User:TrueSteelite/William Gibson (minister)

William Gibson (1 July 1753 – 15 October 1838) was a Reformed Presbyterian or Covenanter minister of the Reformed Presbyterian Church of North America. When the Church split, in 1833, Gibson, the oldest constituent member of Synod, remained with the "Old Lights." Gibson's contribution to the re-forming of Presbytery and establishing the Reformed Presbyterian Church of North America is unquestionable. He provided continuity with the Irish Reformed Presbyterians, and brought some of the seeds of its contradictions regarding politics and "voluntary associations" with him when he emigrated. This, he would, after the division of 1833, in his dying testimony, seek to correct.

He is described as having been "a large, fine looking man, venerable and imposing in his appearance." Although "his discourses were distinguished for soundness of doctrine," he was described as "not a brilliant speaker." Nonetheless, he "was a most instructive preacher," who "liked arguments better than metaphors." Additionally, he was remembered as having been "naturally benevolent" and "steady in his friendships." Gibson, though, by nature, a friendly man, yet lived a life contending for the truth. His legacy was forged in the heat of controversy.

An Ulster Protestant
It is said of Ulster Protestants, that they "inheriting the spirit and tenets of their ancestors the Covenanters, were mostly republicans from principle." It was, for them, a matter of birth and, especially for those of the Reformed Presbyterian persuasion, a matter of religion. Gibson was born into a society fermenting with social unrest which would culminate in the Irish Rebellion of 1798, the year after he sailed to America.

Birth and early religious training
Mr. Gibson was born near Knockbracken, County Down, Ireland, July 1, 1753. His parents, Robert and Susannah (née McWhirr), were "members of the Presbyterian Church, under the care of the Synod of Ulster." Under the auspices of this church, Gibson was baptized and received his earliest religious education. While yet in his father's house, he was "taught the Latin and Greek languages." "He received a good classical education."

Formal education and connection to the Reformed Presbyterian church
Gibson "finished his literary course" in the University of Glasgow, where he graduated A.M., in 1775. In "his elementary studies, he made very commendable proficiency in literary and scientific pursuits." These talents would soon be "dedicated" for the "work of the holy ministry" and "maintenance of the testimony of Jesus." Not only was he growing in literary attainments, Gibson was growing in his understanding of spiritual matters.

After his completion of studies at the University, Gibson continued private theological studies, at Edinburgh. During this period of time, Gibson was exposed to "some ministers of the Reformed Presbyterian church preach, by which his attention was drawn to that body, and he was led to an examination of their distinctive tenets." The views of that body appeared to him, upon careful study, to be, "in some respects, more scriptural than those of the denomination in which he had been trained." Specifically, according to his obituary:
 * The result was an enlightened conviction that they were the true Witnesses for the whole of God's covenanted Reformation, and that the body in which he was born and educated, had in many things made defection from the attainments of the reformation, especially in their abandonment of the National covenant of Scotland, and the Solemn League and Covenant of the three kingdoms, Scotland, England and Ireland; and in their recognition of the apostate British government as the ordinance of God.

Goaded on by his friend, William Gamble, who would later become minister of the Reformed Presbyterian congregation in Milford, County Donegal, Gibson "joined the Covenanting Church," becoming a member of the Knockbracken congregation. Gibson had traced his way back to his theological roots.

A Reformed Presbyterian
The Reformed Presbytery, in Ireland, had "ceased to function", in 1779, due to the death of some and removal to America of others of the several constituent members. The work had fallen to the leadership of one man, William Staveley. In 1776, Knockbracken had become the center of Staveley's itinerating work. Gibson was one of many future Reformed Presbyterian ministers to sit at the feet of this "Apostle of the Covenanters."

Licensure by the Reformed Presbytery and installation
On May 19, 1781, Gibson "was licensed to preach the gospel"  by the Scottish Presbytery,  which conducted the affairs of the Irish church from a distance via committee. "He preached with great acceptance in the vacancies for a few years," rising in the estimation of his auditors. In 1787, Gibson was called to be the minister of the Milford congregation. As it fell out, Gibson was a competing candidate "for the congregation in that vicinity" with his old friend, William Gamble. Gibson, aware that an "influential minority" did not support his bid, "declined the call." Thus, it was that Gamble was said to have been chosen "by a small majority." But, Gibson would not remain unsettled for long.

Subsequently, Gibson accepted a call from Kellswater and Cullybackey. He was ordained and installed over the united congregations of Ballymena, on April 17, 1787. His ordination set the congregation on a "regular footing," gaining the stability of regular ecclesiastical oversight.

Pastoring in Kellswater and Cullybackey
His pastorate over the united congregations was "signally blessed by the gathering of a large congregation." He was, in his ministrations, "very plain in his statement of the truth." He was outspoken in his opposition to "Popery," the tenets of the Roman Catholic Church. Early in "his ministry, he had been preaching against Popery--a Romanist who had heard him manifested his violent dislike to his discourse, by going to his lodging on Monday morning, before he was yet up, and challenging him to a boxing match." Gibson, when apprised of the challenge, came out of his room, Bible in his hand, declaring to the man, "That is my sword, and I will never fight with any other weapon." "[W]hereupon," it is said, "the man's wrath cooled down, he listened to what Mr. Gibson had to say to him, and finally became a Covenanter." Regardless of what some agents of the British government would later conclude, Gibson considered himself a minister of the gospel, not a soldier.

He also bore "direct and faithful testimony" against "the corruptions of the body he had left, against the unfaithfulness of the Secession churches, Burgher and Antiburgher, in upholding the apostate, and very corrupt government of the British empire, and against the corruptions of the government in its constitution and administration." "The times too were peculiarly portentious." Gibson had merely begun what promised to be a fruitful ministry, when "the whole community of civilized nations began to be shaken by the French revolution." Covenanters, because of their position respecting the government, were always inclined to favor the rise of republicanism, which did not endear them to the crown. Yet, despite, or perhaps, because, the times were in such a state, his ministry prospered. Under his ministry, around 1796, the Covenanters in Cullybackey erected their first "church-building."

His time in the ministry was to prove eventful. While he was yet in Ireland, Gibson became quite ill with a "severe attack of jaundice." A woman from the neighborhood proposed to cure him using "a charm." Such was his resolve and regard for the truth, that, he replied, that no matter how ill, he was "not so ill" he would "go to the devil for a cure."

Marriage and children
In 1788, shortly after his settlement in Ballymena, he met and married Miss Rebecca Mitchell, of County Londonderry, Ireland. With her, he had nine children, five sons, [ John, 1790-1869; Robert, 1793-1837; William, ca. 1795; William James, 1810-1883]; one son unidentified in the records; and four daughters, [Jane, ca.1796-1876;  Susanna, 1800-1844, wife of Gregg Algeo; Mary, 1803-1847, wife of James Scott; Rebecca, 1804-ca.1827]. His wife died in Philadelphia, Pennsylvania, in 1835.

Re-erecting the Reformed Presbytery in Ireland, 1792
In December, 1792, Gibson, along with William Staveley, William Gamble, James McKinney (who was married to Mary Mitchell, his wife's sister,  would precede him in fleeing to America, in 1793), Samuel Aiken and Samuel Alexander, united to re-constitute the Reformed Presbytery in Ireland. The Irish Presbytery now formed its own jurisdiction; it was established and stable. However, politically, the times were not quite so stable. The last decade of the 18th century would be difficult for the church and the civil government. Gibson would not remain unaffected.

The "United Irishmen" and the coming Irish Rebellion
As the last decade of the century began, Gibson preached to the occasion. At this time, "he preached in many parts of" Ireland and "his warm opposition to the corruptions of the British establishment, rendered him an object of general attention." "The United Irishmen were at this time beginning to spread very rapidly in the counties of Down and Antrim," as men set aside "sectarial abhorrence" to oppose the British government. Clearly, Gibson's potential audience was growing.

"Covenanter" involvement in the movement
As the contest unfolded, the United Irishmen were increasingly galvanized by the actions of the government. "The Roman Catholics took the lead in this revolutionary movement. They hoped to derive aid from the Covenanters, as the long and well known advocates of human liberty, and uncompromising opponents of despotism." As one writer notes, however, the Covenanters by "the prejudices of birth and education," at first, "appeared removed to the utmost possible extreme, from any kind of co-operation or intercourse with catholics." Covenanters were, at this time, as a matter of principle, opposed to "voluntary associations." No matter how good or just the ends, they could not in good conscience join with others of any religion or no religion to accomplish their goals. They believed that truth was paramount; that preaching and prayer were effectual; and, that the church was the divine means for effecting all reform to be accomplished in society. Indeed, as one writer observed of this seething period, "There has seldom been a national commotion in which religion was so little concerned." Nonetheless, many of the Irish Covenanters were swayed by the arguments of the day. "[I]t was laid before them, that persecution in itself unjust, had also been found insufficient for reclaiming catholics; that the desired reformation could only be accomplished by the efforts of reason, which would be best promoted by mixing with the misled, and gradually convincing them of their errors; that affection worked more strongly upon ignorance and obstinacy than hatred; and that in doing justice to those men, by permitting to them the enjoyment of all their rights, the object of the solemn league and covenant would not in the least be counteracted, and the cause of liberty (for which an almost equal enthusiasm was felt) would be exceedly promoted." By countless numbers, who had been raised to question the legitimacy of the crown, active involvement seemed logical. Indeed, the government itself "assumed they would side with the republican movement," and, consequently, their ministers were viewed with suspicion by the loyalists. In fact, "Covenanters in numbers became United Irishmen, and the most active promoters of the system." However, they "had little to expect from a revolution, planned and executed by Papists." On the March 24, 1796, the "Insurrection Act" was passed by the British government, which required registry of fire-arms and "magistrates were empowered to search for the like." Tensions were rising. Joining with those of any religion or no religion proved to be a flawed approach and, "[l]ike other imperfectly digested and feebly executed plans, the whole scheme proved speedily a failure." The criticism from the "Steelites," a small and strict Reformed Presbyterian communion, would later note [1876], concerning those who joined the United Irishmen, "This enterprise proved abortive, as might have been expected, being in violation of the divine law and their own vows (Is. viii. 11,12.)" Say ye not, A confederacy, to all them to whom this people shall say, A confederacy. But, by 1807, Gibson et al. had already admitted as much, in Reformation Principles Exhibited.

In the October 10, 1796, edition of the Northern Star, the "official" organ of the United Irishmen, an unsigned document dated, October 3, was published, entitled, a Seasonable and Necessary Information. It was presented, ostensibly in the name of the "Reformed Church in the counties of Antrim and Down." It consisted of a vindication of the "character" of "the Reformed Presbytery" by "declaring its 'highest abhorrence' of all 'tumultuous and disorderly meetings,' and signifying its disapproval of 'anything said or done prejudicial to the peace, the safety, or property of any individual or society'." In other words, "Covenanters" were not "United Irishmen." However, for those whose affections were already inflamed, it would prove too little "information" offered too late in the uprising.

Gibson runs afoul of the authorities
Although Gibson states categorically that "he never was a member of that association" called the United Irishmen, his hands were not altogether unsullied by that "association." "Without doing any more than Covenanters had formerly done in bearing faithful testimony against the evils of the government, there was much to render Mr. Gibson obnoxious to the minions of a tyrannical power." Early April, 1796, Gibson was in County Antrim, preaching, as his enemies deemed it, "sedition and the word." Likely, he was itinerating at this time because he had begun to encourage "the private associations of United Irishmen, in the hope that much would be gained in the cause of liberty, in Ireland's becoming independent." He never fully homologated with them, as appears in the following account:
 * On entering upon his mission he at times so far forgot himself as to relapse for a moment into his holy hatred of popery, by introducing the antiquated dogmas of his sect, in allusions to the man of sin, and an old jade [i.e., harlot] dressed in scarlet, dyed with the blood of the saints, said to reside near Babylon.

These statements were, undoubtedly, offensive to some of his Roman Catholic United Irishmen; however, "he was afterwards sure to make amends by pointing out the immediate destruction of the British monarchy." "Mr. Gibson was exceedingly ardent in his attachment to the cause of liberty, and could not resist an impulse that seemed to be favorable to the rights of man." Evidently, this preaching gained some attention and Gibson "was removed by his employers to some other circuit." With a rising profile, Gibson's days in Ireland would be numbered.

Though warm to the cause, to the point of encouraging the United Irishmen, yet, Gibson, like all Covenanter ministers, declaimed against the "Oath of Allegiance" which the government sought to impose. Thus, when two men, members of his congregation, took the oath as tendered by a local magistrate, they stood in jeopardy of church discipline. The threat of their censure, "reached the ear of the magistrate, who declared with a profane oath, that Mr. Gibson should either take the oath of allegiance or his life should go for it."

A political refugee
Gibson had reached a crossroad, unwilling to take the oath, he was forced to flee. Perhaps, as one critic, himself a Reformed Presbyterian, noted, it was because of his "indiscretion in bearing a testimony which, in his mouth, consists in virulent and unedifying opposition to constituted authorities," that Gibson "was compelled to emigrate." Another assessment, by one more sympathetic to the subject was that Gibson had "a sanguine temperament; and it was his inculcating and defending Republican principles, with so much vigour and earnestness, that finally led him to quit his native country, and seek a home on this side the ocean." One thing is certain, to escape arrest, he would follow his brother-in-law, Rev. James McKinney, to America.

Seeking asylum in America
Like so many Covenanters, during this period of political unrest, Gibson had been put "under the necessity of selecting some one of these three consequences, some one of which must unavoidably result from their existing position. First, sin, by polluting their consciences in swearing an immoral oath of allegiance to a tyrannical government. Second, suffer, by being perhaps shot--on the instant--on the spot--or hanged without trial." Most preferred another option, the third, including Gibson. "To flee and exile themselves from the sepulchres of their fathers." He "found an asylum by emigrating to America." Here, on October 18, 1797, Gibson landed in Philadelphia, Pennsylvania. He would finish his earthly pilgrimage ministering to the scattered flock of Covenanters and shaping them into a cohesive body.

The company of students
Accompanying Gibson were two young students, John Black and Samuel B. Wylie, graduates of the University of Glasgow,   themselves seeking asylum due to their involvement in the Irish turmoil. These men would "prosecute their theological studies" under the "occasional inspection" of Gibson. As would become apparent, in 1833, they drew different conclusions from their experience relative to the Irish Rebellion than the elder minister.

The ministerial task
Gibson resided in Philadelphia for his first two years. Upon his arrival, in 1797, Gibson had found that his former ministerial colleague James McKinney had been diligently at work in America. There were organized societies of Covenanters to be found in both New York and Philadelphia. Under McKinney's "cultivation" these societies had taken root and grown. Gibson would, for the first two years in America, divide his time between these societies, with occasional ministerial visits to small societies in Coldenham, New York and Vermont. Though the societies were at this time small, Gibson was "often heard by large audiences." "[T]he edification of the disciples of Christ, the growth of the congregations, and the promotion of the testimony of Jesus, gave evidence of the divine blessing on his labours." Gibson was as diligent as his ministerial partner in prosecuting the work at hand.

A father in the faith
Gibson sought to bring more organization to the fledgling societies. "Until his arrival in America, ecclesiastical business had been transacted by a committee, subject to a British judicatory." Undoubtedly, Gibson understood from previous experience the limitations this imposed on maintaining ecclesiastical connection. Rev. Mr. McKinney certainly did.

Organizing congregations, New York and Philadelphia
The first congregation to be formally organized was that in New York City. Mr. Gibson, "came to New York on a visit to the Reformed Presbyterian Society there. Finding among them two individuals who had been ordained to the office of ruling Elder in Europe, and who possessed certificates of regular standing," on December 26, 1797, Gibson and these two ruling elders,  Mr. John Currie, from Scotland, and Mr. James Nelson, from Ireland, constituted the first session. At that time, the number of communicant members stood between 12 and 15.

In Philadelphia, "[a]t the house of Thomas Thompson, laborer, at the southwest corner of Penn and South Streets, in an apartment in [sic] the second story, twelve feet square, a prayer-meeting was held for some time." From these humble beginnings, Gibson would, with the help of the two elders from New York, organize the first congregation in that city, on January 28, 1798, in the "Carson's school-house on Gaskill Street." They constituted a session and proceeded to ordain three ruling elders, Thomas Thompson, whose apartment gave birth to the congregation; and John Stewart and Stephen Young, both Scottish immigrants (the latter would return to Scotland to become a "bookseller of renown"). Now there were two Reformed Presbyterian congregations, the minimum needed to form a presbytery.

Re-erecting the Reformed Presbytery, 1798
In the Spring, 1798, McKinney met Gibson in Philadelphia. He had taken charge of the united Galway and Duanesburgh congregations, in New York, around this time. He "was sensible that a mere committee of the Irish Presbytery was utterly inadequate to the existing exigencies of the church, in her present circumstances." "He considered it more advantageous to the interest of the reformation in the United States, that its affairs be conducted by a presbyterial judicatory, subsisting in connexion with its sister presbyteries in Scotland and Ireland," than functioning by a subordinate committee. Thus, "after much deliberation and due consultation with the elders in Philadelphia, it was finally resolved to organize themselves into a Presbyterial capacity." This they did, on May 18, 1798, in the same school house where the Philadelphia congregation had been constituted several months earlier. The Reformed Presbytery, which had been dissolved since 1782, when all its ministers had acceded to the merger that formed the Associate Reformed Presbyterian Church, was now re-erected, in America. The brothers-in-law, as brothers in faith, had joined as ministerial brothers to father a presbytery. At that meeting of Presbytery, Alexander McLeod, Thomas Donnelly, John Black and Samuel B. Wylie "were formally recognized as students of theology, under the care of the court, and pieces of trial were assigned them," to be delivered at the next meeting, August, 1798, in New York City. The Presbytery was eager to increase its numbers.

Itinerating for the societies
Gibson was not yet settled. He continued to divide his time between the newly organized congregations. Gibson also supplied in Albany, New York, during this period.

Early in the month of June, 1798, he returned to New York City. The new church session acted "to provide for an increase of its number, and, being unanimously chosen by the Society, Messrs. John Agnew, Andrew Gifford, and David Clark were ordained to office, and took their seats as members." Gibson, as per custom, was chosen moderator; Gifford was made session clerk. The Sabbath, in August, 1798, prior to the meeting of Presbytery, the sacrament of the Lord's supper was first administered in the congregation by Gibson and McKinney. It was on this occasion, that McLeod first met Black and Wylie. The New York congregation was growing.

The following Tuesday, "Presbytery met and was constituted with prayer." Messrs. McLeod, Black and Wylie were called upon by Presbytery to deliver the pieces assigned previously. These were sustained and others assigned. "Presbytery proceeded to make provision for supplying with preaching the people in different parts of the country." The Church was, then, in "a very scattered condition....Covenanters were thinly dispersed through the vast extent of the American empire." The circuits consisted of hundreds and, sometimes, thousands of miles for the itinerating minister. In those days, it was a call to sacrifice beyond the common condition. Gibson continued to travel and supply vacancies as need arose.

The demands to travel on both McKinney and Gibson are punctuated, throughout 1799, with four meetings of Presbytery, each in a different city, presumably amongst different societies of Covenanters. The first was held February 20, in New York; here, McLeod delivered his assigned pieces and was sustained. Six days later the presbytery was constituted again, February 26, in Philadelphia, when they were joined by Mr. Gibson. This time, Black and Wylie delivered their assigned pieces and were sustained. On June 21, Presbytery met again, in Wallkill, New York, at Gibsons's request, for there he intended to see the trials of the four candidates finished. At this meeting all four students under care were present and delivered additional assigned trial pieces and, again, they were all sustained. Then, on June 24, they met one last time, for the year, in a barn on William Beattie's property, in Coldenham, New York. The four students delivered the remaining pieces required for their licensure. Afterward, on motion, Rev. McKinney "proceeded to license the candidates in the name of the Lord Jesus Christ to preach the everlasting gospel." The first half of the year resembled a race to get their four students licensed to begin preaching. Certainly the two ministers looked forward to some relief. Furthermore, additional ministers would mean that settlement in particular congregations would be practical.

The Scots Irish character of Ryegate
"In Ryegate, Vermont, a society of Reformed Presbyterians had been in existence for some years." The area was "originally settled by emigrants from Scotland," who, prior to the American Revolution, had purchased "a large district in Ryegate," from New Hampshire Governor Benning Wentworth, through the agency of Dr. John Witherspoon. Many of the families who settled had never joined the existing church. Instead, they "kept society according to the old plan of reformation times." They "associated themselves in supplying the lack of gospel ordinances by mutual conversation and devotional meetings." They, like many of the scattered groups of Covenanters, maintained a correspondence. Thus, upon hearing of the organizing of congregations and the erecting of the Presbytery, they "embraced the first opportunity of applying to the Reformed Presbytery; and in the fall of 1798, received in answer to their petition, the Rev. Mr. Gibson as a supply." This began Gibson's long relationship with that community of Covenanters.

Gibson as supply and the first impressions of his auditors
His first appearance in Vermont was attended with some controversy. It seems he first preached there sometime in the fall of 1798. It was "warm political times, and the majority of his congregation were Federalists. Being a cordial hater of the British Government, he pleaded the cause of Democracy with so much fervour that the people said he was no minister, but an emissary of France." Once again, Gibson's zeal in political matters had raised more than a few eyebrows. Though Gibson would certainly have disavowed the infidelity rampant in France, British cruelity was branded upon his very migration to America. However, though "some of Britain's steady friends," were "soured," especially as tensions were escalating in America because continual war between Britain and France was provoking many to take sides. Nonetheless, many of the "people were pleased, charmed and electrified, with his promptness, fidelity and zeal." These appreciated his observations, based upon his experience, of "the tyranny and iniquity of the British government." For these, Gibson's words fell upon fertile ground

The call and settlement
He returned to the area, later in that winter [1798-1799], and ministered amongst those people. That same winter, Mr. McKinney "also visited them, and encouraged them to call Mr. Gibson to be their pastor." "His cogent argument, masculine eloquence and bold address, commanded universal respect and deep attention to the concerns of salvation and the glory of the Redeemer." It was effectual, "a call, signed by eight communicants, and moderated probably by Mr. McKinney, was extended to Mr. Gibson." He accepted, and on July 10, 1799, Gibson was installed as their pastor. His first year, he and his family lived with the family of James Whitehill, a man remembered as the father of the Covenanting church in that area. Afterward, Gibson bought a farm, which he, being a very muscular man, worked during the week. On the farm, he built a "heavy wall," while he "studied his sermons as he worked."

Becoming minister to a town
Royal Governor Benning Wentworth, of New Hampshire, had made a small fortune selling the land that would constitute Vermont to its early developers. Each township which Wentworth chartered from the King, included a "minister's lot," consisting of both tillable acreage and a wood lot, "usually at the exact geographical center of the town," and of substantial size. This was set aside for the "first settled Minister of the Gospel in said Town." It was a provision of the state charter that made allowance for establishments of religion, subject to the vote of the local citizenry. Should the majority choose a minister, the "minister's lot" would be assigned to provide a certain level of sustenance for the pastor and his family.

"At a special town meeting held Sept. 4, 1799, it was voted to give Rev. William Gibson, who had been preaching here for a few weeks [i.e., since July 10], a call to settle." The town of Ryegate was now considering the advisability of selecting Gibson as the minister of the town. By a vote of 33 to 13, Gibson was chosen to be the "town minister." The affirmative votes were Covenanters; the negatives, Seceders. A committee was formed to tender the offer and "wait on Mr. Gibson and receive his answer." When the next town meeting convened, on December 10, it was reported that Mr. Gibson had accepted. This allowed Gibson to obtain the "minister's lot," a plot consisting of 110 acres, "indicated in the charter of the town by Governor Wentworth." At the March meeting, 1800, it was agreed to support the minister "by voluntary subscription." This religious establishment would allow its objectors to opt out of supporting a minister with which they did not agree. The following year, they agreed to give Gibson a raise in salary. "Possessed of ready gift, versatile talent, extensive erudition and indefatigable industry, he laboured upon an extensive field, and, by the blessing of God, his labours were successful." "His discourses were carefully prepared, he excelled in logic, and as a public speaker was thought to have no superior" in that vicinity. From there, also, he "often visited, preached and dispensed the Lord's supper in remote vacancies." Gibson, though settled into a pastorate, did not forget the the needs of the church at large. His able defense of "Calvinistic and Presbyterian principles, from pulpit and press," would see the "small society" of Ryegate "increased to a large congregation."

Employments, ordinations and presbyteries
From the employments of his farm, Gibson, being a classical scholar, like so many ministers of his day, took on students from surrounding communities. This allowed for supplemental income and increased his influence outside of the town.

As news spread of Gibson's settlement, the clamoring increased for "pastoral settlements and congregational organizations." When Presbytery met, in the Spring of 1800, "it was decreed that a commission should be appointed to meet these exigencies." On June 25, 1800, in the meeting house in Ryegate, "where Mr. Gibson officiated as the pastor," Samuel B. Wylie was ordained to preach the everlasting Gospel. "This was the first ordination of a Reformed Presbyterian minister which ever occurred in the United States of America." Wylie was ordained sine titulo, that is, without installation to a particular pastorate. The church was, as yet, still mostly unorganized and unsettled. Gibson's labors had brought forth congregations, presbyteries and, now, a growing ministerial brotherhood to address that very issue.

In the Fall of 1800, Gibson traveled west to Pittsburgh, Pennsylvania to participate in the Presbytery's ordination and installation of John Black over the congregation and "other adherent societies" of Pittsburgh. It was conducted in the court house, and attended with a great crowd of people.  There were now four members of presbytery; three were settled. To this number, was added Thomas Donnelly, whose ordination was by commission of the Presbytery [composed of Mr. McKinney and Mr. Wylie ],  on March 3, 1801, over Rocky Creek congregation, South Carolina.   Now, three congregations were regularly supplied.

On July 3, 1801, Gibson, with Wylie and Black, were the ministers constituting the Presbytery, with ruling elders. The teacher and his theological students were now ministerial peers. On July 6, they proceeded to ordain Alexander McLeod.  His charge was to be split between Wallkill, New York and New York City.

When Presbytery met, in New York, on June 16, 1802, five of the ministers were in attendance, only Donnelly was missing. Gibson was appointed, along with Wylie, to a committee for foreign affairs, which would take Wylie to Europe, in the fall of 1802. The trip was to apprise the Reformed Presbyterian Presbyteries in Scotland and Ireland of what had been done in North America; erecting Presbytery, organizing congregations, etc.

At this meeting, Gibson assumed the position of moderator and Presbytery had to take up the matter of Mr. McKinney's relationship to his charge. Difficulties between the minister and his charge, combined with a call from South Carolina, had led to a desire of change. McKinney accepted the call from South Carolina. Gibson, together with Wylie and Black, were appointed to write a letter, to South Carolina, containing "such things as they may judge necessary to be enjoined upon them in point of duty on the present occasion." Regarding the situation of the people of McKinney's New York charge, Presbytery drafted a letter, and instructed Gibson to deliver it in person on his way home. A petition from Topsham, Vermont, for supply was also assigned to Gibson.

It was also at this meeting that a decision was made to facilitate administration of church affairs. Presbytery divided itself into three "committees" that would oversee juridictions between presbyterial meetings. Gibson and McLeod were appointed the "Northern Committee;" Wylie and Black, were appointed the "Middle Committee;" and, McKinney and Donnelly were to form the "Southern Committee." The Presbytery had a vision for growth into all the settled parts of the continent.

Controversy over Hopkinsianism
The early settlers in New England had been Congregationalists. As to the doctrine of salvation they were in the main Calvinistic. But, as the 19th century was beginning, an error, known as the "Hopkinsian heresy," was gaining amongst many of the ministers of New England.

The Enemy Comes in Like a Flood
In 1802, Gibson's first recorded clash occurred with Rev. Leonard Worcester, minister of the Congregational church, in Peacham, Vermont. Gibson published a pamphlet, on Isaiah 59:19, When the enemy comes in like a flood, attacking the errors he perceived in Mr. Worcester's doctrine. This was countered by Worcester raising his defense of Hopkinsianism.

A Dialogue Concerning the Doctrine of Atonement
Worcester's defense led to a counter response from Gibson in the form of a dialogue, between himself and Worcester, over the doctrine of the atonement. Gibson was struggling to defend Calvinism against the early onslaught of Hopkinsianism. This would remain a concern throughout the remainder of his ministry in Ryegate, Vermont.

A churchman in the ecclesiastical courts
Though the senior minister (and after McKinney's death, in 1803, much the senior of his peers), Gibson participated in the Presbytery as an equal. However, this did not mean that his ministerial peers forgot to honor their elder churchman as occasions arose.

Presbyterial assignments
On October 4, 1803, Presbytery met in Green Township, Conococheague, Pennsylvania, Gibson was present. Evidently, he participated in the examination of the theological student, Matthew Williams. When the matter of the fund (which they had earlier appointed to be established to help defray publications of the ministers) arose, Gibson, like most of the others reported that nothing had been done to promote the fund in his congregation. Nonetheless, they unanimously elected Mr. McLeod to hold the purse. Additionally, Gibson was appointed a committee, with Donnelly, to draw up causes of fasting. Two days later, these causes were "presented, read and approved with some verbal alterations," and a day of fasting was appointed by Presbytery.

When the Presbytery next met, September 18, 1804, Gibson was again present. Again, they met in Green Township, Conococheague, Pennsylvania. At this Presbytery, a letter was presented from Rev. Alexander McCoy, on behalf of a body styling itself "The Reformed Dissenting Presbytery." A committee, composed of Gibson, McLeod and Black, was assigned to consider and report on the letter. It proposed a "coalescence" between the Presbytery and "The Reformed Dissenting Presbytery" upon "certain proposed conditions." Gibson would have to consider merger with another body upon "proposed conditions" not necessarily conducive to the testimony of the Church. Merging had, in 1782, led to the near extinction of the Reformed Presbyterian Church of North America. After a few days deliberation, this was dismissed as a possibility under the "certain proposed conditions."

Two days later, he, along with Wylie and McLeod, were appointed a committee to answer letters received from the Reformed Presbyterian Church of Scotland and the Reformed Presbyterian Church of Ireland. The letters had been delivered to Presbytery by the respective bodies in response to the visit of Samuel B. Wylie, which transpired October 1802 to October 1803. The Scottish letter was received with approval; however, the Irish letter seemed to be deficient, in the judgment of Presbytery. There was a particular concern about the way the letter was addressed and its account of how the Irish Presbytery viewed Wylie's "commission" to visit them. It was left to the committee, on which Gibson sat, to write the Irish Presbytery and try to clarify the precise nature of their presbyterial relationship. It seems to have been a matter of clarifying that the American Presbytery was not merely a separate presbytery, but also an independent body not somehow subordinate to the Irish Presbytery.

Next, Presbytery addressed the matter of Matthew Williams, their theological student. He was put to several trials which involved the scrutiny of each minister in the Presbytery. Gibson was called upon to examine him on theological subjects, both doctrinal and practical. The result was the student was licensed to preach. As Presbytery considered the scattered estate of the church, each of the preachers was assigned additional pulpit supply, if possible. Gibson was asked to supply Curries-bush (now Princetown), Galway and Wallkill, New York, as well as moderate a call.

The last matter of business of this meeting concerned Gibson's settlement in Vermont. It appears troubles had arisen in Ryegate questioning the validity of Gibson's claim to the "minister's lot." Some questioned Gibson's standing as a minister duly ordained. At the time, knowledge that the Reformed Presbytery (i.e., Covenanters) had recently merged with the Associate Church (i.e., Seceders), in 1782, would have been well rehearsed in the community of Ryegate, consisting mainly of Covenanters and Seceders. What would be less known was genesis of the "re-erected" Reformed Presbytery. This left an opening for challenging whether or not Gibson met the requirement stipulated (i.e., regular entrance to ministry) for the use of the "minister's lot." Presbytery responded by pointing out that Gibson had been regularly ordained in Ireland, maintained regular standing within the Presbytery and was regularly installed as "stated pastor" in that town, by the Presbytery. Gibson was not an interloper.

Framing a testimony for America
When Presbytery met next, May 6, 1806, in New York, Gibson was chosen moderator. He, Donnelly and Black were queried as to why no ruling elders from their respective congregations accompanied them. The answers, being satisfactory, were sustained. Gibson and Black were appointed a committee to inquire into any causes of fasting for the Church. When the committee reported, May 13, they stated "there were causes not a few" to fast. When they submitted their "Causes of Fasting," the copy was read and approved, and 500 copies were ordered to be printed.

Causes of fasting
Among the causes Gibson and Black outline, lack of knowledge, both of principles and practice, stands near the head of the list. This has led to perversions of the Gospel, in the forms of Arminianism and various enthusiasms. It has filled the land with "heretics" and "[i]gnorance in principle is generally followed by wickedness in practice."  As a nation, America has discarded the "divine law" from her "national bond of union;" nor is it "the basis" of her "civil deeds and constitutions."  Furthermore, her "laws are frequnetly found opposite to the law of God." And, her people "view the magistratical office" not "as an ordinance of God," but simply "as a creature of human policy: thus despising the high authority of Heaven's Almighty King."  To this, Gibson and Black add a litany of sins of the people: contempt of worship, swearing, taking God's name in vain, the prostitution of the oath as "practised in courts," horse-racing, use of the lot in games of chance, drunkenness, duelling, whoredom, adultery, corrupting the morals of youth, theatre, etc. Additionally, they point out the degradation involved in "Negro Slavery." As if to prophesy, they say of God, "When thou inquirest after blood, thou wilt then remember them." After seeking to impress upon the reader the seriousness of these sins, they proclaim a day of fasting as something most fitting to do in such circumstances. A correct view of things and their relations, they believed, would be, with God's blessing, a means of turning around the debauchery of their day.

Historical Narrative and Testimony
On May 8, Mr. McLeod was called to read the Historical Narrative, "intended to be introductory to the Act and Testimony." Gibson, Wylie and Donnelly were appointed a committee to examine the work. On May 12, the committee reported and recommended several alterations. Gibson and McLeod were then appointed a committee to insert the alterations in their proper places and to "publish them to the world with all convenient speed."  Their restriction of the Historical Narrative to the status of an "help" to the Testimony,  rather than integral to the Testimony itself, would become a controverted point, causing contention until it became an issue in the Synod of 1838.

On May 9, Presbytery issued what would later be known as "the jury law." It prohibited members of the Church from sitting on juries in any of the several civil connections of the United States, as "inconsistent with the Testimony of the Reformed Presbyterian Church." They also deliberated upon the question of taking oaths in the presence of civil rulers in the United States. They resolved that while no communion "in his official character" was implied, yet where exclusive right was asserted or it was understood as a sign of allegiance, it was in that case "inconsistent with our Testimony." Both would prove to be divisive issues, and the lack of clarity recorded in the minutes allowed a contest that led directly to the rupture of the Church, in 1833, into "Old Lights" and "New Lights."

On May 15, they began to consider the matter of the Testimony. After some discussion, involving recommendations from the Scottish Reformed Presbytery, they decided on emendations, corrections and insertions to be made. With these alterations made, the task of publishing the Testimony devolved to Gibson and McLeod. It was an eventful and productive meeting, but its accomplishments would be tarnished; their work had sowed seeds of ecclesiastical disruption and, over time, these seeds would grow. However, at this meeting of Presbytery, the court unanimously agreed to adopt the Testimony they had set forth "as their act and deed."

The move to Canonsburg, Pennsylvania, 1817
South east of Pittsburgh, since the mid-1700s, there had been a small, but thriving, community of Covenanters, in the region of Monongahela. Though they had enjoyed supply from John Cuthbertson, in the early 1770s, and from James M'Kinney, in the early 1790s, since 1801, they had been organized and relied on the ministrations of John Black. When Mr. Black's ministry was limited to Pittsburgh, they were once more left without regular ministry. This continued until they united with the congregation of Canonsburgh. Shortly thereafter, in the fall of 1817, on October 23, William Gibson was installed as the first pastor of the congregation of Monongahela and Canonsburgh. While serving as the pastor of this congregation, Mr. Gibson, according to Presbyterian usage, would also serve as the moderator of the governing session which oversaw admission of members and administration of discipline. In this capacity, in 1822, he was present when Mr. James Love, who would later become a Covenanter minister himself, was admitted into the communion of the Reformed Presbyterian Church. In this pastoral connection, Gibson continued for nine years, until May 26, 1826.

Resignation from pastoral duties due to old age
With his resignation from the Canonsburgh congregation, just over a month before he turned 73, in 1826, he had cited the infirmities of age, though no specific debility of health is mentioned. Nevertheless, the vast geographical responsibility of this charge had become a burden which he felt he was no longer able to canvass largely due to it containing several preaching stations which regularity required a settled pastoral relation to fill. So, after nearly thirteen years ministering to this congregation, and almost ten years formally as the pastor, this pastoral relation was dissolved and he moved east where he would find a more suitable employment.

Pulpit supply in Paterson, New Jersey
For some time there had been a small community of Covenanters in and around Paterson, New Jersey. These families had been organized into a congregation, in 1818, and had relied upon the seminary in Philadelphia for pulpit supply. This congregation had enjoyed the settlement of Rev. William L. Roberts, beginning in 1824; however, the congregation was small and subject to a number of internal divisions which led to his resignation, at the end of 1825. Gibson arrived to take charge of this congregation in 1826. The resolve to make this move may have arisen partly from the growing realization that the seminary, in Philadelphia, was struggling. Shortly after he assumed pastoral responsibility in Paterson, due to financial constraints, the seminary was closed by the decision of the 1827 Synod, and the constant stream of students to minister to the Paterson congregation dried up. Shortly after his arrival, the congregation, despite its size, raised the funds to build a small frame house of worship on Church Street, near Broadway. Mr. Gibson would remain in a pastoral connection with this congregation, as stated supply, until 1832.

While in Paterson, Gibson not only tended to the small flock of Covenanters but he also undertook to augment his income through teaching at a local school. One of the elders from the Paterson RP congregation, James W. King, taught in the local Paterson Academy  and was likely instrumental in Mr. Gibson finding a teaching position in the community. The Paterson committee for free education, which rented a lower room in the Academy for $7.50 per quarter, was a conglomerate of ministers from various churches including, apparently, Mr. Gibson himself and they were devoted to the cause of free public education. The other members of the committee, being impressed that Rev. William Gibson was a graduate of Washington College, Pennsylvania, retained his services for $75 per quarter with the stipulation that he find his own fuel. On July 2, 1827, they opened the first free school in Passaic County, with Gibson as the instructor and 134 students. The following year, in April, 1828, the experiment in free education was declared a success, the town meeting voted to give them $500 to continue, and the committee planned for the next school year; however, Mr. Gibson was no longer content to teach at his previous rate and, so, he quit and started his own private school in another building. After hiring a different teacher for two quarters, the new teacher resigned and the committee quickly rehired Mr. Gibson, who returned to teach 157 students. By the Spring of 1829, Mr. Gibson had also completed a three year course of study for his son William J., who was preparing for the ministry, and Gibson then announced to friends and the public that he intended to open a school in the lower room of the Academy.

Shortly after the departure of Mr. Gibson, the congregation succumbed to internal strife, the building was abandoned and the congregation disbanded.

Gibson Bibliography

 * 1802. Gibson, William. The substance of a sermon preached at Barnet, January 1802; Designed to detect some dangerous errors contained in a sermon lately preached and published in this neighbourhood. Windsor [Vt.]: Alden Spooner, 1802. vi + 47 pp.
 * 1803. Gibson, William. A Dialogue Concerning the Doctrine of Atonement between a Calvinist and a Hopkinsian: Wherein a Number of the Arguments on Both Sides of the Question are Endeavoured to be Candidly Examined, that the Truth May Appear. Intended as an Answer to a Late Publication of Mr. L[eonard] Worcester's on that and Other Subjects Connected with it. Windsor [Vt.]: Alden Spooner, 1803. 89 pp. + errata sheet