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A Brief History of Broad Creek Town

This article was first published in the Laurel Historical Society‘s newsletter.

The Nanticoke Indians who moved to Broad Creek in or around 1705 were, in many ways, a defeated people. In the nearly one hundred years since their ancestors had welcomed Captain John Smith’s barge with a barrage of arrows, their numbers, power, and wealth had diminished due to a series of wars and treaties. Even their reservation at the junction of the Nanticoke River and Chicacoan Creek was threatened by aggressive, trespassing English newcomers. This story would require many pages to tell. For the sake of brevity, suffice it to say that they were desperate and discouraged—but perhaps hopeful that they would be able to preserve their culture in their new home, farther inland with only a handful of English neighbors.

The refugees settled near a site known as the Wading Place, which was one of the easier points at which to cross Broad Creek. It is possible that there was already a village or camp there, although the records seem to imply that the location was a new one for the tribe.  Whether there was an existing Nanticoke settlement at the site or not, the land on both sides of the creek had been granted to Englishmen in the 1680s. The Nanticokes might not have been aware of this—or they might not have cared. Evidently the English did care, and told the Nanticokes that they might have to relocate yet again, for in October of 1711, the Maryland legislature was informed that “the Nanticoke Indians are much dissatisfied they may not be permitted to continue at Broad Creek where they are set down…” Perhaps indicating that the dwindling tribe was still a force to be reckoned with, the provincial government decided it would be unwise to evict them, and instead empowered commissioners to purchase and reserve three thousand acres on Broad Creek for their use.

In a matter of weeks, surveyor William Whittington, Jr., laid out two tracts, one on each side of the creek. The northern tract consisted of the entire 2,500-acre tract known as Greenland, originally granted to William Green. The southern tract consisted of 500 acres on the east side of Little Creek, and included 133 acres of a tract known as Batchelor’s Delight, originally surveyed for Col. William Stevens, but subsequently transferred to James Wythe and Marmaduke Master.

A jury of twelve local freeholders determined that Greenland was worth 50,000 pounds of tobacco; the portion of Batchelor’s Delight, 2,666 pounds of tobacco; and the remainder of the southern tract, 7,334 pounds of tobacco. Additionally, they awarded Henry Freaks 3,000 pounds of tobacco “for his Damages in building Clearing and fencing on the said Land…” and William Denton, Jr., 500 pounds of tobacco “for his damages for work and repareing to build and setle on the Land…”

Note: The exact location of each tract, particularly that of the northern tract, is not entirely clear. The placement of the northern tract on the map below is largely based on shaky assertions about its western boundary made in deeds dated 1816. Personally, I am bothered by the fact that records from 1711 state that the southwestern bounder of the northern tract was on the east side of a small creek which does not seem to appear on modern maps or satellite imagery. I am also bothered by the fact that, according to this placement, the eastern boundary of the northern tract follows today’s Route 13, rather than the much older Alternate 13. It is possible that the entire northern tract should be shifted to the west or to the east. However, its approximate location is known, and the placement of the southern tract is much more precise, although I’ve deliberately matched its western boundary with today’s Little Creek, rather than its slightly different location three centuries ago.

Since the English had a habit of unimaginatively (and often misleadingly) naming any band of Indians after the waterway on which they lived, the Nanticokes on Broad Creek became known as the Broad Creek Indians, and their settlement was called Broad Creek Town. If they gave it a name of their own, it was never recorded.

The approximate boundaries of Broad Creek Town based on the original 1711 surveys.

Little is known of Broad Creek Town, other than its location. Was there a central village, or were the residents spread out? Did they live in traditional wigwams, or European-style cabins? We can’t be sure, but the best guess is probably “all of the above.” The historian J. Thomas Scharf later reported that they “cultivated the land to some extent” and built a “harbor.” Additionally, they probably interacted with the residents of Askecksy, a nearby Indian River Indian reservation established at about the same time.

A little more is known of the leadership of the Broad Creek Indians, but not much. The records of the time mention a number of Nanticoke leaders—notably Panquash, whose leadership stretched from the 1690s into the 1740s—but rarely specify whether they were from Chicacoan or Broad Creek. One such leader was Rassekettham, who accompanied Panquash and Tom Coursey in 1713 to inform the English that the tribe no longer recognized its former emperor, Asquash, who had moved to Pennsylvania. They also inquired as to whether the English had conspired with Asquash to kill Panquash and Rassekettham, and were assured that they had not and would not. Though Rassekettham was not explicitly identified as a Broad Creek Indian, the tributary known as Rossakatum Creek or Rossakatum Branch is assumed to have been named after him. It is likely that he was the chief of the Broad Creek band in 1713.

Another probable leader was King Toby, who, with fellow Broad Creek Indians Lolloway and Whist, traveled to the county court held at Dividing Creek in 1725 to complain that some of the Caldwells had mistreated them in some way. Lolloway might have been the same Indian named Lolloway who had been assaulted so badly in Somerset Parish the previous year that he nearly died. Other incidents reported in and around the various Indian reservations indicate that tensions continued to escalate during this time.

In the spring of 1742, the Nanticokes, Choptanks, Indian River Indians, Pocomokes, and some visiting Shawnees met in Wimbesoccom Neck to discuss a plot to massacre the local settlers and reclaim the Eastern Shore, supposedly with the help of the Iroquois Confederacy and the French. The tale of “the plot in the swamp” has been told elsewhere, but a few details are worth noting. Wimbesoccom Neck consisted of the land east of Wimbesoccom Creek (today’s Gray’s Branch) and north of the main branch of Broad Creek, which flows through today’s Trap Pond. The neck stretched into the outskirts of what would later be called Gumborough Hundred, and was probably heavily wooded and sparsely settled—an ideal location for a secret powwow. Interestingly, some of the Broad Creek Indians spoke of a “logged house” stocked with weapons, located a few miles into the swamp. Their leaders at this time were known as Simon Alsechqueck and Captain John.

But the plot was discovered and foiled, and numerous Indians arrested, and the tribal leaders were forced to sign an extremely restrictive treaty. Henceforth, the Nanticokes could no longer elect an emperor, and every member of the tribe was forbidden to own a gun without obtaining a license from the governor. It was the last straw. Just two years later, Simon Alsechqueck requested and received permission for the tribe to migrate north and live among the Iroquois, and by the 1750s, Broad Creek Town was said to be deserted.

In 1768, the provincial government authorized commissioners to sell what had become known as the Indian Lands, and according to later deeds, Joseph Forman purchased 518 acres at the western end of the northern tract, and John Mitchell purchased 2,236 acres. Barkley Townsend acquired part of the southern tract prior to 1776. Following Mitchell’s death in 1787, his portion was sold to a number of buyers including George Mitchell, George Corbin, and John Creighton. Decades later, Forman’s heirs divided his parcel into two lots and sold one to Dr. James Derickson, and the other to Benjamin Fooks and Kendall M. Lewis.

Today, the town of Laurel occupies much of the site of Broad Creek Town, and continues to grow, making archaeological investigation difficult. Even so, the stone artifacts that frequently turn up in nearby fields, and local names like Rossakatum and Sockum, survive to remind us of the first people to call Broad Creek home.

– Chris Slavens

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Will of Teague Matthews, Jr., of Sussex County, 1790

The following is a possibly imperfect transcription of the last will and testament of Teague Matthews, Jr., a native of Somerset County who seems to have moved to the Broad Creek area in the 1770s. He and his wife, Mary Truitt, had several children, from whom many of the Matthews of Sussex County are descended; their descendants also include members of the Vinson, Hitchens, Cannon, Messick, and Lewis families, among others. Teague lived on the outskirts of what was then known as the Pocomoke Swamp, on the east side of Wimbesoccom Creek (Gray’s Branch), and attended the recently completed Broad Creek Chapel (Old Christ Church). He died in the spring of 1790. It’s unclear whether he was buried at Broad Creek Chapel or on his own land; wooden grave markers have been found at both locations.

I’m working on a longer article about the Matthews family and their fascinating, overgrown family cemetery several miles east of Laurel, but in the meantime, here’s the text of the will for genealogists or anyone else who might be interested:

Will of Teague Matthews

In the Name of God Amen
I Teague Matthews of the County of Sussex and State of Delaware [planter?] being low and weak of body but of sound and perfect mind and memory, thanks be to God for it, and calling to mind the uncertainty of all human events, and that it is appointed unto all Men once to die I have thought proper to make and ordain this my Last Will and Testament, hereby disannulling and making void all other Will and Wills by me heretofore made in manner and form following. I give and bequeath unto Almighty God that gave it, my Immortal Soul, as for my body I desire it may be decently buried at the discretion of my Executors hereafter named; as for the Worldly Goods wherewith it have pleased God to endow me I give and bequeath in manner and form following…

I give unto my beloved Wife Mary Matthews the place I bought of John Jones, with all the Improvements thereunto belonging during her natural life of Widowhood, and I order that she shall not be in anywise disturbed in the use of my present dwelling houses untill she either dies, marries or my Son Phillip builds her a House, on the said place called Jones’s place, the House to be framed, eighteen feet by twenty a Brick Chimney and reasonable furnished: also I give unto my said Wife One yoke of Oxen, one black Colt, one Bed and furniture, one Ewe and Lamb, one Cow and Calf.

I give unto my Son Phillip my home plantation together with all the Improvements, thereunto belonging to him and his Heirs for ever, but my desire is that if he dispossesses of the said Lands and without lawful Heirs that he should leave it to my Son David. I also give unto my Son Phillip One Bay Mare, also one Bed and furniture also two Bull yearlings…

I give unto my Son James all the Lands that I bought of John Jones, together with all the Improvements thereunto belonging after the death or Marriage of my Wife, to him and his Heirs for ever…

I give my daughter Betty Vinson One Cow and Calf and one Ewe and Lamb more than she has already had from me…
I give unto my daughter Sally, One Cow and Calf, one Spinning Wheel, one pine Chest that she calls hers, one Bed and furniture, and One Ewe and Lamb…

I give unto my daughter Rebecca, One Bed and furniture, one Cow and Calf, one Chest that I formerly called mine and one Ewe and Lamb…

As for all the remainder of my moveable Estate I order that it may be equally divided between my Son James, my Son David, my Son Levi, my daughter Catharine and my daughter Prissa, and my desire is that the whole may be done in a quiet and peaceable manner. And I hereby leave my beloved Wife Mary Matthews and my Son Phillip Matthews, joint Executors of this my Last Will and Testament, In Witness whereof I have hereunto set my hand and Seal this twenty third day of March. One thousand Seven hundred and Ninety.

Signed Sealed and delivered as the Testators Last Will and Testament being first duly published and pronounced in the presence of us Thos Conner. Molly Roach. Rebecca Conner.

Teague (his X mark) Matthews

Memorandum this 27. Day of April 1790 before me Phillips Kollock Register appointed for the probate of Wills and granting Letters of Administration for the County afsd. Appeared Thomas Connor and Rebecca Connor, two of the Witnesses to this foregoing Will, who being duly sworn on the Holy Evangels of Almighty God did severally depose and say that in their sight presence and hearing the Testator Teague Mathews did sign Seal publish and declare the same to be his Last Will and Testament, and that at the doing thereof he was of a sound and perfect mind memory and Judgment and that they and each of them together with Molly Roach subscribed the same as Witnesses in presence of the Testator and at his request. Phillips Kollock Reg.

– Chris Slavens

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Rev. Richard F. Cadle: A Brief Profile

Richard Fish Cadle was born in New York in 1796. As a teenager he studied at Columbia College, and went on to become an important Episcopal minister and missionary, known especially for founding churches in the wild territories of Michigan and Wisconsin. He came to Laurel in the spring of 1853 following the resignation of the Reverend James W. Hoskins, and assumed responsibility for the Protestant Episcopal parishes at Seaford, Broad Creek, and Little Hill.

The churches under Rev. Cadle’s care included Christ Church, located a couple of miles northeast of the village of Laurel, and considered the mother church of the Episcopal churches of western Sussex County; St. Luke’s, located in Seaford; the recently completed St. Philip’s, a chapel in Laurel which quickly became more popular with parishioners than the comparably distant mother church; and St. John’s at Little Hill, a tiny chapel about seven miles east of Laurel, located just outside the hamlet known as Terrapin Hill, on the main road to Gumborough.

Rev. Cadle was given a house and $150 in cash, and was supplied with hogs and corn by some of the local farmers. Although the previous rector had been given two slaves, it is assumed that the vestry probably sold or freed them due to Cadle’s opposition to slavery. One of his first services in Laurel was the burial service of Joseph O’Neal, who had died in late March at age seventy.

Rev. Richard F. Cadle

Although he was not considered an exceptional preacher, due to a minor speech impediment, Rev. Cadle was known as an educated man, a gifted writer, and a passionate teacher, establishing a class in Laurel for the study of “approved religious books,” a Bible study class, and Sunday Schools for children. Of course, he also performed all of the regular duties of an Episcopal minister, presiding over marriages, baptisms, funerals, and burials, not only at the churches he served, but also at Methodist and Presbyterian churches, and in private residences. At that time, Methodism was by far the dominant faith in the area. In early 1857, he organized St. Mark’s in Little Creek Hundred, a few miles south of Laurel, which initially met at a private residence.

During the time of Rev. Cadle’s ministry, Christ Church, which was already nearly ninety years old, was in rather poor condition, and he hoped that the historic house of worship would be repaired and maintained, writing, “It is earnestly to be wished that the object of so much nursing care may yet be a joy of many generations.”

After being caught out in a cold storm in October 1857, apparently while performing his duties, Rev. Cadle became ill, and died in a parishioner’s home on November 9. Reportedly, his final words were, “The blood of Christ is sufficient for all things.”

– Chris Slavens

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The Nanticokes’ Last Stand

The following article and map were first published in the Laurel Star in May 2015.

The Nanticokes’ Last Stand
by Chris Slavens

With about 800 houses on the National Register of Historic Places and more than a dozen historic churches in and around the town, Laurel is the kind of place where the past is not only remembered, but celebrated. Many local families can trace their roots back to the 18th century, and some still live on land cleared by their distant ancestors when the Delmarva Peninsula was a wild frontier. Yet one of the most significant and fascinating events in the area’s history is also one of the least known, possibly because it took place when the area was claimed by Maryland.

Long before Barkley Townsend founded a town on the south side of Broad Creek and named it after the beautiful laurel bushes growing along the creek’s banks, the Nanticokes thrived here. Their territory stretched from the Chesapeake Bay to the vast cypress swamp in the center of the peninsula, and was home to at least ten villages. Captain John Smith visited the tribe in June of 1608, and noted that they were rich in furs and shell money, and were “the best Marchants of all other Salvages.”

In the following decades, the tribe listened to reports of European expansion, as the Dutch and Swedes settled in the northeast, and the English spread out from the western shore into Accomack and Choptank territory, and beyond. Attempts to resist ended badly. It was with this in mind, perhaps, that Unnacokasinnon, “Emperor of Nantecoke,” signed a peace treaty in 1668. The treaty laid out several rules for the Nanticokes; among them, that they would be required to lay down their weapons if they crossed paths with Englishmen in the woods. Unnacokasinnon also promised to “deliver up” the neighboring Wicomisses, who were his subjects. A Wicomiss man had recently killed an English captain, possibly to avenge the death of his wife. The Wicomisses were subsequently destroyed.

In 1698, the Maryland legislature established a large reservation on Chicacoan Creek, but a few years later, at about the time that the town of Vienna was established nearby, most of the Nanticokes moved up the river to Broad Creek. Whether they reclaimed an old village, moved into an existing one, or established a new one is unclear. It seems that the move was prompted by a combination of English harassment and depleted resources. The legislature, reluctant to provoke the tribe, decided to create a second reservation rather than force them to leave. The Nanticoke village on Broad Creek became known as Broad Creek Town, and its residents were sometimes called the Broad Creek Indians. At that time, the area was part of Somerset County (Worcester and Wicomico Counties did not yet exist), and would not be ceded to Sussex County for nearly seventy years.

During the next three decades, many English settlers were granted land in the surrounding area. Most of them were tobacco planters from Maryland and Virginia, drawn to northern Somerset by affordable land. At that time, the territory east of Broad Creek Town was part of the immense Pocomoke Swamp. In addition to clearing the land of trees, the settlers had to drain it, which was accomplished with a network of ditches.

Nanticoke territory, 1742

As more and more land was cleared and cultivated, the Nanticokes began to feel cornered. For generations they had lived in long-term villages along the coast, rivers, and creeks for most of the year, and periodically moved inland to hunt. Now they were more or less confined to their two reservations. Dishonest traders’ use of alcohol to intoxicate them and trick them into unfair business transactions also fueled rising tensions between the peninsula Indians and their English neighbors. In 1721, some of the tribes even asked the English authorities to prevent traders from selling or giving them rum.

By the spring of 1742, the situation was nearing its breaking point, and when a party of twenty-some Shawnee visited Chicacoan Town to share news of a French and Iroquois plot to drive the English from the Eastern Shore, the Nanticoke leaders were receptive to the idea. Colonel John Ennals noticed the visitors, but thought nothing of it at the time. The Shawnee stayed for about eleven days, then returned to the north.

A couple of weeks later, in early to mid-June, the Nanticokes, Choptanks, Indian River Indians, and Pocomokes quietly left their respective reservations and traveled to a place called Winnasoccum. The exact location of Winnasoccum is unknown, but colonial land records referring to Wimbesoccom (or Wimbasacham, Wimbesacum, etc.) Creek and Neck, and later maps featuring Sockum Creek, suggest that it was about six miles east of Broad Creek Town—or, in today’s terms, in the area between Pepper Pond and Trinity United Methodist Church.

Once numerous Indians had assembled at Winnasoccum, a week-long powwow commenced. The details of the plot were explained: In the near future, the Shawnee would secretly return and help the Nanticokes execute a surprise attack on the English settlers during the night. Men, women, and children would be slaughtered, and the attack would continue for as long and as far as possible. Meanwhile, the French, who had been grappling with the English for control of North America for decades, would land on the coast. For the Nanticokes and other tribes, it was to be a desperate, all-or-nothing, last stand against the invaders who had stolen their lands, forced them onto reservations, and destroyed some of the neighboring tribes. In celebration of the plan, some painted their bodies and danced to the sound of beating drums, brandishing tomahawks and firing guns, and a medicine man from Indian River brewed a poison to be dumped into their enemies’ water supply.

Had the gathering escaped the notice of the English, the history of the peninsula might have unfolded quite differently. But the white residents of both the Broad Creek area and Dorchester County reported their Indian neighbors’ suspicious absence to the authorities in Vienna, and on June 22nd, Colonel Ennals wrote to Colonel Levin Gale, warning that all of the Indians of Dorchester were missing, and that the Broad Creek Indians had left their village to hunt at Winnasoccum. He didn’t believe they were hunting, because the old men, women, and children had gone, too, instead of remaining behind to tend the crops. Gale forwarded the letter to Governor Samuel Ogle in Annapolis.

During the next week, several Indians were questioned. Four Choptanks confirmed that the purpose of the gathering at Winnasoccum had been to discuss the plot against the English. By July 4th, at least twelve Indians had been interrogated. Some claimed that the Broad Creek Indians had told them about a secret log structure on a small island about two or three miles into the swamp, stocked with guns, powder, shot, and many poison-coated, brass-pointed arrows. Meanwhile, the Council of Maryland directed the commander at Vienna to order any Indians in the swamp to surrender their weapons, and to guard the routes out of the swamp to ensure that none escaped to contact the northern tribes.

The Eastern Shore forces succeeded, and on July 12th ten Indians were questioned at a meeting of the Council in Annapolis. The leaders claimed that they had gone to Winnasoccum to hunt and elect an emperor, and denied the existence of any log structure stocked with weapons. Others claimed that they had gone there only because they were told to, and learned of the plot after they arrived.

The Council did not take long to make a decision. On the same day, some of the Indians were warned that they could have been severely punished, and that the English could take all of their lands, but would instead show them mercy. They were released on the condition that they would inform the nearest Justice of the Peace if they saw any “strange Indians.” However, their leaders, including Simon Alsechqueck and Captain John of Broad Creek, remained in custody for another twelve days. On July 24th, they were released after signing the most restrictive treaty in the history of the Nanticokes’ dealings with the English. They could no longer elect an emperor, and every member of the tribe was forbidden to own a gun without obtaining a license from the governor.

The failure of the plot may have been the last straw for the Nanticokes. Shortly thereafter, an exodus began. In 1744, Simon Alsechqueck and other Nanticoke leaders requested and received permission for the tribe to leave the Eastern Shore and live among the Six Nations of the Iroquois Confederacy. The refugees made their way north, paddling dugout canoes down the Nanticoke River and up the Chesapeake Bay. They joined other displaced tribes along the Susquehanna River for a time, but eventually traveled farther north and settled in French territory. Others moved east, and lived among the Indian River Indians. Their multiracial descendants would found the Nanticoke Indian Association 180 years later.

By 1754, Broad Creek Town was deserted. Any Nanticokes who didn’t move away probably lived in cabins on undesirable tracts of land, and were gradually absorbed by the white or black populations through intermarriage. Only stone artifacts and ancient names like Rossakatum, Wimbesoccom, and Assacatum remained to remind future generations of the first people to call Broad Creek home.

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Map of the Nanticoke Indians’ territory, 1742

This week the Laurel Star (and presumably the Seaford Star) published an article I wrote about the Nanticoke Indians about a year ago, as well as a rough map of the area showing the approximate locations of the Nanticoke, Choptank, and Indian River reservations in 1742. It was in that year that the surviving tribes gathered near Trap Pond and planned to wipe out the English settlers and reclaim the Eastern Shore with the help of Shawnee warriors and French forces. The plot was discovered and foiled, otherwise the history of the peninsula might have unfolded quite differently.

I’ll post the full article in a week or two, as I’d like for everyone who’s interested in the subject and able to do so to support the newspaper and buy a copy, but in the meantime here’s the map. Click to enlarge.

Nanticoke territory, 1742

– Chris Slavens

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Laurel’s forgotten house of worship?

Old Christ Church is probably Laurel’s best-kept secret. The locals know all about it, but the hordes of vacationers traveling up and down Route 13 have no idea that they’re within walking distance of a beautiful wooden chapel that has changed little since it was erected before the American Revolution. Located next to Chipman’s Pond, at a quiet wooded corner a mile or so east of the highway, the church and its ancient graveyard have lingered for generations, virtually untouched by time. And this is not one of those historical sites surrounded by fences and “keep out” signs; the public is invited into the magnificent structure several times a year for special services. I attended one such service this morning, and thoroughly enjoyed the sensation of stepping into the past.

Old Christ Church, 1936

Old Christ Church in 1936. Source: Library of Congress.

The church’s history is well-documented. It was built by Robert Houston, a wealthy shipbuilder and Presbyterian, between 1771 and 1772, and was originally known as Broad Creek Chapel. Houston was also the previous owner of the lot. At that time, the area was claimed by the Province of Maryland, and landowners were required to pay taxes (or tithes) to the established Church of England. The new “chapel of ease” at Broad Creek offered local parishioners a more convenient house of worship than the relatively distant mother church of Stepney Parish, located in what is now Wicomico County. The church’s subsequent history is summarized in many sources (including my incomplete and unpublished history of Laurel), but there’s a bit of a mystery concerning the history of the location prior to 1771.

In Scharf’s (pronounced Scarf’s) History of Delaware, published in 1888, contributing writer Rev. Benjamin Douglass mentioned an intriguing possibility: “We are inclined to believe that [Christ Church] was not the first building erected on this spot. Tradition points to a prior structure, of which none now can give us any exact information.” Some researchers have dismissed the suggestion as just another of the many errors in Scharf’s works, but I’m not so sure. There is no known evidence of an earlier Anglican chapel at Broad Creek, but another denomination was active in the area 25+ years before Broad Creek Chapel was built: the Presbyterians.

Is it possible that Old Christ Church stands on or near the site of a forgotten Presbyterian church?

Lower Sussex County, 1796.

Lower Sussex County, 1796.

Rev. Charles Tennent, a Presbyterian minister, was preaching at “Broad Creek Bridge” as early as 1747, and a Presbyterian church was built on the northern branch of Broad Creek around 1760. This is the same branch that flows through Chipman’s Pond, which was known as Church Creek as early as (and presumably before) the 1790s. I don’t know the exact location of this early Presbyterian church; it burned down during the Revolution, and a new church was built at a new location between 1787 and 1791. It’s interesting that Robert Houston was a prominent Presbyterian as well as the owner of land adjacent to Church Creek. Perhaps the first Presbyterian church was located on his land. I’d like to learn more.

Some possibilities to consider:

  1. It was not unusual for congregations to move churches from one location to another, so it’s possible that the poorly documented Presbyterian church built around 1760 stood on the site of Broad Creek Chapel at one time, but was moved prior to 1771.
  2. Perhaps the Presbyterian church built around 1760 wasn’t the first. Although it’s assumed that Tennent was preaching in private homes or outdoors in 1747, it’s possible that there was an early Presbyterian church which has been forgotten.
  3. More likely, in my opinion, the first Presbyterian church was built near the site of Broad Creek Chapel around 1760. Logically, it wouldn’t have been located very far from Broad Creek Bridge, so in the mid-1770s, the older Presbyterian church and the new Anglican chapel probably stood near each other. More than a century after the Presbyterian church burned, the locals vaguely remembered their parents and grandparents saying that Old Christ Church was not the first house of worship located next to Church Creek, or Chipman’s Pond. This may have been the tradition that Rev. Douglass referred to.

– Chris Slavens

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Bull’s Mills

A few days ago I posted a short piece about Terrapin Hill, a forgotten hamlet between Laurel and Gumboro, and mentioned Bull’s Mills a couple of times.

By the Civil War, the sawmill and gristmill named after Manaen Bull, a former British soldier who married Governor Nathaniel Mitchell’s widow, were already more than one hundred years old, having been built by Joseph Collins before 1760, when the area was still claimed by Maryland. They were built on a branch of Broad Creek known as Wimbesoccom Creek during the colonial era, Sockum Creek during the late 18th and early 19th centuries, and Gray’s Branch from about the 1850s to the present. In modern terms, they were located on the south side of Laurel Road (Route 24) immediately before the road to Trap Pond, though at that time that road didn’t exist and the Trap Mills were relatively unimportant.

There were only about a dozen houses clustered around Bull’s Mills, but the surrounding area was populated enough to justify a post office and schoolhouse. The nearest church was Bethesda M.E. Church, about a mile and a half to the southeast, but there was also a new Methodist Protestant (M.P.) congregation meeting in another schoolhouse, only about a mile to the northeast. They would eventually build their own church and name it Trinity.

It seems that there was a sizable black population in the area between Bull’s Mills and Hitchens’ Crossroads, about two miles north. In The Churches of Delaware, Frank R. Zebley briefly mentioned that “Gray’s Church, colored” was “located south of Record’s School near Gray’s Branch,” but offered no additional information. An A.M.E. church was built across from the Ross Point Colored School in 1884, on what is now East Trap Pond Road. I’m not sure how old the schoolhouse (which was replaced in 1922) was; it doesn’t appear on the Pomeroy & Beers Atlas of 1868, but the atlas isn’t perfect. Unfortunately, historians have tended to overlook 19th-century black churches, schools, and communities, particularly in rural areas.

Today you will not find the name Bull’s Mills on any map. Or Bull’s anything, for that matter. The community became known as Pepper’s Store or simply Pepper, and the old mill-pond was named Pepper Pond. The mills, store, and schoolhouse are long gone.

– Chris Slavens

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