Pastor Sentence Examples

In most cases the pastor receives a salary.

Everyone in the crowded room knew Pastor Humphries and treated him with the reverence as a visiting cardinal.

On his way home from the university he passed through Saumur, and, having visited the pastor of the Protestant church there, was introduced by him to Philippe de Mornay, governor of the city.

In 1864, his health being seriously impaired, he resigned public work as pastor of Free St John's (May 17), although his nominal connexion with the congregation ceased only with his death.

His father, Georg Karl Benjamin Ritschl (1783-1858), became in 1810 pastor at the church of St Mary in Berlin, and from 1827 to 1854 was general superintendent and evangelical bishop of Pomerania.

To this period belongs his first crude literary effort, a polemic against a Genevese pastor who had criticized Rousseau.

He was pastor at Franeker, and from 1679, at Amsterdam.

In 1757 he had become pastor at Paisley; and in 1769 he received the degree of D.D.

Shipherd (1802-1844), pastor of a church in Elyria, and the Rev. Philo Penfield Stewart (1798-1868), a missionary to the Choctaws of Mississippi, as a home for Oberlin Collegiate Institute, which was chartered in 1834; the name Oberlin College was adopted in 1850.

We lunched with Mr. Thayer (your former pastor) and his wife.

By the time we'd finished our meal, with a piece of cake, there wasn't much time before the service was to begin and the pastor excused himself to prepare.

A few of the gents nodded off but the pastor would quickly bring them back we a raised voice and a fist pound, prompting a hearty Amen.

The pastor continued as if we hadn't taken nearly a three hour break, mostly continuing his sermon.

He graduated at Yale College in 1807, studied theology under Timothy Dwight, anfl in 1812 became pastor of the First Church of New Haven.

In the Reformed Church (far the more numerous of the two bodies) each parish has a council of presbyters, consisting of the pastor and lay-members elected by the congregation.

He was ordained in 1848 and was pastor of the Central Presbyterian church of Philadelphia in 1849-1851.

Pastor Frecht of Nuremberg pursued him with bitter zeal.

He was pastor of the Thein Church (1444), preached Peter's doctrines, recommended his works to his hearers, and finally, when these hearers asked him to lead them, he laid their case before King George Podiebrad, and obtained permission for them to settle in the deserted village of Kunwald, in the barony of Senftenberg.

Graduating from Harvard in 1841, he was a schoolmaster for two years, studied theology at the Harvard Divinity School, and was pastor in1847-1850of the First Religious Society (Unitarian) of Newburyport, Massachusetts, and of the Free Church at Worcester in 1852-1858.

In the Lutheran church the title Archidiakonus is given in some places to the senior assistant pastor of a church.

Duke John of Saxony had placed him on the commission for church visitation in Thuringia, and in 1529 appointed him pastor and superintendent at Eisenach, where for eighteen years he administered church affairs with tact, and fostered the spread of education.

After preaching four years in New York and New Hampshire, he became, in April 1773, pastor of the Second church at Franklin (until 1778 a part of Wrentham, Massachusetts), of which he remained in charge until May 1827, when failing health compelled his relinquishment of active ministerial cares.

Johannes was a Calvinist, however, and the strict Lutherans of the Palatinate caused him once more to become a wanderer; in 1578 he settled at Leiden as student of theology, and finally became pastor at Dort, where he died in 1585.

He was the grandson of an Essex pastor, and son of John Spurgeon, Independent minister at Upper Street, Islington.

In 1852 he became pastor of Waterbeach.

In 1791 the town was incorporated, and through the influence of the Rev. Seth Noble, the first pastor, the name was changed to Bangor, the name of one of his favourite hymn-tunes.

But after a time Delbriick, suspected of inspiring his charge with a dislike of the Prussian military caste and even of belonging to a political secret society, was dismissed, his place being taken by the pastor and historian Friedrich Ancillon, while a military governor was also appointed.

His father, Friedrich Bernhard Riemann, came from Mecklenburg, had served in the war of freedom, and had finally settled as pastor in Quickborn.

In Warriston cemetery (opened in 1843) in the New Town, were buried Sir James Young Simpson, Alexander Smith the poet, Horatio McCulloch, R.S.A., the landscape painter, the Rev. James Millar, the last Presbyterian chaplain of the castle, and the Rev. James Peddie, the pastor of Bristo Street church.

He received a good education, and became, like his father, a pastor of the Reformed Church.

He was president of Hampden-Sidney College from 1796 to 1807, with a short intermission (in 1801-1802), and in 1807 became pastor of Pine Street Church, Philadelphia.

In 1860 he organized and became pastor of the Unity Church, the second Unitarian church in Chicago.

In 1879 he left Chicago and became pastor of the church of the Messiah in New York city, and in 1903 he became pastor emeritus.

For a short time he served with Gaspar de Jauregui, known as " The Shepherd " (El Pastor), one of the minor guerrillero leaders.

Murray (1840-1904), called "Adirondack Murray," from his Camp Life in the Adirondack Mountains (1868), was once pastor.

He graduated at Harvard in 1796, and in 1798 was ordained pastor of the Congregational Church at West Newbury.

He soon acquired the reputation of being a good preacher and faithful pastor.

C. Baur, and became in 1858 pastor of the church of St Thomas, professor ordinarius of historical theology and superintendent of the Lutheran church of Leipzig.

He took orders, and from 1875-8 was pastor at Frankenheim.

Soon after this he got an appointment at Riga, as assistant master at the cathedral school, and a few years later, became assistant pastor.

In 1731 he was elected a member of the Academy of Sciences at Berlin, and was invited to Augsburg as pastor and senior minister of the church of St Ulrich.

His son, Edward Beecher (1803-1895), was born at East Hampton, Long Island, on the 27th of August 1803, graduated at Yale in 1822, studied theology at Andover, and in 1826 became pastor of the Park Street church in Boston.

In 1872 he settled in Brooklyn, New York, where in1885-1889he was pastor of the Parkville church and where he died on the 28th of July 1895.

Thomas Kinnicutt Beecher (1824-1900), another son, born at Litchfield, Connecticut, on the 10th of February 1824, was pastor of the Independent Congregational church (now the Park church), at Elmira, New York, one of the first institutional churches in the country, from 1854 until his death at Elmira on the 14th of March 1900.

In 1819 he was nominated professor extraordinarius of theology and pastor of Altstadt in Konigsberg, and in 1820 received a superintendency in that city.

From 1859 to 1869 he was pastor of the Independent Congregational (Unitarian) church at Bangor, Maine.

Through the good offices of Reinhard, he became pastor of Schneeberg in Saxony (1807).

The accession of Mary in 1553 drove him from England, and he became pastor of the Italian congregation at Zurich.

In 1842-1855 he was pastor of the South Congregational Church of Boston, and in 1855-1860 was preacher to the university and Plummer professor of Christian Morals at Harvard; he then left the Unitarian Church, with which his father had been connected as a clergyman at Hadley, resigned his professorship and became pastor of the newly established Emmanuel Church of Boston.

He became assistant bishop of Virginia in 1829; was pastor of Christ Church, Norfolk, in 1834-1836; in 1841 became bishop of Virginia; and in1842-1862was president of the Protestant Episcopal Theological Seminary in Virginia, near Alexandria, delivering an annual course of lectures on pastoral theology.

He was placed under the care of Pastor Krebel at Niederau.

The considerable pamphlet literature of the time substantiates the conclusion of an eminent modern Catholic historian, Ludwig Pastor, who declares that the crisis through which the church passed in this terrible period of the schism was the most serious in all its history.

The peasants demanded that the gospel should be taught them as a guide in life, and that each community should be permitted to choose its pastor and depose him if he conducted himself improperly.

It will serve to support the pastor, and what is left over shall be given to the poor.

Of the churches the Stadtkirche (parish church), of which Herder became pastor in 1776, is a Gothic building dating from about 1400, but much altered in detail under "classical" influences.

His father, Romanus Teller (1703-1750), was a pastor at Leipzig, and afterwards became professor of theology in the university.

In 1761 he was appointed pastor, professor of theology and general superintendent in the university of Helmstedt.

He was made pastor of Bremgarten in 1529, and married Anna Adlischweiler, a nun, by whom he had eleven children.

On the 9th of December 1531 he was chosen to succeed Zwingli as chief pastor of Zurich.

Their worship was prohibited, and their chief pastor, Leger, was obliged to flee, and in his exile at Leiden wrote his Histoire generale des eglises vaudoises (1684).

He returned to America in 1840, was a tutor for a few months (1840-1841) at Bowdoin, and in 1842, shut out from any better place by distrust of his German training and by his frank opposition to Unitarianism, he became pastor of the Congregational Church of West Amesbury (now Merrimac), Massachusetts.

Each church at first had at its head not a single chief pastor, but a plurality of elders (= bishops) acting as a college.

Each normal church had its own bishop or pastor, as well as its presbytery and body of deacons.

Gradually they resumed church-fellowship in Amsterdam, where they chose the learned Henry Ainsworth as teacher, in place of Greenwood, but elected no new pastor, as they expected Francis Johnson (1562-1618) soon to be released and to rejoin them.

At the very first, in New England, the theory was held that a minister, on ceasing to be the pastor of a particular church, falls into the rank of laymen.

In later times the measure of authority conceded to a pastor as the shepherd of a flock has been much diminished in consequence of the gradual development of democratic feeling in both minister and congregation.

He was pastor of a Reformed Dutch church in Frankfort from 1587 till 1593, when the congregation was dispersed by persecution.

As a child young Droysen witnessed some of the military operations during the War of Liberation, for his father was pastor at Greifenhagen, in the immediate neighbourhood of Stettin, which was held by the French during the greater part of 1813.

Three years afterwards he was invited to become the chief pastor in the Lutheran Church at Frankfort-on-Main.

Their first church was in Broad Street, nearly opposite the present First Presbyterian Church, with cupola and flankers from which "watchers" and "wards" might discover the approach of hostile Indians, and as an honour to their pastor, Rev. Abraham Pierson (1608-1678), who came from Newark-on-Trent, they gave the town its present name, having called it Milford upon their first settlement.

In 1833 Pastor Fleidner founded "an order of deaconesses for the Rhenish provinces of Westphalia" at Kaiserswerth.

The authority of the pulpit of any individual church is in the hands of the deacons; they ask the pastor to supply so many Sundays a year - from twelve to forty, as the case may be - and they then fill the remainder with any preacher they choose.

The pastor is paid for his pastoral work, and receives his Sunday fee just as a stranger does; his Sundays from home he fills up at the request of deacons of other churches, and it is a breach of connexional etiquette for a minister to apply for engagements, no matter how many unfilled Sundays he may have.

The latter declaration was made some years after the former, in a letter to Pastor Widmann.

In 1657 he became a Remonstrant pastor at Gouda, and in 1667 he was transferred to Amsterdam, where, in the following year, the office of professor of theology in the Remonstrant seminary was added to his pastoral charge.

Beginning with a class gathered from the streets, he opened (1858) a Sunday school in North Market Hall, which was organized in 1863 as the Illinois Street Church, and afterwards became the Chicago Avenue Church, of which he was layman pastor.

On the death of John Adams on the 29th of March 1829 George Hunn Nobbs, who had settled at Pitcairn in 1828, was appointed pastor and chief magistrate.

Here, for the next thirty-six years, until his death on the 8th of June 1727, he continued to discharge the twofold office of pastor and professor with rare energy and success.

Karman, Jozsef (1769-1795), Hungarian author, was born at Losoncz on the 14th of March 1769, the son of a Calvinist pastor.

At its May session in 1742 the General Court of Massachusetts forbade itinerant preaching save with full consent from the resident pastor; in May 1743 the annual ministerial convention, by a small plurality, declared against "several errors in doctrine and disorders in practice which have of late obtained in various parts of the land," against lay preachers and disorderly revival meetings; in the same year Charles Chauncy, who disapproved of the revival, published Seasonable Thoughts on the State of Religion in New England; and in 1744-1745 Whitefield, upon his second tour in New England, found that the faculties of Harvard and Yale had officially "testified" and "declared" against him and that most pulpits were closed to him.

The poet Paul Gerhardt (1607-1676) was pastor here and is buried in the parish church.

The first pastor was Jacob Engle, who became head of the community in 1770.

In 1637 he emigrated to America, and from 1638 until 1641 was an associate pastor at Plymouth, where, however, his advocacy of the baptism of infants by immersion caused dissatisfaction.

He was the pastor at Scituate, Massachusetts, from 1641 until 1654, and from 1654 until his death was president of Harvard College, as the successor of the first president Henry Duns ter (c. 1612-1659).

In 1727 he was chosen as the colleague of Thomas Foxcroft (1697-1769) in the pastorate of the First Church of Boston, continuing as pastor of this church until his death.

The hardships he suffered were as nothing compared with the pangs of conscience which plagued him when he thought of the despair of his father, who had meant to make a pastor of this prodigal son, to whom both church and college now seemed for ever closed.

His residence at Linz was troubled by the harsh conduct of the pastor Hitzler, in excluding him from the rites of his church on the ground of supposed Calvinistic leanings - a decision confirmed, with the addition of an insulting reprimand, on his appeal to Wurttemberg.

It was also the home, during his last years, of Oliver Wolcott (1726-1797); of Colonel Benjamin Tallmadge (1774-1835), an officer on the American side in the War of Independence and later (from 1801 to 1817) a Federalist member of Congress; and of Lyman Beecher, who was pastor of the First Congregational church of Litchfield from 1810 to 1826.

The strong anti-slavery sentiment here manifested, itself in 1851 in the famous " Jerry rescue," one of the most significant episodes following the enactment of the Fugitive .Slave Law of 1850; Samuel May, pastor of the Unitarian church, and seventeen others, arrested for assisting in the rescue, were never brought to trial, although May and two others publicly admitted that they had taken part in the rescue, and announced that they would contest the constitutionality of the Fugitive Slave Law, if they were tried.

In 1787 he became pastor of a Baptist church in Leicester, and began those energetic movements among his fellow religionists which resulted in the formation of the Baptist Missionary Society, Carey himself being one of the first to go abroad.

After graduating in 1538 he spent twelve years as docent at the university, and having then received his doctorate of divinity, was appointed professor of divinity and pastor of the church of St Nicholas at Rostock.

Joannes, however, found it impossible to conciliate all parties, and in 1565 returned to Breslau, where, in 1567, he became pastor in the church of St Elizabeth and inspector of the Lutheran churches and schools.

The influence of Edmond de Pressense, a pastor and large-minded theologian, and of Madame de Pressense, a woman of superior intellect and refined feeling, who devoted her life to educational works and charity, made a great impression on him.

He studied theology at Jena, and eventually became (1841) pastor, member of the consistory, and superintendent at Hanover.

He was pastor of the Presbyterian church of Roselle, New Jersey, 1869-1874, and professor of Hebrew and cognate languages in Union Theological Seminary 1874-1891, and of Biblical theology there from 1891 to 1904, when he became professor of theological encyclopaedia and symbolics.

It was established, we are told, "because simple folks cannot distinguish the spiritual power from the sovereign power, and suppose that a supreme spiritual pastor is a second sovereign, the spiritual authority being regarded as higher and better than the temporal."

After studying at Basel and Göttingen he was successively pastor at Schaffhausen (1841), professor of theology at Basel (1849); and at Heidelberg professor of theology (185r), director of the seminary and university preacher.

The death of his mother in 1762 having deprived him of his means of support, he went in 1763 on the invitation of the pastor of the Lutheran community, Anton Friedrich Biisching, the founder of the modern historic statistical method of geography, to teach natural history in the Lutheran academy, St Petersburg.

He was ordained to the ministry, becoming, pastor at Westwoud in 1656 and afterwards at Wormeren, Goesen and Leeuwaarden, and became professor of divinity successively at Franeker (1675) and at Utrecht (1680).

When it was necessary to account for this position, theologians quoted the text of the Gospels, where St Peter is represented as the rock on which the Church is built, the pastor of the sheep and lambs of the Lord, the doorkeeper of the kingdom of heaven.

The consequence was the bull Pastor aeternus, which Pius IX.

This change was due to the influence of Zwingli whose colleague at Zurich Jud became after serving for four years (1518-1522) as pastor of Einsiedeln.

Having a happy knack of estimating character, especially when acquainted with the histories of the persons in question, the good pastor contrived to write a graphic and readable book, but one much inferior to Porta's or Aristotle's as a systematic treatise.

After completing his studies in Holland and England, Jurieu received Anglican ordination; returning to France he was ordained again and succeeded his father as pastor of the church at Mer.

In 1674 his Traite de la devotion led to his appointment as professor of theology and Hebrew at Sedan, where he soon became also pastor.

On the suppression of the academy of Sedan in 1681, Jurieu received an invitation to a church at Rouen, but, afraid to remain in France on account of his forthcoming work, La Politique du clerge de France, he went to Holland and was pastor of the Walloon church of Rotterdam till his death on the 11th of January 1713.

Their first minister was Jonas Michaelius, pastor in New Amsterdam of the "church in the fort" (now the Collegiate Church of New York City).

The first church in New Jersey, at Bergen, in 1661, was quickly followed by others at Hackensack and Passaic. After English rule in 1664 displaced Dutch in New York, the relations of the Dutch churches there were much less close with the state Church of Holland; and in 1679 (on the request of the English governor of New York, to whom the people of New Castle appealed) a classis was constituted for the ordination of a pastor for the church in New Castle, Delaware.

Frelinghuysen, who had come over as a Dutch pastor in 1720 and had opposed formalism and preached a revival.

Livingston (1746-1825), who had become pastor of the New York City church in 1770, on the basis of a plan drafted by the Classis of Amsterdam Coetus and Conferentie were reunited with a substantial independence of Amsterdam, which was made complete in 1792 when the Synod (the nomenclature of synod and classis had been adopted upon the declaration of American Independence) adopted a translation of the eighty-four Articles of Dort on Church Order with seventy-three "explanatory articles."' In 1800 there were about forty ministers and one hundred churches.

Santa Maria del Mar, Santa Ana, Santos Justo y Pastor, San Pedro de las Puellas, and San Pablo del Campo are all churches worthy of mention.

In Denmark, the Danish Missionary Society, founded by Pastor Bone Falck Ronne in 1821,.

His father, Johann Gottfried Lessing, was a clergyman, and, a few years after his son's birth, became pastor primaries or chief pastor of Kamenz.

His most formidable assailant was Johann Melchior Goeze (1717-1786), the chief pastor of Hamburg, a sincere and earnest theologian, but utterly unscrupulous in his choice of weapons against an opponent.

Johann Heinrich Goetschius was pastor (c. 1731-38) of ten churches in Pennsylvania, and was ordained by the Presbyterian Synod of Philadelphia in 1737.

A part of his work was undertaken by Johann Conrad Wirtz, who was ordained by the New Brunswick (New Jersey) Presbytery in 1750, and in 1761-63 was pastor at York, Pennsylvania.

John Winebrenner, pastor in Harrisburg, Pennsylvania, left the Church in 1828, and in 1830 organized the "Church of God"; his main doctrinal difference with the Reformed Church was on infant baptism.

The spirit in which he acted may be judged of from The Reformed Pastor, a book published in relation to the general ministerial efforts he promoted.

He has been described as an initiateur plutot qu'un createur, chiefly because he introduced at Lausanne the philosophy of Descartes in opposition to the reigning Aristotelianism, and also as a Calvinist pendant (for he was a pastor) of the French abbes of the 18th century.

He was ordained a pastor in Geneva in 1612, and became professor of theology in 1618.

After studying theology in Geneva, Leiden and France, he became pastor of the Italian congregation in Geneva in 1647; after a brief pastorate at Lyons he again returned to Geneva as professor of theology in 1653, having modestly declined a professorship of philosophy in 1650.

Here he became pastor of the Italian congregation, and in 1697 professor of church history, and later (1705) of theology.

Immediately afterwards he became pastor of a Reformed church at Belleville, N.J.

In 1859 he removed to Syracuse, N.Y.; in 1862 to Philadelphia, where he was pastor of the Second Reformed Dutch Church; and in 1869 to the Central Presbyterian Church in Brooklyn, where a large building known as the Tabernacle was erected for him in 1870.

He retired for a time to Weimar, where he occupied his leisure in the preparation of his edition of Luther, and in writing the romance Theodor oder die Weihe des Zweiflers (Berlin, 1822), in which he describes the education of an evangelical pastor.

Almost coincident with his ordination as associate pastor came his marriage with Theodosia Alleine, daughter of Richard Alleine.

Ten girls, aged nine to seventeen years, two of them house servants, met during the winter of1691-1692in the home of Samuel Parris, pastor of the Salem Village church, and after learning palmistry and various "magic" tricks from Parris's West Indian slave, Tituba, and influenced doubtless by current talk about witches, accused Tituba and two old women of bewitching them.

In the nonepiscopal Protestant churches the name "pastoral letter" is given to any open letter addressed by a pastor to his congregation, but more especially to that customarily issued at certain seasons, e.g.

Others were the suppression of The Masses, a radical monthly, the cases of Abrams, Goldstein, Kate O'Hare, Berger, Rose Pastor Stokes, and the I.W.W.

After presiding for five years over the French Protestant church at Hamburg, he was, in 1823, called to become pastor of a congregation in Brussels and preacher to the court.

Here the sect had gained considerable influence, through the adhesion of Rothmann, the Lutheran pastor, and several prominent citizens; and the leaders, Johann Matthyszoon or Matthiesen, a baker of Haarlem, and Johann Bockholdt, a tailor of Leiden, had little difficulty in obtaining possession of the town and deposing the magistrates.

Neander, and in 1847 became pastor in the Evangelical Free Church at the chapel of Taitbout in Paris.

In 1847 he was appointed professor of theology at Erlangen, a chair which he resigned in 1861; in 1875 he became pastor of the French reformed church in the same city.

As the chief pastor of the Hungarian church Pazmany used every means in his power, short of absolute contravention of the laws, to obstruct and weaken Protestantism, which had risen during the 16th century.

He became Doctor of Divinity and pastor of the Dutch Reformed Church at Beesd in 1863, and in 1870 moved to Amsterdam, where he became in 1876 leader of the anti-Revolutionary party which aimed at the restoration of strictly Calvinistic doctrine in the guidance of State affairs.

A neighbouring bishop was sometimes appointed by the pope vicar of a church which happened to be without a pastor.

Another factor of importance in Goethe's Strassburg life was his love for Friederike Brion, the daughter of an Alsatian village pastor in Sesenheim.

In religion he first became a Prebysterian (1822); was a Universalist minister from 1826 to 1831, editing for some time the chief journal of this church, the Gospel Advocate; was an independent preacher at Ithaca, N.Y., in 1831; became a Unitarian minister in 1832, and in 1836 organized in Boston the Society for Christian Union and Progress, of which he was the pastor for seven years.

In 1817 he was invited to become pastor of the chapel of St Paul at Jersey, but he declined, being unwilling to subscribe to the Thirty-nine Articles of the Church of England.

In 1830, at the suggestion of Baron Georges de Cuvier, then minister of Protestant worship, Coquerel was called to Paris as pastor of the Reformed Church.

He was pastor at Rouen (his native place) from 1676 till 1685, when, on the revocation of the edict of Nantes, he obtained leave of the king to retire to Holland.

He settled at Rotterdam as a minister pensionary till 1691, when he was chosen pastor of the Walloon church.

In his seventeenth year he became a member of the Baptist church at Soham, and his gifts as an exhorter met with so much approval that, in the spring of 1775, he was called and ordained as pastor of that congregation.

Having studied at Herborn and Heidelberg, and travelled in Holland and England, he became rector of a school at Prerau, and after that pastor and rector of a school at Fulnek.

These two privileges, having been claimed and enjoyed by the popes in the course of centuries, were solemnly defined at the Vatican Council by the constitution "Pastor aeternus" of the i 8th of July 1870.

After six years' theological study, Jamieson was licensed to preach in 1789 and became pastor of an Anti-burgher congregation in Forfar; and in 1797 he was called to the Anti-burgher church in Nicolson Street, Edinburgh.

After studying theology at the Protestant academy of Saumur, he was ordained at the age of twenty-two, becoming pastor at Chatillonsur-Indre.

In 1693, on the death of the prince of Dessau, he went to Berlin and became chaplain to the court at Oranienbaum, and in 1695 pastor of the French church at Berlin.

He was pastor of the Liberty Street Church of Pittsburg in 1835, and of a church at Williamsport (now Monongahela) in 1836.

He was for many years a pastor of a Protestant church at Caen, and became tutor to Wentworth Dillon, earl of Roscommon.

After having completed his studies at Basel and Strasburg, he returned to Zurich, and acted as a pastor in the neighbouring villages.

In 1852, on the death of Lewis, Allon became sole pastor, and this position he held with increasing influence till his death in 1892.

At these meetings she asserted that she, Cotton and her brother-in-law, the Rev. John Wheelwright - whom she was trying to make second "teacher" in the Boston church - were under a "covenant of grace," that they had a special inspiration, a "peculiar indwelling of the Holy Ghost," whereas the Rev. John Wilson, the pastor of the Boston church, and the other ministers of the colony were under a "covenant of works."

Pastor, bishop and minister are all titles of the same office, that of those who preach the word and administer the sacraments, each to a particular congregation.

In 1516 he became pastor of Jenga, near Augsburg.

The dates and particulars of his career are uncertain till 1527, when he became pastor at Saalfeld, and in 1528, superintendent.

They rapidly gained adherents, among whom was Hans Brodli, pastor of Zollikon.

Edward Terrill, who died in 1685, left a considerable part of his estate for the instruction of young men desiring to be trained for the ministry, under the superintendence of the pastor of the Broadmead Church, Bristol, of which he was a member.

Among the beneficiaries of the education fund was Samuel Stillman (1737-1807), afterward the honoured pastor of the Boston church.

The most noted leader of the Baptists of South Carolina during the four decades following the War of Independence was Richard Furman (1755-1825), pastor of the First Church, Charleston.

It now appears that she came of a Lithuanian stock, and was one of the four children of a small Catholic yeoman, Samuel Skovronsky; but her father died of the plague while she was still a babe, the family scattered, and little Martha was adopted by Pastor Gliick, the Protestant superintendent of the Marienburg district.

He was elected assistant pastor in his father's church, the North, or Second, Church of Boston, in 1681 and was ordained as his father's colleague in 1685.

Like his father he was deeply grieved by the liberal theology and Church polity of the new Brattle Street Congregation, and conscientiously opposed its pastor Benjamin Colman, who had been irregularly ordained in England and by a Presbyterian body; but with his father he took part in 1700 in services in Colman's church.

Cotton Mather's son, Samuel Mather (1706-1785), also a clergyman, graduated at Harvard in 1723, was pastor of the North Church, Boston, from 1732 to 1742, when, owing to a dispute among his congregation over revivals, he resigned to take charge of a church established for him in North Bennett Street.

He occasionally went himself to hear the Lutheran pastor preach - the predecessor of Colerus - and would advise the Van der Spijcks not to miss any sermon of so excellent a preacher.

After teaching for two years (1810-1812) in Baltimore, he was sent to Mount St Mary's College, Emmitsburg, Maryland, where he remained until 1815, acting both as teacher and as pastor.

Here, too, he was professor of theology in his seminary, teacher in one of his academies, as well as pastor and bishop. Interesting stories are told of the high respect in which he was held by the neighbouring Indians, who called him "chief of the Black robes" and "man of the true prayer."

Having studied theology at Lingen and Halle, he became successively rector of the grammar school at Mors (1793), professor of theology at Duisburg (1800), preacher at Crefeld, and afterwards at Kettwig, Consistorialrath and superintendent in Bernburg, and, after declining an invitation to the university of Bonn, pastor of the Ansgariuskirche in Bremen (1824).

His brother Gottfried Daniel Krummacher (1774-1837), who studied theology at Duisburg and became pastor successively in Berl (1798), Wiilfrath (1801) and Elberfeld (1816), was the leader of the "pietists" of Wupperthal, and published several volumes of sermons, including one entitled Die Wanderungen Israels durch d.

Friedrich Wilhelm Krummacher (1796-1868), son of Friedrich Adolf, studied theology at Halle and Jena, and became pastor successively at Frankfort (1819), Ruhrort (1823), Gemarke, near Barmen in the Wupperthal (1825), and Elberfeld (1834).

In 1841 he became pastor in Duisburg.

In 1690 he translated Guarini's Pastor Fido, and in or just after 1697 published, in a folio volume without a date, his Kunga-Skald, the first original poem in ottava rima produced in Swedish.

In1848-1856he edited The Methodist Quarterly Review (after 1885 The Methodist Review); from 1857 to 1860 he was pastor of St Paul's (Methodist Episcopal) Church, New York City; and in1860-1864he had charge of the American chapel in Paris, and there and in London did much to turn public opinion in favour of the Northern States.

At Leiden, Ames became intimate with the venerable Mr Goodyear, pastor of the English church there.

He soon brought renown to Franeker as professor, preacher, pastor and theological writer.

At Rotterdam he drew all hearts to him by his eloquence and fervour in the pulpit, and his irrepressible activity as a pastor.

His father, Theodor Schwarz, pastor at Wiek, was well known as a preacher, and as the writer of a number of popular works (parables, romances, &c.) under the pseudonym "Theodor Melas."

There he lived with all the piety of a true pastor, yet with all the dignity of a great nobleman, who was still on excellent terms with the world.

The Liberal leaders, John Leverett (1662-1724), William Brattle (1662-1713) - who graduated with Leverett in 1680, and with him as tutor controlled the college during Increase Mather's absence in England - William Brattle's eldest brother, Thomas Brattle (1658-1713), and Ebenezer Pemberton (1671-1717), pastor of the Old South Church, desired an "enrichment of the service," and greater liberality in the matter of baptism.

A similar experience ensued at Nuremberg, where he was assistant pastor of St Egidia.

In 1837 he graduated from Lane Theological Seminary in Ohio, of which his father was president, and entered upon his work as pastor of a missionary Presbyterian church at Lawrenceburg, Indiana, a village on the Ohio, about 20 m.

He was not indeed a parish pastor; he inspired church activities which grew to large proportions, but trusted the organization of them to laymen of organizing abilities in the church; and for acquaintance with his people he depended on such social occasions as were furnished in the free atmosphere of this essentially New England church at the close of every service.

He was educated at Paris and Geneva, and began his life-work in 1825 as founder and pastor of a Protestant church in Naples, whence he removed in 1827 to Lyons.

Born at Rappoltsweiler, in Alsace on the 13th of, January 1635, trained by a devout godmother, who used books of devotion like Arndt's True Christianity, accustomed to hear the sermons of a pastor who preached the Bible more than the Lutheran creeds, Spener was early convinced of the necessity of a moral and religious reformation of the German Church.

We find in the "Anniversary Book" of Emmetten in Unterwalden (drawn up in 1560) the name of "der Winkelriedt" at the head of the Nidwalden men; and in a book by Horolanus, a pastor at Lucerne (about 1563), that of "Erni Winckelried" occurs some way down the list of Unterwalden men.

After a short pastorate at Brandon, Vermont, he was successively professor of English literature in the University of Vermont (1845-1852), professor of sacred rhetoric in Auburn Theological Seminary (1852-1854), professor of church history in Andover Theological Seminary (1854-1862), and, after one year (1862-1863) as associate pastor of the Brick Church of New York City, of sacred literature (1863-1874) and of systematic theology (1874-1890) in Union Theological Seminary.

In 1850 he was appointed pastor of Trinity Congregational Church, Arundel, and, after resigning his cure there, was engaged in ministerial work in Manchester.

In 1837 he became pastor in Neuendettelsau, a small and unattractive place, where his life's work was done, and which he transformed into a busy and influential community.

The West church, formerly called after St, Boniface, the apostle of Germany, was once the richest in Friesland, and belonged from an early date to the cathedral chapter at Utrecht, where, until the Reformation, the pastor of Medemblik had a seat in the cathedral.

For three years (1826-1829) he was pastor of the Reformed Church at Ulrum, and then entered upon his lifelong duties as professor of theology at Groningen.

He afterwards succeeded the "extruded" Udall of St Austin's, London, where according to the Warning-piece he was still pastor in 1657.

He was pastor of the North Unitarian church of Salem, Massachusetts, in 1847-1855.

From 1855 to 1860 he was pastor of a new Unitarian society in Jersey City, where he gave up the Lord's Supper, thinking that it ministered to self-satisfaction; and it was as a radical Unitarian that he became pastor of another young church in New York City in 1860.

Huntington's inhabitants were mostly strong patriots, notably Ebenezer Prime (1700-1779), pastor of the First Presbyterian Church, which the British used as a barracks, and his son Benjamin Young Prime (1733-1791), a physician, linguist and patriot poet, who was the father of Samuel Irenaeus Prime (1812-1885), editor of the New York Observer.

SmythPigott, pastor of the "Ark," became the acknowledged head of the sect.

The Patriarchate of Alexandria, consisting of Egypt and its dependencies, was at one time the most powerful, as it was the most centralized, of all, and the patriarch still preserves his ancient titles of " pope " and " father of fathers, pastor of pastors, archpriest of archpriests, thirteenth apostle, and oecumenical judge."

The patriarch, though he is " father of fathers and pastor of pastors," thus retains little of his old importance.

From 1826 to 1840 he was pastor of a Unitarian church in Boston, subsequently retiring from the active ministry altogether.

After serving as priest in several Bavarian towns, he made his way in 1799 to Linz in Austria, where he was welcomed by Bishop Gall, and set to work first at Leonding and then at Waldneukirchen, becoming in 1806 pastor at Gallneukirchen.

From 1847 to 1850 he was a missionary at Allahabad, India, and was then pastor of churches successively at Lower West Nottingham, Maryland (1851-1855) at Fredericksburg, Virginia (1855-1861), and at Wilkes-Barre, Pennsylvania (1861-1864).

From 1864 to 1877 he was professor of didactic and polemical theology in the Allegheny Theological seminary at Allegheny, Pennsylvania, where he was also from 1866 to 1877 pastor of the North Church (Presbyterian).

The Zurich pastor is a member of the American Convention, and has oversight also of the Austrian societies at Vienna and Trieste.

Here he at first took up the study of law, but in 1831 he entered the theological department of Yale College, and in 1833 was ordained pastor of the North Congregational church in Hartford, Conn., where he remained until 1859, when on account of long-continued ill-health he resigned his pastorate.

The retirement of his senior colleague soon left him the sole pastor.

He was a son of Maturin Ballou, a Baptist minister, was self-educated, early devoted himself to the ministry, became a convert to Universalism in 1789, and in 1794 became a pastor of a congregation at Dana, Massachusetts.

He preached at Barnard, Vermont, and the surrounding towns in 1801-1807; at Portsmouth, New Hampshire, in 1807-1815; at Salem, Massachusetts, in 1815-1817; and as pastor of the Second Universalist Church in Boston from December 1817 until his death there on the 7th of June 1852.

He turned Protestant, however, and became pastor at Castras and afterwards at Montauban.

He was a student minister, not a visiting pastor, his rule being thirteen hours of study a day.

He declined both, to become in 1750 pastor of the church in Stockbridge and a missionary to the Housatonic Indians.

He lived in Stockbridge in1751-1755and spoke the language of the Housatonic Indians with ease, for six months studied among the Oneidas, graduated at Princeton in 1765, studied theology at Bethlehem,Connecticut, under Joseph Bellamy,was licensed to preach in 1766, was a tutor at Princeton in 1766-1769, and was pastor of the White Haven Church, New Haven, Connecticut, in 1769-1795, being then dismissed for the nominal reason that the church could not support him, but actually because of his opposition to the Half-Way Covenant as well as to slavery and the slave trade.

His brother, Frederick Augustus Conrad Muhlenberg (1750-1801), became his father's assistant in Philadelphia in 1770; was pastor of the Christ (or Swamp) German Lutheran Church of New York City from 1773 to 1776; and in1777-1779was assistant to his father at New Hanover.

Another brother, Gotthilf Henry Ernest Muhlenberg (1753-1815), was a prominent Lutheran clergyman, and was pastor of a church in Lancaster, Pennsylvania, from 1779 to his death; but he is best known as a botanist, and published Catalogus plantarum Americae septentrionalis (1813) and Descriptio uberior graminum et plantarum calamariarum Americae septentrionalis indignarum et circurum (1817).

Gotthilf's SOn, Henry Augustus Muhlenberg (1782-1844), was pastor of a Lutheran Church in Reading, Pennsylvania, in 1802-1828, was a Democratic representative in Congress in 1829-1838, and was United States minister to Austria in 1838-1840.

In 1606 he became professor of theology, in 1608 pastor, or parish minister, at Geneva, and in the following year he succeeded Beza as professor of theology.

His wife died soon after their removal to Bedford, and he also lost his friend and pastor, Mr Gifford.

He gave religious instruction to his fellow-captives, and formed from among them a little flock, of which he was himself the pastor.

He would have thought it a sin to borrow any time from the serious business of his life, from his expositions, ' His formal pardon is dated the 13th of September 1672; but five months earlier he had received a royal licence to preach, and acted for the next three years as pastor of the nonconformist body to which he belonged, in a barn on the site of which stands the present Bunyan Meeting.

During his absence the see of Alexandria was left without a pastor.

He was pastor of the Second Congregational Church of Newport, Rhode Island, from 1755 to 1777; in 1776-1777 he preached occasionally in Dighton, Massachusetts, whither he had removed his family after the British occupation of Newport; and in April 1777 he became pastor of the North Church of Portsmouth, New Hampshire.

Private confession and absolution were, however, still permitted; though as may be seen from Goethe's experience, related in his Dichtung and Wahrheit, it tended to become a mere form, a process encouraged by the fact that the fees payable for absolution formed part of the pastor's regular stipend.

His father was a Lutheran pastor, and he himself was destined for the ministry.

The most prominent of these men was Jonathan Mayhew (1720-1766), pastor of the West Church in Boston from 1747 to 1766.

Charles Chauncy (1705-1787), pastor of the First Church from 1727 until his death, the chief opponent of Edwards in the great revival, was both a Unitarian and a Universalist.

He was pastor of the Presbyterian church at Mendham, N.J., in 1817-1821, and of two churches in New York from 1821 to 1834.

Here Calvin was welcomed by the band of scholars and theologians who had conspired to make that city the Athens of Switzerland, and especially by Oswald Myconius, the chief pastor, Pierre Viret and Heinrich Bullinger.

About the same time also, the peace of Calvin and his friends was much disturbed and their work interrupted by Pierre Caroli, another native of northern France, who, though a man of loose principle and belief, had been appointed chief pastor at Lausanne and was discrediting the good work done by Pierre Viret in that city.

On these terms the synod interceded with the Genevese to restore their pastors; but through the opposition of some of the Bernese (especially Peter Kuntz, the pastor of that city) this was frustrated, and a second edict of banishment was the only response.

He was pastor of the Pine Street (Congregational) Church in Boston in 1842-1848, and in 1848-1879 was professor of sacred rhetoric and homiletics at Andover Theological Seminary, of which he was president from 1869 to 1879, when his failing health forced him to resign.

From 1802 to 1804, Schleiermacher was pastor in the little Pomeranian town of Stolpe.

After the battle of Jena he returned to Berlin (1807), was soon appointed pastor of the Trinity Church there, and the next year married the widow of his friend Willich.

In 1746 Kippis became minister of a church at Boston; in 1750 he removed to Dorking in Surrey; and in 1753 he became pastor of a Presbyterian congregation at Westminster, where he remained till his death on the 8th of October 1795.

In 1545 he was pastor and schoolmaster at Bergzabern in the duchy of Pfalz-Zweibriicken.

Tiele certainly had liberal religious views himself, which he early enunciated from the pulpit, as Remonstrant pastor of Moordrecht (1853) and at Rotterdam (1856).

He was educated at the Jesuit school of Caen, and also received lessons from the Protestant pastor, Samuel Bochart.

Here also is the residence of Samuel Francis Smith (1808-1895), author of "America" and several missionary hymns, and pastor here in 1842-1854.

But while on a visit to Geneva, Madame de Vermenou met Suzanne Curchod, the daughter of a pastor near Lausanne, to whom Gibbon had been engaged, and brought her back as her companion to Paris in 1764.

In 1837, after a term of Oriental study at Berlin, he went to Tubingen as Repetent, becoming in 1840 professor at the seminary and pastor in Schdnthal.

For four years he was pastor of St Cierge in the Cevennes and then devoted himself entirely to historical research.

These must be carefully distinguished from the A postoolians, Mennonites of Frisia, who followed the teachings of the pastor Samuel Apostool (1638 - beginning of 18th century).

He was a Methodist circuit rider and pastor in Indiana and Minnesota (18J7-1866); associate editor (1866-1867) of The Little Corporal, Chicago; editor of The National Sunday School Teacher, Chicago (1867-1870); literary editor and later editor-in-chief of The Independent, New York (1870-1871); and editor of Hearth and Home in 1871-1872.

He was pastor of the church of Christian Endeavour, Brooklyn, in 1874-1879.

In 1879 he was ordained a Presbyterian minister, was for three years stationed at Newport, R.I., and from 1883 to 1900 was pastor of the Brick Presbyterian Church, New York City.

The new pastor provided exemplary preaching.

May the Lord richly bless Pastor Legge for his wonderful preaching series.

According to a Sri Lankan evangelical pastor, some of his fellow evangelicals have engaged in insensitive conduct.

He's an ineffectual, rather huffy man who lacks the patience to be a particularly good pastor.

Not so long ago Pastor Joe had been invited to " deliver the invocation " at the Kansas State Legislature.

Four men, their faces concealed behind ski masks, burst into the pastor's small apartment located in the church building.

This book enables the pastor and the student to read the Hebrew Old Testament with relative ease.

Cecilia served as a lay pastor in MCC Bath helping found the congregation there.

Billy later became pastor of a church of over 10,000 people.

We invite the pastor to drop by, and he does.

But tell me how I should set to work to ask the pastor to dinner.

Some years ago I heard a radio pastor give a sermon on what he called " the lust for bliss.

I think that God was showing that baptist pastor from London was the tip of the tip of the tip of the iceberg.

The ever popular charismatic pastor, Jack Hayford, led the chanting crowd in an " African witch doctor's dance.

Phil Christensen is worship pastor at the Church on the Mountain near Mt.

I spoke to my church pastor about my symptoms.

Doesn't have adequate affordable health insurance pastor awareness about their.

The pressure upon the Puritans increasing, Eaton, who had been one of the original patentees of the Massachusetts Bay colony in 1629, determined to use his influence and fortune to establish an independent colony of which his pastor should be the head.

He graduated from Yale in 1735, studied theology for a time under Jonathan Edwards, was licensed to preach when scarcely eighteen years old, and from 1740 until his death, on the 6th of March 1790, was pastor of the Congregational church at Bethlehem, Connecticut.

In teaching, in dispensing the sacraments, in presiding over public worship, and in the private functions by which he ministers to the comfort, the instruction and the improvement of the people committed to his care, a pastor acts within his parish (or congregation) according to his own discretion; and for the discharge of all the duties of the pastoral office he is accountable only to the presbytery from whom he received the charge of the parish (or congregation).

A newly-made pastor was to be settled in a fixed charge by the magistrate with the consent of the congregation, after having been approved as to knowledge and manner of life by the pastors already in office.

Still, in spite of such measures, the Physiologus, like the Church History of Eusebius or the Pastor of Hermas, continued to be read with general interest, and even Gregory the Great did not disdain to allude to it on occasion.

At the revocation of the Edict of Nantes he retired to Rotterdam, where he was for some years preacher at the Walloon church; in 1695 the elector of Brandenburg appointed him pastor and professor of philosophy, and later inspector of the French college at Berlin, where he enjoyed considerable reputation as a representative of Cartesianism and as a student of physics.

Mrs George's brother, Richard Lloyd, a shoemaker at Llanystumdwy, and pastor of the Campbellite Baptists there, now became her chief support; it was from him that young David obtained his earliest views of practical and political life, and also the means of starting, at the age of fourteen, on the career of a solicitor.

Among the most noteworthy churches of Syracuse are the Roman Catholic cathedral of the Immaculate Conception - Syracuse became the see of a Roman Catholic bishop in 1887 - and St Paul's Protestant Episcopal, the first Presbyterian, first Methodist Episcopal, Dutch Reformed and May Memorial (Unitarian) churches, the last erected in memory of Samuel Joseph May (1797-1871), a famous anti-slavery leader, pastor of the church in 1845-1868, and author of Some Recollections of Our Anti-Slavery Conflict (1873).

With the sanction of the "power" he was now after some delay reordained "chief pastor of the church assembled in Newman Street," but unremitting labours and ceaseless spiritual excitement soon completely exhausted the springs of his vital energy.

After studying at Basel and Göttingen he was successively pastor at Schaffhausen (1841), professor of theology at Basel (1849); and at Heidelberg professor of theology (185r), director of the seminary and university preacher.

Of the two, 1 The closer connexion of these frescoes with contemporary history was first elucidated by Pastor, in his Geschichte der Pdpste, vol.

During the worst period of her illness she completed her conquest of the good-will of the Russians by declining the religious services of a Protestant pastor, and sending for Simon Todorskiy, the orthodox priest who had been appointed to instruct her in the Greek form of Christianity.

Laurent (1626-1681) became a pastor, and was the author of Sonnets chretiens sur divers sujets (1677); Charles (1633-1697) was professor of physic at the university of Leiden, and physician to the prince of Orange; Peter (1644-1722) was ordained a priest in the Church of England, and became dean of Armagh.

In July or August 1629 the first Congregational Church (see Congregationalism, § American) in America was organized here; its "teacher" in 1631 and 1633 and its pastor in1634-1635was Roger Williams, a close friend of Governor Endecott and always popular in Salem, who in 1635 fled thence to Rhode Island to escape arrest by the officials of Massachusetts Bay.

The story was, on the ground of want of evidence, regarded as suspicious by Guilliman in a private letter of 1607, and doubts were expressed by the brothers Iselin (1727 and 1754) and by Voltaire (1754); but it was not till 1760 that the legend was definitely attacked, on the ground of its similarity to the story of Tokko (see below), in an anonymous pamphlet by Freudenberger, a Bernese pastor.

In the latter part of 1881 a Dutch pastor at the Paarl, a town in western Cape Colony named Du Toit, in a paper called De Patriot, suggested the organization of an Afrikander Bond; in the same year Carl Borckenhagen, a German resident in the Free State, advocated such a bond in his paper, the Bloemfontein Express.

When the pastor of a nearby church saw the students vandalizing the mosque, he called the police.

He also serves as an Associate Pastor at his church.

Young Life was founded in 1941 by Jim Rayburn, a Presbyterian youth pastor in Texas.

My pastor dropped us a call to let us know that he was stuck in traffic and would probably be about thirty minutes late.

The sky was blue, the birds were singing and the sun shining ever so brightly, our pastor made it just as planned.

As soon as the pastor opened his mouth our service wass interrupted by the loudest thud I've ever heard.

Some churches require you to use their priest or pastor for your vows, while others may allow you to bring in someone else, as long as they are associated with the church's specific denomination.

The meeting is a well-planned initiative that includes loved ones, close friends and a professional counselor or local pastor.

In Footloose, Lori Singer portrayed Ariel Moore, daughter of a small-town Bible-thumping pastor who has helped to make dancing and rock music illegal in the area, due to a tragedy that happened years before.

He seems to have gotten it all figured out after his initial mistakes, becoming a pastor as well as a successful entrepreneur.

Do you want your grandparents, your pastor, or a prospective boss to see you like this on the net?

You may also want to apply to Christian colleges if you're considering a career as a priest, pastor, nun, clergyperson or other faith-based professional.

During a Christian wedding ceremony, the ministering pastor often explains that the band represents eternity and two halves joining together into one.

This busy pastor's wife, mother of three, and business woman enthusiastically shares tips on choosing jewelry, mother's day jewelry gifts, and more in this special LoveToKnow interview.

Secondly, you will want the letter to come from someone official - a pastor, the church bookkeeper, an elder - someone who is informed as to what is going on in the church and gives their full blessing to seek funds for the need.

Check with the pastor of the local parish to find out if he or she has a recommendation for finding Christian Christmas cards for printing.

The organization was founded by Dr. Daniel Bernard, a highly accredited Christian pastor who spent a lot of time doing missionary work in West Africa before settling in Tampa Bay to create the Somebody Cares foundation.

If you already attend church, ask your minister, pastor or priest about summer programs for your children.

Often a youth pastor can visit a classroom to further add dimension to the story of the baptism of Jesus.

Maybe it's a good idea to speak with your pastor or priest about the whole thing before you commit to ink.

Malkmus was already a successful pastor of a large congregation in New York, and he used his evangelical contacts to reach out to Lester Roloff, an evangelist in Texas.

The Georgia native is married to a Baptist pastor and has three children.

While it might be difficult for some fans to believe, Perry was raised a strictly religious household by her Christian pastor parents Mary and Keith.

Kenton Kreider is a pastor, and the couple also runs a trailer park and campground.

His father, Johann Reinhold Forster, a man of great scientific attainments but an intractable temper, was at that time pastor of the place; the family are said to have been of Scottish extraction.

Friction was increased by a contest between Gilbert Tennent and his friends, who favoured Whitefield and his revival measures, and Robert Cross (1689-1766), pastor at Jamaica in 1723-1758, and his friends.

In 1832 her father, who had for six years been the pastor of a church in Boston, accepted the presidency of the newly founded Lane Theological Seminary at Cincinnati.

He graduated at Hamilton College, Clinton, N.Y., in 1820, and at the Princeton Theological Seminary in 1823, was ordained as a Presbyterian minister by the presbytery of Elizabethtown, New Jersey, in 1825, and was the pastor successively of the Presbyterian Church in Morristown, New Jersey (1825-1830) and of the First Presbyterian Church of Philadelphia(1830-1867).