is pastor of the "New Side" of both churches, and had a church for his Paxton flock about two miles east of here, where signs of the old burial ground still are to be found. For years all the Presbyterians in and near Harris' Ferry, attended Paxton meeting house, therefore, in 1787, when the First Church of Har- risburg, now Market Square Presbyterian Church, was proposed, Mr. Elder did not take it very kindly. True to his name of "fighting par- son," there are many discussions in Presbytery. It was finally agreed that Harrisburg should be considered the seat of a Presbyterian church but — part of the charge of Parson Elder; that the two churches should pay his salary in common, and supplies for the vacant church as well ; also have the right to call a colleague to Mr. Elder. It speaks forcibly for the will power of the old parson, now eighty-one years old, that though this arrangement was unpopular with the Har- risburgers, he continued to be pastor of the three churches until his resignation in 1791; received during his life "all the salary or stipends that he now enjoys," and fought off a co-pastor to the last. It is a question if Parson Elder, the divine, is as well known as Parson Elder, fighter and pa- triot. Washington himself said: "Had it not been for the Presbyterians there would have been 70 no Kevolution !" Among all the Calvinists of that time few make a more conspicuous stand for freedom than does the Scotch-Irish pastor at old Paxton.

AI-modernized reading of the original text

Though progressive in secular affairs Mr. Elder was fiercely conservative in his religious beliefs and was one of the most bitter denouncers of the "New Side'' views growing out of the preaching of Whitefield. He is pastor of the "Old Side" members of Derry and Paxton until the junction of the two factions at the death of Mr. Roan, in 1775, or until, as his son quaintly puts it, "One after another these religious fanatics returned, their churches rotted down." Yet, oddly, even this rigidly orthodox Calvinist could not escape suspicion of heresy. In 1740 certain of his detractors from Paxton appear before Presbytery and charge Mr. Elder with preaching false doctrine. Happily for its own peace Presbytery seems to have ignored this charge; one cannot imagine "the fighting parson," with his fearless tongue and caustic humor, tamely submitting to doubts of his orthodoxy. Mr. Elder came to Paxton after Mr. Bertram, feeling himself incapable of filling two charges, had decided for Derry. A young man, but lately landed from Scotland, Paxton was his first and only charge. He preached here as supply in the eighteen months before being called and had three distinct trial sermons before Presbytery. At the death of Mr. Bertram in 1746, the people of Derry were added to his flock. Then came the division in the church, with Mr. Elder in charge of the "Old Side" members of the two congregations, which explains his call, now in the Historical Society, being made out in 1754. At this same time Mr. Roan is pastor of the "New Side" of both churches, and had a church for his Paxton flock about two miles east of here, where signs of the old burial ground still are to be found. For years all the Presbyterians in and near Harris' Ferry, attended Paxton meeting house, therefore, in 1787, when the First Church of Harrisburg, now Market Square Presbyterian Church, was proposed, Mr. Elder did not take it very kindly. True to his name of "fighting parson," there are many discussions in Presbytery. It was finally agreed that Harrisburg should be considered the seat of a Presbyterian church but — part of the charge of Parson Elder; that the two churches should pay his salary in common, and supplies for the vacant church as well ; also have the right to call a colleague to Mr. Elder. It speaks forcibly for the will power of the old parson, now eighty-one years old, that though this arrangement was unpopular with the Harrisburgers, he continued to be pastor of the three churches until his resignation in 1791; received during his life "all the salary or stipends that he now enjoys," and fought off a co-pastor to the last. It is a question if Parson Elder, the divine, is as well known as Parson Elder, fighter and patriot. Washington himself said: "Had it not been for the Presbyterians there would have been no Kevolution !" Among all the Calvinists of that time few make a more conspicuous stand for freedom than does the Scotch-Irish pastor at old Paxton.

Historic Paxton, her days and her ways, 1722-1913